When I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.
One document with this verse’s original text, its word-by-word gloss line, the meaning frame, cross-references with their text, attributed commentary, and full source and license credits — printable, and it pastes into notes with its structure intact.
This verse Autodidact and up
A passage Seminary Student
Up to 50 verses in one chapter. A passage sheet keeps up to 6 commentary sources and 12 cross-references per verse, in the order this page ranks them, and says so on the sheet whenever that leaves anything out. Ask for a single verse and you get the Autodidact verse sheet above.
Everything on this page stays free to read, with no account — the sheet is a download of what is already on screen, not access to it.
The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.
Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.
When I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.
And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
And I arose in the morning to nurse my son, and behold, he had died. But I looked carefully upon him in the morning, and behold, he was not my son whom I had borne.”
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
When I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.
The next morning, when I got up to nurse my son, I discovered he was dead. But when I examined him, I realized that he was not the son I had borne.”
The next morning, when I got up to nurse my son, I discovered he was dead. But when I examined him, I realized that he was not the son I had borne.”
And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I did bear.
And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.
And when I rose in the morning to giue my sonne sucke, beholde, he was dead: and when I had well considered him in the morning, beholde, it was not my sonne, whom I had borne.
And when I rose in the morning to give my child suck, behold it was dead: but considering him more diligently when it was clear day, I found that it was not mine which I bore.
and I rise in the morning to suckle my son, and lo, dead; and I consider concerning it in the morning, and lo, it was not my son whom I did bear.'
and I rise in the morning to suckle my son, and behold, [he is] dead; and I consider in the morning concerning it, and behold, it was not my son whom I bore.”
When I rose in the morning to nurse my child, he was dead. But when I had looked at him carefully in the morning, he was not my son, whom I had borne.”
And I arose in the morning to nurse my son, and behold, he had died. But I looked carefully upon him in the morning, and behold, he was not my son whom I had borne.”
And when I rose in the morning to give my child suck, behold, it was dead; and I considered it in the morning, and behold, it was not my son, whom I bore.
When I rose in the morning to nurse my child, behold, he was dead; but when I had looked at him in the morning, behold, it was not my son whom I bore.”
And when I rose in the morning to nurse my child, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I bore.
When I got up in the morning to nurse my son I saw that he was dead. When I looked closely at him in the light I realized it wasn't my son.”
And when I got up to give my child the breast, I saw that it was dead; but in the morning, looking at it with care, I saw that it was not my son.
And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.'
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
More ways to search: Search by grammar → Find every occurrence → Compare this word →
Practice this passage: Drill this verse → Learn its vocabulary →
These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Shared distinctive vocabulary
לְהֵינִ֥יק to nurse H3243 occurs in 30 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
Words recur within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 34 words from the Hebrew and 32 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 16 Hebrew tokens and 26 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to 1 Kings 3:21 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
וָאָקֻ֥ם בַּבֹּ֛קֶר לְהֵינִ֥יק אֶת בְּנִ֖י וְהִנֵּה מֵ֑ת וָאֶתְבּוֹנֵ֤ן אֵלָיו֙ בַּבֹּ֔קֶר וְהִנֵּ֛ה לֹֽא הָיָ֥ה בְנִ֖י אֲשֶׁ֥ר יָלָֽדְתִּי
When I rose in the morning to give my child suck, behold, it was dead; but when I had looked at it in the morning, behold, it was not my son, whom I bore.
World English Bible · Public Domain
καί ἀναἵστημι ὁ πρωΐ θηλάζω ὁ υἱός ἐγώ καί ἐκεῖνος εἰμί θνήσκω καί ἰδού κατανοέω αὐτός πρωΐ καί ἰδού οὐ εἰμί ὁ υἱός ἐγώ ὅς τίκτω
and I arose in the morning to suckle my son, and he was dead: and, behold, I considered him in the morning, and, behold, it was not my son whom I bore.
LXX2012 (modern English Septuagint) · Public Domain
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
וַאֲקִימַת בְּצַפְרָא לְאוֹנָקָא יַת בְּרִי וְהָא מִית וְאִסְתַּכְּלִית בֵּיהּ בְּצַפְרָא וְהָא לָא הֲוָה בְרִי דִילֵידִית:
(no public-domain English translation for this verse)
Targum Jonathan — Aramaic: “Mikraot Gedolot” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “London "Chaldee Paraphrase," 1871” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
1 Kings, in the Historical, opens this verse with 16 words (13 distinct Hebrew lemmas). Its most distinctive word is yânaq (“to nurse”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on 1 Kings 3:21 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Whedon's Commentary on the Bible
Daniel D. Whedon
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes
Door43 World Missions Community
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Rashi
Rabbi Shlomo Yitzchaki (Rashi)
Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.