Textorah

I Chronicles 11

1
וַיִּקָּבְצוּ כָל־יִשְׂרָאֵל אֶל־דָּוִיד חֶבְרוֹנָה לֵאמֹר הִנֵּה עַצְמְךָ וּבְשָׂרְךָ אֲנָחְנוּ
Then all Israel gathered themselves to David unto Hebron, saying: 'Behold, we are thy bone and thy flesh.
Καὶ ἦλθε πᾶς Ἰσραὴλ πρὸς Δαυὶδ ἐν Χεβρὼν, λέγοντες, ἰδοὺ ὀστᾶ σου καὶ σάρκες σου ἡμεῖς,
And all Israel came to David in Hebron, saying, Behold, we [are] thy bones and thy flesh.
2
גַּם־תְּמוֹל גַּם־שִׁלְשׁוֹם גַּם בִּהְיוֹת שָׁאוּל מֶלֶךְ אַתָּה הַמּוֹצִיא וְהַמֵּבִיא אֶת־יִשְׂרָאֵל וַיֹּאמֶר יְהוָה אֱלֹהֶיךָ לְךָ אַתָּה תִרְעֶה אֶת־עַמִּי אֶת־יִשְׂרָאֵל וְאַתָּה תִּהְיֶה נָגִיד עַל עַמִּי יִשְׂרָאֵל
In times past, even when Saul was king, it was thou that didst lead out and bring in Israel; and HaShem thy G-d said unto thee: Thou shalt feed My people Israel, and thou shalt be prince over My people Israel.'
καὶ ἐχθὲς καὶ τρίτην ὄντος Σαοὺλ βασιλέως, σὺ ἦσθα ὁ ἐξάγων καὶ εἰσάγων τὸν Ἰσραήλ· καὶ εἶπεν Ἰσραὴλ Κύριός σοι, σὺ ποιμανεῖς τὸν λαόν μου τὸν Ἰσραὴλ, καὶ σὺ ἔσῃ εἰς ἡγούμενον ἐπὶ Ἰσραήλ.
And heretofore when Saul was king, thou wast he that led Israel in and out, and the Lord of Israel said to thee, Thou shalt feed my people Israel, and thou shalt be for a ruler over Israel.
3
וַיָּבֹאוּ כָּל־זִקְנֵי יִשְׂרָאֵל אֶל־הַמֶּלֶךְ חֶבְרוֹנָה וַיִּכְרֹת לָהֶם דָּוִיד בְּרִית בְּחֶבְרוֹן לִפְנֵי יְהוָה וַיִּמְשְׁחוּ אֶת־דָּוִיד לְמֶלֶךְ עַל־יִשְׂרָאֵל כִּדְבַר יְהוָה בְּיַד־שְׁמוּאֵל
So all the elders of Israel came to the king to Hebron; and David made a covenant with them in Hebron before HaShem; and they anointed David king over Israel, according to the word of HaShem by the hand of Samuel.
Καὶ ἦλθον πάντες πρεσβύτεροι Ἰσραὴλ πρὸς τὸν βασιλέα εἰς Χεβρών· καὶ διέθετο αὐτοῖς ὁ βασιλεὺς Δαυὶδ διαθήκην ἐν Χεβρὼν ἔναντι Κυρίου· καὶ ἔχρισαν τὸν Δαυὶδ εἰς βασιλέα ἐπὶ Ἰσραὴλ κατὰ τὸν λόγον Κυρίου διὰ χειρὸς Σαμουήλ.
And all the elders of Israel came to the king to Hebron; and King David made a covenant with them in Hebron before the Lord: and they anointed David to be king over Israel, according to the word of the Lord by Samuel.
4
וַיֵּלֶךְ דָּוִיד וְכָל־יִשְׂרָאֵל יְרוּשָׁלַ͏ִם הִיא יְבוּס וְשָׁם הַיְבוּסִי יֹשְׁבֵי הָאָרֶץ
And David and all Israel went to Jerusalem--the same is Jebus--and the Jebusites, the inhabitants of the land, were there.
Καὶ ἐπορεύθη ὁ βασιλεὺς καὶ ἄνδρες αὐτοῦ εἰς Ἱερουσαλὴμ, αὕτη Ἰεβοὺς, καὶ ἐκεῖ οἱ κατοικοῦντες τὴν γῆν εἶπον τῷ Δανιδ, οὐκ εἰσελεύση ὧδε·
And the king and his men went to Jerusalem, this [is] Jebus; and there the Jebusites the inhabitants of the land said to David,
5
וַיֹּאמְרוּ יֹשְׁבֵי יְבוּס לְדָוִיד לֹא תָבוֹא הֵנָּה וַיִּלְכֹּד דָּוִיד אֶת־מְצֻדַת צִיּוֹן הִיא עִיר דָּוִיד
And the inhabitants of Jebus said to David: 'Thou shalt not come in hither.' Nevertheless David took the stronghold of Zion; the same is the city of David.
καὶ προκατελάβετο τὴν περιοχὴν Σιών· αὕτη ἡ πόλις Δαυίδ.
Thou shalt not enter in hither. But he took the stronghold of Zion: this [is] the city of David.
6
וַיֹּאמֶר דָּוִיד כָּל־מַכֵּה יְבוּסִי בָּרִאשׁוֹנָה יִהְיֶה לְרֹאשׁ וּלְשָׂר וַיַּעַל בָּרִאשׁוֹנָה יוֹאָב בֶּן־צְרוּיָה וַיְהִי לְרֹאשׁ
And David said: 'Whosoever smiteth the Jebusites first shall be chief and captain.' And Joab the son of Zeruiah went up first, and was made chief.
Καὶ εἶπε Δαυὶδ, πᾶς τύπτων Ἰεβουσαῖον ἐν πρώτοις, καὶ ἔσται εἰς ἄρχοντα καὶ εἰς στρατηγόν· καὶ ἀνέβη ἐπʼ αὐτὴν ἐν πρώτοις Ἰωὰβ υἱὸς Σαρουία, καὶ ἐγένετο εἰς ἄρχοντα.
And David said, Whoever first smites the Jebusite, even he shall be chief and captain. And Joab the son of Zeruiah went up first, and became chief.
7
וַיֵּשֶׁב דָּוִיד בַּמְצָד עַל־כֵּן קָרְאוּ־לוֹ עִיר דָּוִיד
And David dwelt in the stronghold; therefore they called it the city of David.
Καὶ ἐκάθισε Δαυὶδ ἐν τῇ περιοχῇ· διὰ τοῦτο ἐκάλεσεν αὐτὴν πόλιν Δαυίδ.
And David dwelt in the stronghold; therefore he called it the city of David.
8
וַיִּבֶן הָעִיר מִסָּבִיב מִן־הַמִּלּוֹא וְעַד־הַסָּבִיב וְיוֹאָב יְחַיֶּה אֶת־שְׁאָר הָעִיר
And he built the city round about, from Millo even round about; and Joab repaired the rest of the city.
Καὶ ᾠκοδόμησε τὴν πόλιν κύκλῳ.
And he fortified the city round about.
9
וַיֵּלֶךְ דָּוִיד הָלוֹךְ וְגָדוֹל וַיהוָה צְבָאוֹת עִמּוֹ
And David waxed greater and greater; for HaShem of hosts was with him.
Καὶ ἐπορεύετο Δαυὶδ πορευόμενος καὶ μεγαλυνόμενος, καὶ Κύριος παντοκράτωρ μετʼ αὐτοῦ.
And David continued to increase, and the Lord Almighty [was] with him.
10
וְאֵלֶּה רָאשֵׁי הַגִּבּוֹרִים אֲשֶׁר לְדָוִיד הַמִּתְחַזְּקִים עִמּוֹ בְמַלְכוּתוֹ עִם־כָּל־יִשְׂרָאֵל לְהַמְלִיכוֹ כִּדְבַר יְהוָה עַל־יִשְׂרָאֵל
Now these are the chief of the mighty men whom David had, who held strongly with him in his kingdom, together with all Israel, to make him king, according to the word of HaShem concerning Israel.
καὶ οὗτοι οἱ ἄρχοντες τῶν δυνατῶν, οἳ ἦσαν τῷ Δαυὶδ, οἱ κατισχύοντες μετʼ αὐτοῦ ἐν τῇ βασιλείᾳ αὐτοῦ μετὰ παντὸς Ἰσραὴλ, τοῦ βασιλεῦσαι αὐτὸν κατὰ τὸν λόγον Κυρίου ἐπὶ Ἰσραήλ.
And these [are] the chiefs of the mighty men, whom David had, who strengthened [themselves] with him in his kingdom, with all Israel, to make him king, according to the word of the Lord concerning Israel.
11
וְאֵלֶּה מִסְפַּר הַגִּבֹּרִים אֲשֶׁר לְדָוִיד יָשָׁבְעָם בֶּן־חַכְמוֹנִי רֹאשׁ השלושים הַשָּׁלִישִׁים הוּא־עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ־מֵאוֹת חָלָל בְּפַעַם אֶחָת
And this is the number of the mighty men whom David had: Jashobeam, the son of a Hachmonite, the chief of the captains; he lifted up his spear against three hundred and slew them at one time.
Καὶ οὗτος ὁ ἀριθμὸς τῶν δυνατῶν τοῦ Δαυίδ· Ἰεσεβαδὰ υἱὸς ʼΑχαμὰν πρῶτος τῶν τριάκοντα· οὗτος ἐσπάσατο τὴν ῥομφαίαν αὐτοῦ ἅπαξ ἐπὶ τριακοσίους τραυματίας ἐν καιρῷ ἑνί.
And this [is] the list of the mighty [men] of David; Jashobeam, son of Hachmon, first of the thirty: he drew his sword once against three hundred whom he slew at one time.
12
וְאַחֲרָיו אֶלְעָזָר בֶּן־דּוֹדוֹ הָאֲחוֹחִי הוּא בִּשְׁלוֹשָׁה הַגִּבֹּרִים
And after him was Eleazar the son of Dodo, the Ahohite, who was one of the three mighty men.
Καὶ μετʼ αὐτὸν Ἐλεάζαρ υἱὸς Δωδαῒ ὁ Ἀχωχί· οὗτος ἦν ἐν τοῖς τρισὶ δυνατοῖς.
And after him Eleazar son of Dodai, the Ahohite: he was among the three mighty men.
13
הוּא־הָיָה עִם־דָּוִיד בַּפַּס דַּמִּים וְהַפְּלִשְׁתִּים נֶאֱסְפוּ־שָׁם לַמִּלְחָמָה וַתְּהִי חֶלְקַת הַשָּׂדֶה מְלֵאָה שְׂעוֹרִים וְהָעָם נָסוּ מִפְּנֵי פְלִשְׁתִּים
He was with David at Pas-dammim, and there the Philistines were gathered together to battle, where was a plot of ground full of barley; and the people fled from before the Philistines.
Οὗτος ἦν μετὰ Δαυὶδ ἐν Φασσδαμὶν, καὶ οἱ ἀλλόφυλοι συνήχθησαν ἐκεῖ εἰς πόλεμον, καὶ ἦν μερὶς τοῦ ἀγροῦ πλήρης κριθῶν, καὶ ὁ λαὸς ἔφυγεν ἀπὸ προσώπου ἀλλοφύλων.
He was with David in Pas-dammim, and the Philistines were gathered there to battle, and [there was] a portion of the field full of barley; and the people fled before the Philistines.
14
וַיִּתְיַצְּבוּ בְתוֹךְ־הַחֶלְקָה וַיַּצִּילוּהָ וַיַּכּוּ אֶת־פְּלִשְׁתִּים וַיּוֹשַׁע יְהוָה תְּשׁוּעָה גְדוֹלָה
But they stood in the midst of the plot, and defended it, and slew the Philistines; and HaShem saved them by a great victory.
Καὶ ἔστη ἐν μέσῳ τῆς μερίδος, καὶ ἔσωσεν αὐτὴν, καὶ ἐπάταξε τοὺς ἀλλοφύλους, καὶ ἐποίησε Κύριος σωτηρίαν μεγάλην.
And he stood in the midst of the portion, and rescued it, and smote the Philistines; and the Lord wrought a great deliverance.
15
וַיֵּרְדוּ שְׁלוֹשָׁה מִן־הַשְּׁלוֹשִׁים רֹאשׁ עַל־הַצֻּר אֶל־דָּוִיד אֶל־מְעָרַת עֲדֻלָּם וּמַחֲנֵה פְלִשְׁתִּים חֹנָה בְּעֵמֶק רְפָאִים
And three of the thirty chiefs went down to the rock to David, unto the cave of Adullam; and the host of the Philistines were encamped in the valley of Rephaim.
Καὶ κατέβησαν τρεῖς ἐκ τῶν τριάκοντα ἀρχόντων εἰς τὴν πέτραν πρὸς Δαυὶδ εἰς τὸ σπήλαιον Ὀδολλὰμ, καὶ παρεμβολὴ τῶν ἀλλοφύλων ἐν τῇ κοιλάδι τῶν γιγάντων.
And three of the thirty chiefs went down to the rock to David, to the cave of Adullam, and the camp of the Philistines [was] in the giants’ valley.
16
וְדָוִיד אָז בַּמְּצוּדָה וּנְצִיב פְּלִשְׁתִּים אָז בְּבֵית לָחֶם
And David was then in the stronghold, and the garrison of the Philistines was then in Beth-lehem.
Καὶ Δαυὶδ τότε ἐν τῇ περιοχῇ, καὶ τὸ σύστημα τῶν ἀλλοφύλων τότε ἐν Βηθλεέμ.
And David [was] then in the hold, and the garrison of the Philistines [was] then in Bethlehem.
17
ויתאו וַיִּתְאָיו דָּוִיד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם מִבּוֹר בֵּית־לֶחֶם אֲשֶׁר בַּשָּׁעַר
And David longed, and said: 'Oh that one would give me water to drink of the well of Beth-lehem, which is by the gate!'
Καὶ ἐπεθύμησε Δαυὶδ, καὶ εἶπε, τίς ποτιεῖ με ὕδωρ ἐκ τοῦ λάκκου Βηθλεὲμ τοῦ ἐν τῇ πύλῃ;
And David longed, and said, Who will give me water to drink of the well of Bethlehem, that is in the gate?
18
וַיִּבְקְעוּ הַשְּׁלֹשָׁה בְּמַחֲנֵה פְלִשְׁתִּים וַיִּשְׁאֲבוּ־מַיִם מִבּוֹר בֵּית־לֶחֶם אֲשֶׁר בַּשַּׁעַר וַיִּשְׂאוּ וַיָּבִאוּ אֶל־דָּוִיד וְלֹא־אָבָה דָוִיד לִשְׁתּוֹתָם וַיְנַסֵּךְ אֹתָם לַיהוָה
And the three broke through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David; but David would not drink thereof, but poured it out unto HaShem,
Καὶ διέῤῥηξαν οἱ τρεῖς τὴν παρεμβολὴν τῶν ἀλλοφύλων· καὶ ὑδρεύσαντο ὕδωρ ἐκ τοῦ λάκκου τοῦ ἐν Βηθλεὲμ, ὃς ἦν ἐν τῇ πύλῃ, καὶ ἔλαβον καὶ ἤλθον πρὸς Δαυίδ· καὶ οὐκ ἠθέλησε Δαυὶδ τοῦ πιεῖν αὐτὸ, καὶ ἔσπεισεν αὐτὸ τῷ Κυρίῳ,
And the three broke through the camp of the Philistines, and they drew water out of the well that was in Bethlehem, which was in the gate, and they took it, and came to David: but David would not drink it, and poured it out to the Lord, and said,
19
וַיֹּאמֶר חָלִילָה לִּי מֵאֱלֹהַי מֵעֲשׂוֹת זֹאת הֲדַם הָאֲנָשִׁים הָאֵלֶּה אֶשְׁתֶּה בְנַפְשׁוֹתָם כִּי בְנַפְשׁוֹתָם הֱבִיאוּם וְלֹא אָבָה לִשְׁתּוֹתָם אֵלֶּה עָשׂוּ שְׁלֹשֶׁת הַגִּבּוֹרִים
and said: 'My G-d forbid it me, that I should do this; shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it.' Therefore he would not drink it. These things did the three mighty men.
καὶ εἶπεν, ἵλεώς μοι ὁ θεὸς τοῦ ποιῆσαι τὸ ῥῆμα τοῦτο· εἰ αἷμα ἀνδρῶν τούτων πίομαι ἐν ψυχαῖς αὐτῶν; ὅτι ἐν ψυχαῖς αὐτῶν ἤνεγκαν· καὶ οὐκ ἐβούλετο πιεῖν αὐτό· ταῦτα ἐποίησαν οἱ τρεῖς δυνατοί.
God forbid that I should do this thing: shall I drink the blood of these men with their lives? for with [the peril of] their lives they brought it. So he would not drink it. These things did the three mighty [men].
20
וְאַבְשַׁי אֲחִי־יוֹאָב הוּא הָיָה רֹאשׁ הַשְּׁלוֹשָׁה וְהוּא עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ מֵאוֹת חָלָל ולא־וְלוֹ־שֵׁם בַּשְּׁלוֹשָׁה
And Abishai, the brother of Joab, he was chief of the three; for he lifted up his spear against three hundred and slew them, and had a name among the three.
Καὶ Ἀβισὰ ἀδελφὸς Ἰωὰβ, οὗτος ἦν ἄρχων τῶν τριῶν· οὗτος ἐσπάσατο τὴν ῥομφαίαν αὐτοῦ ἐπὶ τριακοσίους τραυματίας ἐν καιρῷ ἑνὶ, καὶ οὗτος ἦν ὀνομαστὸς ἐν τοῖς τρισίν.
And Abishai the brother of Joab, he was chief of three: he drew his sword against three hundred slain at one time, and he had a name among the [second] three.
21
מִן־הַשְּׁלוֹשָׁה בַשְּׁנַיִם נִכְבָּד וַיְהִי לָהֶם לְשָׂר וְעַד־הַשְּׁלוֹשָׁה לֹא־בָא
Of the three in the second rank he was the most honourable, and was made their captain; howbeit he attained not to the first three.
Ἀπὸ τῶν τριῶν ὑπὲρ τοὺς δύο ἔνδοξος, καὶ ἦν αὐτοῖς εἰς ἄρχοντα, καὶ ἕως τῶν τριῶν οὐκ ἤρχετο.
He was more famous than the two [others] of the three, and he was chief [over] them; yet he reached not to the [first] three.
22
בְּנָיָה בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חַיִל רַב־פְּעָלִים מִן־קַבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִיאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־הָאֲרִי בְּתוֹךְ הַבּוֹר בְּיוֹם הַשָּׁלֶג
Beniah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow.
Καὶ Βαναία υἱὸς Ἰωδαὲ υἱὸς ἄνδρος δυνατοῦ, πολλὰ ἔργα αὐτοῦ ὑπὲρ Καβασαήλ· οὗτος ἐπάταξε τοὺς δύο ἀριὴλ Μωὰβ, καὶ οὗτος κατέβη καὶ ἐπάταξε τὸν λέοντα ἐν τῷ λάκκῳ ἐν ἡμέρᾳ χιόνος.
And Benaiah the son of Jehoiada was the son of a mighty man: many [were] his acts for Kabzeel: he smote two lionlike men of Moab, and he went down and smote a lion in a pit on a snowy day.
23
וְהוּא־הִכָּה אֶת־הָאִישׁ הַמִּצְרִי אִישׁ מִדָּה חָמֵשׁ בָּאַמָּה וּבְיַד הַמִּצְרִי חֲנִית כִּמְנוֹר אֹרְגִים וַיֵּרֶד אֵלָיו בַּשָּׁבֶט וַיִּגְזֹל אֶת־הַחֲנִית מִיַּד הַמִּצְרִי וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ
And he slew an Egyptian, a man of great stature, five cubits high; and in the Egyptian's hand was a spear like a weaver's beam; and he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
Καὶ οὗτος ἐπάταξε τὸν ἄνδρα τὸν Αἰγύπτιον, ἄνδρα ὁρατὸν πεντάπηχυν, καὶ ἐν χειρὶ τοῦ Αἰγυπτίου δόρυ ὡς ἀντίον ὑφαινόντων· καὶ κατέβη ἐπʼ αὐτὸν Βαναία ἐν ῥάβδῳ, καὶ ἀφείλατο ἐκ τῆς χειρὸς τοῦ Αἰγυπτίου τὸ δόρυ, καὶ ἀπέκτεινεν αὐτὸν ἐν τῷ δόρατι αὐτοῦ.
And he smote an Egyptian, a wonderful man five cubits [high]; and in the hand of the Egyptian [there was] a spear like a weavers’ beam; and Benaiah went down to him with a staff, and took the spear out of the Egyptian’s hand, and slew him with his own spear.
24
אֵלֶּה עָשָׂה בְּנָיָהוּ בֶּן־יְהוֹיָדָע וְלוֹ־שֵׁם בִּשְׁלוֹשָׁה הַגִּבֹּרִים
These things did Benaiah the son of Jehoiada, and had a name among the three mighty men.
Ταῦτα ἐποίησε Βαναία υἱὸς Ἰωδαὲ, καὶ τούτῳ ὄνομα ἐν τοῖς τρισὶ τοῖς δυνατοῖς. Ὑπὲρ τοὺς τριάκοντα ἦν ἔνδοξος οὗτος, καὶ πρὸς τοὺς τρεῖς οὐκ ἤρχετο· καὶ κατέστησεν αὐτὸν Δαυὶδ ἐπὶ τὴν πατριὰν αὐτοῦ.
These things did Benaiah son of Jehoiada, and his name [was] among the three mighties.
25
מִן־הַשְּׁלוֹשִׁים הִנּוֹ נִכְבָּד הוּא וְאֶל־הַשְּׁלוֹשָׁה לֹא־בָא וַיְשִׂימֵהוּ דָוִיד עַל־מִשְׁמַעְתּוֹ
Behold, he was more honourable than the thirty, but he attained not to the first three; and David set him over his guard.
Ὑπὲρ τοὺς τριάκοντα ἦν ἔνδοξος οὗτος, καὶ πρὸς τοὺς τρεῖς οὐκ ἤρχετο· καὶ κατέστησεν αὐτὸν Δαυεὶδ ἐπὶ τὴν πατριὰν αὐτοῦ.
He was distinguished beyond the thirty, yet he reached not to the [first] three: and David set him over his family.
26
וְגִבּוֹרֵי הַחֲיָלִים עֲשָׂה־אֵל אֲחִי יוֹאָב אֶלְחָנָן בֶּן־דּוֹדוֹ מִבֵּית לָחֶם
Also the mighty men of valour: Asahel the brother of Joab, Elhanan the son of Dodo of Beth-lehem;
Καὶ δυνατοὶ τῶν δυνάμεων, Ἀσαὴλ ἀδελφὸς Ἰωὰβ, Ἐλεανὰν υἱὸς Δωδωὲ ἐκ Βηθλεὲμ,
And the mighty [men] of the forces [were], Asahel the brother of Joab, Elhanan the son of Dodo of Bethlehem,
27
שַׁמּוֹת הַהֲרוֹרִי חֶלֶץ הַפְּלוֹנִי
Shammoth the Harorite, Helez the Pelonite;
Σαμαὼθ ὁ ʼΑρωρὶ, Χελλὴς ὁ Φελωνὶ,
Shammoth the Harodite, Helez the Pelonite,
28
עִירָא בֶן־עִקֵּשׁ הַתְּקוֹעִי אֲבִיעֶזֶר הָעֲנְּתוֹתִי
Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite;
Ὠρὰ υἱὸς Ἐκκὶς ὁ Θεκωί, Ἀβιέζερ ὁ Ἀναθωθὶ,
Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite,
29
סִבְּכַי הַחֻשָׁתִי עִילַי הָאֲחוֹחִי
Sibbecai the Hushathite, Ilai the Ahohite;
Σοβοχαὶ ὁ Οὐσαθὶ, Ἠλὶ ὁ Ἀχωνὶ,
Sibbecai the Hushathite, Ilai the Ahohite,
30
מַהְרַי הַנְּטֹפָתִי חֵלֶד בֶּן־בַּעֲנָה הַנְּטוֹפָתִי
Mahrai the Netophathite, Heled the son of Baanah the Netophathite;
Μαραῒ ὁ Νετωφαθὶ, Χθαὸδ υἱὸς Νοοζὰ ὁ Νετωφαθὶ,
Maharai the Netophathite, Heled the son of Baanah the Netophathite,
31
אִיתַי בֶּן־רִיבַי מִגִּבְעַת בְּנֵי בִנְיָמִן בְּנָיָה הַפִּרְעָתֹנִי
Ithai the son of Ribai of Gibeah of the children of Benjamin, Benaiah the Pirathonite;
Αἰρεὶ υἱὸς Ῥεβιὲ ἐκ βουνοῦ Βενιαμὶν, Βαναίας ὁ Φαραθωνὶ,
Ithai the son of Ribai of the hill of Benjamin, Benaiah the Pirathonite,
32
חוּרַי מִנַּחֲלֵי גָעַשׁ אֲבִיאֵל הָעַרְבָתִי
Hurai of Nahale-gaash, Abiel the Arbathite;
Οὐρὶ ἐκ Ναχαλὶ Γάας, Ἀβιὴλ ὁ Γαραβαιθὶ,
Hurai of Nachali Gaash, Abiel the Arbathite,
33
עַזְמָוֶת הַבַּחֲרוּמִי אֶלְיַחְבָּא הַשַּׁעַלְבֹנִי
Azmaveth the Baharumite, Eliahba the Shaalbonite;
Ἀζβὼν ὁ Βαρμὶ, Ἐλιαβὰ ὁ Σαλαβωνὶ,
Azmaveth the Baharumite, Eliahba the Shaalbonite,
34
בְּנֵי הָשֵׁם הַגִּזוֹנִי יוֹנָתָן בֶּן־שָׁגֵה הַהֲרָרִי
the sons of Hashem the Gizonite, Jonathan the son of Shageh the Hararite;
υἱὸς Ἀσὰμ τοῦ Γιζωνίτου, Ἰωνάθαν υἱὸς Σωλὰ ὁ Ἀραρὶ,
the son of Hashem the Gizonite, Jonathan the son of Shagee the Hararite,
35
אֲחִיאָם בֶּן־שָׂכָר הַהֲרָרִי אֱלִיפַל בֶּן־אוּר
Ahiam the son of Sacar the Hararite, Eliphal the son of Ur;
Ἀχὶμ υἱὸς Ἀχὰρ ὁ ʼΑραρὶ, Ἐλφὰτ υἱὸς Θυροφὰρ
Ahiam the son of Sachar the Hararite, Eliphal the son of Thyrophar
36
חֵפֶר הַמְּכֵרָתִי אֲחִיָּה הַפְּלֹנִי
Hepher the Mecherathite, Ahijah the Pelonite;
ὁ Μεχωραθρὶ, Ἀχία ὁ Φελλωνὶ,
the Mecherathite, Ahijah the Pelonite,
37
חֶצְרוֹ הַכַּרְמְלִי נַעֲרַי בֶּן־אֶזְבָּי
Hezro the Carmelite, Naarai the son of Ezbai;
ʼΗσερὲ ὁ Χαρμαδαῒ, Νααραὶ υἱὸς Ἀζοβαὶ,
Hezro the Carmelite, Naarai the son of Ezbai,
38
יוֹאֵל אֲחִי נָתָן מִבְחָר בֶּן־הַגְרִי
Joel the brother of Nathan, Mibhar the son of Hagri;
Ἰωὴλ υἱὸς Νάθαν, Μεβαὰλ υἱὸς ʼΑγαρὶ,
Joel the son of Nathan, Mibhar son of Hagri,
39
צֶלֶק הָעַמּוֹנִי נַחְרַי הַבֵּרֹתִי נֹשֵׂא כְּלֵי יוֹאָב בֶּן־צְרוּיָה
Zelek the Ammonite, Nahrai the Berothite, the armour-bearer of Joab the son of Zeruiah;
Σελὴ ὁ Ἀμμωνὶ, Ναχὼρ ὁ Βηρωθὶ, αἴρων σκεύη υἱῷ Σαρουία,
Zelek the son of Ammoni, Naharai the Beerothite, armor bearer to the son of Zeruiah,
40
עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי
Ira the Ithrite, Gareb the Ithrite;
Ἰρὰ ὁ Ἰεθρὶ, Γαβὴρ ὁ Ἰεθρὶ,
Ira the Ithrite, Gareb the Ithrite,
41
אוּרִיָּה הַחִתִּי זָבָד בֶּן־אַחְלָי
Uriah the Hittite, Zabad the son of Ahlai;
Οὐρία ὁ Χεττὶ, Ζαβὲτ υἱὸς Ἀχαϊὰ,
Uriah the Hittite, Zabad son of Ahlai,
42
עֲדִינָא בֶן־שִׁיזָא הָראוּבֵנִי רֹאשׁ לָראוּבֵנִי וְעָלָיו שְׁלוֹשִׁים
Adina the son of Shiza the Reubenite, a chief of the Reubenites, and thirty with him;
Ἀδινὰ υἱὸς Σαιζὰ τοῦ Ῥουβὴν ἄρχων, καὶ ἐπʼ αὐτῷ τριάκοντα,
Adina son of Shiza, a chief of Reuben, and thirty with him,
43
חָנָן בֶּן־מַעֲכָה וְיוֹשָׁפָט הַמִּתְנִי
Hanan the son of Maacah, and Joshaphat the Mithnite;
ʼΑνὰν υἱὸς Μοωχὰ, καὶ Ἰωσαφὰτ ὁ Ματθανί,
Hanan the son of Maacah, and Joshaphat the Mithnite,
44
עֻזִיָּא הָעֲשְׁתְּרָתִי שָׁמָע ויעואל וִיעִיאֵל בְּנֵי חוֹתָם הָעֲרֹעֵרִי
Uzzia the Ashterathite, Shama and Jeiel the sons of Hotham the Aroerite;
Ὀζία ὁ Ἀσταρωθὶ, Σαμαθὰ καὶ Ἰεϊὴλ υἱοὶ Χωθὰν τοῦ Ἀραρὶ,
Uzzia the Ashterathite, Shama and Jeiel sons of Hotham the Aroerite,
45
יְדִיעֲאֵל בֶּן־שִׁמְרִי וְיֹחָא אָחִיו הַתִּיצִי
Jediael the son of Shimri, and Joha his brother, the Tizite;
Ἰεδιὴλ υἱὸς Σαμερὶ, καὶ Ἰωζαὲ ὁ ἀδελφὸς αὐτοῦ ὁ Θωσαῒ,
Jediael the son of Shimri, and Joha his brother the Tizite,
46
אֱלִיאֵל הַמַּחֲוִים וִירִיבַי וְיוֹשַׁוְיָה בְּנֵי אֶלְנָעַם וְיִתְמָה הַמּוֹאָבִי
Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite;
Ἐλιὴλ ὁ Μαωὶ, καὶ Ἰαριβὶ, καὶ Ἰωσία υἱὸς αὐτοῦ, Ἐλλαὰμ, καὶ Ἰεθαμὰ ὁ Μωαβίτης,
Eliel the Mahavite, and Jeribai, and Joshaviah his son, Elnaam, and Ithmah the Moabite,
47
אֱלִיאֵל וְעוֹבֵד וְיַעֲשִׂיאֵל הַמְּצֹבָיָה
Eliel, and Obed, and Jaasiel the Mezobaite.
Δαλιὴλ, καὶ Ὠβὴθ, καὶ Ἰεσσειὴλ ὁ Μεσωβία.
Eliel, and Obed, and Jaasiel of Mezoba.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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