Translation of 3 Reigns 1:15-21 (1 Kgs 1:15-21 LXX)

15. And Beersabee went in to the king in the chamber, and the king (was) very old, and Abisak the Somanite was serving the king.
16. And Beersabee bent down and prostrated to the king. And the king said, “what is for you?”
17. But this one (=she) said, “my lord, o king, you swore by the Lord, your God, to your servant, saying that, ‘Solomon, your son, will reign after me and he will sit upon my throne.’
18. “And now. Dude! Adonias reigns and you, my lord, o king, do not know.
19. “And he has sacrifices calves and lambs and sheep in multitude and summoned all the sons of the king and Abiathar the priest and Joab the officer of the army, and the Solomon, the servant of you, he did not call.
20. “And you, my lord, o king, the eyes of all Israel (are looking) to you to report to them who will sit upon the throne of my lord, the king, after him.
21. “And it will be, whenever my lord, the king, sleeps with his fathers, and I will be and my son Solomon sinners.

[Here I would normally have some media, and there is a lovely painting of this scene by Govert Flick from 1651. It is in the National Gallery of Ireland, Dublin, which makes it impossible to view their images because they apparently hate internet users. Here is a link to the image on their site.]

Comments on the Text

Again, there are not a lot of differences between the Hebrew and Greek version in the Septuagint here. The so-called Lucianic text has more, but that is something we will come back to at a later time. The most conspicuous difference between the two versions, particularly when comparing English translations of each is the names of the women: Beersabee and Abisak the Somanite.

Otherwise, the most obvious differences are the addition of the vocative “o king” in Beersabee’s speech in v. 17 and the addition of an emphatic “you” in v. 18. The proximity to the known Hebrew text remains conspicuous in this passage, as in the previous ones. This can be noted, in particular, in v. 20 which makes no sense in Greek, but perfectly reflects the Hebrew. The confusion comes from the translation of the Hebrew preposition על “upon” with the Greek προς “to”. This reflects the semantic overlap of the Hebrew prepositions אל and על; the Greek better reflects the understanding אל, but that understanding makes the Greek text reads with difficulty, requiring the addition of English words, as in the translation above.

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1 Comment

  1. “Dude” quote fulfilled

    Reply

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