1 Kings — Textual and reception notes

Saints Translation · Companion notes to the reading edition · Back to 1 Kings

Textual and reception notes

Final review •

The complete BHS 1997 Hebrew and Rahlfs–Hanhart 2006 Greek main texts were reviewed in literary units, together with all 882 comparison rows and their inherited notes. These notes follow the companion’s Hebrew navigation order; each entry gives both actual source references. Greek chapters 20 and 21 therefore appear here beside Hebrew 21 and 20. The continuous reading above retains the Greek source order.

The Greek source has 825 numbered units represented by 822 reading labels: 11:5–8 is one reading unit containing four source verses; all other Greek source units retain individual labels. The poem at 8:53a includes its continuing lines. Lettered additions and source-numbering gaps remain. No alternate recension, complete critical apparatus, or manuscript images were collated.

Textual comparison, attributed reception, and editorial Christian connections remain distinct. The specified Rashi, patristic, lexical, and written/read passages were checked in the presentations listed below. NETS and three inherited Sunday assignments could not be freshly reverified and are explicitly qualified. This review does not establish specialist certification or error-free publication status.

Notes on First Kings 1

MT 1:1 / LXX 1:1 — Same. Text: Both introduce David’s age and continuing cold despite the clothing. Advanced in days retains the shared idiom without supplying a numerical age or diagnosis.

MT 1:2 / LXX 1:2 — Different. Text: Hebrew has my lord and shifts from him to your bosom; Greek consistently has our lord and him, with lie with him. Greek explicitly names warming as her role. Rabbinic: Rashi understands Hebrew sokhenet as one who warms; that contextual reading is followed here [R1].

MT 1:3 / LXX 1:3 — Same. Text: The search, woman, affiliation, and arrival agree. The securely corresponding name and affiliation use their familiar English forms.

MT 1:4 / LXX 1:4 — Same. Text: Both explicitly deny the king’s knowing her, a sexual idiom here. The shared service and warming do not cancel that denial; no motive for it is supplied in the running text.

MT 1:5 / LXX 1:5 — Same. Text: Both retain Adonijah’s own claim and the fifty runners. Hebrew’s collective chariot term and Greek’s plural refer to the accompanying chariot display.

MT 1:6 / LXX 1:6 — Different. Text: Hebrew describes causing pain or displeasure; Greek describes restraint. His mother supplies the contextual subject of she bore, without asserting that Adonijah and Absalom shared a mother. Rabbinic: Rashi takes the father’s failure to rebuke as a lesson about destructive indulgence [R1].

MT 1:7 / LXX 1:7 — Same. Text: Both describe the same consultation and political support. The following language is retained rather than expanded into an unstated agreement.

MT 1:8 / LXX 1:8 — Similar. Text: With and following express the same division of allegiance. The names and the complete list agree.

MT 1:9 / LXX 1:9 — Divergent. Text: Greek lacks the king’s sons and specifies prominent men; the animal list also differs. En-rogel and spring of Rogel represent the corresponding place without inventing a second spring.

MT 1:10 / LXX 1:10 — Same. Text: Both preserve the same exclusion list and explicitly identify Solomon as Adonijah’s brother.

MT 1:11 / LXX 1:11 — Same. Text: Both introduce Nathan’s report with a question and distinguish Adonijah’s action from David’s knowledge.

MT 1:12 / LXX 1:12 — Similar. Text: The Hebrew appeal and Greek urgent counsel have the same purpose. Life is the contextual sense of nephesh and psychē in this threat to the succession.

MT 1:13 / LXX 1:13 — Similar. Text: The introductory movement expressions differ slightly; the oath and question agree. Bathsheba’s servant language is courtly self-address, not an independent statement of enslavement.

MT 1:14 / LXX 1:14 — Same. Text: Both give Nathan’s planned sequence and the image of completing her words. Neither states that the coming testimony is fabricated.

MT 1:15 / LXX 1:15 — Same. Text: The private setting, David’s age, and Abishag’s attendance agree.

MT 1:16 / LXX 1:16 — Same. Text: The bodily gestures and opening question agree. Prostration here is obeisance before a human king.

MT 1:17 / LXX 1:17 — Different. Text: Greek expressly includes the king in the address and saying before the quotation. The oath’s content agrees; YHWH and Lord follow the respective sources.

MT 1:18 / LXX 1:18 — Different. Text: Hebrew repeats now, while Greek directly emphasizes you. Both preserve Bathsheba’s statement about David’s lack of knowledge.

MT 1:19 / LXX 1:19 — Different. Text: Cattle and fattened animals differ from Greek calves and lambs. Unlike Greek verse 9, this report explicitly includes the king’s sons in both sources.

MT 1:20 / LXX 1:20 — Same. Text: Both retain the eyes-of-Israel image and the shift from directly addressing David to referring to him as my lord the king.

MT 1:21 / LXX 1:21 — Same. Text: Hebrew hattaim and Greek hamartoloi correspond in meaning here. Offenders and sinners are ordinary English alternatives in Bathsheba’s forecast of threatened royal liability, not evidence of a textual difference. The narrator does not independently pronounce their guilt. Rabbinic: Rashi instead explains the Hebrew term as deprivation of royal standing [R1, on 1:21].

MT 1:22 / LXX 1:22 — Same. Text: Both make Nathan’s arrival overlap Bathsheba’s speech, as planned in verse 14.

MT 1:23 / LXX 1:23 — Similar. Text: Hebrew has plural reporters; Greek uses a passive announcement. The audience and repeated royal reference agree.

MT 1:24 / LXX 1:24 — Different. Text: Hebrew is read as an indignant question; the printed Greek presents a statement. The quotation remains attributed to Nathan’s address, not independent narration of a royal decree. Rabbinic: Rashi explicitly construes the Hebrew as a question [R1].

MT 1:25 / LXX 1:25 — Different. Text: The animal vocabulary differs as in verse 19. Hebrew recounts the acclamation within the scene; Greek expressly uses a past said. Both preserve the reported feast and declaration.

MT 1:26 / LXX 1:26 — Same. Text: Both emphasize Nathan personally and retain the complete exclusion list and repeated servant designation.

MT 1:27 / LXX 1:27 — Same. Text: Hebrew follows qere singular your servant against written your servants [Q1; R1], agreeing with Greek. The if-construction is rendered as a rhetorical question challenging the absence of notification; it does not assert that David authorized Adonijah.

MT 1:28 / LXX 1:28 — Different. Text: Hebrew names King David and repeats before the king; Greek initially names David alone and ends with him. The summons and arrival agree.

MT 1:29 / LXX 1:29 — Same. Text: Both ground the oath in the living Lord’s deliverance. The sentence continues into verse 30.

MT 1:30 / LXX 1:30 — Same. Text: Both repeat the earlier oath and make its execution immediate. The emphatic completion is retained without adding a new promise.

MT 1:31 / LXX 1:31 — Same. Text: Both preserve the extended royal acclamation. It remains Bathsheba’s speech in its court setting.

MT 1:32 / LXX 1:32 — Same. Text: The three summoned figures, their designations, and their response agree.

MT 1:33 / LXX 1:33 — Same. Text: Both specify David’s own mule and the same destination; Greek Gion securely corresponds to Gihon. Rabbinic: Rashi understands riding the royal mule as a sign of Solomon’s advancement to kingship [R1].

MT 1:34 / LXX 1:34 — Same. Text: The appointment, anointing, horn, and acclamation agree. Neither running column inserts Christ’s name in place of Solomon.

MT 1:35 / LXX 1:35 — Divergent. Text: Greek lacks the instructions to go up after him and for him to come. The accession and authority over Israel and Judah remain in both texts.

MT 1:36 / LXX 1:36 — Different. Text: Greek renders the assent explicitly and uses a verb of confirmation where Hebrew says say. Both appeal for divine ratification of David’s command.

MT 1:37 / LXX 1:37 — Same. Text: Both retain the blessing that Solomon’s throne exceed David’s. The Hebrew read-form spelling at may He be does not change the sense [Q1].

MT 1:38 / LXX 1:38 — Similar. Text: The riding and seating verbs differ slightly while identifying the same royal mount, escort, and destination. The guards’ names are retained as group designations.

MT 1:39 / LXX 1:39 — Different. Text: Hebrew has plural horn-blowers; Greek continues with a singular subject, naturally Zadok. Both distinguish the oil container from the sounding horn by their use in context.

MT 1:40 / LXX 1:40 — Different. Text: Hebrew has pipe-playing; Greek has choral dancing. Both retain the striking earth-splitting image without converting it into a separate reconstructed earthquake report.

MT 1:41 / LXX 1:41 — Different. Text: Hebrew asks why and describes tumult; Greek asks what and describes echoing. The sequence of hearing and completing the meal is rendered in each source’s own construction.

MT 1:42 / LXX 1:42 — Different. Text: Hebrew’s expectation of good news becomes an explicit command in Greek. The descriptions of Jonathan’s worth or ability overlap; neither makes him the source of the royal decision.

MT 1:43 / LXX 1:43 — Different. Text: Hebrew explicitly identifies Adonijah as the recipient. Both emphatically report Solomon’s accession as David’s action.

MT 1:44 / LXX 1:44 — Similar. Text: Both repeat the complete escort and the royal mule. Their riding and seating vocabulary corresponds to verse 38.

MT 1:45 / LXX 1:45 — Different. Text: The report names both anointers, although verse 39 names Zadok as the acting subject. Neither source is harmonized internally; tumult and echoing retain the auditory difference.

MT 1:46 / LXX 1:46 — Different. Text: Hebrew expressly marks this as an additional fact. Both report Solomon’s enthronement without adding a duration of rule.

MT 1:47 / LXX 1:47 — Divergent. Text: Greek adds your son. Hebrew follows qere God against written your God [Q1], agreeing with Greek’s divine designation. Both preserve the king’s bodily response on the bed.

MT 1:48 / LXX 1:48 — Divergent. Text: Greek expressly adds from my offspring. Both make the king a living witness to the succession rather than introducing a posthumous accession. Saints: Augustine, City of God XVII.8, notes that Solomon began reigning while David still lived and argues that the enduring promise finds its full realization in Christ [P1]. This is theological reception, not a change to the succession report.

MT 1:49 / LXX 1:49 — Different. Text: Hebrew emphasizes trembling; Greek astonishment. Both retain the dispersal of all the guests.

MT 1:50 / LXX 1:50 — Same. Text: Both describe fear and grasping the altar’s projections. No unconditional immunity is stated in this verse.

MT 1:51 / LXX 1:51 — Different. Text: Hebrew’s conditional oath idiom is rendered as a request not to be killed. Greek expressly includes not after whether; its awkward oath construction is retained for review rather than silently replaced. The following answer conditions Adonijah’s safety on his conduct.

MT 1:52 / LXX 1:52 — Similar. Text: Greek’s elliptical if-a-hair-falls oath is given its emphatic negative force; Hebrew states the negative directly. Greek’s passive punishment makes explicit the judicial consequence already implied by the shared condition.

MT 1:53 / LXX 1:53 — Different. Text: Hebrew has plural agents bringing him down; Greek presents the action under the king’s singular subject. The final movement command differs. Men is supplied in Hebrew from the immediately following plural action.

Notes on First Kings 2

MT 2:1 / LXX 2:1 — Same. Text: Both introduce David’s approaching death and his commands to his son.

MT 2:2 / LXX 2:2 — Similar. Text: Greek’s explicit I am construction reinforces the speaker. Both retain the shared mortality image and the charge to strength and maturity.

MT 2:3 / LXX 2:3 — Disparate. Text: Hebrew includes testimonies and extends wise action to every undertaking and direction. Greek lacks testimonies and makes David’s commands the final scope of understanding. That change materially reshapes the charge’s conclusion without eliminating the law of Moses.

MT 2:4 / LXX 2:4 — Different. Text: Hebrew specifies concerning me. Both source verbs evoke removal or cutting off; the Hebrew assurance is rendered idiomatically as not lacking a successor. Both retain the conditional fidelity clause and the repeated saying rather than recasting the promise as unconditional.

MT 2:5 / LXX 2:5 — Different. Text: Hebrew repeats blood of war and has plural feet; Greek changes the second blood expression to innocent blood and has singular foot. Both retain David’s accusation and its concrete clothing images.

MT 2:6 / LXX 2:6 — Similar. Text: Both give the same punitive instruction and gray-hair image. Sheol and Hades retain their source-specific names for the realm of the dead, without importing later geographical descriptions.

MT 2:7 / LXX 2:7 — Similar. Text: Hebrew kindness and Greek mercy describe the requested benefaction. Eat at your table gives the shared idiom’s contextual sense; the family’s approach during David’s flight remains explicit.

MT 2:8 / LXX 2:8 — Different. Text: Greek expresses Benjaminite affiliation as a son of the Benjaminite; the same Shimei son of Gera appears with this affiliation in Greek 2 Reigns 16:11 and 19:17. Greek renders the destination as Camps, where Hebrew names Mahanaim. Both oaths use an elliptical if-I-kill construction with negative force. The oath’s wording is not softened to reconcile the next instruction.

MT 2:9 / LXX 2:9 — Similar. Text: Greek strengthens the prohibition. Both retain the commanded bloody outcome beside the previous oath. Rabbinic: Rashi interprets the appeal to wisdom as finding a separate capital offense [R2]; that explanation is not inserted into David’s words.

MT 2:10 / LXX 2:10 — Same. Text: Both use the ancestral sleep idiom and name the burial place.

MT 2:11 / LXX 2:11 — Same. Text: The total and both components agree. No additional months are imported from a parallel account.

MT 2:12 / LXX 2:12 — Divergent. Text: Greek explicitly gives Solomon’s age as twelve; Hebrew gives no age here. The added age is retained without harmonization to later chronological calculations.

MT 2:13 / LXX 2:13 — Divergent. Text: Greek adds Adonijah’s obeisance. His reply continues directly into verse 14 in Greek; the Hebrew introduces a fresh speaking clause there.

MT 2:14 / LXX 2:14 — Similar. Text: The same exchange crosses the verse boundary differently. Read the Greek continuously with verse 13; no new speaker is introduced.

MT 2:15 / LXX 2:15 — Similar. Text: Hebrew has plural faces and Greek a collective singular face. Adonijah’s claim and acknowledgment of divine disposition remain his speech, not an independent endorsement of his earlier entitlement.

MT 2:16 / LXX 2:16 — Different. Text: Hebrew asks that his face not be turned away; Greek asks that she not turn her own face. Both are refusal idioms, but their personal reference remains distinct. Greek also names Bathsheba.

MT 2:17 / LXX 2:17 — Different. Text: The face idiom again differs in possession and direction. Both retain the marriage request; no speech or consent is invented for Abishag.

MT 2:18 / LXX 2:18 — Similar. Text: The acceptance and planned intervention agree; the prepositions allow the contextual behalf-of and about renderings.

MT 2:19 / LXX 2:19 — Different. Text: Hebrew describes a bow; Greek a kiss. Hebrew attributes placing the throne to the king, while Greek uses a passive. Both retain throne for each seat and the mother’s position at the right.

MT 2:20 / LXX 2:20 — Different. Text: Hebrew repeats turning away the petitioner’s face. Greek first describes the king’s own face, then directly describes refusing her. The request remains small in Bathsheba’s characterization.

MT 2:21 / LXX 2:21 — Same. Text: The woman, prospective husband, kinship, and marriage request agree.

MT 2:22 / LXX 2:22 — Divergent. Text: Hebrew ends with an elliptical series of for-phrases; Greek explicitly describes Joab’s office and companionship. The political implication is Solomon’s argument. Rabbinic: Rashi interprets access to royal prerogatives as the beginning of authority [R2].

MT 2:23 / LXX 2:23 — Similar. Text: Both preserve the king’s self-imprecatory oath and the declared mortal consequence of Adonijah’s request. Greek explicitly says against his life.

MT 2:24 / LXX 2:24 — Different. Text: Greek repeats the Lord and emphatically names Him as house-maker; Hebrew uses a relative clause. The throne and execution date agree. Rabbinic: Rashi understands house as the royal house promised through Nathan [R2].

MT 2:25 / LXX 2:25 — Divergent. Text: Greek expressly adds that day and names Adonijah; Hebrew’s pronouns are supplied contextually for clarity. Greek’s singular action remains under the king’s commissioning, without inventing a personal execution by Solomon.

MT 2:26 / LXX 2:26 — Different. Text: Greek has singular field, places today with the death liability, and explicitly names the covenant. Hebrew names David and the compound divine title. Both attribute the reprieve and its reasons to Solomon.

MT 2:27 / LXX 2:27 — Same. Text: Both connect the removal with the earlier word concerning Eli’s house. Expelled concerns his priestly office in this clause, not a newly supplied geographical exile.

MT 2:28 / LXX 2:28 — Different. Text: Hebrew names Absalom as the one Joab did not follow; Greek names Solomon and adds Joab’s parentage. The contrast concerns different allegiances and is not harmonized by changing either name.

MT 2:29 / LXX 2:29 — Divergent. Text: Greek adds the exchange between Solomon and Joab, specifies grasping the horns, and includes burial in the initial order. Its final command continues across a publisher paragraph boundary within this verse.

MT 2:30 / LXX 2:30 — Different. Text: Greek repeatedly specifies Benaiah’s parentage and Joab’s identity, and makes the refusal a full clause. Both retain the refusal to leave and the messenger’s report.

MT 2:31 / LXX 2:31 — Divergent. Text: Greek adds go and today to the execution instruction. Both preserve Solomon’s claim that this action removes blood liability from his house, without replacing the claim with an editorial judgment.

MT 2:32 / LXX 2:32 — Different. Text: Hebrew presents returning blood prospectively; Greek presents it as accomplished and explicitly calls it blood of injustice. Greek also supplies their blood as the object of David’s not knowing. Both retain the victims’ names and offices.

MT 2:33 / LXX 2:33 — Different. Text: Hebrew has future retribution and a future assurance of peace; Greek has accomplished retribution and a wish for peace. Both retain the extension to offspring and the repeated forever.

MT 2:34 / LXX 2:34 — Different. Text: Hebrew uses a passive for burial; Greek makes Benaiah the continuing agent. The house’s possessive remains attached to the burial context without supplying an otherwise unidentified location.

MT 2:35 / LXX 2:35 — Divergent. Text: Greek adds the kingdom’s establishment in Jerusalem and explicitly calls Zadok first priest. Hebrew lists the two replacements without those details.

No MT counterpart / LXX 2:35a — Divergent. Text: This begins the first additional Greek collection of royal notices. Its location is preserved; related material elsewhere in the book is not silently moved into the Hebrew cell.

No MT counterpart / LXX 2:35b — Divergent. Text: Greek continues the wisdom notice. Sons of old retains its ancient-ones expression without changing it to a geographical east on the basis of a later parallel.

No MT counterpart / LXX 2:35c — Divergent. Text: Greek places the marriage and construction notice here and gives seven years. The combined notice is retained without assigning separate building periods from later chapters.

No MT counterpart / LXX 2:35d — Divergent. Text: The additional Greek notice preserves both labor groups and their numbers. No modern labor arrangement or payment is inferred.

No MT counterpart / LXX 2:35e — Divergent. Text: The Greek list names the sea at both beginning and end and includes the courtyard’s fountain. Its repetition is retained rather than deleted as presumed redundancy.

No MT counterpart / LXX 2:35f — Divergent. Text: Greek repeats the citadel’s construction and uses a difficult cutting-through-city expression. The wording remains provisional; no route or demolition plan is reconstructed.

No MT counterpart / LXX 2:35g — Divergent. Text: Greek explicitly has the numeral three with the offerings. This is not silently changed to three festivals or an exact ritual calendar. The notice remains distinct from fuller later descriptions.

No MT counterpart / LXX 2:35h — Divergent. Text: Greek gives three thousand six hundred overseers here. The count and their supervisory relation to the workforce are retained.

No MT counterpart / LXX 2:35i — Divergent. Text: Assour remains the checked Greek form; the securely corresponding other cities use familiar English forms. No substitute city is supplied to repair the list.

No MT counterpart / LXX 2:35k — Divergent. Text: The Greek notice repeats after and explicitly orders the city-building after the temple and wall. The source labels pass from 35i to 35k; no missing 35j is invented.

No MT counterpart / LXX 2:35l — Divergent. Text: This retrospective Greek instruction repeats material from 2:8–9 in a different form. Descendant of the Benjaminite renders its son-of-seed wording (huios spermatos tou Iemini). It names Hebron here rather than the earlier Bahurim; both Greek notices remain visible.

No MT counterpart / LXX 2:35m — Divergent. Text: The repeated Greek instruction retains the curse and the Camps destination. Read continuously with 35l–35o.

No MT counterpart / LXX 2:35n — Divergent. Text: The Greek retrospective uses a third-person passive oath, unlike the first-person pledge in 2:8. Its elliptical if-he-dies formula is rendered with its negative oath force.

No MT counterpart / LXX 2:35o — Divergent. Text: The additional Greek command retains the bloody outcome alongside the preceding pledge. It is not replaced by a paraphrase of David’s supposed intention.

MT 2:36 / LXX 2:36 — Similar. Text: The confinement order and its geographical center agree. Hebrew explicitly describes sending for Shimei; Greek summarizes the summons.

MT 2:37 / LXX 2:37 — Divergent. Text: Greek adds an actual oath-taking notice at the end. Both retain the named watercourse and emphatic death warning.

MT 2:38 / LXX 2:38 — Different. Text: Hebrew says many days; Greek specifies three years. Both record Shimei’s assent without inserting the later violation into this statement.

MT 2:39 / LXX 2:39 — Same. Text: Both name two escaped slaves and the same refuge and ruler. Slave is used here for the people pursued and recovered, not generalized to every courtly servant expression.

MT 2:40 / LXX 2:40 — Same. Text: The repeated journey and return with the slaves agree. Neither column supplies a report of their treatment after recovery.

MT 2:41 / LXX 2:41 — Different. Text: Greek explicitly makes the slaves the object of the return action; Hebrew reports Shimei’s own return. The itinerary agrees.

MT 2:42 / LXX 2:42 — Divergent. Text: Greek specifies leaving Jerusalem and going right or left, but lacks the quotation of Shimei’s assent. The oath already appeared explicitly in Greek verse 37; its earlier absence in Hebrew is not repaired.

MT 2:43 / LXX 2:43 — Same. Text: Both frame the accusation as failure to keep an oath and a royal command.

MT 2:44 / LXX 2:44 — Different. Text: Hebrew presents the retribution prospectively; Greek as accomplished repayment. Both retain the appeal to Shimei’s knowledge and the head-as-recipient image.

MT 2:45 / LXX 2:45 — Similar. Text: The Hebrew participial blessing can be read as a present state or anticipated result; Greek similarly predicates blessing. Both retain the explicit future establishment of David’s throne.

MT 2:46 / LXX 2:46 — Divergent. Text: Greek lacks Hebrew’s closing establishment notice at this point and proceeds to another collection of royal notices. Shimei’s name supplies the continuing object for clarity in both columns.

No MT counterpart / LXX 2:46a — Divergent. Text: This begins the second additional Greek collection. Its praise and population image remain in their source location; related notices elsewhere are not silently duplicated in the Hebrew column.

No MT counterpart / LXX 2:46b — Divergent. Text: Greek describes tribute and royal service throughout his life. The kingdoms’ service is not rendered as religious worship.

No MT counterpart / LXX 2:46c — Divergent. Text: Greek dynasteumata is rendered resources, supported by the LSJ entry citing this passage [D1]. The notice does not specify which resources or how they were opened up.

No MT counterpart / LXX 2:46d — Divergent. Text: Thermai is the checked Greek place-name. It is not replaced by a city from a later Hebrew building list.

No MT counterpart / LXX 2:46e — Divergent. Text: Greek specifies a midday meal and retains ancient kors. The final birds are described by the same grazing or pasture term used for the cattle; no modern weight or named bird species is supplied.

No MT counterpart / LXX 2:46f — Divergent. Text: Greek retains Raphi as the boundary name and repeats beyond the River. The River is not replaced by a modern border line.

No MT counterpart / LXX 2:46g — Divergent. Text: The additional Greek notice preserves both the household images and the full territorial span. The description remains a royal-era narrative statement before any later Christian application.

No MT counterpart / LXX 2:46h — Divergent. Text: The Greek list’s names and offices remain distinct from other official lists. Court administration, burdens, and brickworks are provisional contextual renderings. Azariah and Ornia normalize securely corresponding inflected Greek forms; other differing names are not replaced to make the lists agree.

No MT counterpart / LXX 2:46i — Divergent. Text: Greek expressly identifies breeding female horses. Forty thousand is retained without reduction to another passage’s count or replacement by stalls.

No MT counterpart / LXX 2:46k — Divergent. Text: Greek preserves its foreigners designation and territorial limits. The source passes from 46i to 46k; no 46j is supplied.

No MT counterpart / LXX 2:46l — Divergent. Text: The Greek collection ends with this reign notice, explicitly naming Israel, Judah, and Jerusalem. It is retained as a separate source unit.

Notes on First Kings 3

MT 3:1 / No LXX counterpart — Divergent. Text: The checked Greek chapter begins at verse 2. Its earlier marriage-and-building notice remains at 2:35c, where it also gives seven years. No duplicate Greek text is inserted here.

MT 3:2 / LXX 3:2 — Different. Text: Hebrew names sacrificing; Greek names incense-burning. Both give the absence of the house as the setting for the practice.

MT 3:3 / LXX 3:3 — Same. Text: Both retain the favorable statement and its qualification together. The narrative is not rewritten in anticipation of Solomon’s later conduct.

MT 3:4 / LXX 3:4 — Different. Text: Greek adds rising, uses a superlative highest, and names Gibeon again. Hebrew calls it the great high place and refers back to that altar. Both preserve a thousand offerings.

MT 3:5 / LXX 3:5 — Different. Text: Hebrew begins by naming Gibeon and shifts from YHWH to God; Greek repeats Lord and Solomon. The invitation differs in phrasing, with Hebrew expressly naming the divine giving.

MT 3:6 / LXX 3:6 — Different. Text: Hebrew explicitly describes a son sitting on the throne; Greek describes placing his son on it. Kindness and mercy retain the respective covenantal terms. David’s conduct is characterized within Solomon’s prayer.

MT 3:7 / LXX 3:7 — Different. Text: Hebrew explicitly says made king; Greek says placed and adds my to both movement nouns. The movement idiom conveys inexperience without being replaced by a modern job description. Rabbinic: Rashi calculates Solomon’s age as twelve here [R3]; Greek 2:12 gives that age directly.

MT 3:8 / LXX 3:8 — Divergent. Text: Hebrew uses two counting verbs and expressly attributes the impossibility to multitude. Greek retains one counting clause. Both describe the people as divinely chosen.

MT 3:9 / LXX 3:9 — Different. Text: Greek expressly includes in righteousness and makes both hearing and judging functions of the heart. Hebrew has a hearing heart for judging. Weighty retains the shared metaphor for the people’s demanding significance. Saints: The published Sunday selection places the request for discernment beside Matthew’s kingdom parables [L1]. The relationship is a liturgical reading context, not an additional clause in either source.

MT 3:10 / LXX 3:10 — Similar. Text: Hebrew uses an eyes-of-the-Lord image; Greek expresses approval before the Lord. Hebrew here has the title Adonai, so Lord rather than YHWH is used.

MT 3:11 / LXX 3:11 — Different. Text: Hebrew names God; Greek Lord and explicitly of Me. Hebrew has collective life and Greek plural lives. Both contrast the requested discernment with longevity, wealth, and the enemies’ deaths.

MT 3:12 / LXX 3:12 — Similar. Text: The paired qualities appear in reversed order; Hebrew words is plural and Greek word singular. The repeated look and the two temporal comparisons agree.

MT 3:13 / LXX 3:13 — Divergent. Text: Hebrew includes all your days and is read prospectively in the promise’s context; Greek states that no such king has existed. Both give the additional gifts without turning the next condition into an unconditional guarantee.

MT 3:14 / LXX 3:14 — Different. Text: Hebrew has plural ways and lengthening; Greek singular way and multiplying. The order of statutes and commandments also differs. Both explicitly condition the extension of life on faithful conduct.

MT 3:15 / LXX 3:15 — Divergent. Text: Greek adds the altar before the ark, Zion, rising, and the king’s own participation in a great feast. Hebrew’s shorter account remains intact. Both now explicitly identify the preceding experience as a dream.

MT 3:16 / LXX 3:16 — Similar. Text: The approach verbs differ slightly. Both retain the women’s stated occupation and do not replace it with an unsupported social identification.

MT 3:17 / LXX 3:17 — Different. Text: Hebrew has the speaker’s singular giving birth while the other woman was present; Greek says we gave birth. The shared appeal is a courteous idiom, not an invitation to infer enslavement.

MT 3:18 / LXX 3:18 — Same. Text: Both specify the three-day interval and the absence of another witness. The household description remains the woman’s testimony.

MT 3:19 / LXX 3:19 — Similar. Text: Hebrew is rendered causally, while Greek uses a temporal conjunction that permits the contextual cause. Neither column adds a medical diagnosis or a claim of deliberate killing.

MT 3:20 / LXX 3:20 — Divergent. Text: Greek specifies from my arms but lacks the speaker’s statement that she was asleep. Both preserve the alleged exchange and both bosom references.

MT 3:21 / LXX 3:21 — Same. Text: Both repeat morning and preserve the sequence from discovering death to recognizing the child. The demonstratives are rendered contextually without changing the identification.

MT 3:22 / LXX 3:22 — Divergent. Text: Greek lacks the first woman’s renewed counterclaim in this verse. Its concluding plural they spoke crosses a publisher paragraph boundary and remains part of this source unit.

MT 3:23 / LXX 3:23 — Different. Text: Hebrew describes this one and the other; Greek addresses each as you and changes one quoted possessive to her son. The competing claims are retained in each source’s own order.

MT 3:24 / LXX 3:24 — Same. Text: Both retain the king’s command and the actual presentation of the weapon.

MT 3:25 / LXX 3:25 — Different. Text: Greek explicitly calls the child nursing and uses demonstratives for the women. Both retain the threatened division; the subsequent resolution is not inserted into the command itself.

MT 3:26 / LXX 3:26 — Different. Text: Hebrew describes burning compassion; Greek explicitly names the womb and its disturbance. Greek lacks living in the mother’s appeal and shifts the other woman’s final possessive from you to her. Both identify the true mother before the decision.

MT 3:27 / LXX 3:27 — Divergent. Text: Greek identifies the recipient by quoting her appeal rather than leaving her as a pronoun. Hebrew explicitly repeats living. The prohibition against killing and recognition of the mother agree.

MT 3:28 / LXX 3:28 — Similar. Text: Wisdom and discernment name the respective divine gifts. Both ground the people’s fear in his capacity for judgment, bringing the case back to the preceding request.

Notes on First Kings 4

MT 4:1 / LXX 4:1 — Different. Text: Hebrew expressly includes all; Greek does not. The shared royal notice follows the judgment scene. Rabbinic: Rashi connects the people’s acceptance of Solomon’s kingship with their recognition of his wisdom [R4].

MT 4:2 / LXX 4:2 — Different. Text: Greek lacks the priest. Hebrew’s final title can attach to Azariah or to Zadok; the English retains its position without settling that syntactical question.

MT 4:3 / LXX 4:3 — Different. Text: Hebrew makes both scribes sons of Shisha; Greek has singular son after Ahijah and names Saba. The securely corresponding other names are normalized. Rabbinic: Rashi reports an interpretation of the recorder as reminding the king of cases’ order of arrival [R4].

MT 4:4 / LXX 4:4 — Divergent. Text: Greek lacks Benaiah’s military appointment in this list. Both retain Abiathar despite his removal in chapter 2; no date or restored office is invented to reconcile the notices.

MT 4:5 / LXX 4:5 — Different. Text: Azariah differs from Greek Ornia, and Hebrew explicitly calls Zabud a priest. Friend and companion render the respective court relationship without replacing the priestly term by an administrative office.

MT 4:6 / LXX 4:6 — Divergent. Text: Greek adds Eliab and his office, names Achiel and Ephra, and has tributes where Hebrew has a labor levy. Clan retains patria provisionally; the office is not silently changed to army on the basis of another Greek tradition.

MT 4:7 / LXX 4:7 — Same. Text: The number, scope, and monthly obligation agree. The Hebrew read form at each supplies the article before one [R4], without changing the distribution.

MT 4:8 / LXX 4:8 — Different. Text: Hebrew explicitly has son of Hur; Greek gives the combined name Benor and adds one. The Greek enumerating word is retained wherever the source repeats it.

MT 4:9 / LXX 4:9 — Different. Text: The father’s name and several places differ. Greek explicitly makes Beth-hanan a limit after Ailon. Uncertain places are not identified with Hebrew locations merely to make an itinerary agree.

MT 4:10 / LXX 4:10 — Different. Text: The Greek sequence contains transcribed names in place of Hebrew’s clearer place-and-jurisdiction phrases. In is supplied from the list’s setting; the exact division and identification of the Greek names remain uncertain.

MT 4:11 / LXX 4:11 — Different. Text: Greek’s compressed names and husband phrase are difficult and remain provisional. Hebrew’s district of Dor and Taphath are not inserted into Greek to repair it. The final one is retained without inventing an additional officer.

MT 4:12 / LXX 4:12 — Different. Text: Baccha and the Greek boundary names remain distinct. Greek expressly has house of San and an awkward from-place sequence. Over is contextual supplementation in both lists; uncertain route relations are not reconstructed.

MT 4:13 / LXX 4:13 — Divergent. Text: Greek lacks the villages of Jair and Manasseh genealogy, and retains Eregaba as the district name. Both preserve sixty fortified cities and bronze bars. No iron is substituted for the stated metal.

MT 4:14 / LXX 4:14 — Different. Text: The father’s name differs. Mahanaim represents the securely corresponding Greek Maanain; the final one continues the Greek enumeration.

MT 4:15 / LXX 4:15 — Different. Text: The marriage, names, and district agree. Greek alone includes the repeated one.

MT 4:16 / LXX 4:16 — Different. Text: Hebrew names Asher and Aloth; Greek gives Maalath. The respective location wording is retained rather than normalized as if its geographical equivalence were established.

MT 4:17 / LXX 4:19 — Divergent. Text: Greek places this officer last, at 4:19, rather than before the Benjamin entry. The father’s form also differs. Subject alignment here preserves the actual source reference and accounts for the Greek verse once.

MT 4:18 / LXX 4:17 — Divergent. Text: Greek places this entry before its Geber entry and has Shammah where Hebrew has Shimei. The aligned row shows the source’s actual verse number rather than silently renumbering it.

MT 4:19 / LXX 4:18 — Divergent. Text: Besides the changed order, Greek names Adai, Gad, Heshbon, and Judah, and borrows nasif for the officer designation, translated officer [D10]. Hebrew’s final one-officer clause is ambiguous. Rabbinic: Rashi reports alternatives: a supervisor over the others, or provision for the added month in a leap year [R4].

MT 4:20 / No LXX counterpart — Divergent. Text: The selected Greek chapter ends at 4:19. The corresponding prosperity image already appears in its additional notice at 2:46a and is not duplicated here.

Notes on First Kings 5

MT 5:1 / No LXX counterpart — Divergent. Text: This Hebrew notice has no corresponding unit here in the checked Greek sequence. The earlier Greek descriptions remain in their own locations; they are not duplicated or silently imported.

MT 5:2 / LXX 5:2 — Different. Text: The quantities and the ancient unit agree. Greek specifies that the meal is pounded and introduces requirements rather than Hebrew’s food, literally bread in this provisioning context.

MT 5:3 / LXX 5:3 — Different. Text: Greek names choice calves where Hebrew has fattened cattle, lacks Hebrew’s third wild animal, and ends with the grammatically detached neuter plural siteuta. Fattened provisions provisionally preserves that ending. Fallow deer and birds are conventional, not zoologically certain, identifications of the Hebrew terms.

MT 5:4 / LXX 5:4 — Divergent. Text: Greek lacks the named endpoints and the second statement about all the kings. The shared peace notice is retained without using the shorter Greek to erase the Hebrew geographical claims.

MT 5:5 / No LXX counterpart — Divergent. Text: The vine-and-fig-tree notice has an earlier Greek parallel at 2:46g. Both include the Dan-to-Beersheba extent and all Solomon’s days; the Greek notice also mentions eating and drinking. The complete notices remain at their respective source locations.

MT 5:6 / No LXX counterpart — Divergent. Text: Hebrew has forty thousand stalls; Greek 2:46i has forty thousand broodmares. Both notices retain their own wording and location. Neither quantity is changed to the number in a parallel biblical account.

MT 5:7–8 / LXX 5:1 — Divergent. Text: Two Hebrew verses align with one Greek verse, which stands before Greek 5:2. Greek’s diangelmata normally denotes messages or notices [D2]; orders is provisional in this provisioning context, not a translation of Hebrew’s people at the table. Greek names the king and chariots where Hebrew has he and rekhesh, here provisionally swift steeds. The different sequence governs the classification; each source unit appears once.

MT 5:9 / LXX 5:9 — Different. Text: Hebrew names God and Greek the Lord, and they reverse the order of wisdom and discernment. Greek chyma has an underlying pouring or mass image; LSJ recognizes the contextual sense of largeness of heart here [D3]. The English does not turn the metaphor into a modern psychological diagnosis.

MT 5:10 / LXX 5:10 — Different. Text: Hebrew’s sons of the East becomes Greek’s ancient people, and Hebrew’s wisdom is the grammatical subject where Greek names Solomon himself. The Greek comparison remains somewhat compressed rather than being recast as the Hebrew sentence.

MT 5:11 / LXX 5:11 — Divergent. Text: Greek repeats the wisdom verb, has Gaithan and Mal, and lacks the closing fame notice. Securely corresponding Heman and Calcol are normalized; the substantially different name forms are retained.

MT 5:12 / LXX 5:12 — Disparate. Text: The song totals differ substantially: 1,005 in Hebrew and 5,000 in Greek. Hebrew mashal and Greek parabole overlap in the field of proverbial or comparative sayings; the different English terms do not establish two wholly separate genres. Saints: The accessed English presentation of Irenaeus, Against Heresies IV.27.1, mentions three thousand sayings and five thousand songs while reading Solomon’s wisdom in relation to Christ [P2]. That presentation’s cited song total corresponds to this Greek reading; it does not correct the Hebrew total.

MT 5:13 / LXX 5:13 — Similar. Text: The scope of Solomon’s discourse agrees. Through the wall retains the Greek preposition. The animal terms overlap, although Greek ktene more specifically evokes domesticated animals.

MT 5:14 / LXX 5:14 — Divergent. Text: Hebrew’s opening is partitive and its final phrase concerns those coming from the kings. Greek explicitly adds Solomon’s reception of gifts and says all the peoples came. No envoys or diplomatic purpose is inserted into either main text.

No MT counterpart / LXX 5:14a — Divergent. Text: This Greek marriage-and-building notice stands between the wisdom report and Hiram’s embassy. Its order puts the Lord’s house before Solomon’s own house; Hebrew 3:1 has the reverse. It is distinct from the earlier Greek notice at 2:35c.

No MT counterpart / LXX 5:14b — Divergent. Text: Greek places the conquest and marriage gift here. Mergab, the burning of the Canaanite, and the plural them are preserved despite their difficult relationship to the preceding singular city. Parting gifts renders apostolas in this marriage context without inventing a modern legal dowry arrangement.

MT 5:15 / LXX 5:15 — Disparate. Text: Hebrew’s embassy follows news of Solomon’s anointing; Greek expressly makes anointing Solomon the attendants’ purpose. This changes the embassy’s agency and relationship to the accession. The Greek is not harmonized to the completed anointing in Hebrew.

MT 5:16 / LXX 5:16 — Same. Text: The sender, recipient, and introduction to direct speech agree.

MT 5:17 / LXX 5:17 — Different. Text: Hebrew has his God and Greek my God. Greek also has plural wars and a footsteps expression where Hebrew names the soles. The implicit enemies referred to by them are not replaced with a newly supplied list.

MT 5:18 / LXX 5:18 — Different. Text: Hebrew satan is an ordinary adversary here, not a proper name. Greek specifies someone plotting against another. Both describe the present absence of trouble without making a promise about Solomon’s entire future.

MT 5:19 / LXX 5:19 — Different. Text: Greek includes God in the second divine title. Both retain the son’s succession and the house for the divine name; the text does not say that the building contains God.

MT 5:20 / LXX 5:20 — Different. Text: Hebrew specifies cedars and the servants’ wages; Greek has timber and the wages of your service. Greek also adds look. The labor arrangement remains ancient royal service rather than a modern employment contract.

MT 5:21 / LXX 5:21 — Different. Text: The divine designation differs: YHWH in Hebrew, God in Greek. Wise and discerning retain the respective descriptions of the son. Hiram’s words are preserved as his reported blessing.

MT 5:22 / LXX 5:22 — Different. Text: Hebrew explicitly repeats Hiram and has beroshim, conventionally rendered cypress but botanically uncertain; Greek names pine. The species are not silently harmonized.

MT 5:23 / LXX 5:23 — Different. Text: Hebrew repeats on the sea and uses a breaking-apart verb; Greek uses shaking out and explicitly plural loaves. The raft dismantling is contextual, not a claim that the timber is destroyed.

MT 5:24 / LXX 5:24 — Divergent. Text: Greek lacks the second timber species in this fulfillment notice, although it named pine in verse 22. The shorter list is not expanded from that earlier promise.

MT 5:25 / LXX 5:25 — Disparate. Text: The oil differs in both number and unit: twenty kors in Hebrew, twenty thousand beth in Greek. Greek’s machir remains a visible, uncertain borrowed term in a provisioning context; it is not silently replaced by Hebrew’s food. Beth is retained as the Greek source’s measure, without a modern conversion.

MT 5:26 / LXX 5:26 — Same. Text: The divine gift, promise, peace, and bilateral covenant agree. Made a covenant renders the respective idioms without changing the participants.

MT 5:27 / LXX 5:27 — Different. Text: Hebrew explicitly names Solomon. Greek phoros can denote tribute; the stated number of men and the next verse establish a labor levy here. Neither column changes the number or conceals the compulsory royal demand.

MT 5:28 / LXX 5:28 — Same. Text: The monthly rotation, time at home, and supervisor agree. Hebrew’s distributive his house and Greek’s their house are rendered naturally without changing the workers’ schedule.

MT 5:29 / LXX 5:29 — Same. Text: Both labor totals and the location agree. No unmentioned ethnic identity or modern occupational status is added.

MT 5:30 / LXX 5:30 — Different. Text: The overseer totals differ by three hundred. Hebrew expressly describes supervision of the working people; the Greek relative clause describes those performing the works. The figures are not reconciled through an invented distinction between grades of officials.

MT 5:31 / No LXX counterpart — Divergent. Text: The checked Greek sequence moves from verse 30 to verse 32. Hebrew’s royal command and foundation-stone description are retained in full; no Greek text is supplied from another location. Compare the related Greek foundation notice at 6:1a.

MT 5:32 / LXX 5:32 — Divergent. Text: Hebrew names three groups of craftsmen and their dressing work; Greek lacks those clauses and adds a three-year preparation period. The order of stones and timber is also reversed. Neither account’s detail is made to disappear inside the other.

Notes on First Kings 6

MT 6:1 / LXX 6:1 — Disparate. Text: The elapsed years differ: 480 in Hebrew and 440 in Greek. Greek lacks Ziv here and leaves the chronological introduction connected with the following added construction notices. No modern date is calculated from either figure.

No MT counterpart / LXX 6:1a — Divergent. Text: This Greek foundation notice follows its chronological introduction. Unhewn is retained from apeleketous, even though the next unit describes hewing. Hebrew’s related command remains at 5:31 with its own dressed-stone wording.

No MT counterpart / LXX 6:1b — Divergent. Text: Greek names sons, not Hebrew 5:32’s builders, and lacks the Gebalites. The family terminology is not silently converted into craftsmen to harmonize the accounts.

No MT counterpart / LXX 6:1c — Divergent. Text: Greek places this foundation date near the beginning and names Niso. Hebrew’s related closing notice names Ziv. The Greek month name and its explicit second-month identification are both preserved.

No MT counterpart / LXX 6:1d — Divergent. Text: This Greek completion notice also precedes the dimensions. Baal is retained as the printed month name; Hebrew 6:38 has Bul and additionally states seven years of building.

MT 6:2 / LXX 6:2 — Disparate. Text: The stated length and height differ materially: 60 by 20 by 30 cubits in Hebrew, 40 by 20 by 25 in Greek. The English does not reconcile them by assigning different unstated architectural scopes. Rabbinic: Rashi understands Hebrew’s sixty cubits as the main hall and inner sanctuary together [R6].

MT 6:3 / LXX 6:3 — Divergent. Text: Greek adds a completion sentence. Its borrowed ailam is translated porch in this context [D7]. Rabbinic: Rashi explains that length names the larger dimension in each part, so the porch’s length runs across the main hall’s width [R6].

MT 6:4 / LXX 6:4 — Different. Text: Both architectural phrases are difficult. Hebrew combines shequfim with atumim; Greek uses a looking or bending-out participle with hidden. The provisional English does not specify a securely reconstructed window design. Rabbinic: Rashi reports the interpretation that the windows widened outward and narrowed inward [R6].

MT 6:5 / LXX 6:5 — Different. Text: Hebrew describes the surrounding side structure; Greek explicitly names beams and uses the borrowed dabir for the inner sanctuary [D8]. Hebrew’s repeated surrounding-wall description is not shortened to match Greek.

MT 6:6 / LXX 6:6 — Different. Text: The three widths agree. Hebrew’s offsets and Greek’s space describe the supporting arrangement differently. Rabbinic: Rashi explains recessed wall ledges supporting the beams without piercing the main walls [R6].

MT 6:7 / LXX 6:7 — Different. Text: Greek pairs akrotomos, associated with sharp cutting [D6], with argos, unworked; the tension is preserved provisionally. Hebrew’s quarry-and-finished-stone phrase is also interpretively difficult. Rabbinic: Rashi invokes the shamir tradition and notes a rabbinic dispute about the hewn stones [R6]; this later explanation is not inserted into either translation.

MT 6:8 / LXX 6:8 — Different. Text: The entrance serves the middle chamber in Hebrew and the lowest in Greek. Greek also has beneath the right shoulder, retaining a more explicit architectural body image. Neither access route is corrected from the other.

MT 6:9 / LXX 6:9 — Different. Text: Both retain the completion notice. Hebrew’s beam-and-plank terms and Greek’s coffered-ceiling verb describe the roofing differently; the precise Hebrew construction terminology remains provisional.

MT 6:10 / LXX 6:10 — Different. Text: Hebrew concerns the surrounding side structure and its attachment to the house. Greek uses plural and then singular endesmos, connecting structure or bond; the provisional wording does not invent a detailed modern building plan. Both preserve five cubits.

MT 6:11 / No LXX counterpart — Divergent. Text: The checked Greek sequence passes from verse 10 to verse 15. Hebrew’s divine address in verses 11–13 is retained in full.

MT 6:12 / No LXX counterpart — Divergent. Text: Hebrew ties the promise to obedience through an explicit if-clause. Greek has no corresponding verse here; no replacement divine speech is constructed.

MT 6:13 / No LXX counterpart — Divergent. Text: The dwelling and non-abandonment promise completes the Hebrew address. Its absence in this Greek location is a textual observation, not a claim that the Greek book denies divine presence. Saints: Editorial canonical connection: John 2:19–22 identifies the temple spoken of by Jesus with His body [C3]. The Christian reading is distinct from this Hebrew promise and is not supplied to the absent Greek unit.

MT 6:14 / No LXX counterpart — Divergent. Text: This Hebrew completion notice follows the divine address. Greek has completion notices elsewhere in this chapter; none is duplicated here.

MT 6:15 / LXX 6:15 — Different. Text: The upper limits of the lining differ, and Greek names pine where Hebrew has the uncertain berosh timber, here cypress. Hebrew expressly names the floor in its last clause; Greek has the interior. Both difficult architectural formulations remain visible.

MT 6:16 / LXX 6:16 — Different. Text: Greek lacks the explicit cedar boards, names beams rather than walls, and includes the difficult one side expression. Its borrowed dabir is translated inner sanctuary [D8]. The common twenty cubits and Holy of Holies identification are retained.

MT 6:17 / LXX 6:17 — Similar. Text: Both give forty cubits for the forward hall. Greek’s sentence continues directly into verse 19; the intervening Hebrew-only verse must not be read into the Greek column.

MT 6:18 / No LXX counterpart — Divergent. Text: Greek lacks this interior-cedar and decoration notice. Hebrew’s total covering and absence of visible stone remain explicit.

MT 6:19 / LXX 6:19 — Different. Text: Greek continues verse 17’s in front of the inner sanctuary and lacks Hebrew’s explicit preparation verb. The ark’s purpose clause agrees; the fragment is preserved as a continuation rather than supplied with a new Greek verb.

MT 6:20 / LXX 6:20 — Different. Text: The three dimensions agree. Hebrew’s opening literally refers to the front of the inner sanctuary and is rendered contextually; Greek leaves the subject implicit. Greek lacks cedar and connects its altar-making clause to the next verse. Its closed-up gold expression is provisionally rendered refined.

MT 6:21 / LXX 6:21 — Divergent. Text: Greek completes the altar sentence begun in verse 20 and lacks Hebrew’s named Solomon, interior overlay, and gold-chain clauses. The object of Hebrew’s final it is left implicit rather than decided by adding a new noun.

MT 6:22 / LXX 6:22 — Divergent. Text: Greek lacks the concluding statement about the inner sanctuary’s altar. Its prior altar gilding remains in verse 21; the Hebrew repetition is retained.

MT 6:23 / LXX 6:23 — Different. Text: Hebrew specifies oil-tree wood, conventionally olive, and height. Greek lacks the wood and describes a measured size. Its height becomes explicit in verse 26; it is not supplied here from that later verse.

MT 6:24 / LXX 6:24 — Same. Text: The individual wings and total span agree. The repeated measurements are preserved without conversion into modern units.

MT 6:25 / LXX 6:25 — Similar. Text: Greek refers back with so rather than repeating ten cubits. The equal dimensions and form agree; the English does not introduce a new difference in size.

MT 6:26 / LXX 6:26 — Same. Text: Both explicitly repeat equal height after the wing measurements.

MT 6:27 / LXX 6:27 — Different. Text: Hebrew explicitly describes placement and has plural spreading; Greek has a locative statement and a singular agent spreading the wings. The shared wall-to-wall arrangement and central contact are retained.

MT 6:28 / LXX 6:28 — Same. Text: Both describe the same gold covering; the English verb choice creates no substantive distinction.

MT 6:29 / LXX 6:29 — Divergent. Text: Greek expressly mentions a carving implement and lacks open flowers here. Its palm-tree clause is grammatically separate; the English supplies were rather than silently importing Hebrew’s single object list.

MT 6:30 / LXX 6:30 — Similar. Text: The floor gilding agrees. Greek uses superlative forms for the two areas; neither column supplies additional rooms.

MT 6:31 / LXX 6:31 — Different. Text: Hebrew’s oil-tree wood is conventionally olive; Greek specifies juniper. Hebrew’s fifth-related architectural phrase and Greek’s fivefold are uncertain in precise construction. The English does not turn either into a proven fraction of the wall.

MT 6:32 / LXX 6:32 — Different. Text: Greek names pine here after juniper in verse 31, while Hebrew repeats olive. The Greek sequence is retained without deciding that its two door notices must describe the same material. Greek petals and the gold’s descending image also remain distinct.

MT 6:33 / LXX 6:33 — Different. Text: The timber differs as before, and Greek includes porticoes. Both fourth-related construction phrases are difficult; no exact architectural reconstruction is claimed.

MT 6:34 / LXX 6:34 — Different. Text: Greek has pine and explicitly names pivots; Hebrew has berosh, here cypress, and folding or turning leaves. Hebrew uses differing forms in its two leaf clauses; the contextual rendering remains provisional.

MT 6:35 / LXX 6:35 — Different. Text: Hebrew retains an active carving subject and describes gold fitted to the engraving. Greek uses participial descriptions and an overlaid or descending gold image. The shared decoration is not replaced with later symbolic identifications.

MT 6:36 / LXX 6:36 — Different. Text: Hebrew’s dressed stone differs from Greek’s unhewn stone. Greek adds all around and describes worked cedar. The construction terms are preserved despite tension with other building notices.

No MT counterpart / LXX 6:36a — Divergent. Text: Greek adds a curtain associated with the porch court. Built retains the unusual construction verb; the curtain is not silently changed to a wall or relocated to the Holy of Holies.

MT 6:37 / No LXX counterpart — Divergent. Text: Hebrew places the foundation date at the chapter’s close. Greek’s related notice stands at 1c and names Niso. It is cross-referenced here without being translated twice.

MT 6:38 / No LXX counterpart — Divergent. Text: Hebrew’s completion notice includes seven years and the month Bul. Greek’s earlier notice has Baal and lacks that final duration. Neither location nor month name is harmonized.

Notes on First Kings 7

MT 7:1 / LXX 7:38; 7:50 — Divergent. Text: Hebrew introduces the palace before the temple furnishings. Greek places the palace after them: its opening duration notice at 38 and closing completion at 50 are aligned together here, with both actual references shown. The intervening Greek palace description appears beside Hebrew 2–12. No source unit is duplicated.

MT 7:2 / LXX 7:39 — Different. Text: The overall dimensions agree, but Hebrew has four pillar rows and Greek three. Hebrew treats Forest of Lebanon as part of the house’s designation; Greek’s dative forest is rendered as construction material provisionally. Greek shoulder-like supports remain distinct from Hebrew beams.

MT 7:3 / LXX 7:40 — Different. Text: Greek expressly counts the pillars; Hebrew’s forty-five can refer to the side members supported by them. Greek does not repeat cedar. The English leaves the Hebrew attachment open rather than making both columns assert the same count’s object.

MT 7:4 / LXX 7:41 — Different. Text: Hebrew’s window-related terms differ from Greek beams and spaces. Both architectural formulations are compressed; the provisional English does not reconstruct identical walls behind different words.

MT 7:5 / LXX 7:42 — Different. Text: Greek has spaces and beam fitting where Hebrew names posts and a frame; its final comparison concerns doorways and doors rather than windows. Threefold arrangement remains common.

MT 7:6 / LXX 7:43 — Different. Text: The dimensions agree. Greek adds joined together, uses borrowed singular and plural porch terms, translated porch and porches [D7], and uses thickness in a difficult construction. Canopy for Hebrew av and thick structure for Greek pachos are provisional; the uncertain supports are not reduced to one confident floor plan.

MT 7:7 / LXX 7:44 — Divergent. Text: Greek has plural thrones and lacks the cedar-paneling clause. Hebrew’s repeated floor is preserved; it is not silently changed to ceiling.

MT 7:8 / LXX 7:45 — Different. Text: Hebrew specifies the other court inward from the hall; Greek has one court and a difficult unfolding or opening expression. Both retain the separate house for Pharaoh’s daughter without supplying its exact position from another passage.

MT 7:9 / LXX 7:46 — Different. Text: Hebrew explicitly has sawing and measured dressed stone. Greek has carving and an interval expression. The upper architectural limit differs in terminology; the Greek sentence continues into the next verse’s description of the court.

MT 7:10 / LXX 7:47 — Similar. Text: The foundation materials and two sizes agree. Greek grammatically attaches the foundation description to the preceding great court; Hebrew states the foundation description independently.

MT 7:11 / LXX 7:48 — Different. Text: Hebrew’s dressed stone differs from Greek apeleketon, unhewn. The awkward Greek combination of measure and unhewn material is retained rather than corrected to the Hebrew construction term.

MT 7:12 / LXX 7:49 — Divergent. Text: Greek lacks the comparison with the temple’s inner court and porch. The stone descriptions also differ, dressed versus unhewn, while the three-plus-one course arrangement agrees.

MT 7:13 / LXX 7:1 — Same. Text: The royal commission and craftsman’s origin agree. This begins the Greek chapter before its later palace description; the changed order is recorded in the numbering guide.

MT 7:14 / LXX 7:2 — Different. Text: Greek’s filled participle grammatically follows the father’s description; Hebrew’s new verb more readily resumes Hiram. The attachment remains visible rather than being resolved identically. Greek also has passive introduction to the king, against Hebrew’s came. Neither column alters Naphtali to match a parallel account.

MT 7:15 / LXX 7:3 — Disparate. Text: The circumference differs, twelve cubits versus fourteen. Greek adds the porch location, thickness, hollow construction, and explicit equality of the second pillar. Hebrew gives height for one and circumference for the second; that distribution is not silently rewritten.

MT 7:16 / LXX 7:4 — Same. Text: The two capitals, material, purpose, and repeated five-cubit heights agree.

MT 7:17 / LXX 7:5 — Different. Text: Hebrew specifies chain-like festoons and seven for each capital; Greek has two covering nets, one per capital. The figures are attached to their respective objects without inventing a reconciliation.

MT 7:18 / LXX 7:6 — Different. Text: Hebrew’s pillars and capitals on top of pomegranates form a difficult sequence; the nouns are not exchanged to create a smoother reconstruction. Greek explicitly describes bronze pomegranates in hanging network and repeats hanging work.

MT 7:19 / LXX 7:8 — Similar. Text: The lily design and four-cubit measure agree. Greek expresses the relationship to the porch differently and does not repeat capitals.

MT 7:20 / LXX 7:9 — Different. Text: The Hebrew rounded projection and two hundred pomegranates differ from Greek’s beam-and-thickness description. Both architectural clauses are difficult; the Greek is rendered provisionally without importing the Hebrew objects or number.

MT 7:21 / LXX 7:7 — Different. Text: Hebrew specifies right and left; Greek has one and second. Jachin differs from the printed Greek Iachoum, while Boaz is securely corresponding. Greek places the erection and naming before its lily-work and beam descriptions.

MT 7:22 / No LXX counterpart — Divergent. Text: Hebrew repeats the lily-work and closes the pillar construction. Greek’s related lily notice is already aligned with Hebrew 19 and is not duplicated here.

MT 7:23 / LXX 7:10 — Different. Text: The stated circumference differs, thirty versus thirty-three cubits; the ten-cubit span and five-cubit height agree. Hebrew specifies casting. The approximate geometry is retained without correcting either ancient measurement.

MT 7:24 / LXX 7:11 — Divergent. Text: Greek describes supports rather than gourd ornaments and lacks the two-row casting notice. The shared ten-to-a-cubit figure remains attached to each source’s own object.

MT 7:25 / LXX 7:13 — Different. Text: Greek uses sea for the western direction and toward the house where Hebrew has inward. It places this support notice after the brim description. Both retain twelve cattle in four groups of three.

MT 7:26 / LXX 7:12 — Divergent. Text: Greek lacks the two-thousand-bath capacity and reverses the order of brim and thickness. Handbreadth and palm are corresponding ancient body measures; neither is converted to a modern quantity.

MT 7:27 / LXX 7:14 — Disparate. Text: The stands’ length and height differ: 4 by 4 by 3 cubits in Hebrew, 5 by 4 by 6 in Greek. Mechonoth is Greek’s borrowed stand term, used even with a singular article [D9]. Stand or stands follows the immediate grammar; the total remains ten.

MT 7:28 / LXX 7:15 — Similar. Text: Both describe panels between structural members. Greek emphasizes enclosure and projection; the precise identification of the members remains provisional.

MT 7:29 / LXX 7:16 — Different. Text: Greek has likewise where Hebrew can be read as a base, and spaces above and below where Hebrew describes garlands below. Descending work preserves the difficult shared downward-work expression without imposing a certain relief technique.

MT 7:30 / LXX 7:17 — Divergent. Text: Greek lacks the final casting and garland details, and uses broader attachment and shoulder terms. The four wheels agree. Both descriptions remain provisional where the exact mechanical components are uncertain.

MT 7:31 / No LXX counterpart — Divergent. Text: Greek lacks this opening-and-panel description. Hebrew’s changing pronouns and two measurements are retained without assigning them to a reconstructed mechanism with unwarranted certainty.

MT 7:32 / LXX 7:18 — Divergent. Text: Greek lacks the opening four-wheels-beneath-panels clause. Hebrew yadot and Greek hands are rendered as axles and arms provisionally in the mechanical setting. The wheel height agrees.

MT 7:33 / LXX 7:19 — Different. Text: Hebrew lists four components, conventionally identified here as axles, rims, spokes, and hubs. Greek names arms, backs, and a broader workmanship term. The ancient mechanical vocabulary is not falsely treated as a verified modern parts diagram.

MT 7:34 / LXX 7:20 — Same. Text: The corner count and integral construction agree. Shoulders retains the Greek body metaphor where the Hebrew cognate is rendered contextually as supports.

MT 7:35 / LXX 7:21 — Divergent. Text: Greek repeats the top location, speaks of size rather than explicit height, and adds an opening clause. Hebrew states integral construction. Band and the connecting Greek architectural phrases are provisional.

MT 7:36 / LXX 7:22 — Different. Text: Greek lacks the explicit engraving verb and garlands, and gives a difficult standing-and-adjoining arrangement. Hebrew’s space-for-each phrase is itself uncertain. The English preserves the two descriptive patterns provisionally.

MT 7:37 / LXX 7:23 — Different. Text: Greek has arrangement and measure but does not name a single casting or separately repeat form. Both assert uniformity across all ten.

MT 7:38 / LXX 7:24 — Different. Text: Greek has choes where Hebrew has baths and lacks the four-cubit dimension. Its rare chytrokaulos vessel term is rendered provisionally as basin vessel. The equal numeral forty does not establish equal capacity when the units differ.

MT 7:39 / LXX 7:25 — Different. Text: Greek expressly repeats ten and uses a southern-slope expression. The division of five on each side and the southeastern position of the Sea agree in general orientation.

MT 7:40 / LXX 7:26 — Different. Text: Hebrew names basins and shovels; Greek names cauldrons and heating vessels, here braziers. The repeated completion notice introduces the following inventory in both columns.

MT 7:41 / LXX 7:27 — Different. Text: Hebrew describes the capitals’ rounded bowls; Greek has twisted ornaments and carvings. The twofold count and covering nets agree, while the ornamental vocabulary remains distinct.

MT 7:42 / LXX 7:28 — Different. Text: The pomegranate and row counts agree. Hebrew has rounded capitals and an unusual on-the-fronts location; Greek repeats its twisted ornaments and both pillars.

MT 7:43 / LXX 7:29 — Same. Text: The stand-and-vessel inventory agrees in number and placement. Greek’s borrowed stand term is translated stands [D9]; its compound vessel term remains basin vessels.

MT 7:44 / LXX 7:30 — Same. Text: Both inventory quantities and their spatial relationship agree.

MT 7:45 / LXX 7:31 — Divergent. Text: Greek adds forty-eight pillars associated with both houses and a separate all-bronze conclusion. Hebrew has polished bronze. Its displayed ha’ehel is a difficult form here, rendered these contextually; it is not used to invent tent utensils. The Greek continuation after the verse marker is included in full.

MT 7:46 / LXX 7:33 — Different. Text: The casting location’s second name differs, Zarethan versus Sira. Thick earth preserves the source phrasing without identifying a specific excavated foundry. Greek places this notice after the unmeasured-bronze statement.

MT 7:47 / LXX 7:32 — Different. Text: Hebrew names Solomon and his leaving the utensils, with unweighed supplied from the final clause. Greek repeats the absence of a determined weight and a limit. Neither assertion is converted into an exact tonnage.

MT 7:48 / LXX 7:34 — Different. Text: Hebrew has made and all; Greek describes placement and adds king. The table bread is named Presence in Hebrew and offering in Greek, without importing a later liturgical identification into either column.

MT 7:49 / LXX 7:35 — Different. Text: The ten lampstands and their placement agree. Greek has lamp holders and ladles where Hebrew has flower-work and tongs. Refined provisionally renders the Greek closed-together gold description, as in chapter 6.

MT 7:50 / LXX 7:36 — Different. Text: Several objects differ: Hebrew basins and snuffers become Greek entranceways and nails, and Hebrew hinges become Greek doorframes and doors. The striking Greek inventory is retained rather than corrected to the expected furnishings.

MT 7:51 / LXX 7:37 — Divergent. Text: Greek expressly adds Solomon’s own consecrated things. It places this temple completion before the palace description, whereas Hebrew closes the chapter here. The dedications are retained as material gifts, without supplying unmentioned motives or provenance.

Notes on First Kings 8

MT 8:1 / LXX 8:1 — Divergent. Text: Greek adds a twenty-year completion setting and locates the assembly in Zion; Hebrew names Jerusalem and additionally lists the tribal and ancestral leaders. The chronological claim is retained without harmonizing it to a different dedication date.

MT 8:2 / LXX 8:2 — Divergent. Text: Greek supplies only the month name as a continuation of verse 1. It lacks Hebrew’s full assembly, feast, and seventh-month clauses. The printed Greek month form is preserved.

MT 8:3 / LXX 8:3 — Divergent. Text: Greek lacks the elders’ arrival and carries its object list into verse 4. No missing gathering sentence is supplied in the Greek column.

MT 8:4 / LXX 8:4 — Divergent. Text: Greek continues the priests’ carrying from verse 3, lacks the repeated ark and Levite-bearing clauses, and names the tent of testimony rather than the Tent of Meeting. Its repeated testimony is retained.

MT 8:5 / LXX 8:5 — Divergent. Text: Greek gives a shorter description of the gathering and one innumerability term where Hebrew has two counting verbs and the reason of multitude. Both retain the sacrifices before the ark.

MT 8:6 / LXX 8:6 — Different. Text: Greek lacks of the Lord’s covenant here and uses the borrowed dabir, translated inner sanctuary [D8]. The movement into the Holy of Holies and under the wings agrees.

MT 8:7 / LXX 8:7 — Different. Text: Hebrew specifies carrying poles; Greek has holy things. The English does not silently restore poles to the Greek adjective used substantivally.

MT 8:8 / LXX 8:8 — Divergent. Text: Greek again describes consecrated things rather than poles and lacks to this day. Its plural holy places is preserved. Hebrew’s present-day notice belongs to the narrator’s standpoint, not a claim about the building today.

MT 8:9 / LXX 8:9 — Different. Text: Greek explicitly repeats tablets of the covenant. Both restrict the ark’s contents here to the two tablets; neither is expanded from another biblical description.

MT 8:10 / LXX 8:10 — Different. Text: Hebrew explicitly names YHWH’s house; Greek has the house. The timing and filling cloud agree.

MT 8:11 / LXX 8:11 — Different. Text: Hebrew repeats the divine name with the house; Greek does not. Both ascribe the priests’ inability to minister to the glory-filling cloud.

MT 8:12 / No LXX counterpart — Divergent. Text: The checked Greek moves from verse 11 to verse 14. Its related but substantially different poem is preserved at 53a, after the prayer; the texts are not merged.

MT 8:13 / No LXX counterpart — Divergent. Text: Hebrew’s emphatic first-person building declaration and enduring dwelling differ from the Greek poem’s command and newness wording. Hebrew zevul is rendered exalted provisionally; no reconstructed earlier poem replaces the received wording.

MT 8:14 / LXX 8:14 — Similar. Text: Greek repeats king and has all Israel at the blessing; Hebrew repeats the whole assembly. The action and standing congregation agree.

MT 8:15 / LXX 8:15 — Different. Text: Greek adds today, speaks concerning David rather than to him, and has plural hands. Both preserve the mouth-and-hand image connecting promise with fulfillment.

MT 8:16 / LXX 8:16 — Divergent. Text: Greek expressly adds the choice of Jerusalem. Hebrew moves directly from no chosen city to David. Tribe contextually renders Greek skeptron, literally a staff or scepter, without adding another royal office.

MT 8:17 / LXX 8:17 — Same. Text: Both describe David’s intention through the heart image and name the same divine purpose.

MT 8:18 / LXX 8:18 — Same. Text: Both repeat the heart intention and affirm it before the following restriction. The restriction is not allowed to erase the commendation.

MT 8:19 / LXX 8:19 — Similar. Text: Hebrew loins and Greek sides use related bodily descent imagery. Both explicitly distinguish David from the son who will build.

MT 8:20 / LXX 8:20 — Same. Text: The fulfilled word, succession, throne, and building declaration agree, with each column retaining its source’s divine designation.

MT 8:21 / LXX 8:21 — Different. Text: Greek repeats the Lord as covenant-maker; Hebrew has the implicit subject. Both connect the ark with the covenant and exodus.

MT 8:22 / LXX 8:22 — Same. Text: The position, public setting, and prayer gesture agree. The later kneeling notice is retained when it occurs, without adding a movement here.

MT 8:23 / LXX 8:23 — Different. Text: Hebrew has plural servants and Greek singular servant, preparing its connection to David in verse 24. Kindness and mercy preserve the respective covenantal terms. The whole-hearted fidelity remains explicit.

MT 8:24 / LXX 8:24 — Different. Text: Hebrew expressly states what You promised him; Greek connects the preceding covenant and mercy through a relative pronoun. Greek hands is plural, against Hebrew hand.

MT 8:25 / LXX 8:25 — Different. Text: Hebrew has sons and singular way; Greek children and plural ways. Both removal idioms promise continuity under an explicit condition; the request does not turn that condition into an unconditional guarantee.

MT 8:26 / LXX 8:26 — Different. Text: Hebrew follows the traditional singular read form Your word against the written plural [Q8]. Greek adds Lord but lacks Hebrew’s explicit spoke and Your servant. Both ask confirmation of the word.

MT 8:27 / LXX 8:27 — Different. Text: Greek adds with people and for Your name, and uses sufficiency rather than Hebrew’s containing verb. Both deny that the constructed house can circumscribe God; the question is preserved rather than converted into a denial of all divine presence. Saints: Stephen’s speech names Solomon as the house’s builder and denies that the Most High is confined to houses made by hands (Acts 7:47–50 [C4]). Irenaeus also cites Solomon’s question while describing his faithful ministry [P2, IV.27.1].

MT 8:28 / LXX 8:28 — Different. Text: Greek has my supplication and the God of Israel where Hebrew has Your servant’s prayer and supplication and my God. Greek terpsis denotes delight or rejoicing, against Hebrew’s cry and prayer. Offers in prayer supplies natural English for the unusual Greek prayer construction; its joyful term is not erased.

MT 8:29 / LXX 8:29 — Different. Text: Greek reverses night and day and repeats the pair at the end. Both connect attentive divine eyes with hearing prayer toward the named place.

MT 8:30 / LXX 8:30 — Different. Text: Hebrew’s final hear and forgive becomes Greek act and be merciful. The verbal forms are rendered as petitions within Solomon’s prayer, not as unconditional predictions that every request must be granted.

MT 8:31 / LXX 8:31 — Different. Text: Hebrew describes imposition of an oath and its coming before the altar; Greek describes taking an oath-curse and making an open declaration. The difficult Hebrew final clause is retained without adding a confession of guilt. Greek exagoreuo can denote declaring or confessing; declaration leaves the legal content open.

MT 8:32 / LXX 8:32 — Different. Text: Hebrew has Your servants; Greek Your people Israel. The guilty and innocent judgments agree in direction, with wicked and lawless reflecting the respective terms. No human verdict is supplied before the divine judgment is requested.

MT 8:33 / LXX 8:33 — Different. Text: Hebrew expressly repeats to You and has a defeat verb; Greek has stumbling and plural enemies. Both connect the contemplated defeat with sin and retain repentance and prayer as part of the petition.

MT 8:34 / LXX 8:34 — Similar. Text: The requested hearing, mercy, and restoration agree. Hebrew uses collective sin and forgiving; Greek plural sins and being merciful.

MT 8:35 / LXX 8:35 — Different. Text: Greek has plural sins and a temporal when with humbling, where Hebrew is rendered causally with affliction. These are conditions within the prayer; the translation does not universalize them into a diagnosis of every drought.

MT 8:36 / LXX 8:36 — Different. Text: Hebrew servants is plural and Your land is explicit; Greek servant is singular and has the land. Teach and show preserve the respective verbs, while both request rain and faithful walking.

MT 8:37 / LXX 8:37 — Different. Text: Greek death differs from Hebrew pestilence, and its crop-affliction list has one locust term rather than two. Hebrew’s land of their gates and Greek’s one of their cities differ. The ancient affliction words are not assigned modern medical or entomological diagnoses.

MT 8:38 / LXX 8:38 — Divergent. Text: Greek lacks by all Your people Israel. Both retain the individual’s recognition of the heart’s affliction and the outstretched-hands gesture; no particular unmentioned illness or sin is supplied.

MT 8:39 / LXX 8:39 — Similar. Text: The common petition grounds judgment in God’s unique knowledge of hearts. Hebrew expressly says all his ways; Greek uses prepared for the dwelling place and merciful for the requested response.

MT 8:40 / LXX 8:40 — Same. Text: The purpose, duration, and ancestral gift agree. Fear remains visible rather than being reduced to a single modern emotional equivalent.

MT 8:41 / LXX 8:41 — Divergent. Text: Greek lacks Israel, the distant land, and the reason for coming. Its nominative houtos refers to the foreigner, not to the genitive people. The shorter Greek petition still concerns someone outside Your people; it is not made to exclude foreigners from prayer.

MT 8:42 / LXX 8:42 — Divergent. Text: Greek lacks the report of the great name, mighty hand, and outstretched arm. It shifts to plural they and says place rather than house. Hebrew’s they will hear followed by singular he comes is retained.

MT 8:43 / LXX 8:43 — Different. Text: Greek lacks of the earth but otherwise preserves the international purpose of the petition. Rabbinic: Rashi contrasts this broad request for the foreigner with verse 39’s judgment according to conduct, explaining it through concern for the visiting worshiper’s recognition of God [R8]. That explanation remains reception, not an added motive in the biblical text.

MT 8:44 / LXX 8:44 — Different. Text: Hebrew has sending and prayer to YHWH; Greek turning or directing and prayer in the Lord’s name. Enemy is collective singular in Hebrew and plural in Greek. Rabbinic: Rashi takes the cityward direction as facing Jerusalem [R8].

MT 8:45 / LXX 8:45 — Similar. Text: The order of the two prayer terms is reversed. Both ask God to render judgment for the people; neither supplies an unmentioned military outcome as already accomplished.

MT 8:46 / LXX 8:46 — Different. Text: Hebrew expressly names divine anger and the enemy’s land; Greek has an elliptical bringing-upon verb, here trouble, and lacks enemy’s before land. Greek far and near is retained against Hebrew far or near. Neither column is rewritten to exempt the people from the stated possibility of sin.

MT 8:47 / LXX 8:47 — Different. Text: Hebrew’s taking-to-heart idiom and captors’ land differ from Greek’s turning hearts and land of exile. Both retain three confession verbs, with their own moral vocabulary.

MT 8:48 / LXX 8:48 — Disparate. Text: Hebrew explicitly makes the enemies the captors; Greek directly addresses God as the one who deported them. This changes the stated agency without negating either source’s wider theology. Hebrew follows the traditional first-person read form I built at the end [Q8; R8].

MT 8:49 / LXX 8:49 — Divergent. Text: Greek lacks the explicit prayer-and-supplication objects and the uphold-their-cause clause. Its petition continues into verse 50; the missing words are not supplied from the repeated formula elsewhere.

MT 8:50 / LXX 8:50 — Different. Text: Hebrew asks forgiveness for Your people and their transgressions; Greek names their wrongs and faithless acts without repeating Your people. Both request compassionate treatment from the captors, not a newly supplied condition of political release.

MT 8:51 / LXX 8:51 — Similar. Text: Greek adds land and uses an explicit smelting-furnace term. Both retain the furnace image for Egypt and the people’s belonging to God.

MT 8:52 / LXX 8:52 — Different. Text: Greek adds ears to the eyes and frames the final phrase as everything in which they call. Both retain repeated supplication and the request to hear.

MT 8:53 / LXX 8:53 — Different. Text: Hebrew has Adonai YHWH, rendered Lord YHWH; Greek repeats Lord and includes land. The double Greek address is not collapsed into a single title.

No MT counterpart / LXX 8:53a — Divergent. Text: Greek places this poem after the prayer. It includes the sun, a command to build, newness, and an appeal to the Book of Song, unlike Hebrew 12–13’s first-person declaration and forever. The quoted speakers and the relationship of My to yourself are difficult; the punctuation and construction are provisional. No conjectural Hebrew reconstruction or alternate Greek reading replaces the checked edition.

MT 8:54 / LXX 8:54 — Same. Text: Both now specify kneeling and rising, after verse 22’s standing introduction. The posture sequence is retained without inventing an unreported transition.

MT 8:55 / LXX 8:55 — Same. Text: The public blessing and audible delivery agree.

MT 8:56 / LXX 8:56 — Different. Text: Greek adds today and has plural good words; Hebrew uses a falling image and collective good word. Rabbinic: Rashi identifies the promised rest with Deuteronomy 12:10 [R8].

MT 8:57 / LXX 8:57 — Similar. Text: Both ask continuing divine presence and non-abandonment. Greek’s second verb evokes turning away where Hebrew has forsaking.

MT 8:58 / LXX 8:58 — Divergent. Text: Greek adds all before commandments but has two legal terms rather than Hebrew’s three, lacking a separate judgments term. The shared request for hearts inclined toward obedience remains intact.

MT 8:59 / LXX 8:59 — Different. Text: Greek adds our God to the first divine title and shifts to direct Your servant and Your people where Hebrew retains His. The repeated daily expression is preserved without substituting a modern schedule.

MT 8:60 / LXX 8:60 — Different. Text: Greek repeats God and explicitly He. Both retain the universal scope and exclusive divine confession.

MT 8:61 / LXX 8:61 — Different. Text: Hebrew addresses your collective heart; Greek includes the speaker in our hearts and adds devoutly. Wholly and complete concern fidelity here without importing a claim of sinless perfection.

MT 8:62 / LXX 8:62 — Similar. Text: Hebrew explicitly says with him; Greek says sons of Israel. Both describe the shared sacrificial act; the collective sacrificial noun is not made into a conflicting count.

MT 8:63 / LXX 8:63 — Different. Text: Greek adds king to Solomon’s name. The large cattle and sheep totals and the dedication participants agree; no symbolic or logistical explanation is inserted into the translation.

MT 8:64 / LXX 8:64 — Different. Text: Greek has broader sacrifices rather than grain offering and does not repeat fat in the final capacity clause. Rabbinic: Rashi reports differing explanations of the consecrated court and altar [R8]; the main text does not choose a later reconstruction.

MT 8:65 / LXX 8:65 — Disparate. Text: Hebrew explicitly totals fourteen days; Greek has seven and adds the house, eating, drinking, and rejoicing. Hebrew’s wadi differs from Greek river. No calendar reconstruction is used to remove the duration difference.

MT 8:66 / LXX 8:66 — Disparate. Text: The blessing’s direction reverses: the people bless the king in Hebrew, and he blesses the people in Greek. Both retain the eighth-day dismissal even though the preceding feast durations differ; neither chronology is rewritten.

Notes on First Kings 9

MT 9:1 / LXX 9:1 — Similar. Text: Hebrew repeats the language of desire; Greek names undertakings. Both introduce the appearance after completion of the royal building projects.

MT 9:2 / LXX 9:2 — Same. Text: The second appearance and reference to Gibeon agree. Greek does not repeat to him in the comparison, without changing the recipient.

MT 9:3 / LXX 9:3 — Divergent. Text: Greek adds voice and an explicit statement of having acted according to the whole prayer. Both retain the consecrated house, enduring name, eyes, and heart; the following conditional warnings remain part of the same address.

MT 9:4 / LXX 9:4 — Different. Text: Hebrew has commanded you, Greek commanded him, referring back to David. Integrity and holiness reflect the respective heart descriptions; the two legal lists also differ. The condition remains explicit in both.

MT 9:5 / LXX 9:5 — Different. Text: Hebrew’s final assurance names Israel’s throne; Greek names a ruling man. The two removal idioms express dynastic continuity, subject to the preceding condition.

MT 9:6 / LXX 9:6 — Different. Text: Hebrew explicitly attributes setting the commands before the people to God, Greek to Moses. Hebrew sons and Greek children differ in form. Both preserve the emphatic turning and the prohibited worship.

MT 9:7 / LXX 9:7 — Different. Text: Greek aphanismos names disappearance or obliteration where Hebrew has a proverb; its talk term differs from taunt. The unusual Greek result is retained rather than reduced to the Hebrew pair. Both warnings concern land and consecrated house.

MT 9:8 / LXX 9:8 — Different. Text: Hebrew’s shall be high is rendered conspicuous provisionally; Greek has a descriptive lofty. Neither main text replaces high with ruins by conjecture. Passing by and passing through reflect the different prepositions.

MT 9:9 / LXX 9:9 — Divergent. Text: Greek adds the house of slavery and has foreign gods where Hebrew has other gods. Hebrew expressly includes all this calamity. The causal answer is retained as the speech’s explanation rather than recast as a general claim about later communities.

No MT counterpart / LXX 9:9a — Divergent. Text: Greek inserts this relocation before the twenty-year and city-gift notices. It expressly names Solomon as the acting subject and describes his house built for himself, unlike Hebrew 24’s her house built for her.

MT 9:10 / LXX 9:10 — Different. Text: Hebrew marks the end of the twenty years; Greek gives the period in which the building and following assistance took place. Both preserve the two-house identification.

MT 9:11 / LXX 9:11 — Different. Text: Hebrew has the uncertain berosh timber, here cypress, and Greek pine. Hebrew repeats Solomon in the gift clause; Greek has the king. Both preserve the twenty-city grant without inventing a sale price or loan contract.

MT 9:12 / LXX 9:12 — Different. Text: Greek explicitly adds the journey to Galilee. Hebrew retains an eyes-of-the-observer idiom; Greek states displeasure directly.

MT 9:13 / LXX 9:13 — Different. Text: Hebrew gives the place name Cabul; Greek uses horion, Boundary. Neither is replaced with a speculative etymology of worthless land. My brother preserves the royal address, not an assertion of biological kinship.

MT 9:14 / LXX 9:14 — Different. Text: Hebrew has sending to the king; Greek bringing to Solomon. The amount agrees. Greek’s sentence continues with and a ship in verse 26; verses 15–25 have no Greek units in this location.

MT 9:15 / No LXX counterpart — Divergent. Text: The checked Greek moves from 14 to 26. Related Greek building notices at 2:35c–i and 10:22a remain in their own sequence, with differing lists and details; they are not duplicated as a replacement chapter section.

MT 9:16 / No LXX counterpart — Divergent. Text: The earlier Greek conquest-and-gift notice names Mergab and differs in the burning and plural gift wording. Hebrew’s killing and singular city gift remain explicit here. The two accounts are not harmonized.

MT 9:17 / No LXX counterpart — Divergent. Text: Hebrew specifies Lower Beth-horon. The earlier Greek building list names Upper Beth-horon, while its later marriage-gift notice repeats Gezer; no conflated Greek list is supplied here.

MT 9:18 / No LXX counterpart — Divergent. Text: Hebrew follows the traditional read form Tadmor against written Tamar [Q9]. The uncertain relationship of the two place forms is not resolved by identifying an archaeological site. In the land remains despite its compressed geographical sense.

MT 9:19 / No LXX counterpart — Divergent. Text: Hebrew’s complete list and geographical scope are retained. Earlier Greek summaries of Solomon’s building do not supply an exact verse counterpart here. The related Greek notice remains at 10:22a.

MT 9:20 / No LXX counterpart — Divergent. Text: The five named peoples and their distinction from Israel introduce the labor policy in the next verse. The ethnicity list is not omitted or replaced with a general labor category. The related Greek notice remains at 10:22b.

MT 9:21 / No LXX counterpart — Divergent. Text: Hebrew preserves both the earlier destruction-ban language and the later compulsory labor. The narrator’s to-this-day statement is retained; the translation supplies no modern justification for either policy. The related Greek notice remains at 10:22b.

MT 9:22 / No LXX counterpart — Divergent. Text: Slave and royal servant render the contrasting uses of eved within the verse. The statement is not rewritten to erase the Israelite labor levy in chapter 5 or to invent a detailed reconciliation of labor status. The related Greek notice remains at 10:22c.

MT 9:23 / No LXX counterpart — Divergent. Text: The Hebrew five-hundred-fifty count stands in its own administrative notice. Other overseer totals elsewhere are not treated as interchangeable or resolved by an unsupported personnel hierarchy.

MT 9:24 / No LXX counterpart — Divergent. Text: Hebrew has her house built for her and adds the Millo construction. Greek 9a has Solomon bring her to his own house and lacks the Millo clause. The relocation’s agency and ownership pronouns remain distinct.

MT 9:25 / No LXX counterpart — Divergent. Text: Hebrew expressly says three times a year; the earlier Greek notice has three offerings in the year. Hebrew’s incense-and-with-it phrase is difficult and remains provisional. The final completion is not silently changed into maintenance or an annual repair program.

MT 9:26 / LXX 9:26 — Different. Text: Greek continues Hiram’s bringing in verse 14 with a ship, followed by the difficult hyper hou relative construction; carried out work is provisional. Hebrew directly says Solomon made a fleet. Sea of Reeds preserves Hebrew yam suph; Greek has farthest sea, not Red Sea. The sources’ names and grammar are not harmonized.

MT 9:27 / LXX 9:27 — Different. Text: Hebrew describes the fleet collectively; Greek has the singular ship and an additional seafaring-action verb. Both retain Hiram’s experienced sailors alongside Solomon’s men.

MT 9:28 / LXX 9:28 — Disparate. Text: The gold totals differ materially: 420 talents in Hebrew, 120 in Greek. The printed Greek destination Sophira is retained alongside Hebrew Ophir. No modern weight or proposed overseas location is substituted.

Notes on First Kings 10

MT 10:1 / LXX 10:1 — Different. Text: Hebrew links Solomon’s reputation with YHWH’s name; Greek explicitly coordinates Solomon’s name and the Lord’s name. Both retain the queen’s testing by riddles. Saints: Irenaeus, Against Heresies IV.27.1, recalls Jesus’ appeal to the queen of the South and distinguishes the wisdom of Solomon the servant from the wisdom of Christ the Son [P2; compare Matthew 12:42].

MT 10:2 / LXX 10:2 — Same. Text: The entourage, gifts, arrival, and disclosure agree. Retinue renders the force or company accompanying the queen without turning it into an invading army.

MT 10:3 / LXX 10:3 — Different. Text: Hebrew has hidden from the king; Greek has overlooked by the king. The broad term matters includes her riddles without restricting every statement to a formal question.

MT 10:4 / LXX 10:4 — Similar. Text: Wisdom and discernment render the respective terms. Both sentences continue through the observations and response in verse 5.

MT 10:5 / LXX 10:5 — Different. Text: Hebrew has the attendants’ clothing; Greek has his clothing. Hebrew retains the spirit idiom, Greek the being-beside-herself expression. Hebrew olah is taken here as burnt offering; ascent is another interpretation. Rabbinic: Rashi understands a passage from the palace to the Temple [R10]. That architectural reading is not inserted into the main text.

MT 10:6 / LXX 10:6 — Different. Text: Greek names Solomon and has singular word; Hebrew has plural words. Both retain the queen’s judgment of the report heard in her own land.

MT 10:7 / LXX 10:7 — Different. Text: Hebrew disbelieves reports, Greek their speakers. Greek’s compressed half-clause remains provisional; the following increase shows the earlier report’s inadequacy. Hebrew explicitly repeats wisdom, Greek adds in my land. Neither column invents additional riddles or answers.

MT 10:8 / LXX 10:8 — Different. Text: The first group is men in Hebrew and women in Greek; Greek gynaikes can also denote wives. The distinction is retained without treating the two words as interchangeable. Greek adds all before discernment.

MT 10:9 / LXX 10:9 — Different. Text: Greek adds establishing Israel and over them, and its final in their judgments remains despite the compressed sense. Hebrew gives the coordinated pair justice and righteousness. This is the queen’s blessing, not an added divine endorsement of every later royal act.

MT 10:10 / LXX 10:10 — Same. Text: The gift, amount, and comparison agree. Greek names Solomon at the first mention, where Hebrew uses his royal title.

MT 10:11 / LXX 10:11 — Different. Text: Hebrew names almug wood, whose precise identification is uncertain, and repeats Ophir. Greek describes unhewn wood and has the destination form Souphir. Fleet and ship reflect the respective collective and singular expressions.

MT 10:12 / LXX 10:12 — Different. Text: The timber descriptions remain distinct; the paired instruments occur in reverse order. Greek adds upon the earth and anywhere. Supports is provisional as to architectural form. Rabbinic: Rashi interprets the Hebrew support as pavement by comparison with Chronicles [R10]; that reconstruction remains in the note.

MT 10:13 / LXX 10:13 — Different. Text: Hebrew’s according-to-the-king’s-hand expression is rendered generosity; Greek retains through the king’s hand. Greek adds all to the departing attendants. No later romance or genealogy is added to the visit.

MT 10:14 / LXX 10:14 — Same. Text: The annual weight and number agree. The verse’s royal revenue context is retained without inserting a later numerical interpretation.

MT 10:15 / LXX 10:15 — Different. Text: The revenue lists differ: Hebrew traveling traders and Arabia contrast with Greek subject peoples and the region beyond. The precise first Hebrew commercial designation is uncertain. Satraps retains the Greek administrative title without importing a later empire’s complete governmental system.

MT 10:16 / LXX 10:16 — Disparate. Text: The equipment and quantities differ: 200 large shields with 600 measures each in Hebrew, 300 spears with 300 gold pieces each in Greek. Measures supplies an unspecified counting unit in Hebrew; no explicit shekel or modern weight is asserted.

MT 10:17 / LXX 10:17 — Same. Text: The second equipment total, gold weight, and placement agree. This agreement does not erase the different first equipment group in verse 16.

MT 10:18 / LXX 10:18 — Similar. Text: The throne and gold overlay agree. Refined and tested reflect the respective descriptions of the gold’s quality; the exact technical sense of Hebrew muphaz remains uncertain.

MT 10:19 / LXX 10:19 — Different. Text: Hebrew’s rounded top contrasts with Greek’s calf foreparts. Both preserve six steps, arms, and two lions. Neither column substitutes a reconstructed throne drawing for the wording.

MT 10:20 / LXX 10:20 — Same. Text: The twelve lions, six steps, and uniqueness claim agree. Hebrew’s there does not change the location.

MT 10:21 / LXX 10:21 — Different. Text: Greek adds gold basins and describes the forest-house vessels with a participle meaning enclosed, here provisionally encased in gold. Hebrew has the gold-quality term sagur, rendered pure. Neither the Greek construction nor the Hebrew term establishes a modern metallurgical specification.

MT 10:22 / LXX 10:22 — Disparate. Text: The cargo differs substantially: Hebrew ivory and animals contrast with Greek worked stones. Hebrew tukkiyyim is traditionally peacocks, retained provisionally; the zoological identification is uncertain. Greek explicitly has from Tarshish, while Hebrew repeats Tarshish fleet. No modern destination is supplied.

No MT counterpart / LXX 10:22a — Divergent. Text: Greek places this building notice after the sea cargo. Pronome is rendered spoil provisionally; a levy or provision is another contextual understanding. The final purpose clause is read with 22b’s people as its subject, across the printed edition’s stop. Gooding discusses both constructions [S10]; his account of their origin is not treated as settled. The Greek names and Upper Beth-horon are retained.

No MT counterpart / LXX 10:22b — Divergent. Text: This continues 22a’s negative purpose clause in the provisional construction described there. Greek lists seven peoples; Hebrew 9:20 lists five. Greek phoros is tribute or levy, with labor possible in this building context; the main text does not specify money alone. The destruction and compulsory subjection remain explicit.

No MT counterpart / LXX 10:22c — Divergent. Text: Greek gives this Israelite-status notice here, with pragma, labor or service, rather than Hebrew 9:22’s slave. Its list also lacks the Hebrew’s additional official titles. Neither account is rewritten to reconcile all earlier labor notices.

MT 10:23 / LXX 10:23 — Similar. Text: The comparative scope and royal abundance agree. Hebrew gives Solomon’s title and wisdom; Greek uses his name and discernment.

MT 10:24 / LXX 10:24 — Different. Text: Hebrew has all the earth and God; Greek has all the kings of the earth and the Lord. Presence renders face in both, without suppressing the different groups seeking him.

MT 10:25 / LXX 10:25 — Different. Text: Greek lacks the silver-vessel item and has stacte, an aromatic preparation, where Hebrew has weapons. The differing lists remain complete; no conjecture turns one commodity into the other.

MT 10:26 / LXX 10:26 — Disparate. Text: Hebrew counts 1,400 chariots; Greek counts 4,000 female horses. The 12,000 horsemen agree. Greek’s feminine pronoun refers to the mares. Its earlier 40,000 broodmares at 2:46i remains an internal difference; neither number is silently corrected.

No MT counterpart / LXX 10:26a — Divergent. Text: Greek adds this extent-of-rule notice here. Allophyloi is rendered foreigners as throughout the project. The River remains the source’s designation; the translation does not add a named river to the verse.

MT 10:27 / LXX 10:27 — Different. Text: Greek includes gold as well as silver. Sycamores renders the trees contextually; Greek sykaminos has a wider lexical range, including mulberry. The abundance similes do not assert literal conversion of metal or timber.

MT 10:28 / LXX 10:28 — Different. Text: Hebrew miqweh is provisionally read as the place Kue; a collection is an alternative reading of the pointed word. Greek explicitly repeats from Thekoue. Rabbinic: Rashi takes miqweh as an assemblage and explains the merchants’ export rights [R10]. That commercial reconstruction is not inserted into either column.

MT 10:29 / LXX 10:29 — Disparate. Text: The prices differ: 600 and 150 in Hebrew, 100 and 50 in Greek. Pieces makes the metal count readable without claiming an explicit shekel or a minted currency. Hebrew through their hands contrasts with Greek by sea. Aram and Syria reflect the source forms; no extra horses are added to explain the chariot price.

Notes on First Kings 11

MT 11:1 / LXX 11:1 — Divergent. Text: Greek places the household totals here, before the prohibition, and has Syrian and Amorite women without Hebrew’s Sidonian women. Its lover-of-women characterization differs from Hebrew’s loved many foreign women. The counts agree with Hebrew 3, where they occur later.

MT 11:2 / LXX 11:2 — Different. Text: Hebrew gives an emphatic prediction, Greek a lest-clause. Hebrew gods and singular collective heart contrast with Greek idols and plural hearts. The quoted prohibition remains in its narrative setting, without a new rule about modern populations.

MT 11:3 / No LXX counterpart — Divergent. Text: Hebrew places both the totals and a turning-of-heart statement here. The related Greek clauses remain at their own locations and are not repeated as a supplied verse.

MT 11:4 / LXX 11:4 — Different. Text: Greek reverses the two principal clauses, identifies the wives as foreign, and has their gods rather than other gods. Both retain the comparison with David without claiming that David had committed no wrongdoing. Saints: Augustine, City of God XVII.8 and XVII.20, uses Solomon’s later failure to distinguish the historical king from the full realization of the royal promise in Christ [P1]. The reception does not remove Solomon’s stated responsibility.

MT 11:5–8 / LXX 11:5–8 — Different. Text: These four-verse blocks are grouped to preserve each source’s order and Greek’s sentence spanning 5–6. Greek lacks the mountain location, includes Astarte in the building list, and has their king where Hebrew names Molech; Hebrew also names Milcom earlier. These names and descriptions are not collapsed. Rabbinic: Rashi explains the building attribution through Solomon’s failure to oppose his wives [R11]; the translation retains Solomon as the stated builder.

MT 11:9 / LXX 11:9 — Different. Text: Hebrew makes the heart the grammatical subject of turning; Greek has an unnamed he turning his heart, read contextually as Solomon. Both retain the two appearances and the divine anger.

MT 11:10 / LXX 11:10 — Divergent. Text: Hebrew ends with Solomon’s failure to keep the command. Greek continues the description of what was commanded, adding the positive duty of observance and the title God. The explicit failure statement returns in Greek 11; it is not inserted here.

MT 11:11 / LXX 11:11 — Different. Text: Hebrew names covenant and statutes; Greek commandments and ordinances. Greek adds your kingdom and from your hand. Both preserve the emphatic tearing and transfer to Solomon’s servant.

MT 11:12 / LXX 11:12 — Similar. Text: The delayed loss and David’s role agree. Hebrew repeats tear; Greek uses take in the second sentence.

MT 11:13 / LXX 11:13 — Different. Text: Greek skeptron, scepter, represents tribal rule here; Hebrew directly has tribe. Both have one in this verse, although Greek 32 and 36 later have two. That internal difference is retained. Greek explicitly calls Jerusalem the city.

MT 11:14 / LXX 11:14 — Divergent. Text: Greek includes the second adversary and Damascus notice here, related to Hebrew 23–25, with the distinct name Esrom. Its Rhaemmath–Hadadezer construction is damaged or compressed; with is supplied provisionally, not a verified missing word. Adversary renders Hebrew satan and Greek’s borrowed satan as a role, not a new proper-name identification. Ader and Hadad remain distinct printed forms.

MT 11:15 / LXX 11:15 — Different. Text: Hebrew’s opening David-and-Edom construction is difficult and rendered was in Edom provisionally; Greek explicitly says destroying Edom. Hebrew’s killing verb is singular, Greek plural. Those struck down renders Greek traumatiai in this burial context without changing it into a separate episode of treating the wounded.

MT 11:16 / LXX 11:16 — Same. Text: The six-month campaign and totalizing destruction statement agree. Greek repeats the territory in the first clause. Neither account is softened or expanded to justify the violence.

MT 11:17 / LXX 11:17 — Different. Text: Greek adds all to the accompanying men and states their entry into Egypt; Hebrew gives the journey’s purpose. The escape and young age remain explicit despite the preceding account’s every-male wording.

MT 11:18 / LXX 11:18 — Divergent. Text: Greek identifies Midian as a city and explicitly adds Ader’s entry to Pharaoh. Hebrew repeats the Paran origin of the companions and includes a land grant, absent from Greek. Greek has bread where Hebrew’s bread term can denote food more broadly.

MT 11:19 / LXX 11:19 — Different. Text: Hebrew identifies Tahpenes as queen; Greek names Thekemina and describes the sister as older. The royal marriage is retained without assuming the differently formed queen names must have identical spelling.

MT 11:20 / LXX 11:20 — Different. Text: Hebrew has his son, Greek her son. Hebrew specifies weaning and repeats Pharaoh’s house; Greek describes upbringing and repeats among Pharaoh’s sons. Genubath normalizes the securely corresponding child’s name.

MT 11:21 / LXX 11:21 — Similar. Text: The news, two deaths, and request agree. Greek expressly says return; Hebrew says go. The sleep-with-the-fathers idiom remains in both.

MT 11:22 / LXX 11:22 — Divergent. Text: Greek adds the actual return. Hebrew gives a negative answer, nothing, before the emphatic request; Greek lacks that answer and retains an emphatic sending formula. Greek names Ader in both speech introductions.

MT 11:23 / No LXX counterpart — Divergent. Text: Hebrew introduces Rezon separately and identifies his flight from Hadadezer. Greek’s earlier Esrom notice has a difficult Rhaemmath construction and no corresponding flight clause. It is not duplicated or conformed to the Hebrew biography.

MT 11:24 / No LXX counterpart — Divergent. Text: Hebrew retains the compressed when-David-killed-them clause and the plural they in settlement and rule. Greek’s earlier account has a seizure of Damascus with different wording. The uncertain antecedent of them is not replaced with a reconstructed battle account.

MT 11:25 / LXX 11:25 — Disparate. Text: Hebrew continues the Rezon account and names Aram; Greek explicitly names Ader and Edom. The Greek resentment expression is provisional as to precise emotional force. Its all-Solomon’s-days adversary notice occurred earlier in 14. The differing subjects and kingdoms are not harmonized.

MT 11:26 / LXX 11:26 — Different. Text: Greek has Sarira and omits the mother’s name. Hebrew introduces the raised-hand rebellion here; Greek introduces it in the following verse. Ephraimite renders the regional designation in this context, without identifying Jeroboam with Bethlehem’s Ephrathah.

MT 11:27 / LXX 11:27 — Different. Text: Hebrew has Millo and breach; Greek citadel and enclosure. Hebrew explicitly names Solomon as builder; Greek’s pronoun is read as Solomon in context. Greek has plural hands. The translation does not invent the exact grievance or a public confrontation.

MT 11:28 / LXX 11:28 — Similar. Text: Both emphasize Jeroboam’s ability and work before his appointment. Hebrew all and its collective labor term differ slightly from Greek’s plural burdens. The administrative responsibility is retained without a speculative job title.

MT 11:29 / LXX 11:29 — Different. Text: Greek adds taking Jeroboam off the road and explicitly names Ahijah as wearer; Hebrew has he and says they were alone. Greek’s plain and Hebrew’s field remain distinct descriptions. The sign-act is not treated as a public coronation.

MT 11:30 / LXX 11:30 — Same. Text: The twelve-piece sign and garment agree. Hebrew’s wearer pronoun is read with Ahijah, as the preceding Greek wording explicitly does.

MT 11:31 / LXX 11:31 — Different. Text: The ten pieces and transfer agree. Greek scepters preserves the image for tribal rule; Hebrew directly names tribes. The prophet’s speech and the divine quotation remain distinguished.

MT 11:32 / LXX 11:32 — Disparate. Text: Hebrew retains one tribe; Greek retains two scepters. Both have ten assigned to Jeroboam, but the remaining total differs. Greek’s earlier one in verse 13 is not silently revised to two.

MT 11:33 / LXX 11:33 — Different. Text: Hebrew has plural they and explicit bowing down; Greek has singular he and an elliptical made-for construction, here provisionally made provision for. Greek includes Chemosh and Moab’s idols separately, has their king for Milcom, and lacks the statutes-and-judgments clause. The shifts in agency and cult description remain visible.

MT 11:34 / LXX 11:34 — Disparate. Text: Hebrew promises to maintain him as ruler; Greek says I will oppose him. Greek also lacks the concluding statement about David’s commandment keeping. The unusual reason clause is retained without rewriting opposition into protection or asserting a recovered Hebrew original.

MT 11:35 / LXX 11:35 — Different. Text: The transfer from the son and the number ten agree. Greek continues its scepter image for tribal rule.

MT 11:36 / LXX 11:36 — Disparate. Text: The retained allocation differs again, one and two; Hebrew’s lamp contrasts with Greek’s place. Hebrew nir is interpreted here through the dynastic-lamp image. Rabbinic: Rashi takes nir as rule and relates it to a yoke [R11]. That interpretation remains distinct from the chosen main-text rendering.

MT 11:37 / LXX 11:37 — Same. Text: The appointment and soul-desire expression agree. The promise must be read with the explicit condition in the next verse.

MT 11:38 / LXX 11:38 — Divergent. Text: Both retain the condition and promised house, a dynastic image. Hebrew ends with giving Israel to Jeroboam; Greek lacks that final clause here. Listen and keep, and the two legal lists, reflect the respective wording. Greek’s quotation closes here because it lacks verse 39.

MT 11:39 / No LXX counterpart — Divergent. Text: Hebrew expressly limits the duration of affliction; no Greek counterpart is supplied. Rabbinic: Rashi reads the limitation in relation to restoration in the messianic age and also cites a chronological interpretation from Seder Olam [R11]. These are reception notes, not extra words in the oracle.

MT 11:40 / LXX 11:40 — Same. Text: The attempted killing, refuge, and duration agree. Shishak normalizes the securely corresponding Egyptian king’s name; no regnal identification or modern date is added.

MT 11:41 / LXX 11:41 — Similar. Text: Greek adds all before discernment and a look formula. Both refer to an external royal record; neither identifies it with an extant modern publication.

MT 11:42 / LXX 11:42 — Different. Text: The forty years and Jerusalem agree; Greek lacks over all Israel in this regnal summary.

MT 11:43 / LXX 11:43 — Divergent. Text: Greek inserts Jeroboam’s return to Sarira between the burial and succession, and repeats Solomon’s death notice. Hebrew gives the shorter succession statement. The Greek repetition and return remain here; they are not omitted to create a smoother chronology with chapter 12.

Notes on First Kings 12

MT 12:1 / LXX 12:1 — Same. Text: The destination, gathering, and purpose agree. Greek gives the king’s title and uses a narrative present for his journey; ordinary English past tense preserves the event sequence.

MT 12:2 / No LXX counterpart — Divergent. Text: Hebrew says Jeroboam remained in Egypt and continues the sentence with the summons in verse 3. Its verb is not silently changed to returned. Greek had already included a return to Sarira at the preceding chapter’s end.

MT 12:3 / LXX 12:3 — Divergent. Text: Hebrew includes the summons and names Jeroboam with the assembly; Greek has the people’s address without that arrival. Hebrew follows the traditional singular read verb before the compound subject [Q12].

MT 12:4 / LXX 12:4 — Different. Text: Hebrew uses the yoke image, Greek a restraining collar. The labor burden and conditional offer to serve remain in both; servitude reflects Greek douleia without inventing a uniform legal status for every speaker.

MT 12:5 / LXX 12:5 — Same. Text: The waiting period, return instruction, and departure agree. Neither wording requires a fourth-day meeting; verse 12 specifies the third day.

MT 12:6 / LXX 12:6 — Different. Text: Hebrew directly says consulted and names Rehoboam; Greek uses a verb of instruction before the request for counsel. Both identify the advisers by their service before Solomon.

MT 12:7 / LXX 12:7 — Different. Text: Greek lacks the separate answer-them clause. Hebrew follows the traditional plural read form they said [Q12]. Servant preserves the reciprocal royal-service language rather than implying that the advice makes the king a purchased slave.

MT 12:8 / LXX 12:8 — Same. Text: The rejected counsel and the alternative advisers agree. Young men is relational narrative language; it does not settle the different royal ages supplied elsewhere.

MT 12:9 / LXX 12:9 — Different. Text: Hebrew has we may answer, Greek I shall answer with a repeated what. Yoke and collar continue the different restraint images.

MT 12:10 / LXX 12:10 — Different. Text: Greek repeats that the young men stood before him. Hebrew’s my little one is traditionally understood as little finger, supplied here; Greek has the abstract smallness, rendered little part provisionally. Neither text explicitly names a finger. The boast’s anatomical force remains open rather than being reduced to a numerical claim of strength.

MT 12:11 / LXX 12:11 — Different. Text: The threatened escalation agrees, with Hebrew yoke and Greek collar. Scorpions preserves the image; a more severe kind of scourge is possible, but the verse does not describe its construction.

MT 12:12 / LXX 12:12 — Different. Text: Hebrew expressly includes Jeroboam; Greek has all Israel and the king’s title. Both retain the third-day fulfillment of the summons.

MT 12:13 / LXX 12:13 — Same. Text: The harsh answer and rejection agree. Greek repeats Rehoboam’s name without introducing another agent.

MT 12:14 / LXX 12:14 — Different. Text: The king adopts the threatened escalation. The only governing difference here is the recurring yoke and collar image; the scorpion wording is retained in both.

MT 12:15 / LXX 12:15 — Different. Text: Hebrew has a word spoken to Jeroboam; Greek says concerning Jeroboam. Hebrew repeats YHWH’s name. Both attribute the turn of events to God while preserving the preceding human counsel and decision.

MT 12:16 / LXX 12:16 — Different. Text: Greek adds run away and uses shepherd where Hebrew says see to. The corporate address to David’s house and the withdrawal remain explicit in both. The slogan recalls 2 Samuel 20:1 without importing that earlier rebellion’s participants.

MT 12:17 / No LXX counterpart — Divergent. Text: The Hebrew territorial qualification remains here. Related Greek notices about Judah and Benjamin occur later, but no substitute verse is supplied.

MT 12:18 / LXX 12:18 — Different. Text: The official is Adoram in Hebrew and Adoniram in Greek. Greek phoros can denote a levy, including labor in context; Hebrew explicitly has the levy term mas. Hebrew names the escape chariot, which Greek lacks in this notice. The killing remains explicit without an invented negotiation speech.

MT 12:19 / LXX 12:19 — Similar. Text: Rebelled and rejected reflect the respective verbs. The narrator’s continuing-state formula agrees.

MT 12:20 / LXX 12:20 — Disparate. Text: Greek explicitly includes Benjamin among the remaining followers, while Hebrew says Judah alone. Greek adds from Egypt and lacks the second all before Israel. Scepter retains the Greek image for tribal rule; the different retained groups are not harmonized with verse 21.

MT 12:21 / LXX 12:21 — Disparate. Text: The mobilization totals differ, 180,000 and 120,000. Hebrew chosen warriors contrasts with Greek young warriors. Hebrew follows the traditional singular read verb for Rehoboam’s arrival [Q12]. Both state the intended restoration and opponents.

MT 12:22 / LXX 12:22 — Different. Text: The messenger and introduction agree; Hebrew has word of God, Greek word of the Lord. The divine titles follow each source.

MT 12:23 / LXX 12:23 — Same. Text: The command and complete recipient list agree.

MT 12:24 / LXX 12:24 — Different. Text: Hebrew describes turning back to depart; Greek explicitly describes stopping the expedition. Both retain the prohibition on fighting their brothers and the divine explanation, rather than a narrator-supplied diplomatic motive.

No MT counterpart / LXX 12:24a — Divergent. Text: This begins the additional Greek account, repeating the succession with its own age, reign length, maternal genealogy, and judgment. Sixteen and twelve are retained; they are not conformed to the later forty-one and seventeen notice. Naanan and Anan preserve the printed name forms. The additional account is translated in full through 24z.

No MT counterpart / LXX 12:24b — Divergent. Text: This account calls the mother Sarira and a prostitute, unlike the widow notice in 11:26, and expressly attributes the building actions to Jeroboam. Ruler of the staff renders the difficult archon skytales provisionally; no established official title is claimed. The repeated he and labor references remain, as does the 300-chariot count.

No MT counterpart / LXX 12:24c — Divergent. Text: The additional account repeats the flight but explicitly includes fear and staying with the Egyptian king. It remains in this account’s sequence.

No MT counterpart / LXX 12:24d — Divergent. Text: The hearing formula, request, and offer belong to Jeroboam in this Greek account. Similar elements in Ader’s earlier Egyptian story are not substituted for its named participants.

No MT counterpart / LXX 12:24e — Divergent. Text: Greek names Ano and supplies the marriage and birth before the child’s illness. Prominent renders great in the royal-household description; the precise family relationship implied by king’s daughters is not reconstructed. Thekemina’s sister is not replaced with the unnamed wife of Hebrew chapter 14.

No MT counterpart / LXX 12:24f — Divergent. Text: Greek gives Sarira, the Ephraim gathering, and a stockade. Scepter again denotes the tribal body through its ruling emblem. The added fortification is not silently changed to the building of Shechem in verse 25.

No MT counterpart / LXX 12:24g — Divergent. Text: This account first says Jeroboam went to inquire, then gives his instruction to Ano. Both clauses are retained without deleting the first to smooth the sequence. The illness is severe but unnamed; no diagnosis is supplied.

No MT counterpart / LXX 12:24h — Divergent. Text: Greek gives Ahijah’s age and mentions cakes for his children. It does not introduce a disguise here. The gift list remains distinct from Hebrew chapter 14; kollyria is provisionally little cakes, without a recipe or exact shape.

No MT counterpart / LXX 12:24i — Divergent. Text: Greek specifies two cakes here, though the instruction in 24h gave no number. The age description follows the earlier sixty-year notice; neither is silently changed. Grapes is retained rather than replaced with another gift from a parallel account.

No MT counterpart / LXX 12:24k — Divergent. Text: Greek introduces a young attendant sent to greet the named woman, unlike the direct doorway encounter in Hebrew chapter 14. The printed lettering skips 24j; no missing verse is invented. The oracle’s second-person address is retained without specifying an unstated personal offense by Ano.

No MT counterpart / LXX 12:24l — Divergent. Text: The gift question, Sarira gate, and young women’s announcement are distinctive to this account. The full gift list and the timing of the prediction remain, without importing the other account’s doorway wording.

No MT counterpart / LXX 12:24m — Divergent. Text: The coarse male-designating idiom is retained, with house supplied to express dynastic belonging. This Greek account includes the mourning cry and good word concerning the Lord. The child’s death is not explained through an invented personal wrongdoing, and the oracle’s violent dynastic judgment is not softened.

No MT counterpart / LXX 12:24n — Divergent. Text: The return is to Sarira in this account. Its report of death on her entrance and the personified approaching outcry remain distinct from the fuller Hebrew burial notice.

No MT counterpart / LXX 12:24o — Divergent. Text: This account assigns the garment sign to Shemaiah, called Elami, rather than to Ahijah, and places it at the Shechem gathering. Elamite is a provisional rendering of that designation. The unwashed garment and clothing purpose are explicit. The final oracle introduction has no further quoted content in this unit; none is supplied.

No MT counterpart / LXX 12:24p — Divergent. Text: This version expressly mentions the royal table’s food burden. The conditional appeal and three-day delay repeat the earlier scene with their own wording.

No MT counterpart / LXX 12:24q — Divergent. Text: The elders’ printed response here restates that the people have spoken; the servant-leadership advice from verse 7 is not inserted into this shorter account. Its abrupt response is retained as a textual difficulty.

No MT counterpart / LXX 12:24r — Divergent. Text: This account calls the advisers companions and ends with rule you, unlike the discipline-you wording in verse 11. The anatomical boast and scorpion threat remain. Dismissed renders the scattering verb idiomatically, without implying that a written council record was physically destroyed.

No MT counterpart / LXX 12:24s — Divergent. Text: The king’s pleasure in the saying is explicit here. The response is reported by reference to the advice instead of repeating the whole threat.

No MT counterpart / LXX 12:24t — Divergent. Text: Greek stresses united speech and explicitly rejects the man’s fitness to rule. The earlier instruction that David shepherd his own house is absent from this version. Fit supplies the force of the Greek predicative for-ruler construction provisionally.

No MT counterpart / LXX 12:24u — Divergent. Text: This account explicitly names the chariot and both following tribes but contains no stoning of the levy official. Took hold of himself is provisional for the verb of prevailing or gaining control; no rescue party is invented. The duplicated dispersal and retreat remain in this account’s sequence.

No MT counterpart / LXX 12:24x — Divergent. Text: Greek specifies the year’s beginning, Jeroboam as opponent, and Shechem as destination, with no army total here. The edition skips the letters v and w; the printed sequence is retained.

No MT counterpart / LXX 12:24y — Divergent. Text: The additional account repeats the command stopping the war, addressed to the same royal and tribal groups. Shemaiah is called man of God here; the wording is not replaced with the earlier garment-sign designation.

No MT counterpart / LXX 12:24z — Divergent. Text: This closes the additional account with obedience and restraint. The repetition of the Lord’s word remains, and the narrative then resumes at verse 25.

MT 12:25 / LXX 12:25 — Same. Text: The two building notices, dwelling, and movement agree. The securely corresponding place names are normalized.

MT 12:26 / LXX 12:26 — Similar. Text: Greek adds look. Both introduce the king’s internal deliberation; it is not presented as a new divine prediction.

MT 12:27 / LXX 12:27 — Different. Text: Greek names return to the Lord as well as to their human lord; Hebrew names Rehoboam and repeats return to him after the killing. Capitalization distinguishes divine and royal lord in the Greek interpretation adopted here. These remain Jeroboam’s fears, not the people’s reported plans.

MT 12:28 / LXX 12:28 — Different. Text: Greek adds went and uses feminine heifers; Hebrew has masculine calves. Both retain plural gods and the exodus claim, recalling Exodus 32:4. The claimed deliverance is Jeroboam’s proclamation; the narrator does not endorse it.

MT 12:29 / LXX 12:29 — Same. Text: The two placements agree. Greek’s feminine pronouns continue its heifer wording without changing the locations.

MT 12:30 / LXX 12:30 — Same. Text: Both retain the compressed reference to the one and the destination Dan. The translation does not add a second journey or erase the awkwardness by conflating the two sanctuaries.

MT 12:31 / LXX 12:31 — Different. Text: Hebrew has singular house with plural high places; Greek has plural houses. Hebrew from among the people is not rendered lowest social class. Both explicitly state the non-Levitical appointment.

MT 12:32 / LXX 12:32 — Different. Text: Greek attaches the Bethel-making clause directly to the altar; Hebrew has a separate thus-he-acted statement. The date agrees. The male-calf and female-heifer distinction continues, and neither column replaces the eighth month with the seventh.

MT 12:33 / LXX 12:33 — Different. Text: Hebrew follows the traditional read form from his heart against the difficult written form ending in d [Q12]. Hebrew qualifies the month as devised; Greek qualifies the feast and lacks Bethel here. The final verbs differ, burning offerings and sacrificing; no specific incense ingredient is supplied.

Notes on First Kings 13

MT 13:1 / LXX 13:1 — Different. Text: The arrival and altar setting agree. Hebrew specifies burning offerings; Greek uses a sacrificial verb. The man remains unnamed, as in the sources.

MT 13:2 / LXX 13:2 — Different. Text: Hebrew ends with plural they will burn; Greek has singular he will burn, continuing Josiah’s action. Both retain the named future king and the violent altar oracle. No chronology or identification of individual priests is added.

MT 13:3 / LXX 13:3 — Different. Text: Hebrew repeats sign and names ashes, the fatty sacrificial residue; Greek shifts from portent to word and names fat. The different material descriptions are retained rather than translated identically.

MT 13:4 / LXX 13:4 — Similar. Text: The command, withering, and inability agree. Greek adds look and has plural words, while the two royal designations occur in a different order. No medical diagnosis is supplied.

MT 13:5 / LXX 13:5 — Different. Text: The predicted sign occurs in both. Ashes and fat continue the differing material descriptions from verse 3.

MT 13:6 / LXX 13:6 — Different. Text: Hebrew includes pray for me; Greek lacks that separate request. Hebrew makes the hand the subject of returning; Greek uses an active he restored without restating its subject. Lowercase he leaves that Greek agency unresolved rather than inserting an explicit divine or human name. Favor renders the face idiom in both.

MT 13:7 / LXX 13:7 — Similar. Text: The invitation and promised gift agree. Hebrew emphasizes refreshment; Greek names eating a meal.

MT 13:8 / LXX 13:8 — Same. Text: The half-house offer and complete refusal agree. House remains the broad household or estate term, without a modern monetary valuation.

MT 13:9 / LXX 13:9 — Similar. Text: Both give the same three restrictions. Greek explicitly makes the Lord the subject of commanding; Hebrew has the command conveyed by YHWH’s word. The journey prohibition is not reduced to a general rule about hospitality.

MT 13:10 / LXX 13:10 — Same. Text: The initial obedience and changed route agree.

MT 13:11 / LXX 13:11 — Different. Text: Hebrew begins with singular son and shifts to plural reporters; Greek has sons throughout. Greek ends with they turned their father’s face, rendered attention provisionally, where Hebrew repeats reporting. The wording is not silently unified into one identical family report.

MT 13:12 / LXX 13:12 — Different. Text: Hebrew says the sons had seen the road; Greek says they showed it to him and uses went up. Neither column substitutes one verb for the other to simplify the sequence.

MT 13:13 / LXX 13:13 — Similar. Text: The command and saddling agree; Hebrew states riding, Greek mounting.

MT 13:14 / LXX 13:14 — Different. Text: Hebrew identifies the tree as an elah, here terebinth; Greek has oak. The meeting and identification agree.

MT 13:15 / LXX 13:15 — Different. Text: Hebrew explicitly includes home. Both preserve the invitation which conflicts with the traveler’s earlier command.

MT 13:16 / LXX 13:16 — Different. Text: Hebrew includes both return and go in with you, and repeats with you concerning drinking. Greek gives the shorter refusal, without changing its prohibition.

MT 13:17 / LXX 13:17 — Similar. Text: Greek repeats there after both food and drink and explicitly names the commanding Lord. Both retain all three restrictions.

MT 13:18 / LXX 13:18 — Same. Text: Both explicitly identify the angelic message as the older prophet’s false claim. It is not presented as an actual new revelation overruling the earlier command.

MT 13:19 / LXX 13:19 — Different. Text: Hebrew makes the traveler the subject of returning with him; Greek begins with the older prophet bringing him back. The subsequent eating and drinking agree, with the house phrase placed differently.

MT 13:20 / LXX 13:20 — Same. Text: Both now report a divine word to the prophet who had lied. The narrative distinction between the earlier false claim and this reported word is retained.

MT 13:21 / LXX 13:21 — Different. Text: Hebrew has crying out and rebellion against YHWH’s mouth, rendered command; Greek has speaking and defying the Lord’s word. The accusation remains addressed to the traveler, without inventing a verdict on the older prophet’s ultimate fate.

MT 13:22 / LXX 13:22 — Different. Text: Hebrew names the corpse, Greek the body, and Greek adds this to the place. Both state denial of burial in the ancestral tomb; the verse itself does not name the means of death.

MT 13:23 / LXX 13:23 — Different. Text: Hebrew’s final prophet-whom-he-brought-back phrase identifies the recipient provisionally amid shifting pronouns. Greek lacks that phrase and ends with he returned, whose subject is not restated. The wording remains open rather than supplying a second journey absent from the text.

MT 13:24 / LXX 13:24 — Similar. Text: The encounter, death, and unusual positions agree. Hebrew uses corpse, Greek body in this verse. The animals’ behavior is retained without a naturalistic reconstruction.

MT 13:25 / LXX 13:25 — Same. Text: The witnesses, sight, and report agree. Greek now uses a dead-body term, alongside the ordinary body term in the preceding verse.

MT 13:26 / LXX 13:26 — Divergent. Text: Greek lacks the explicit explanation that YHWH delivered him to the lion and the concluding fulfillment clause. Hebrew retains that explanation as the older prophet’s speech. Neither column adds a corresponding explanation where it is absent.

MT 13:27 / No LXX counterpart — Divergent. Text: Hebrew repeats the saddling command before retrieval of the body. Greek proceeds directly to the journey in verse 28.

MT 13:28 / LXX 13:28 — Different. Text: Greek explicitly identifies the man of God in the negative clause and uses a breaking or crushing verb. Both preserve the two things the lion had not done.

MT 13:29 / LXX 13:29 — Different. Text: Hebrew expressly includes mourning as a purpose and identifies the city with the old prophet. Greek repeats the prophet as subject and continues its burial sentence into verse 30.

MT 13:30 / LXX 13:30 — Different. Text: Hebrew gives a separate laying-in-the-tomb statement and my brother. Greek completes verse 29’s burial purpose with in his own tomb and has brother without my. Both retain the communal mourning.

MT 13:31 / LXX 13:31 — Divergent. Text: Greek locates the instruction after mourning rather than burial and adds the purpose of preserving his bones. Hebrew directly requests placement of my bones; Greek first says me. The additional purpose is not supplied to Hebrew or explained through an invented assurance of personal salvation.

MT 13:32 / LXX 13:32 — Different. Text: Hebrew has all the houses of the high places in Samaria’s cities; Greek has the high houses in Samaria. The geographical wording is retained as given, without silently updating or removing it to reconstruct the story’s earliest form.

MT 13:33 / LXX 13:33 — Similar. Text: Both use filling the hand as the consecration idiom. The pronouns are understood contextually as Jeroboam appointing the willing person; an alternative self-consecration construal remains possible in the compressed wording. Hebrew has evil way and a plural priest expression where Greek is singular.

MT 13:34 / LXX 13:34 — Similar. Text: The sin and dynastic destruction agree, with differing paired destruction terms. The translation retains the house’s collective fate without adding an account of its fulfillment here.

Notes on First Kings 14

MT 14:1 / No LXX counterpart — Divergent. Text: The checked Greek chapter begins at verse 21. Its related child-illness account remains at 12:24g–n, within the additional Jeroboam narrative; that account is not copied into a replacement chapter.

MT 14:2 / No LXX counterpart — Divergent. Text: Hebrew commands a disguise and recalls Ahijah’s royal prediction. The earlier Greek account names Ano and has no disguise instruction. The traditional read form you is followed [R14].

MT 14:3 / No LXX counterpart — Divergent. Text: Hebrew specifies ten loaves and no grapes; the earlier Greek gift list differs. Hebrew niqqudim is provisionally cakes. Rabbinic: Rashi understands a preparation made from dried grain [R14]. Its recipe is not inserted into the translation.

MT 14:4 / No LXX counterpart — Divergent. Text: Hebrew describes inability to see and fixed eyes from age. No diagnosis is supplied. The Greek account’s sixty-year notice and different entry scene remain in chapter 12.

MT 14:5 / No LXX counterpart — Divergent. Text: The divine advance notice and disguise are explicit in Hebrew. Thus and thus preserves the narrative shorthand for instructions without inventing an additional quoted oracle.

MT 14:6 / No LXX counterpart — Divergent. Text: Hebrew has Ahijah hear her footsteps and address her directly. The earlier Greek sends a young attendant to the named woman. The accounts are not combined into a single encounter.

MT 14:7 / No LXX counterpart — Divergent. Text: The Hebrew oracle begins with Jeroboam’s elevation. This extended royal indictment is not supplied to the shorter Greek child-death account.

MT 14:8 / No LXX counterpart — Divergent. Text: Hebrew retains both the royal transfer and comparison with David. Neither the whole-heart language nor only is removed to reconcile this appraisal with other narratives about David.

MT 14:9 / No LXX counterpart — Divergent. Text: The comparative indictment, manufacture of images, and bodily rejection image remain intact. They are the oracle’s accusation against Jeroboam, not added commentary on the visiting woman.

MT 14:10 / No LXX counterpart — Divergent. Text: Hebrew includes the restrained-and-released pair and dung simile, absent from the earlier Greek counterpart. The pair’s social reference is uncertain; no fixed slave/free taxonomy is asserted. Rabbinic: Rashi distinguishes those under another’s restraint from those without it [R14]. The coarse male-designating idiom is preserved.

MT 14:11 / No LXX counterpart — Divergent. Text: Hebrew gives the two locations and scavengers and ends with YHWH’s speech formula. House supplies the dynastic relation expressed by of-Jeroboam. No burial is invented for those denied it in the oracle.

MT 14:12 / No LXX counterpart — Divergent. Text: Hebrew addresses the woman and links her entering the city with the death. The earlier Greek specifies Sarira’s gate and the young women’s announcement. Those details are not imported here.

MT 14:13 / No LXX counterpart — Divergent. Text: Hebrew explicitly grants this child burial and mourning. Something good remains unspecified. Rabbinic: Rashi explains it through the child’s refusal to maintain a barrier against pilgrimage [R14]; the narrative itself does not recount that act.

MT 14:14 / No LXX counterpart — Divergent. Text: The final this-day and what-even-now expression is difficult; its abrupt question is retained provisionally. Rabbinic: Rashi, citing Jonathan, relates it to those already born and those still to be born [R14]. No exact date or additional descendants are inserted into the main text.

MT 14:15 / No LXX counterpart — Divergent. Text: The reed, uprooting, and scattering images remain distinct. Asherah objects renders the plural cult term without prescribing a single archaeological shape. The River is retained without adding a geographical identification to the verse.

MT 14:16 / No LXX counterpart — Divergent. Text: Give up renders Hebrew’s compressed give construction contextually. The oracle connects the king’s sin with Israel’s participation; no unstated recipient of Israel is supplied.

MT 14:17 / No LXX counterpart — Divergent. Text: Hebrew has Tirzah and the house’s threshold; the earlier Greek has Sarira and entry into the city. Both locations remain in their respective accounts.

MT 14:18 / No LXX counterpart — Divergent. Text: Hebrew reports the burial and collective mourning as fulfillment. The Greek additional account predicts mourning but ends with the death and outcry; it is not expanded to match this report.

MT 14:19 / No LXX counterpart — Divergent. Text: The Hebrew royal-record citation remains. This annalistic source is not identified with the canonical Books of Chronicles.

MT 14:20 / No LXX counterpart — Divergent. Text: The Hebrew reign total, death, and succession stand here. The Greek later introduces Nadab’s reign without this chapter’s matching closure.

MT 14:21 / LXX 14:21 — Same. Text: The age, duration, chosen city, and mother agree here. The Greek additional account at 12:24a gave sixteen years of age, twelve years of rule, and Naanan with a longer genealogy; those internal differences remain uncorrected.

MT 14:22 / LXX 14:22 — Disparate. Text: Hebrew names Judah and plural they; Greek names Rehoboam and a singular provoking agent. Hebrew’s comparative beyond contrasts with Greek with all. The shift from collective Judah to its king governs this classification.

MT 14:23 / LXX 14:23 — Different. Text: Greek returns to plural builders after its singular royal indictment. Hebrew Asherah objects contrasts with Greek groves, and flourishing with shady. The cult installations are not treated as automatically identical objects.

MT 14:24 / LXX 14:24 — Different. Text: Hebrew qadesh, a masculine consecrated-person term, is rendered male cult attendants provisionally; male cult prostitute is a traditional interpretation, but the precise role is disputed. Greek syndesmos means a bond or association, here provisionally conspiracy. Rabbinic: Rashi glosses the Hebrew as adultery [R14]. Neither column inserts an unverified account of cult practice.

MT 14:25 / LXX 14:25 — Same. Text: The fifth-year date, invader, and destination agree. Hebrew follows the traditional read spelling Shishak [R14]; no external chronological identification is added.

MT 14:26 / LXX 14:26 — Divergent. Text: Greek includes David’s captured spears and their history, recalling 2 Samuel 8:7, and lacks the statement that Solomon made the shields. The Hebrew and Greek equipment histories are not merged. Greek’s final appositional golden-shields phrase remains distinct from the earlier spears.

MT 14:27 / LXX 14:27 — Different. Text: Hebrew makes the king entrust the shields to the guards; Greek makes the guards place them on him. Them is supplied as the Greek verb’s implied shield object. This difficult construction is retained provisionally rather than changed to the Hebrew administrative action. The earlier limited NETS check [N1] could not be repeated because its PDF was unavailable; the present judgment rests on the directly checked Greek clause.

MT 14:28 / LXX 14:28 — Different. Text: Greek borrows thee, translated chamber [D11], and describes depositing rather than expressly returning. The runners are the royal guard, not athletic competitors.

MT 14:29 / LXX 14:29 — Similar. Text: The annalistic citation agrees; Greek adds look. The source title is a royal record reference, not a claim that the complete cited work survives.

MT 14:30 / LXX 14:30 — Same. Text: The continuing war notice agrees. It is not erased to harmonize it with the halted expedition in chapter 12.

MT 14:31 / LXX 14:31 — Different. Text: Hebrew repeats the mother’s name here; Greek lacks that repetition. The successor is Abijam in Hebrew and Abiou in the printed Greek. The distinct name form is retained rather than silently converted to Abijah or another spelling.

Notes on First Kings 15

MT 15:1 / LXX 15:1 — Different. Text: The accession year agrees. Greek adds son of Rehoboam and retains Abiou where Hebrew has Abijam, as at 14:31.

MT 15:2 / LXX 15:2 — Disparate. Text: The reign lengths differ, three and six, and Greek lacks Jerusalem here. Abishalom and Absalom preserve the forms of the maternal ancestor’s name; the verse does not explicitly identify him as David’s son.

MT 15:3 / LXX 15:3 — Similar. Text: Hebrew adds all to the sins. Both retain the father language for the immediate predecessor and the dynastic ancestor David; no missing generation is inserted into the verse.

MT 15:4 / LXX 15:4 — Different. Text: Hebrew lamp contrasts with Greek remnant; Hebrew son is singular, Greek children plural. Greek lacks his God and the first in Jerusalem. The dynastic images remain distinct.

MT 15:5 / LXX 15:5 — Disparate. Text: Hebrew explicitly excepts the Uriah episode from David’s obedience; Greek lacks that exception. The difference materially changes the qualification of the royal appraisal. It does not establish that the Greek tradition lacks the Uriah narrative elsewhere.

MT 15:6 / No LXX counterpart — Divergent. Text: Hebrew names Rehoboam here despite the surrounding Abijam account. The name is not silently changed to Abijam. A related war notice already occurred at 14:30.

MT 15:7 / LXX 15:7 — Different. Text: The royal record and war notice agree, with the distinct Abijam/Abiou name forms. Greek adds look to the citation formula.

MT 15:8 / LXX 15:8 — Divergent. Text: Greek adds the twenty-fourth-year date and with his fathers to the burial. The date is retained alongside its six-year reign in verse 2, without modifying the Hebrew’s shorter chronology.

MT 15:9 / LXX 15:9 — Disparate. Text: The accession dates differ, twentieth and twenty-fourth. Both refer to Jeroboam’s reign; no co-regency or alternative calendar is invented to reconcile them.

MT 15:10 / LXX 15:10 — Different. Text: The duration and city agree, but the maternal names differ, Maacah and Ana. Mother preserves the source’s kinship term; a grandmother or dynastic-mother interpretation belongs in explanation, not as a silent textual replacement.

MT 15:11 / LXX 15:11 — Same. Text: The favorable royal appraisal and comparison agree.

MT 15:12 / LXX 15:12 — Different. Text: Hebrew names qedishim, the persons discussed at 14:24, and idols; Greek names teletai, initiatory rites, and practices. The distinction between persons, objects, and rites is retained. The precise Hebrew cult role remains provisional, and no ritual description is invented.

MT 15:13 / LXX 15:13 — Disparate. Text: Hebrew names an image for Asherah; Greek describes a gathering in a grove and plural hiding places. Hiding places renders the difficult katadyseis provisionally; the precise structures are uncertain. The mother’s name and office also differ. No sexual rite, statue shape, or subterranean architecture is supplied beyond the wording.

MT 15:14 / LXX 15:14 — Different. Text: Hebrew describes the high places as not removed; Greek directly attributes the failure to Asa. Both preserve the qualification alongside the favorable heart appraisal.

MT 15:15 / LXX 15:15 — Disparate. Text: Hebrew names consecrated possessions; Greek names pillars twice, with silver and gold as adjectives. The objects are not translated alike. Greek’s repeated bringing is retained, and no conjectural correction replaces pillars with offerings.

MT 15:16 / LXX 15:16 — Same. Text: The continuing conflict and participants agree. Hebrew’s possessive their days and Greek’s all the days express the continuing royal conflict in context.

MT 15:17 / LXX 15:17 — Same. Text: The building project and intended restriction of movement agree. Built is not expanded into an unrecorded siege plan or specification of the defenses.

MT 15:18 / LXX 15:18 — Divergent. Text: Hebrew includes the Temple treasury and all remaining silver and gold; Greek names only the royal treasury. Greek gives son of Ader as a patronymic expression and Azin where Hebrew has Hezion. The corresponding Tabrimmon and Damascus forms are normalized, without harmonizing the whole genealogy.

MT 15:19 / LXX 15:19 — Different. Text: Hebrew presents an existing covenant; Greek expressly commands making one, while retaining the reference to the fathers. Hebrew’s inducement term shohad can denote a bribe; gift retains the diplomatic object without judging it a neutral exchange. Greek has come where Hebrew has go.

MT 15:20 / LXX 15:20 — Different. Text: The affected place lists differ: Ijon/Ain, Abel-beth-maacah/Abelmaa, and Kinneroth/Chezrath. Greek expressly has as far as; Hebrew’s linking preposition is less specific. The military actions and all named places are retained without an invented map identification.

MT 15:21 / LXX 15:21 — Different. Text: Hebrew describes dwelling or remaining in Tirzah; Greek expressly describes returning there. Both retain the halted building.

MT 15:22 / LXX 15:22 — Different. Text: Hebrew none exempt becomes the Greek form Ainakim, treated provisionally as a destination. Hebrew names Geba and Mizpah; Greek has hill and watchtower. The different handling of these names is retained rather than silently converting all three Greek expressions into the Hebrew reading.

MT 15:23 / LXX 15:23 — Divergent. Text: Greek gives a shorter achievement list without the cities he built. Hebrew states disease in the feet; Greek describes suffering there. The illness is not assigned a modern diagnosis or an unstated moral cause.

MT 15:24 / LXX 15:24 — Different. Text: Greek lacks with his fathers after slept and his father after David. The burial and succession agree.

MT 15:25 / LXX 15:25 — Same. Text: The accession synchronism, duration, and repeated kingdom designation agree. These notices stand alongside each source’s earlier chronology without recalculation.

MT 15:26 / LXX 15:26 — Similar. Text: Hebrew uses singular sin, Greek plural sins. The royal pattern and causation of Israel’s sin agree.

MT 15:27 / LXX 15:27 — Different. Text: Hebrew describes conspiracy and names Issachar; Greek uses a besieging verb and the difficult over-the-house-of-Belaan expression, retained provisionally. Foreigners renders Greek allophyloi; Hebrew names Philistines. No unsupported clan identification replaces Belaan.

MT 15:28 / LXX 15:28 — Different. Text: Greek adds Asa’s descent from Abiou and lacks in his place. The killing and third-year date agree; the following context identifies Baasha’s succession.

MT 15:29 / LXX 15:29 — Similar. Text: Both preserve the totalizing no-breath idiom and the fulfillment attribution. Hebrew explicitly has all the house. Him is collective dynastic language here; it is not rewritten to claim that the already deceased Jeroboam was killed again.

MT 15:30 / LXX 15:30 — Different. Text: Hebrew explicitly includes the sins he himself committed; Greek connects the oracle concerning his sins with causing Israel to sin and provocation. The personal and communal wording is retained without adding an unrecorded offense by Nadab.

MT 15:31 / LXX 15:31 — Similar. Text: The record citation agrees, with Greek’s additional look formula.

MT 15:32 / No LXX counterpart — Divergent. Text: Hebrew repeats its earlier war notice. Greek retains verse 16 but lacks this repetition; no second Greek notice is supplied.

MT 15:33 / LXX 15:33 — Similar. Text: The accession year, capital, and twenty-four-year duration agree. Hebrew includes all before Israel.

MT 15:34 / LXX 15:34 — Different. Text: Greek adds son of Nebat and uses plural sins. Both close the reign notice with the repeated Jeroboam pattern, despite Baasha’s destruction of that dynasty.

Notes on First Kings 16

MT 16:1 / LXX 16:1 — Different. Text: Hebrew presents the word coming to Jehu against Baasha; Greek presents it coming through Jehu to Baasha. This Jehu is the prophet, not the later king of Israel.

MT 16:2 / LXX 16:2 — Different. Text: Hebrew dust contrasts with Greek ground, and sins with worthless things. The latter expression is not silently replaced by the name of a specific idol.

MT 16:3 / LXX 16:3 — Different. Text: Hebrew’s after expression is understood provisionally as what remains of the dynasty. Greek has a rousing verb without an expressed object; no army or named adversary is supplied. Both then address Baasha directly and compare his house with Jeroboam’s.

MT 16:4 / LXX 16:4 — Similar. Text: The judgment against the dynasty agrees. Field and plain preserve the slightly different landscape terms; neither text limits the threat to combatants.

MT 16:5 / LXX 16:5 — Similar. Text: Greek adds all and look and expresses the achievements in the plural. The cited royal record agrees.

MT 16:6 / LXX 16:6 — Divergent. Text: Greek adds an accession synchronism, Asa’s twentieth year. Hebrew gives the twenty-sixth year in verse 8. Both dates are retained at their own locations.

MT 16:7 / LXX 16:7 — Different. Text: Hebrew expressly calls Jehu the prophet and describes the coming word; Greek describes the Lord speaking. Both end with an ambiguous masculine object, him or it, understood here as Jeroboam’s house. This interpretation does not turn the final clause into God’s killing of Baasha.

MT 16:8 / LXX 16:8 — Divergent. Text: The two-year reign agrees. Greek lacks the twenty-sixth-year synchronism here and instead gives Asa’s twentieth year in verse 6. No alternative calendar is supplied to reconcile them.

MT 16:9 / LXX 16:9 — Different. Text: Greek lacks his servant, gives cavalry for the Hebrew chariot force, and names Osa where Hebrew has Arza. Zimri normalizes the securely corresponding Greek Zambri; the steward’s differing name is retained.

MT 16:10 / LXX 16:10 — Divergent. Text: Hebrew includes the Asa synchronism. Both preserve the successive striking, killing, and accession without an added account of the victim’s resistance.

MT 16:11 / LXX 16:11 — Divergent. Text: Greek lacks the expanded no-male, kinsmen, and friends clause. The Hebrew’s bodily expression and go’el kinship term remain visible; neither version is softened into a merely political dismissal.

MT 16:12 / LXX 16:12 — Divergent. Text: Hebrew repeats Zimri’s destruction of the house. Greek continues verse 11 directly with the fulfillment clause, and presents Jehu as the recipient of the word against the house.

MT 16:13 / LXX 16:13 — Different. Text: Hebrew explicitly states their own sinning and uses plural they caused; Greek uses singular he caused. Both preserve the communal consequence and the plural their worthless things.

MT 16:14 / LXX 16:14 — Similar. Text: The record citation agrees, with Greek’s additional look formula.

MT 16:15 / LXX 16:15 — Divergent. Text: Greek lacks the accession synchronism and expressly identifies the camp as Israel’s. Foreigners renders allophyloi; Hebrew names the Philistines. Both retain the seven-day reign.

MT 16:16 / LXX 16:16 — Different. Text: Hebrew expressly says all Israel made him king; Greek uses an unnamed plural subject with in Israel. The Greek’s repeated Israel designation is retained. Omri normalizes the securely corresponding Greek Ambri.

MT 16:17 / LXX 16:17 — Same. Text: The movement, participants, and siege agree.

MT 16:18 / LXX 16:18 — Different. Text: Hebrew names the palace or citadel area; Greek has antron, a cave, and adds his to the city. The burning and death remain attributed to Zimri’s action. The unusual Greek location is not corrected into the Hebrew architecture.

MT 16:19 / LXX 16:19 — Different. Text: Greek adds son of Nebat and uses plural sins in the Jeroboam comparison. The causal appraisal belongs to the narrator; no further offense during the seven-day reign is invented.

MT 16:20 / LXX 16:20 — Similar. Text: Greek uses plural connections or combinations, understood as conspiracies in this context; Hebrew has a singular conspiracy. The royal record citation agrees.

MT 16:21 / LXX 16:21 — Different. Text: The rival’s forms differ, Tibni/Thamni and Ginath/Gonath. Both preserve the divided support; no separate accession date or length of the rivalry is supplied here.

MT 16:22 / LXX 16:22 — Divergent. Text: Greek adds the brother Joram and his death, at that time, and the explicit succession after Thamni. Neither account specifies how the rival died.

MT 16:23 / LXX 16:23 — Similar. Text: The synchronism, total reign, and Tirzah period agree. Hebrew includes of Judah after Asa’s royal title.

MT 16:24 / LXX 16:24 — Different. Text: Hebrew names the city; Greek names the hill and repeats its owner’s designation. Greek’s Semeron and Saemeron forms are retained alongside its usual Samaria in verse 28. The naming link to Shemer is visible in both; no modern price conversion is supplied.

MT 16:25 / LXX 16:25 — Same. Text: The twofold negative appraisal and comparison with predecessors agree.

MT 16:26 / LXX 16:26 — Similar. Text: Hebrew follows the read form, singular his sin, rather than the written plural form; the distinction was checked in the Hebrew display [Q16]. Greek explicitly has plural sins. The idolatry appraisal otherwise agrees.

MT 16:27 / LXX 16:27 — Similar. Text: The royal record and might agree, with small differences in the achievement formula and Greek’s added all and look.

MT 16:28 / LXX 16:28 — Same. Text: The death, burial, and succession agree. The following Greek Jehoshaphat notice is retained at its own source location.

No MT counterpart / LXX 16:28a — Divergent. Text: Greek places this Judah reign notice before Ahab’s accession. Its Omri synchronism and the maternal names are retained, without being replaced from the later Hebrew notice.

No MT counterpart / LXX 16:28b — Divergent. Text: The Greek’s plural they in the qualification is retained. Its favorable appraisal does not erase the continuing high-place worship.

No MT counterpart / LXX 16:28c — Divergent. Text: Greek expressly names what he agreed and those whom he fought. These expressions are not silently replaced by a standard rest-of-the-acts formula or by how he fought.

No MT counterpart / LXX 16:28d — Divergent. Text: Unions renders symplokai provisionally: entanglements or combinations, with a possible sexual sense in this reform context. The Greek names activities or connections, not explicitly a class of cult personnel. No specific rite is invented.

No MT counterpart / LXX 16:28e — Divergent. Text: The Greek is elliptical and ends with the untranslated loanword nasib, associated with a deputy or governor. Its grammatical relation is uncertain; the line remains provisional. Syria is not changed to Edom, and only a governor is not inserted as though expressly stated.

No MT counterpart / LXX 16:28f — Divergent. Text: Greek has a singular ship, for Tarshish, and Sophir. The destination wording is retained without an invented itinerary or a claim that the vessel reached the open sea.

No MT counterpart / LXX 16:28g — Divergent. Text: Greek leaves Israel’s king unnamed and distinguishes your attendants from my young men. The possessives and refusal are preserved without importing a royal name from the Hebrew parallel.

No MT counterpart / LXX 16:28h — Divergent. Text: The Greek reign summary closes here before returning to Ahab. The source’s literary order is preserved rather than relocating this verse to chapter 22.

MT 16:29 / LXX 16:29 — Disparate. Text: The synchronisms differ substantially: Asa’s thirty-eighth year and Jehoshaphat’s second. The twenty-two-year reign agrees. No co-regency or chronological reconstruction is inserted to make the dates agree.

MT 16:30 / LXX 16:30 — Similar. Text: Greek expresses the comparison with a second verb and lacks son of Omri here. The especially negative royal appraisal agrees.

MT 16:31 / LXX 16:31 — Similar. Text: The Hebrew light-thing idiom and Greek not-enough clause convey the escalating offense. The marriage, service, and worship agree. Ethbaal normalizes the corresponding Greek Iethebaal.

MT 16:32 / LXX 16:32 — Different. Text: Hebrew names Baal’s house; Greek calls it the house of his offenses. The Greek’s evaluative wording is retained rather than replaced with the Hebrew proper-name expression.

MT 16:33 / LXX 16:33 — Disparate. Text: Hebrew expressly names YHWH as the One provoked; Greek has the difficult his soul and an infinitive of destruction, without that divine title. The Greek syntax and pronoun reference remain provisional, rather than silently restoring Lord. Asherah and grove also remain distinct.

MT 16:34 / LXX 16:34 — Similar. Text: At the cost of interprets the compact with/in construction in light of Joshua 6:26; neither verse specifies a mechanism of death or establishes foundation sacrifice. Hebrew Segub follows the read form rather than written Segib [Q16]. Hiel and Abiram normalize their securely corresponding Greek forms; younger preserves Greek neoteros.

Notes on First Kings 17

MT 17:1 / LXX 17:1 — Different. Text: Greek adds the prophet and God of hosts, and names Thesbon where the vocalized Hebrew describes settlers or residents. Both use a negative oath formula, not an ordinary conditional prediction. No three-and-a-half-year duration is imported from later biblical reception. Saints: James 5:17–18 recalls Elijah’s earnest prayer and gives a drought of three years and six months [C2]. That later duration is not inserted into the opening announcement here or made an explicit starting point for 18:1.

MT 17:2 / LXX 17:2 — Similar. Text: Greek names Elijah where Hebrew has him. Both introduce the divine direction.

MT 17:3 / LXX 17:3 — Different. Text: Hebrew has a separate turning verb. Cherith and Chorrath retain the forms of the wadi name; no precise modern identification is supplied.

MT 17:4 / LXX 17:4 — Different. Text: Hebrew presents the command as given; Greek uses a future command and explicitly names water. Ravens is retained in both; no speculative replacement with human traders is made.

MT 17:5 / LXX 17:5 — Different. Text: Hebrew repeats his going; Greek names Elijah and gives a shorter movement account. The wadi forms remain distinct.

MT 17:6 / LXX 17:6 — Different. Text: Hebrew gives both bread and meat at each feeding; Greek gives bread in the morning and meat in the evening. Greek also explicitly names water. The daily provisioning is not harmonized.

MT 17:7 / LXX 17:7 — Same. Text: The drying and its stated cause agree. The unspecified period is not converted into a number of months.

MT 17:8 / LXX 17:8 — Similar. Text: Greek again names Elijah; Hebrew uses the pronoun.

MT 17:9 / LXX 17:9 — Different. Text: Hebrew includes an explicit command to stay there. The corresponding Greek Sarepta is normalized as Zarephath. Both present the widow as the means of provision, without narrating a prior conversation with her. Saints: Luke 4:25–26 explicitly recalls Elijah’s being sent to the widow in Zarephath in Sidon [C5]. Jesus’ use of the story is direct Gospel reception, distinct from later allegorical identifications.

MT 17:10 / LXX 17:10 — Similar. Text: The encounter and water request agree. Greek names Elijah and expressly says he called after her; Hebrew describes arrival at the entrance before the encounter.

MT 17:11 / LXX 17:11 — Similar. Text: The further request agrees. Greek again names Elijah and describes calling after her.

MT 17:12 / LXX 17:12 — Different. Text: Hebrew has my son, Greek my children. Greek specifies a cake baked at the hearth and a water jar, and uses a diminutive for the sticks. The widow’s expectation of death remains her speech; no diagnosis or further children are inserted into the Hebrew.

MT 17:13 / LXX 17:13 — Different. Text: The reassuring command differs, do not fear and take courage. The son/children distinction continues, as does Greek’s more specific cake term. Both preserve the order of preparation.

MT 17:14 / LXX 17:14 — Different. Text: Greek lacks God of Israel. Hebrew’s infinitive give follows the read form, checked against its written form [Q17]. Both preserve the promise’s stated endpoint and the two vessels without adding an amount of food.

MT 17:15 / LXX 17:15 — Divergent. Text: Hebrew explicitly says according to Elijah’s word, names her household, and gives the duration for days; Greek is shorter and names her children. Hebrew she and he follows the read order, rather than the written he and she [Q17]. Saints: Ambrose, Concerning Widows I.4–6, praises the widow’s hospitality and trust amid scarcity; III.14–17 reads the widow and prophet in relation to the Church and Christ [P3]. This is attributed moral and typological reception.

MT 17:16 / LXX 17:16 — Similar. Text: The fulfillment agrees, with the previously noted vessel and diminishing terminology. No process by which the provisions were renewed is supplied.

MT 17:17 / LXX 17:17 — Same. Text: Both describe the son’s severe illness and absence of breath. Breath renders Hebrew neshamah and Greek pneuma here; no modern medical explanation replaces the narrative.

MT 17:18 / LXX 17:18 — Similar. Text: Hebrew has singular guilt, Greek plural wrongdoings. The accusation belongs to the widow’s lament; the narrator does not identify an offense or endorse her explanation as the child’s cause of death.

MT 17:19 / LXX 17:19 — Similar. Text: The actions and location agree. Greek names Elijah and the woman where Hebrew uses pronouns.

MT 17:20 / LXX 17:20 — Disparate. Text: Hebrew addresses YHWH my God with an explicit question. Greek addresses the Lord as the widow’s Witness, adds alas, and uses a declarative clause. The repeated Greek with her is expressed by the relative clause. This anguished prayer is retained without turning it into a narrator’s explanation of the death.

MT 17:21 / LXX 17:21 — Disparate. Text: Hebrew describes stretching himself over the child; Greek describes breathing into him. Both preserve three actions and the prayer for the soul’s return. No medical procedure or independent power of the prophet is inferred from the bodily action.

MT 17:22 / LXX 17:22 — Divergent. Text: Hebrew explicitly narrates YHWH’s hearing, the soul’s return, and the child’s life. Greek gives the fulfillment briefly and adds the child’s cry. The two accounts are not expanded into a single composite verse.

MT 17:23 / LXX 17:23 — Different. Text: Hebrew explicitly names Elijah taking the child before the descent; Greek starts with the descent. The return to the mother and announcement of life agree. Saints: Editorial narrative comparison: Luke 7:11–17 also describes a widow’s son restored to life and returned to his mother, with the crowd recognizing prophetic visitation [C6]. Luke’s account remains a distinct event.

MT 17:24 / LXX 17:24 — Similar. Text: Hebrew now contrasts with Greek look. Both close with recognition of the prophet and the truth of the divine word, rather than a claim that he gives life independently of God.

Notes on First Kings 18

MT 18:1 / LXX 18:1 — Same. Text: The third-year notice, command, and promise agree. The verse does not itself specify the starting point for counting the year, so no harmonized drought chronology is inserted.

MT 18:2 / LXX 18:2 — Same. Text: The prophet’s response and the severity of the famine agree.

MT 18:3 / LXX 18:3 — Same. Text: The household office and Obadiah’s reverence agree. Obadiah normalizes the corresponding Greek Abdiou; the verse does not identify him as the author of the prophetic book.

MT 18:4 / LXX 18:4 — Similar. Text: Both preserve the hundred hidden prophets and their provisioning. Hebrew uses cutting off, Greek striking; the later retelling in verse 13 explicitly describes killing in both. Rabbinic: Rashi understands fifty men in one cave and fifty in another [R18, on 18:4]. His accessed comment does not state a motive for this division.

MT 18:5 / LXX 18:5 — Different. Text: Hebrew commands Obadiah to go and includes all twice; Greek invites joint travel. Hebrew has an active we do not cut off or lose, Greek a passive they are not destroyed. The compact livestock clause is rendered provisionally without inventing a slaughter order.

MT 18:6 / LXX 18:6 — Similar. Text: Hebrew names the land divided for the search; Greek names the route. Both state that the two went separately and alone.

MT 18:7 / LXX 18:7 — Different. Text: Greek repeats alone for both men and describes Obadiah hurrying where Hebrew describes recognition. The address my lord is human deference, not a divine title.

MT 18:8 / LXX 18:8 — Similar. Text: The instruction agrees; Greek explicitly names Elijah. Is here supplies the ordinary English sense of the verbless announcement.

MT 18:9 / LXX 18:9 — Similar. Text: The fearful question agrees, with Greek naming Obadiah. Your servant is deferential speech here; the wording alone does not establish enslavement to Elijah.

MT 18:10 / LXX 18:10 — Disparate. Text: Hebrew describes requiring an oath from kingdoms and nations; Greek describes burning a kingdom and its territories. The final clause also shifts from their failure to find Elijah to his failure. This is a substantial difference in the violence attributed to Ahab’s search.

MT 18:11 / LXX 18:11 — Same. Text: Obadiah repeats the instruction in both texts.

MT 18:12 / LXX 18:12 — Different. Text: Greek expressly names an unknown land and lacks he will not find you. Hebrew ends with my youth, Greek his youth in the servant expression. The possible disappearance is Obadiah’s fear, not a narrated event here.

MT 18:13 / LXX 18:13 — Same. Text: Both retell the rescue and feeding with the same number and arrangement. Greek expressly addresses you alongside my lord.

MT 18:14 / LXX 18:14 — Similar. Text: The repeated instruction and fear agree, with Greek’s explicit to me.

MT 18:15 / LXX 18:15 — Same. Text: The oath and assurance of an appearance that day agree. Hosts preserves the divine title in both sources.

MT 18:16 / LXX 18:16 — Different. Text: Greek adds Ahab’s running out. Both preserve Obadiah’s report and the ensuing meeting.

MT 18:17 / LXX 18:17 — Different. Text: Hebrew’s troubling or bringing disaster contrasts with Greek’s twisting or perverting. The charge belongs to Ahab’s speech, not to the narrator’s judgment of Elijah.

MT 18:18 / LXX 18:18 — Different. Text: Hebrew names the commandments forsaken; Greek names the Lord your God abandoned. The response preserves each source’s accusation verb. Baalim retains Greek’s transliteration of the Hebrew plural Baals.

MT 18:19 / LXX 18:19 — Different. Text: Greek calls the first group prophets of shame and the second prophets of the groves. Hebrew names Baal and Asherah. Both preserve the two totals and the table provision without changing the groups into one number.

MT 18:20 / LXX 18:20 — Similar. Text: Greek includes all before the prophets; Hebrew expressly calls Israel its children. The summons and location agree.

MT 18:21 / LXX 18:21 — Different. Text: Hebrew’s divided opinions or branches image is rendered provisionally as two opinions. Greek has the backs of the knees, expressed as knees here. Both retain limping and the demand to choose; the bodily images are not silently made identical. Rabbinic: Rashi explains the divided stance as hesitation between two thoughts about whom to worship [R18]. This contextual explanation does not remove the differing bodily expressions in the main texts.

MT 18:22 / LXX 18:22 — Divergent. Text: Greek includes the additional four hundred grove prophets again here; Hebrew does not. Elijah’s alone is his speech in this confrontation, alongside the previously narrated hundred hidden prophets, not a correction of that earlier account.

MT 18:23 / LXX 18:23 — Different. Text: Greek lacks Elijah’s explicit placing on the wood in the final clause and uses a more general cattle term. Both preserve the prohibition on supplying fire; under it expresses the contextual relation without adding an ignition method.

MT 18:24 / LXX 18:24 — Different. Text: Greek explicitly has plural gods and adds my God and you have spoken. Hebrew elohim is rendered singular in the Baal context. The agreed sign is the answering fire, without an invented additional test.

MT 18:25 / LXX 18:25 — Different. Text: Greek again uses prophets of shame and a young-bull term. Unlike its plural in verse 24, Greek here has singular god. The order of preparation agrees.

MT 18:26 / LXX 18:26 — Different. Text: Hebrew includes the bull’s being given, while leaving the giver implicit, and repeats the limping verb from verse 21. Greek repeats hear us and describes running on the altar. Hebrew’s singular maker is left implicit; Greek explicitly has they made.

MT 18:27 / LXX 18:27 — Different. Text: The mockery’s activities differ. Hebrew’s siag or sig expression, rendered withdrawn, is uncertain and can be understood as a euphemistic private activity; the Greek has business language and no journey. Greek adds the Tishbite. These are taunts, not the narrator’s description of Baal’s existence.

MT 18:28 / LXX 18:28 — Similar. Text: Both preserve the ritual cutting and blood, with a slight difference in the blade term. No additional technique or invented ritual symbolism is supplied.

MT 18:29 / LXX 18:29 — Divergent. Text: Greek expands the transition with Elijah’s command and the prophets’ departure, and has a different time expression. Hebrew ends with three negatives; Greek has no voice before the added dialogue. Prophesied preserves the source verb without an invented diagnosis of ecstatic behavior.

MT 18:30 / LXX 18:30 — Different. Text: Hebrew includes the altar repair here. Greek gives its repair in verse 32, so it is not supplied a second time in this row.

MT 18:31 / LXX 18:31 — Different. Text: Hebrew names Jacob and his sons, making the renamed ancestor explicit. Greek names Israel’s tribes and retains the less explicit to him. Neither column replaces the renaming quotation with a paraphrase of national unity.

MT 18:32 / LXX 18:32 — Different. Text: Greek places the repair here and uses the loanword thaala for the water-holding trench [D12]. The measures differ, seahs and metretes. Hebrew’s room-for expression may describe capacity or the space associated with that quantity of seed; no exact dimensions are inferred.

MT 18:33 / LXX 18:33 — Different. Text: Greek explicitly names the altar twice and describes split wood and a burnt offering rather than the bull. Its final piling repetition is retained. This row follows the source editions’ verse boundary; some English Bibles include the first water command in verse 33.

MT 18:34 / LXX 18:34 — Different. Text: Hebrew commands filling four jars; Greek commands bringing them and explicitly narrates the first compliance. Both preserve the three applications. No source or transport distance for the water is invented.

MT 18:35 / LXX 18:35 — Different. Text: Hebrew has singular he filled, Greek plural they filled. The Greek loanword thaala is translated trench as in verse 32 [D12].

MT 18:36 / LXX 18:36 — Divergent. Text: Greek gives a cry to heaven and an expanded appeal for fire, without the Hebrew timing, approach, or prophet title here. Hebrew says at Your word, Greek because of You. The different prayer forms are retained in full. Hebrew Your word follows the singular read form against the written plural displayed in [R18]. Rabbinic: Rashi explains the appeal to God’s command as Elijah’s answer to the objection that sacrifice outside the established place was forbidden [R18]. The exceptional authorization belongs to the cited interpretation.

MT 18:37 / LXX 18:37 — Different. Text: Greek expressly repeats with fire and this people’s heart. Both attribute the turning backward to God. Whether the closing expression stresses restoration or looks back on the people’s turning away requires interpretation; backward preserves the difficult wording rather than inserting repentance or an explanation of divine causation. Rabbinic: In one explanation, Rashi understands the backward turning as God’s allowing the people room to turn away, though He could direct their hearts [R18]. This differs from a restorative reading; the difficult direction remains open in the translation.

MT 18:38 / LXX 18:38 — Different. Text: Greek explicitly says from heaven and changes the objects of consuming and licking: water is consumed, stones and dust are licked up. Hebrew has water as the object licked up. All listed materials are retained.

MT 18:39 / LXX 18:39 — Different. Text: Hebrew includes their seeing and repeats the complete confession twice. Greek adds truly and gives a shorter second confession. Both narrate the people’s acknowledgment after the fire.

MT 18:40 / LXX 18:40 — Similar. Text: The seizure and slaughter agree, with escape versus be saved or spared in the prohibition. The text attributes the slaughter to Elijah; no judicial hearing or further divine command is inserted into the account.

MT 18:41 / LXX 18:41 — Different. Text: Hebrew describes the noise or abundance of rain; Greek personifies the rain with feet or footsteps. The distinctive Greek image is retained.

MT 18:42 / LXX 18:42 — Similar. Text: Hebrew expressly names the summit. The two movements and Elijah’s bodily posture otherwise agree.

MT 18:43 / LXX 18:43 — Different. Text: Hebrew expressly narrates the attendant’s first ascent. Greek names the attendant and Elijah and adds explicit fulfillment of the seven returns. The repeated searching is not shortened to a single look.

MT 18:44 / LXX 18:44 — Different. Text: Hebrew compares the cloud to a palm and describes it rising from the sea; Greek compares it to a footprint and describes bringing up water. Greek explicitly names the chariot. No sea phrase is inserted into the Greek clause.

MT 18:45 / LXX 18:45 — Disparate. Text: Hebrew says Ahab rode; the selected Greek says he wept. The Greek is not corrected to riding from the Hebrew or from the preceding chariot command. Neither text supplies an emotional reason here. Saints: James 5:18 associates the returning rain and the earth’s fruit with Elijah’s renewed prayer [C2]. It does not supply a missing prayer clause or alter the distinct travel verbs here.

MT 18:46 / LXX 18:46 — Similar. Text: The divine-hand expression and running agree. Hebrew describes reaching the approach to the city; Greek names the city as the endpoint without that expression. No speed or journey time is calculated.

Notes on First Kings 19

MT 19:1 / LXX 19:1 — Similar. Text: Greek identifies Jezebel as his wife; Hebrew has repeated all language, including all the prophets. Both attribute the killing to Elijah. Baal is not inserted into the verse as though expressly named here.

MT 19:2 / LXX 19:2 — Divergent. Text: Greek adds the contrasting self-identification and to me in the oath, but does not explicitly name a messenger. Hebrew has plural verbs with elohim, rendered gods; Greek has singular theos. The Hebrew threat is an elliptical oath, expressed with if not to preserve its force.

MT 19:3 / LXX 19:3 — Different. Text: The selected vocalized Hebrew reads he saw; Greek explicitly reads he was afraid and names Elijah. The Hebrew is not changed to feared without a textual note. For his life preserves the compact expression for the flight.

MT 19:4 / LXX 19:4 — Similar. Text: Greek names the plant with the loanword rathm, translated broom bush [D13]. Hebrew rothem independently names the same shrub. Both retain Elijah’s request for death and comparison with his fathers. This is a narrative of distress and divine care; it is not assigned a modern psychiatric diagnosis.

MT 19:5 / LXX 19:5 — Different. Text: Hebrew identifies an angel immediately; Greek says someone and uses a general plant term. The Greek identification as the Lord’s angel comes in verse 7 and is not moved into this verse.

MT 19:6 / LXX 19:6 — Different. Text: Hebrew describes the baking surface; Greek names the grain, rendered spelt provisionally since ancient grain identification is not exact. Greek adds Elijah’s name and his rising. Both retain the food, water, and renewed rest.

MT 19:7 / LXX 19:7 — Same. Text: The second visit, touch, and reason for eating agree. The messenger is expressly identified in both at this point.

MT 19:8 / LXX 19:8 — Different. Text: Hebrew expressly calls Horeb God’s mountain; Greek lacks of God. The full forty-day and forty-night period agrees. No ordinary walking speed or direct-route distance is imposed on the account. Saints: The inherited Roman Sunday assignment, not independently reverified in this review, places this journey food beside Jesus’ teaching about the bread of life in John 6:41–51 [L2]. The pairing supports the editorial heading; the food is not renamed in the ancient narrative.

MT 19:9 / LXX 19:9 — Same. Text: The lodging, divine word, and question agree. The cave is not identified as a particular earlier biblical cave within the translation.

MT 19:10 / LXX 19:10 — Different. Text: Hebrew names the covenant forsaken; Greek directly says abandoned You. God of hosts and Almighty preserve the distinct divine-title expressions. The claim to be alone remains Elijah’s speech, to be read alongside the hidden prophets and the coming remnant announcement.

MT 19:11 / LXX 19:11 — Different. Text: Greek adds tomorrow and explicitly presents the passing as future. Hebrew has the passing participle in the narrative transition. Both preserve the two negatives, rather than identifying God with either force.

MT 19:12 / LXX 19:12 — Disparate. Text: Hebrew’s compact sound of fine or thin stillness is deliberately retained as a difficult image. Greek gives a fine breeze and expressly adds that the Lord was there. Neither wording is replaced by the other’s familiar English rendering. Saints: The inherited Year A assignment, not independently reverified in this review, pairs the Horeb encounter with Matthew 14:22–33 [L3]. This reception setting does not resolve Hebrew’s thin silence or remove Greek’s explicit location of the Lord in the gentle breeze.

MT 19:13 / LXX 19:13 — Different. Text: Greek specifies a sheepskin cloak and has beneath the cave, an unusual location phrase retained provisionally. Hebrew names the entrance. Both repeat the question after Elijah covers his face.

MT 19:14 / LXX 19:14 — Different. Text: Unlike Greek verse 10, this Greek repetition expressly includes Your covenant, agreeing with Hebrew here. The distinct divine titles remain. The repeated speech is retained rather than abbreviated to a cross-reference.

MT 19:15 / LXX 19:15 — Different. Text: Greek gives an additional road expression in the arrival clause. Aram and Syria preserve the customary Hebrew and Greek designations. The instruction is not rewritten as an account of an anointing already performed.

MT 19:16 / LXX 19:16 — Same. Text: The three personal identifications, two offices, and prophetic succession agree. Familiar corresponding Greek names are normalized. Nimshi is not replaced with a longer genealogy from another passage.

MT 19:17 / LXX 19:17 — Similar. Text: Both retain the sequence and the violent agency attributed to the three figures. No unrecorded campaign by Elisha or explanation of prophetic execution is supplied to resolve the difficulty.

MT 19:18 / LXX 19:18 — Disparate. Text: Hebrew has I will leave, with God as subject; Greek has you will leave, addressing Elijah, and adds men. Hebrew kissing contrasts with Greek bowing down, even though the latter remains attached to mouth. Both preserve the seven thousand without making the agency identical. Saints: Paul invokes Elijah’s complaint and God’s answer about seven thousand in Romans 11:2–5, relating the remnant to grace [C1]. His first-person divine answer does not harmonize Greek’s second-person verb here.

MT 19:19 / LXX 19:19 — Different. Text: Hebrew has the twelfth, Greek among the twelve, and Greek explicitly names oxen in the opening clause. The mantle/sheepskin distinction continues. Hebrew names Elijah as the approaching figure; Greek leaves the subject implicit.

MT 19:20 / LXX 19:20 — Different. Text: Greek lacks the mother and the request particle. Hebrew ends with a question, what have I done to you; Greek lacks what and gives an elliptical statement, rendered provisionally without inserting a question. No prohibition of a farewell is invented in either column.

MT 19:21 / LXX 19:21 — Different. Text: Hebrew has a singular yoke or pair, Greek plural pairs, and Greek uses a sacrificial verb. Both mention the oxen’s equipment in cooking; its use as fuel is contextual but an explicit burning verb is not inserted. Elisha’s ensuing service agrees. Saints: Editorial canonical comparison: Luke 9:57–62 places family obligations and the plow within Jesus’ call to discipleship [C7]. This does not make Elijah’s reply and Jesus’ sayings identical.

Notes on First Kings 20

MT 20:1 / LXX 21:1 — Different. Text: This Hebrew chapter corresponds to Greek chapter 21; Greek places Naboth’s vineyard first, in chapter 20. The Greek repeats the ascent and siege and shifts from singular to plural action. It retains son of Ader rather than the Hebrew Ben-hadad form and lacks king of Aram here.

MT 20:2 / LXX 21:2 — Different. Text: Hebrew explicitly names messengers; Greek leaves those sent implicit. The following speech continues the message.

MT 20:3 / LXX 21:3 — Different. Text: Hebrew specifies finest sons, with the adjective possibly extending to the wives; Greek has children without that qualification. The demand for persons is preserved alongside the demand for property.

MT 20:4 / LXX 21:4 — Same. Text: The submission and scope of the response agree. Lord is a human royal address here.

MT 20:5 / LXX 21:5 — Similar. Text: Both repeat the earlier demand. Greek now expressly names messengers and again has children where Hebrew has sons.

MT 20:6 / LXX 21:6 — Different. Text: Hebrew has what is precious in your eyes, addressing Ahab; Greek has the searchers’ own desires, their eyes. The possessive difference changes whose valuation governs the seizure.

MT 20:7 / LXX 21:7 — Different. Text: Greek adds daughters and attaches the explicit non-withholding to silver and gold, while Hebrew’s clause follows the whole list. Greek lacks of the land. No actual transfer of the named family members is narrated here.

MT 20:8 / LXX 21:8 — Similar. Text: The refusal advice agrees. Hebrew includes all before the elders as well as before the people.

MT 20:9 / LXX 21:9 — Different. Text: Hebrew says my lord the king, Greek your lord. The acceptance of the first demand and refusal of the later one agree. Greek calls the returning envoys men in the closing clause.

MT 20:10 / LXX 21:10 — Disparate. Text: Hebrew has handfuls and people following at his feet; Greek has foxes and foot soldiers. The Greek expression and the relation of its datives are difficult and remain provisional, without replacing foxes with handfuls. The oath has plural divine verbs in Hebrew and a singular god in Greek.

MT 20:11 / LXX 21:11 — Different. Text: Hebrew contrasts girding and loosening, with armor supplied to express the battle proverb. Greek contrasts bent and upright persons and begins with enough. The distinct proverbial images are retained without an invented physical description of either king.

MT 20:12 / LXX 21:12 — Different. Text: Greek explicitly names construction of a siegework. Hebrew’s compact set command is rendered as taking positions, without silently supplying the Greek structure. Greek also includes all the kings.

MT 20:13 / LXX 21:13 — Similar. Text: Hebrew names Ahab and has singular hand; Greek uses the royal title and plural hands. The promise and purpose of recognition agree. The prophet is not identified by name in either verse.

MT 20:14 / LXX 21:14 — Same. Text: The means and Ahab’s role agree. The young attendants are not silently converted into a modern military rank or assigned an unstated age.

MT 20:15 / LXX 21:15 — Disparate. Text: Both figures differ: 232 versus 230 attendants, and 7,000 versus 60,000 in the larger muster. Greek describes the latter as men of valor rather than all the children of Israel. Neither total is corrected from the other.

MT 20:16 / LXX 21:16 — Different. Text: Hebrew has plural they went out, Greek singular he. Greek treats Socchoth as a place form where Hebrew has booths; the earlier Greek verse 12 used tents. The intoxication and number of allied kings agree.

MT 20:17 / LXX 21:17 — Different. Text: Hebrew names Ben-hadad as the sender; Greek leaves the plural senders unnamed and identifies the recipient by title. Neither column supplies scouts as an expressed noun.

MT 20:18 / LXX 21:18 — Same. Text: Both preserve the repeated order to capture the men alive regardless of their purpose. Greek’s speech continues into the next source verse.

MT 20:19 / LXX 21:19 — Disparate. Text: Hebrew narrates the attendants’ departure. Greek gives a negative command forbidding their departure, continuing the preceding speech, then begins the force’s action which continues in verse 20. The negation is not removed to harmonize the accounts.

MT 20:20 / LXX 21:20 — Different. Text: Greek continues verse 19’s subject and adds a second striking expression. Hebrew has accompanying horsemen; Greek has a cavalryman’s horse. The Greek repeated blow is provisional and does not supply an additional casualty count.

MT 20:21 / LXX 21:21 — Different. Text: Hebrew describes striking the horses and chariots; Greek describes taking all of them. The distinction between attack and capture is retained.

MT 20:22 / LXX 21:22 — Similar. Text: Hebrew includes go; Greek adds the son-of-Ader designation. The warning and seasonal expression agree without specifying a modern calendar date.

MT 20:23 / LXX 21:23 — Different. Text: Hebrew can be construed as their mountain gods and is rendered with plurals in the foreign speakers’ claim. Greek explicitly names Israel’s singular God, adds not of valleys, and attributes the earlier strength to Him. The geographical limitation remains the speakers’ claim, not the narrator’s theology.

MT 20:24 / LXX 21:24 — Different. Text: Hebrew has removal from each position; Greek has dismissal to each place and uses satraps. The change in royal personnel is retained without imposing a later imperial administrative system on the narrative.

MT 20:25 / LXX 21:25 — Different. Text: Hebrew commands the king to muster; Greek has we will replace, with the advisers as subject. Both retain the proposed replenishment and his acceptance.

MT 20:26 / LXX 21:26 — Same. Text: The seasonal return, muster, destination, and opponent agree under the established name conventions.

MT 20:27 / LXX 21:27 — Different. Text: Hebrew includes provisioning and a compact little-flocks term. Greek lacks the provisioning clause. Both preserve the unequal-armies image without changing it into a new troop total.

MT 20:28 / LXX 21:28 — Different. Text: Greek adds Israel’s God to the reported claim and uses singular you will know. Hebrew changes to plural you in the recognition clause, made visible as you all. Both reject the enemy’s geographical limitation through the promised outcome.

MT 20:29 / LXX 21:29 — Same. Text: The seven-day encampment and reported one-day casualty total agree. The large figure is preserved without an unsupported reduction or a claim of independent historical verification.

MT 20:30 / LXX 21:30 — Different. Text: The wall collapse and number agree. Hebrew locates the king in the city and uses room within room; Greek gives a more elaborate chamber-house expression, retained provisionally without inventing a named palace.

MT 20:31 / LXX 21:31 — Disparate. Text: Hebrew makes the servants the speakers, with we have heard and your life. Greek makes the defeated king the speaker, with I know and our lives. The plan’s agency and scope of the appeal differ.

MT 20:32 / LXX 21:32 — Similar. Text: Hebrew explicitly narrates their coming. The plea and brother response agree. Brother is the king’s diplomatic expression; it is not turned into a biological genealogy.

MT 20:33 / LXX 21:33 — Different. Text: Greek explicitly names the word from his mouth and uses plural they brought him up; Hebrew has singular he. Hebrew’s hasty seizing expression is difficult and rendered provisionally. The omen language is retained without describing an unrecorded divination ritual.

MT 20:34 / LXX 21:34 — Different. Text: Hebrew has streets, often understood as commercial quarters; Greek has exits or outlets. Neither column inserts a detailed trade treaty. The change of speaker before I will send you away is inferred from the dialogue, not marked by an explicit speaker name in either source.

MT 20:35 / LXX 21:35 — Same. Text: The prophetic command and refusal agree. Sons of the prophets is retained as the group’s designation without asserting biological descent.

MT 20:36 / LXX 21:36 — Different. Text: Greek describes running away in the warning; Hebrew describes going. Both narrate the lion’s attack as fulfillment, without inserting an additional death verb or motive for the refusal.

MT 20:37 / LXX 21:37 — Similar. Text: The second man’s compliance and injury agree. Greek’s crushing or bruising verb is rendered without an invented broken bone or specified wound location.

MT 20:38 / LXX 21:38 — Different. Text: Hebrew explicitly describes disguise; Greek describes the binding and adds of Israel. Hebrew ’apher is rendered bandage, not ashes, and the purpose is not inserted into the Greek as an expressed verb.

MT 20:39 / LXX 21:39 — Different. Text: Hebrew places the speaker amid the battle and describes the other man turning aside; Greek has the army and lacks that turn. Missing and escaping preserve the different custody clauses. The tale is the disguised prophet’s speech, not a separately verified battle event.

MT 20:40 / LXX 21:40 — Disparate. Text: Hebrew gives the king’s clear self-sentencing judgment. Greek has a difficult ambushes clause and a murder accusation; the syntax and beside me remain provisional. The Greek is not silently replaced with the Hebrew judgment or expanded with an unstated victim.

MT 20:41 / LXX 21:41 — Same. Text: The unveiling and recognition agree. The prophet remains unnamed.

MT 20:42 / LXX 21:42 — Different. Text: Hebrew explicitly identifies the man with God’s herem, rendered My ban; Greek describes him as destined for destruction without a corresponding My. Both preserve the exchanged life and people judgment. No earlier unrecorded command to execute him is fabricated.

MT 20:43 / LXX 21:43 — Different. Text: Hebrew names his house and describes sullen anger; Greek describes confusion and loss of strength. The arrival agrees, while the king’s stated reaction remains distinct.

Notes on First Kings 21

MT 21:1 / LXX 20:1 — Different. Text: This Hebrew chapter corresponds to Greek chapter 20, which comes before the wars of Greek chapter 21. Hebrew names Jezreel as the vineyard’s location and places it beside a palace; Greek has a threshing floor and lacks after these things and the explicit in Jezreel. The different setting is retained.

MT 21:2 / LXX 20:2 — Different. Text: Greek repeats the vegetable-garden purpose and has nearer rather than near. Both preserve the offered exchange or payment. No price or legal right to compel a sale is supplied.

MT 21:3 / LXX 20:3 — Different. Text: Hebrew invokes YHWH; Greek has my God. The refusal rests on inherited ancestral property, not an expressed request for a higher price.

MT 21:4 / LXX 20:4 — Divergent. Text: Greek gives a shorter reaction without the homecoming or repeated inheritance refusal. It describes a troubled spirit and covering the face, where Hebrew describes anger and turning the face away.

MT 21:5 / LXX 20:5 — Similar. Text: The question follows each text’s description of Ahab’s mood. The wife’s approach and concern with his refusal to eat agree.

MT 21:6 / LXX 20:6 — Different. Text: In Ahab’s retelling, Hebrew reduces Naboth’s refusal to my vineyard, while Greek retains my fathers’ inheritance. This difference affects how fully Ahab reports Naboth’s stated reason.

MT 21:7 / LXX 20:7 — Different. Text: Hebrew’s kingship clause is understood as a rhetorical question; its declarative reading is also possible. Greek more explicitly challenges how he acts as king and has be yourself rather than let your heart be glad. Both make Jezebel the initiator of the promised seizure.

MT 21:8 / LXX 20:8 — Different. Text: Hebrew has plural letters, Greek singular letter here, followed by plural documents in verse 9. Nobles and free men preserve the differing status terms. Greek lacks the first explicit city phrase. Both identify the royal name and seal used by Jezebel.

MT 21:9 / LXX 20:9 — Different. Text: Hebrew names her writing and commands proclamation; Greek uses a passive writing formula and commands fasting. The public religious setting is part of the scheme.

MT 21:10 / LXX 20:10 — Different. Text: Both use a blessing verb euphemistically for the alleged curse or blasphemy; quotation marks flag that usage. Hebrew’s planned accusation addresses you, Greek says he. Hebrew worthless men and Greek sons of lawbreakers remain distinct. These are instructions for fabricated testimony, not evidence of Naboth’s guilt.

MT 21:11 / LXX 20:11 — Different. Text: The compliance and repeated city and sending language agree. The nobles/free-men distinction remains. The local officials’ participation is not omitted or transferred entirely to Jezebel.

MT 21:12 / LXX 20:12 — Same. Text: The public preparation agrees. Greek here uses proclamation, despite its different command wording in verse 9.

MT 21:13 / LXX 20:13 — Different. Text: Hebrew repeats the witnesses’ character and names Naboth before the people; Greek is shorter and gives a direct you accusation, reversing the person used in its planned wording in verse 10. Both retain the euphemistic blessing verb and the fatal stoning.

MT 21:14 / LXX 20:14 — Same. Text: The report and its recipient agree.

MT 21:15 / LXX 20:15 — Different. Text: Hebrew repeats the report of stoning and death in the introduction and explicitly says refused; Greek has the shorter heard and did not give. Both connect Naboth’s death to the seizure of his property.

MT 21:16 / LXX 20:16 — Divergent. Text: Greek adds torn garments and sackcloth before the seizure and expressly marks after this. Their significance is not explained in this verse; the actions are not omitted because repentance is also described later, nor assigned an invented motive.

MT 21:17 / LXX 20:17 — Similar. Text: Hebrew describes the coming word, Greek the Lord’s speaking. The prophet is identified alike.

MT 21:18 / LXX 20:18 — Same. Text: The command, royal identification, vineyard, and purpose agree. The relation of the Samaria designation to the vineyard’s earlier setting is left as the text gives it.

MT 21:19 / LXX 20:19 — Disparate. Text: Greek adds swine, every place, and prostitutes bathing in Ahab’s blood, and makes the accusation a causal statement rather than the Hebrew question. Both directly hold Ahab responsible for murder despite Jezebel’s earlier instructions to the officials.

MT 21:20 / LXX 20:20 — Different. Text: Hebrew uses a reflexive selling-yourself expression; Greek has a passive selling and adds in vain and provoking Him. The passive is retained without naming an unstated seller.

MT 21:21 / LXX 20:21 — Different. Text: Greek explicitly introduces the Lord’s oracle here, uses plural calamities and a burning verb, and gives abandoned for the second member of the status pair. Hebrew restrained and released is provisional, as at 14:10. The dynastic bodily expression is retained in both.

MT 21:22 / LXX 20:22 — Similar. Text: The two dynastic comparisons and communal responsibility agree. Hebrew has singular provocation, Greek plural provocations. Neither text expressly supplies Me after the provocation verb here.

MT 21:23 / LXX 20:23 — Different. Text: Hebrew names Jezebel within the oracle; Greek has her and describes the location as a forewall or outer defense. Hebrew hel is rendered rampart without importing the field or plot wording of another passage.

MT 21:24 / LXX 20:24 — Similar. Text: The dynastic threat agrees. Greek explicitly repeats belonging to him in the second clause and uses plain where Hebrew has field.

MT 21:25 / LXX 20:25 — Different. Text: Hebrew declares that none was like Ahab and uses reflexive sold himself; Greek gives a difficult in-vain clause and passive was sold. Acted supplies English grammar provisionally. Both attribute an influencing role to Jezebel without absolving Ahab of the preceding murder accusation.

MT 21:26 / LXX 20:26 — Different. Text: Hebrew names idols and describes dispossession; Greek names abominations and describes destruction. Both retain the comparison with the earlier inhabitants without rewriting the stated action.

MT 21:27 / LXX 20:27 — Disparate. Text: Greek adds weeping and dates the sackcloth to the day he struck Naboth; Hebrew describes hearing the oracle, lying in sackcloth, and subdued walking. The Greek directly attributes striking Naboth to Ahab. Stricken renders katanyssomai, expressing the response without inserting an unrecorded confession.

MT 21:28 / LXX 20:28 — Different. Text: Hebrew names the Tishbite and presents Elijah as recipient; Greek names His servant, presents the word through him concerning Ahab, and repeats the Lord as speaker.

MT 21:29 / LXX 20:29 — Different. Text: Hebrew repeats the reason, his humbling, and specifies his house as the later target. Greek uses the stricken expression and a shorter postponement. Neither column turns delayed dynastic judgment into cancellation of every oracle concerning Ahab himself.

Notes on First Kings 22

MT 22:1 / LXX 22:1 — Similar. Text: Hebrew has plural they remained; Greek has singular he. The three-year cessation of war agrees. The implied subject is not expanded into a named political arrangement.

MT 22:2 / LXX 22:2 — Same. Text: The synchronism and royal visit agree.

MT 22:3 / LXX 22:3 — Different. Text: The territorial claim agrees. Ramoth/Remmath retains the selected source forms, as in the earlier district list; no separate location is inferred merely from the spelling.

MT 22:4 / LXX 22:4 — Different. Text: Hebrew invites him with me; Greek has with us and explicitly says go up. The threefold identification in the response agrees.

MT 22:5 / LXX 22:5 — Different. Text: Hebrew expressly seeks YHWH’s word and uses a singular command; Greek directly seeks the Lord with a plural command and adds Jehoshaphat’s title. The inquiry is not described as already completed.

MT 22:6 / LXX 22:6 — Similar. Text: Greek adds all and emphasizes the giving; Hebrew here has Adonai, rendered Lord rather than YHWH. Both give an approximate four hundred, not an exact revised total. It supplies the unexpressed object in the victory assurance.

MT 22:7 / LXX 22:7 — Different. Text: Hebrew has another or still, while Greek lacks that qualifier and repeats the Lord as the One consulted. The question does not name or classify the gathered prophets beyond what the text states.

MT 22:8 / LXX 22:8 — Similar. Text: Hebrew uses prophesy, Greek speak; Greek adds Jehoshaphat’s title. The royal hostility and its stated reason agree. Micaiah is not confused with the later prophet Micah solely because of corresponding Greek name forms.

MT 22:9 / LXX 22:9 — Different. Text: Hebrew saris can denote a court official or eunuch; the contextual office rendering leaves bodily status unspecified. Greek explicitly uses eunouchos. Bring supplies the verb implicit in the terse summons.

MT 22:10 / LXX 22:10 — Different. Text: Greek describes the kings as armed and lacks the threshing floor; Hebrew names robes and the floor at the gate entrance. The royal staging is not harmonized.

MT 22:11 / LXX 22:11 — Similar. Text: The enacted sign and oracle agree, with Hebrew plural them and Greek singular it for the opposing country. Thus says marks Zedekiah’s claim to divine authority; it does not independently validate the prediction.

MT 22:12 / LXX 22:12 — Different. Text: Greek expressly includes Syria’s king as the object delivered and addresses your hands. Hebrew has the king’s hand without an expressed object. The Greek prediction of the enemy king’s capture is preserved.

MT 22:13 / LXX 22:13 — Similar. Text: Hebrew your word follows the singular read form rather than written your words [Q22]; Greek has the plural. Both preserve the pressure for agreement. With one mouth is retained as the unanimity image.

MT 22:14 / LXX 22:14 — Same. Text: The oath and commitment to the received word agree.

MT 22:15 / LXX 22:15 — Different. Text: Hebrew has shall we, Greek shall I. Hebrew commands succeed; Greek uses a third-person success verb, understood with the Lord as subject. The reply’s irony is inferred from the ensuing demand for truth, not inserted as a source adverb or erased by rewriting the answer.

MT 22:16 / LXX 22:16 — Similar. Text: Hebrew explicitly excludes anything except truth; Greek states the positive requirement. The demand for truthful speech agrees.

MT 22:17 / LXX 22:17 — Different. Text: Greek adds not so and names Micaiah; Hebrew has plural masters, Greek singular master. Both preserve the shepherdless people and the instruction to return in peace, rather than adding an explicit death announcement here.

MT 22:18 / LXX 22:18 — Similar. Text: The king’s complaint agrees. Greek adds Jehoshaphat’s title and explicitly says this man.

MT 22:19 / LXX 22:19 — Divergent. Text: Greek expands the opening with repeated denials and adds God of Israel. The compact not I is retained without supplying an unstated accusation. Both introduce the heavenly-council scene as Micaiah’s reported vision.

MT 22:20 / LXX 22:20 — Different. Text: Greek adds Ahab’s royal title and uses an explicit deceiving verb; Hebrew entice can include deception in this context. Both retain the divine question and the proposed fatal outcome without replacing the scene with a merely human conspiracy.

MT 22:21 / LXX 22:21 — Different. Text: Hebrew has the spirit, Greek an unqualified spirit. Neither verse names this figure or explicitly identifies it as the Holy Spirit. Lowercase spirit and it preserve that distinction.

MT 22:22 / LXX 22:22 — Similar. Text: The plan, its success, and the divine instruction agree. The entice/deceive distinction continues. The text’s difficult divine authorization is preserved; an interpretation of permission or judgment belongs in commentary.

MT 22:23 / LXX 22:23 — Similar. Text: The application of the vision agrees, with singular harm in Hebrew and plural evils or calamities in Greek. The translation does not convert has put into merely allowed without disclosure.

MT 22:24 / LXX 22:24 — Different. Text: Hebrew challenges the Spirit’s passage from Zedekiah to Micaiah; Greek challenges the kind of spirit that spoke in Micaiah. The Greek question remains a skeptical characterization, hence lowercase spirit. Both preserve the assault and contested prophetic authority.

MT 22:25 / LXX 22:25 — Similar. Text: Both answer with impending concealment. Greek retains the repeated inner-chamber noun, while Hebrew’s room-within-room idiom is expressed as inner room. No unrecorded account of Zedekiah’s later death is added.

MT 22:26 / LXX 22:26 — Different. Text: The city official’s name differs, Amon and Emer. Greek’s command concerning Joash continues into verse 27. Son of the king is retained without deciding whether it functions here as an office title.

MT 22:27 / LXX 22:27 — Different. Text: Greek lacks the explicit thus-says-the-king formula and gives an indirect instruction to Joash. Both preserve the repeated affliction expression; scant prison rations is an interpretation, not a substituted numerical allowance.

MT 22:28 / LXX 22:28 — Divergent. Text: Hebrew adds the address to all peoples; Greek lacks it. Both retain the conditional test of Micaiah’s message. Through me and in me express the respective source constructions without making an independent claim of inspiration beyond the speech.

MT 22:29 / LXX 22:29 — Similar. Text: Greek adds with him. The two kings’ movement agrees under the retained place-name forms.

MT 22:30 / LXX 22:30 — Disparate. Text: Hebrew tells Jehoshaphat to wear your robes; Greek tells him to wear my clothing. This materially changes the visible royal identification in the ensuing mistaken attack. Hebrew’s opening infinitive construction is understood from the following action as the king’s plan, not a command for Jehoshaphat to disguise himself.

MT 22:31 / LXX 22:31 — Same. Text: The commanders’ number and exclusive target agree. No exception or wider order is added.

MT 22:32 / LXX 22:32 — Different. Text: Hebrew expresses certainty and turning against him; Greek expresses appearance and encircling. Greek adds the Judah title. Neither verse records the words of the cry or imports the expanded divine-rescue description from Chronicles.

MT 22:33 / LXX 22:33 — Same. Text: The recognition and withdrawal agree. Their means of recognizing the mistake is not explained here.

MT 22:34 / LXX 22:34 — Disparate. Text: Hebrew’s in-his-innocence expression is commonly understood as an unwitting or chance shot; Greek eustochos describes good aim. This does not prove that the archer knew the king’s identity. Greek explicitly has lung where Hebrew has armor joints or attachments; the difficult anatomical relation remains uncorrected. Camp/battle and hand/hands also differ.

MT 22:35 / LXX 22:35 — Divergent. Text: Greek adds from morning until evening, repeats the flowing blood, and has rout where Hebrew describes the battle rising. Its final blood of the rout is difficult and retained provisionally; it is not silently changed to wound. Hebrew explicitly presents the king as held upright, Greek as standing.

MT 22:36 / LXX 22:36 — Different. Text: Greek identifies an army herald and continues his announcement into verse 37. Hebrew describes a cry passing through the camp without naming its speaker.

MT 22:37 / LXX 22:37 — Different. Text: Hebrew repeats the death in narration; Greek gives it as the reason in the herald’s announcement. Hebrew’s singular came is expressed passively of the dead king’s conveyance; Greek explicitly says they came. The burial agrees.

MT 22:38 / LXX 22:38 — Disparate. Text: Greek adds swine and explicitly says the prostitutes bathed in the blood, corresponding to its expanded vineyard oracle at 20:19. Hebrew names a pool rather than a spring and leaves the bathing object unexpressed. Its unnamed singular washer is rendered passively; Greek has plural washers.

MT 22:39 / LXX 22:39 — Similar. Text: The achievements and source citation agree, with Greek’s added look. Ivory house is not expanded into a claim that the whole building was structurally made from ivory.

MT 22:40 / LXX 22:40 — Same. Text: The reign-closing formula and succession agree. The sleep formula does not erase the narrated violent death.

MT 22:41 / LXX 22:41 — Similar. Text: Both give Ahab’s fourth year here, with Greek repeating became king. The Greek’s earlier alternative notice at 16:28a gave Omri’s eleventh year. Both Greek notices are retained without chronological harmonization.

MT 22:42 / LXX 22:42 — Different. Text: The age and duration agree. Shilhi/Selei preserves the maternal ancestor’s forms. Greek here has Azouba, normalized as Azubah, while its earlier 16:28a has Gazouba, retained there as a differing form.

MT 22:43 / LXX 22:43 — Same. Text: The positive appraisal agrees. This and the following verse are separate source units; many English Bibles combine them as 22:43.

MT 22:44 / LXX 22:44 — Different. Text: Hebrew describes the high places as not removed; Greek directly names the king’s failure to remove them. The continued worship agrees. Source verse 44 corresponds to the latter part of common English 22:43.

MT 22:45 / LXX 22:45 — Same. Text: The peace notice agrees. From this source verse onward, common English references are usually one lower: this is common 22:44.

MT 22:46 / LXX 22:46 — Different. Text: Greek has a general all-he-did expression rather than the Hebrew’s explicit warfare clause. Compare the different Greek record formula at 16:28c. Both notices are retained at their source locations.

MT 22:47 / No LXX counterpart — Divergent. Text: Hebrew qadesh is collective here, rendered by the provisional cult-personnel term used at 14:24 and 15:12. The Greek earlier notice describes unions or entanglements rather than explicitly naming these persons. No Greek verse is duplicated at this location.

MT 22:48 / No LXX counterpart — Divergent. Text: Hebrew expressly names Edom and a deputy exercising royal office. Greek 16:28e has Syria and an elliptical nasib expression. The earlier Greek is not corrected from this more explicit Hebrew notice.

MT 22:49 / No LXX counterpart — Divergent. Text: Hebrew made and plural were wrecked follow the read forms checked in [Q22]. The singular did not go is rendered provisionally of the venture, whose noun is supplied for English sense. Greek’s earlier notice has one ship for Tarshish and Sophir; those distinctions remain at 16:28f.

MT 22:50 / No LXX counterpart — Divergent. Text: Hebrew names Ahaziah and requests that his servants accompany Jehoshaphat’s. Greek’s earlier notice leaves Israel’s king unnamed and has I will send your attendants and my young men. Neither version is inserted into the other’s location.

MT 22:51 / LXX 22:51 — Similar. Text: The death, burial, and succession agree, with with/beside and the related Jehoram/Joram name forms. Greek also retains a shorter closing notice at 16:28h; neither occurrence is removed as redundant.

MT 22:52 / LXX 22:52 — Same. Text: The accession synchronism, capital, and two-year reign agree. This is common English 22:51 under the source-numbering shift.

MT 22:53 / LXX 22:53 — Different. Text: Greek explicitly names Ahab and Jezebel and gives the sins of Jeroboam’s house rather than simply his way. The negative appraisal and responsibility for Israel’s sin agree.

MT 22:54 / LXX 22:54 — Different. Text: Hebrew has singular Baal and a direct comparison with his father’s deeds. Greek has plural Baalim and a broader all-that-happened-before-him comparison. The book’s closing appraisal remains distinct; the common English reference is 22:53.

Sources and limits

[H] Biblia Hebraica Stuttgartensia, fifth corrected edition (1997), German Bible Society publisher presentation; complete running Hebrew of 1 Kings 1–22. Targeted written/read checks are separately identified.

[G] Septuaginta, ed. Rahlfs–Hanhart, second revised edition (2006), German Bible Society publisher presentation; complete selected running Greek of 3 Reigns 1–22, including lettered units. No alternate recension or full apparatus collation.

[N1] NETS, 3 Reigns, Oxford University Press edition PDF. The original draft reports limited secondary checks of the opening Greek arrangement and active clothing construction at 14:27. The PDF was unavailable during the final review, so these secondary checks are not claimed as repeated. The complete RH Greek main text was directly checked; NETS is not the running English base.

[D1] Liddell–Scott–Jones, dynasteuma, via Scaife/Perseus: lexical check for the resources expression in Greek 2:46c.

[D2] Liddell–Scott–Jones, diangelma, via Scaife/Perseus: message/order expression in Greek 5:1.

[D3] Liddell–Scott–Jones, chyma, via Scaife/Perseus: abundance expression in Greek 5:9.

[D6] Liddell–Scott–Jones, akrotomos, via Scaife/Perseus: the stone description in Greek 6:7.

[D7] Greekdoc online Greek lexicon, ailam and ailammim/ailammin: porch terminology in Greek 6–7. Supplementary lexical aid; the selected RH context governs each occurrence.

[D8] Greekdoc online Greek lexicon, dabir/dabeir: inner chamber or temple backroom, translated inner sanctuary in Greek 6–8. Supplementary lexical aid.

[D9] Greekdoc online Greek lexicon, mechonoth: stand or base. Singular and plural English follow the immediate RH grammar in chapter 7. Supplementary lexical aid.

[D10] Greekdoc online Greek lexicon, nasif and nasib: officer and deputy/official. Nasif at Greek 4:18 is translated officer; the compressed nasib clause at 16:28e remains provisional. Supplementary lexical aid.

[D11] Greekdoc online Greek lexicon, thee: room or chamber, translated chamber at Greek 14:28. Supplementary lexical aid.

[D12] Greekdoc online Greek lexicon, thaala: watercourse. The altar’s water-holding structure at Greek 18:32, 35, 38 is translated trench from its immediate context. Supplementary lexical aid.

[D13] Greekdoc online Greek lexicon, rathm, accessed in its GitHub-hosted presentation: broom shrub/tree, translated broom bush at Greek 19:4. Supplementary lexical aid.

[S10] David Gooding, “The Septuagint’s Version of Solomon’s Misconduct,” Vetus Testamentum 15.3 (1965), 325–335; author’s publisher reprint. Selected discussion of Greek 10:22a–b, spoil/levy and the continuing purpose clause.

[Q1] Mechon Mamre, 1 Kings 1: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q8] Mechon Mamre, 1 Kings 8: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q9] Mechon Mamre, 1 Kings 9: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q12] Mechon Mamre, 1 Kings 12: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q16] Mechon Mamre, 1 Kings 16: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q17] Mechon Mamre, 1 Kings 17: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[Q22] Mechon Mamre, 1 Kings 22: targeted Masoretic written/read checks cited locally; ancillary to [H], not a substitute chapter.

[R1] Rashi on 1 Kings 1, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R2] Rashi on 1 Kings 2, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R3] Rashi on 1 Kings 3, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R4] Rashi on 1 Kings 4, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R6] Rashi on 1 Kings 6, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R8] Rashi on 1 Kings 8, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R10] Rashi on 1 Kings 10, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R11] Rashi on 1 Kings 11, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R14] Rashi on 1 Kings 14, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[R18] Rashi on 1 Kings 18, Chabad presentation: only the particular comments paraphrased in the notes; selected displayed written/read checks where cited.

[P1] Augustine, City of God XVII.8 and XVII.20, New Advent English presentation. Selected discussion of Solomon, Christ, and the promise.

[P2] Irenaeus, Against Heresies IV.27.1–2, New Advent English presentation. Selected discussion of Solomon’s wisdom, temple, songs, queen, and responsibility.

[P3] Ambrose, Concerning Widows I.4–6 and III.14–17, New Advent English presentation. Selected hospitality and Christ/Church interpretation.

[C1] Romans 11:2–5, USCCB publisher presentation, directly checked: Elijah and the remnant.

[C2] James 5:17–18, official SBLGNT Greek main text, directly checked: Elijah’s prayer, the drought, and the rain. The inherited USCCB chapter page was unavailable.

[C3] John 2:19–22, official SBLGNT Greek main text, directly checked: the temple of Jesus’ body. The inherited USCCB chapter page was unavailable.

[C4] Acts 7:47–50, USCCB publisher presentation: Stephen on Solomon’s house and God’s transcendence.

[C5] Luke 4:25–26, USCCB chapter presentation, directly checked: Elijah and Zarephath. This replaces the unavailable dated Gospel page; no paired 1 Kings selection is claimed.

[C6] Luke 7:11–17 in the USCCB Masses for the Dead Gospel collection; narrative comparison with the widow’s restored son. No paired 1 Kings funeral selection claimed.

[C7] Luke 9:57–62, USCCB chapter presentation, directly checked. Editorial discipleship comparison, including the plow saying at 9:62.

[L1] USCCB, Seventeenth Sunday in Ordinary Time, Year A, : 1 Kings 3:5, 7–12; Matthew 13:44–52 or 13:44–46. Full publisher page and both Gospel options directly verified.

[L2] USCCB, Nineteenth Sunday in Ordinary Time, Year B, : 1 Kings 19:4–8; John 6:41–51. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified.

[L3] USCCB, Nineteenth Sunday in Ordinary Time, Year A, : 1 Kings 19:9a, 11–13a; Matthew 14:22–33. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified.

[L4] USCCB, Thirty-second Sunday in Ordinary Time, Year B, : 1 Kings 17:10–16; Mark 12:38–44 or 12:41–44. Inherited assignment reported as indexed-verified in the original draft. The publisher page was unavailable during this review; exact date and ranges were not independently reverified.