Καὶ ἔλαβεν τὴν μηλωτὴν Ηλιου,
ἣ ἔπεσεν ἐπάνωθεν αὐτοῦ,
καὶ ἐπάταξεν τὸ ὕδωρ, καὶ οὐ διέστη·
καὶ εἶπεν: Ποῦ ὁ θεὸς Ηλιου αφφω;
καὶ ἐπάταξεν τὰ ὕδατα,
καὶ διερράγησαν ἔνθα καὶ ἔνθα, καὶ διέβη Ελισαιε.
(LXX / Ο')
וַיִּקַּח֩ אֶת־אַדֶּ֨רֶת אֵלִיָּ֜הוּ
אֲשֶׁר־נָפְלָ֤ה מֵֽעָלָיו֙
וַיַּכֶּ֣ה אֶת־הַמַּ֔יִם
וַיֹּאמַ֕ר אַיֵּ֕ה יְהוָ֖ה אֱלֹהֵ֣י אֵלִיָּ֑הוּ אַף־ה֣וּא׀
וַיַּכֶּ֣ה אֶת־הַמַּ֗יִם
וַיֵּֽחָצוּ֙ הֵ֣נָּה וָהֵ֔נָּה וַֽיַּעֲבֹ֖ר אֱלִישָֽׁע׃
(MT / ΜΚ)
Πήρε το μανδύα του Ηλία, χτύπησε μ’ αυτόν τα νερά και είπε: «Πού είναι ο Κύριος, ο Θεός του Ηλία;» Όταν χτύπησε τα νερά, αυτά άνοιξαν στα δύο και πέρασε ο Ελισαίος.
(ΜΠΚ)
Και πήρε το επίσημο ένδυμα του Ηλία, το οποίο είχε πέσει από αυτόν, και χτύπησε τα νερά και είπε: «Πού είναι ο Ιεχωβά, ο Θεός του Ηλία, ναι, Αυτός;» Και όταν χτύπησε τα νερά, τότε αυτά σιγά σιγά χωρίστηκαν από εδώ και από εκεί, ώστε ο Ελισαιέ πέρασε απέναντι.
(ΜΝΚ)
Επήρε την μηλωτήν του Ηλιού, η οποία έπεσεν επάνω εις αυτόν, εκτύπησε το ύδωρ, αλλ' εκείνο δεν διηρέθη, όπως προηγουμένως. Ο Ελισαίος είπε τότε· “που είναι ο Θεός του Ηλιού, που είναι;” Κατόπιν όμως εκτύπησε πάλιν τα ύδατα και εκείνα εχωρίσθησαν εις δύο, από εδώ και από εκεί, και ο Ελισαίος διέβη τον Ιορδάνην ποταμόν.
(Κολιτσάρας)
Καὶ λαβὼν τὴν μηλωτήν τοῦ Ἠλία, ἥτις ἔπεσεν ἐπάνωθεν ἐκείνου, ἐκτύπησε τὰ ὕδατα καὶ εἶπε, Ποῦ εἶναι Κύριος ὁ Θεὸς τοῦ Ἠλία; Καὶ ὡς ἐκτύπησε καὶ αὐτὸς τὰ ὕδατα, διηρέθησαν ἔνθεν καὶ ἔνθεν· καὶ διέβη ὁ Ἐλισσαιέ.
(Βάμβας)
Έπειτα, λαβών την μηλωτήν του Ηλιού, η οποία έπεσεν από αυτόν, εκτύπησε τα ύδατα και είπε· «πού είναι τώρα Κύριος, ο Θεός του Ηλιού»; Και όταν εκτύπησε τα ύδατα, ταύτα διηρέθησαν ένθεν και ένθεν και ο Ελισαιέ διέβη.
(Χαστούπης)
And he took the sheepskin of Eliou that fell from upon him and struck the water, and it did not part, and he said, "Where is the God of Eliou—aphpho?" And he struck the waters, and they burst here and there, and Elisaie went over.
(NETS)
And he taketh the robe of Elijah that fell from off him, and smiteth the waters, and saith, 'Where is Jehovah, God of Elijah—even He?' and he smiteth the waters, and they are halved, hither and thither, and Elisha passeth over.
(Young's Literal Translation)
And he took the mantle of Elijah that fell from him, and smote the waters, and said: ‘Where is the LORD, the God of Elijah?’ and when he also had smitten the waters, they were divided hither and thither; and Elisha went over.
(Tanak)
And he took the mantle of Elijah that had fallen from him, and smote the waters, and said, Where is the Lord the God of Elijah? and when he also had smitten the waters, they parted hither and thither; and Elisha' passed over.
(Leeser)
And took the mantle of Elijah which had fallen from him, and smote the waters, and said, Where is Yahweh, the God of Elijah? And when he also smote the waters they were divided, hither and thither, and Elisha passed over.
(Rotherham)
Then he took the official garment of E·li′jah that had fallen off him and struck the waters and said: “Where is Jehovah the God of E·li′jah, even He?” When he struck the waters, then they were gradually divided this way and that way, so that E·li′sha went across.
(NWT)
Et percussit aquas, et non sunt divisae; et dixu, Ubi est Deus Eliae etiam nunc? Percussitque aquas, et divisae sunt huc et illuc.
"And he smote the waters, but they did not divide; and he said, Where is the God of Elijah even now? And he struck the waters and they were divided hither and thither."
(Vulgate / Βουλγάτα)
o o o - - - O O - - - o o o
Ἄρα οὖν ὁ Θεὸς, τὸ ἅγιον Πνεῦμά ἐστι. Καὶ ἀλλαχοῦ, ὅτε ἀνελαμβάνετο ὁ Ἡλίας, ᾔτει ὁ Ἐλισσαῖος παρ’ αὐτοῦ ἐπ’ αὐτὸν τὸ Πνεῦμα γενέσθαι διπλοῦν. Ἐπηγγέλλετο οὖν ὁ Ἡλίας, ἐὰν ἴδῃ αὐτὸν ἀναλαμβανόμενον. Ἰδὼν οὖν, καὶ λαβὼν τὴν μηλωτὴν, ἦλθεν ἐπὶ τὸν Ἰορδάνην· καὶ πατάξαντος αὐτοῦ τῇ μηλωτῇ τὸν ποταμὸν, οὐχ ὑπήκουσε τὸ ὕδωρ. Λέγει οὖν· Ποῦ ὁ Θεὸς ἀφφώ; Ἀφφὼ δὲ ἑρμηνεύεται ἄμφω, τουτέστι τὸ Πνεῦμα τὸ διπλοῦν. Ποῦ οὖν ὁ Θεὸς ἀμφὼ, ἀντὶ τοῦ, τὸ Πνεῦμα διπλοῦν.
(Athanasius Alex., Testimonia e scriptura [Sp.] (de communi essentia patris et filii et spiritus sancti) /
Αθανάσιος Αλεξανδρείας, Μαρτυρίαι ἐκ τῆς Γραφῆς [Νόθο] (τῆς κατὰ φύσιν κοινωνίας, ἐκ τοῦ ὁμοίως εἶναι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα πρὸς θεωρίαν δυσέφικτον, καὶ μίαν ἔχειν ἐνέργειαν) [MPG 28:37.9])
ΕΡΩΤ. Θʹ.
Πῶς νοητέον· «Ποῦ ἐστιν ὁ Θεὸς Ἠλιοῦ ἀφφῶ;»
Διαβῆναι βουληθεὶς τὸν Ἰορδάνην ὁ προφήτης ἐμιμήσατο τὸν διδάσκαλον, καὶ τῇ μηλωτῇ τὸ ὕδωρ ἐπάταξεν οὐδὲν εἰρηκὼς, ἀλλ’ ἀποχρῆν νομίσας εἰς θαυματουργίαν τὴν μηλωτήν. Ἐπειδὴ δὲ οὐχ ὑπήκουσε τῶν ὑδάτων ἡ φύσις, ἐκάλεσε τὸν τοῦ διδασκάλου Θεὸν, τὸν τοῖς ἀνθρώποις ἀόρατον καὶ ἀνέφικτον. Ἀφφὼ γὰρ ὁ κρύφιος ἑρμηνεύεται, κατὰ τὴν ἔκδοσιν τῶν ἄλλων ἑρμηνευτῶν.
(Theodoret of Cyrus, Quaestiones in libros Regnorum et Paralipomenon /
Θεοδώρητος ο Κύρου, Εις τα ζητούμενα των Βασιλειών και Παραλειπομένων [MPG 80:749.32])
Τί ἐστιν τὸ ἀπὸ Ἐλισσαίου, ἀναλαμβανομένου τοῦ Ἡλίου, ῥηθὲν «ποῦ ὁ θεὸς ἀφφώ;»
Κατὰ τρεῖς ἐπιβολὰς ἑρμηνεύεται· ἢ «ποῦ ὁ θεὸς τοῦ πατρός μου;» ἢ «ποῦ ὁ θεὸς τοῦ μεγάλου μου;» ἢ «ποῦ ὁ θεὸς τοῦ κρυβέντος;»
(Maximus Confessor, Quaestiones et dubia
/ Μάξιμος ο Ομολογητής, Πεύσεις και αποκρίσεις και ερωτήσεις 1.7)
o o o - - - O O - - - o o o
"Where ..." - Some prefer, "Where is the Lord God of Elijah, even he? And when he had smitten, etc." Or, according to others, "now when he, etc." Elisha's smiting of the waters seems to have been tentative. He was not sure of its result. Hence, the form of his invocation - "Where is the Lord God of Elijah? Is He here - i. e. - with me, or is He not?" Answered by the event, he appears never subsequently to have doubted.
(Barnes' Notes on the Bible)
And when he also had smitten the waters, they parted hither and thither; as when Elijah smote them. The words "aph-hu", rendered "he also", is left untranslated by the Septuagint, and is interpreted by Theodoret (n) "hidden". They stand immediately after "the God of Elijah", and may be rendered, "yea he", even he himself; meaning not Elijah, as if he was inquired after, or was present and smote the waters; but rather, as we and others, Elisha, even he also smote the waters; though some take it to be the name of God, as "Hu" was, and is with the Arabs to this day; see Gill on Isaiah 43:13. Athanasius (o) interprets it of God, "Appho"; and so Elisha calls him by his title and attribute, "Aph-hu": but the words may be an answer to the prophet's question, "where is the Lord God of Elijah?" here he is, even he himself, in the faith of which the water, being smitten, parted; and with this agrees Abarbinel's note on the text; the meaning is, though we are deprived of Elijah, yet not of the providence of God; and though the servant is wanting, the Lord or master is not; for even he, the blessed God, is in his room, and his excellency is as it was before; which sense is approved of by Frischmuth (p).
(Gill's Exposition of the Entire Bible)
Return of Elisha to Jericho and Bethel, and his First Miracles. - 2 Kings 2:14, 2 Kings 2:15. Having returned to the banks of the Jordan, Elisha smote the water with Elijah's mantle, saying, "Where is Jehovah the God of Elijah, yea He?" and the water divided hither and thither, so that he was able to go through. אף־הוּא, which the lxx did not understand, and have simply reproduced in Greek characters, ἀφφώ, is an emphatic apposition, "yea He," such as we find after suffixes, e.g., Proverbs 22:19; and אף is only a strengthened גּם, which is more usual when emphatic prominence is given to the suffix (vid., Ges. 121, 3). The Masoretic accentuation, which separates it from the preceding words, rests upon a false interpretation. There is no need either for the alteration proposed by Ewald, 362, a., of אף into אך, "he had scarcely smitten the water," especially as not a single analogous example can be adduced of the use of הוּא אך followed by a Vav consec.; or for the conjecture that the original reading in the text was אפוא (Houb., Bttch., Then.), "where is now the God of Elijah?" which derives no critical support from the ἀφφώ of the lxx, and is quite at variance with Hebrew usage, since אפוא generally stands immediately after איּה, when it serves to strengthen the interrogation (vid., Judges 9:38; Job 17:15; Isaiah 19:12; Hosea 13:10). This miracle was intended partly to confirm Elisha's conviction that his petition had been fulfilled, and partly to accredit him in the eyes of the disciples of the prophets and the people generally as the divinely appointed successor of Elijah. All the disciples of the prophets from Jericho saw also from this that the spirit of Elijah rested upon Elisha, and came to meet him to do homage to him as being now their spiritual father and lord.
(Keil and Delitzsch Biblical Commentary on the Old Testament)
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