Textorah

I Chronicles 15

1
וַיַּעַשׂ־לוֹ בָתִּים בְּעִיר דָּוִיד וַיָּכֶן מָקוֹם ל͏ַאֲרוֹן ה͏ָאֱלֹהִים וַיֶּט־לוֹ אֹהֶל
And David made him houses in the city of David; and he prepared a place for the ark of G-d, and pitched for it a tent.
Καὶ ἐποίησεν αὐτῷ οἰκίας ἐν πόλει Δαυὶδ, καὶ ἡτοίμασε τὸν τόπον τῇ κιβωτῷ τοῦ Θεοῦ, καὶ ἐποίησεν αὐτῇ σκηνήν.
And [David] made for himself houses in the city of David, and he prepared a place for the ark of God, and made a tent for it.
2
אָז אָמַר דָּוִיד לֹא לָשֵׂאת אֶת־אֲרוֹן ה͏ָאֱלֹהִים כִּי אִם־הַלְוִיִּם כִּי־בָם בָּחַר יְהוָה לָשֵׂאת אֶת־אֲרוֹן יְהוָה וּלְשָׁרְתוֹ עַד־עוֹלָם
Then David said: 'None ought to carry the ark of G-d but the Levites; for them hath HaShem chosen to carry the ark of HaShem, and to minister unto Him for ever.'
Τότε εἶπε Δαυὶδ, οὐκ ἔστιν ἆραι τὴν κιβωτὸν τοῦ Θεοῦ, ἀλλʼ ἢ τοὺς Λευίτας, ὅτι αὐτοὺς ἐξελέξατο Κύριος αἴρειν τὴν κιβωτὸν Κυρίου, καὶ λειτουργεῖν αὐτῷ ἕως αἰῶνος.
Then said David, It is not [lawful for any] to bear the ark of God, but the Levites; for the Lord has chosen them to bear the ark of the Lord, and to minister to him forever.
3
וַיַּקְהֵל דָּוִיד אֶת־כָּל־יִשְׂרָאֵל אֶל־יְרוּשָׁלָ͏ִם לְהַעֲלוֹת אֶת־אֲרוֹן יְהוָה אֶל־מְקוֹמוֹ אֲשֶׁר־הֵכִין לוֹ
And David assembled all Israel at Jerusalem, to bring up the ark of HaShem unto its place, which he had prepared for it.
Καὶ ἐξεκκλησίασε Δαυὶδ τὸν πάντα Ἰσραὴλ ἐν Ἱερουσαλὴμ, τοῦ ἀνενέγκαι τὴν κιβωτὸν Κυρίου εἰς τὸν τόπον ὃν ἡτοίμασεν αὐτῇ.
And David assembled all Israel at Jerusalem, to bring up the ark of the Lord to the place which he [had] prepared for it.
4
וַיֶּאֱסֹף דָּוִיד אֶת־בְּנֵי א͏ַהֲרֹן וְאֶת־הַלְוִיִּם
And David gathered together the sons of Aaron, and the Levites;
Καὶ συνήγαγε Δαυὶδ τοὺς υἱοὺς Ἀαρὼν τοὺς Λευίτας.
And David gathered together the sons of Aaron the Levites.
5
לִבְנֵי קְהָת אוּרִיאֵל הַשָּׂר וְאֶחָיו מֵאָה וְעֶשְׂרִים
of the sons of Kohath: Uriel the chief, and his brethren a hundred and twenty;
Τῶν υἱῶν Καὰθ, Οὐριὴλ ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, ἑκατὸν εἴκοσι.
Of the sons of Kohath; [there was] Uriel the chief, and his brethren, a hundred and twenty.
6
לִבְנֵי מְרָרִי עֲשָׂיָה הַשָּׂר וְאֶחָיו מָאתַיִם וְעֶשְׂרִים
of the sons of Merari: Asaiah the chief, and his brethren two hundred and twenty;
Τῶν υἱῶν Μεραρὶ, Ἀσαΐα ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, διακόσιοι εἴκοσι.
Of the sons of Merari; Asaiah the chief, and his brethren, two hundred and twenty.
7
לִבְנֵי גֵּרְשׁוֹם יוֹאֵל הַשָּׂר וְאֶחָיו מֵאָה וּשְׁלֹשִׁים
of the sons of Gershom: Joel the chief, and his brethren a hundred and thirty;
Τῶν υἱῶν Γεδσὼν, Ἰωὴλ ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, ἑκατὸν τριάκοντα·
Of the sons of Gershom; Joel the chief, and his brethren, a hundred and thirty.
8
לִבְנֵי אֱלִיצָפָן שְׁמַעְיָה הַשָּׂר וְאֶחָיו מָאתָיִם
of the sons of Elizaphan: Shemaiah the chief, and his brethren two hundred;
Τῶν υἱῶν Ἐλισαφὰτ, Σεμεῒ ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, διακόσιοι.
Of the sons of Elizaphan; Shemaiah the chief, and his brethren, two hundred.
9
לִבְנֵי חֶבְרוֹן אֱלִיאֵל הַשָּׂר וְאֶחָיו שְׁמוֹנִים
of the sons of Hebron: Eliel the chief, and his brethren fourscore;
Τῶν υἱῶν Χεβρὼμ, Ἐλιὴλ ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, ὀγδοήκοντα.
Of the sons of Hebron; Eliel the chief, and his brethren eighty.
10
לִבְנֵי עֻזִּיאֵל עַמִּינָדָב הַשָּׂר וְאֶחָיו מֵאָה וּשְׁנֵים עָשָׂר
of the sons of Uzziel: Amminadab the chief, and his brethren a hundred and twelve.
Τῶν υἱῶν Ὀζιὴλ, Ἀμιναδὰβ ὁ ἄρχων καὶ οἱ ἀδελφοὶ αὐτοῦ, ἑκατὸν δεκαδύο.
Of the sons of Uzziel; Amminadab the chief, and his brethren a hundred and twelve.
11
וַיִּקְרָא דָוִיד לְצָדוֹק וּלְאֶבְיָתָר הַכֹּהֲנִים וְלַלְוִיִּם לְאוּרִיאֵל עֲשָׂיָה וְיוֹאֵל שְׁמַעְיָה וֶאֱלִיאֵל וְעַמִּינָדָב
And David called for Zadok and Abiathar the priests, and for the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and Amminadab,
Καὶ ἐκάλεσε Δαυὶδ τὸν Σαδὼκ καὶ Ἀβιάθαρ τοὺς ἱερεῖς, καὶ τοὺς Λευίτας, τὸν Οὐριὴλ, Ἀσαΐαν, καὶ Ἰωὴλ, καὶ Σεμαίαν, καὶ Ἐλιὴλ, καὶ Ἀμιναδὰβ,
And David called Zadok and Abiathar the priests, and the Levites, Uriel, Asaiah, and Joel, and Shemaiah, and Eliel, and Amminadab,
12
וַיֹּאמֶר לָהֶם אַתֶּם רָאשֵׁי הָאָבוֹת לַלְוִיִּם הִתְקַדְּשׁוּ אַתֶּם וַאֲחֵיכֶם וְהַעֲלִיתֶם אֵת אֲרוֹן יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֶל־הֲכִינוֹתִי לוֹ
and said unto them: 'Ye are the heads of the fathers' houses of the Levites; sanctify yourselves, both ye and your brethren, that ye may bring up the ark of HaShem, the G-d of Israel, unto the place that I have prepared for it.
καὶ εἶπεν αὐτοῖς, ὑμεῖς ἄρχοντες πατριῶν τῶν Λευιτῶν, ἁγνίσθητε ὑμεῖς καὶ οἱ ἀδελφοὶ ὑμῶν, καὶ ἀνοίσετε τὴν κιβωτὸν τοῦ Θεοῦ Ἰσραὴλ, οὗ ἡτοίμασα αὐτῇ·
and said to them, Ye [are] the heads of the families of the Levites: sanctify yourselves, you and your brethren, and ye shall carry up the ark of the God of Israel, [to the place] which I have prepared for it.
13
כִּי לְמַבָּרִאשׁוֹנָה לֹא אַתֶּם פָּרַץ יְהוָה אֱלֹהֵינוּ בָּנוּ כִּי־לֹא דְרַשְׁנֻהוּ כַּמִּשְׁפָּט
For because ye bore it not at the first, HaShem our G-d made a breach upon us, for that we sought Him not according to the ordinance.'
Ὅτι οὐκ ἐν τῷ πρότερον ὑμᾶς εἶναι, διέκοψεν ὁ Θεὸς ἡμῶν ἐν ἡμῖν, ὅτι οὐκ ἐξεζητήσαμεν ἐν κρίματι.
For because ye were not [ready] at the first, our God made a breach upon us, because we sought him not according to the ordinance.
14
וַיִּתְקַדְּשׁוּ הַכֹּהֲנִים וְהַלְוִיִּם לְהַעֲלוֹת אֶת־אֲרוֹן יְהוָה אֱלֹהֵי יִשְׂרָאֵל
So the priests and the Levites sanctified themselves to bring up the ark of HaShem, the G-d of Israel.
Καὶ ἡγνίσθησαν οἱ ἱερεῖς καὶ οἱ Λευῖται, τοῦ ἀνενέγκαι τὴν κιβωτὸν Θεοῦ Ἰσραήλ.
So the priests and the Levites sanctified themselves, to bring up the ark of the God of Israel.
15
וַיִּשְׂאוּ בְנֵי־הַלְוִיִּם אֵת אֲרוֹן הָאֱלֹהִים כַּאֲשֶׁר צִוָּה מֹשֶׁה כִּדְבַר יְהוָה בִּכְתֵפָם בַּמֹּטוֹת עֲלֵיהֶם
And the children of the Levites bore the ark of G-d upon their shoulders with the bars thereon, as Moses commanded according to the word of HaShem.
Καὶ ἔλαβον οἱ υἱοὶ τῶν Λευιτῶν τὴν κιβωτὸν τοῦ Θεοῦ, ὡς ἐνετείλατο Μωυσῆς ἐν λόγῳ Θεοῦ κατὰ τὴν γραφὴν, ἐν ἀναφορεῦσιν ἐπʼ αὐτούς.
And the sons of the Levites took the ark of God (as Moses commanded by the word of God according to the Scripture) upon their shoulders with staffs.
16
וַיֹּאמֶר דָּוִיד לְשָׂרֵי הַלְוִיִּם לְהַעֲמִיד אֶת־אֲחֵיהֶם הַמְשֹׁרְרִים בִּכְלֵי־שִׁיר נְבָלִים וְכִנֹּרוֹת וּמְצִלְתָּיִם מַשְׁמִיעִים לְהָרִים־בְּקוֹל לְשִׂמְחָה
And David spoke to the chief of the Levites to appoint their brethren the singers, with instruments of music, psalteries and harps and cymbals, sounding aloud and lifting up the voice with joy.
Καὶ εἶπε Δανὶδ τοῖς ἄρχουσι τῶν Λευιτῶν, στήσατε τοὺς ἀδελφοὺς αὐτῶν τοὺς ψαλτῳδοὺς ἐν ὀργάνοις, νάβλαις, κινύραις, καὶ κυμβάλοις τοῦ φωνῆσαι εἰς ὕψος ἐν φωνῇ εὐφροσύνης.
And David said to the chiefs of the Levites, Set your brethren the singers with musical instruments, lutes, harps, and cymbals, to sound aloud with a voice of joy.
17
וַיַּעֲמִידוּ הַלְוִיִּם אֵת הֵימָן בֶּן־יוֹאֵל וּמִן־אֶחָיו אָסָף בֶּן־בֶּרֶכְיָהוּ וּמִן־בְּנֵי מְרָרִי אֲחֵיהֶם אֵיתָן בֶּן־קוּשָׁיָהוּ
So the Levites appointed Heman the son of Joel; and of his brethren, Asaph the son of Berechiah; and of the sons of Merari their brethren, Ethan the son of Kushaiah;
Καὶ ἔστησαν οἱ Λευῖται τὸν Αἰμὰν υἱὸν Ἰωήλ· ἐκ τῶν ἀδελφῶν αὐτοῦ Ἀσὰφ υἱὸς Βαραχία· καὶ ἐκ τῶν νἱῶν Μεραρὶ ἀδελφῶν αὐτοῦ Αἰθὰν υἱὸς Κισαίου·
So the Levites appointed Heman the son of Joel; Asaph the son of Berechiah [was one] of his brethren; and Ethan the son of Kushaiah was of the sons of Merari their brethren;
18
וְעִמָּהֶם אֲחֵיהֶם הַמִּשְׁנִים זְכַרְיָהוּ בֵּן וְיַעֲזִיאֵל וּשְׁמ͏ִירָמוֹת וִיחִיאֵל וְעֻנִּי אֱלִיאָב וּבְנָיָהוּ וּמַעֲשֵׂיָהוּ וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל הַשֹּׁעֲרִים
and with them their brethren of the second degree, Zechariah, Ben, and Jaaziel, and Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphalehu, and Mikneiah, and Obed-edom, and Jeiel, the doorkeepers.
Καὶ μετʼ αὐτῶν οἱ ἀδελφοὶ αὐτῶν οἱ δεύτεροι, Ζαχαρίας, καὶ Ὀζιὴλ, καὶ Σεμιραμὼθ, καὶ Ἰεϊὴλ, καὶ Ἐλιωὴλ, καὶ Ἐλιὰβ, καὶ Βαναία, καὶ Μαασαΐα, καὶ Ματθαθία, καὶ Ἐλιφενὰ, καὶ Μακελλία, καὶ Ἀβδεδὸμ, καὶ Ἰεϊὴλ, καὶ Ὀζίας, οἱ πυλωροί.·
and with them their brethren of the second rank, Zechariah, and Jaaziel, and Shemiramoth, and Jehiel, and Elioel, and Eliab, and Benaiah, and Maaseiah, and Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, the porters.
19
וְהַמְשֹׁרְרִים הֵימָן אָסָף וְאֵיתָן בִּמְצִלְתַּיִם נְחֹשֶׁת לְהַשְׁמִיעַ
So the singers, Heman, Asaph, and Ethan,were appointed, with cymbals of brass to sound aloud;
Καὶ οἱ ψαλτῳδοὶ, Αἰμὰν, Ἀσὰφ, καὶ Αἰθὰν ἐν κυμβάλοις χαλκοῖς τοῦ ἀκουσθῆναι ποιῆσαι.
And the singers, Heman, Asaph, and Ethan, with brazen cymbals to make [a sound] to be heard.
20
וּזְכַרְיָה וַעֲזִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וְעֻנִּי ו͏ֶאֱלִיאָב וּמַעֲשֵׂיָהוּ וּבְנָיָהוּ בִּנְבָלִים עַל־עֲלָמוֹת
and Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries set to Alamoth;
Ζαχαρίας, καὶ Ὀζιὴλ, Σεμιραμὼθ, Ἰεϊὴλ, Ὠνι, Ἐλιὰβ, Μαασαίας, Βαναίας ἐν νάβλαις ἐπὶ ἀλαιμώθ.
Zechariah, and Aziel, Shemiramoth, Jehiel, Unni, Eliab, Maaseiah, Benaiah, with lutes, on Alamoth.
21
וּמַתִּתְיָהוּ וֶאֱלִיפְלֵהוּ וּמִקְנֵיָהוּ וְעֹבֵד אֱדֹם וִיעִיאֵל וַעֲזַזְיָהוּ בְּכִנֹּרוֹת עַל־הַשְּׁמִינִית לְנַצֵּחַ
and Mattithiah, and Eliphalehu, and Mikneiahu, and Obed-edom, and Jeiel, and Azaziah, with harps on the Sheminith, to lead.
Καὶ Ματταθίας, καὶ Ἐλιφαλοὺ, καὶ Μακενία, καὶ Ἀβδεδὸμ, καὶ Ἰεϊὴλ, καὶ Ὀζίας ἐν κινύραις ἁμασενὶθ τοῦ ἐνισχῦσαι.
And Mattithiah, and Eliphelehu, and Mikneiah, and Obed-edom, and Jeiel, and Azaziah, with harps of Sheminith, to make a loud noise.
22
וּכְנַנְיָהוּ שַׂר־הַלְוִיִּם בְּמַשָּׂא יָסֹר בַּמַּשָּׂא כִּי מֵבִין הוּא
And Chenaniah, chief of the Levites, was over the song; he was master in the song, because he was skilful.
Καὶ Χωνενία ἄρχων τῶν Λευιτῶν ἄρχων τῶν ᾠδῶν, ὅτι συνετὸς ἦν.
And Chenaniah chief of the Levites [was] master of the bands, because he was skillful.
23
וּבֶרֶכְיָה וְאֶלְקָנָה שֹׁעֲרִים לָאָרוֹן
And Berechiah and Elkanah were door-keepers for the ark.
Καὶ Βαραχία καὶ Ἐλκανὰ πυλωροὶ τῆς κιβωτοῦ.
And Berechiah and Elkanah [were] doorkeepers of the ark.
24
וּשְׁבַנְיָהוּ וְיוֹשָׁפָט וּנְתַנְאֵל וַעֲמָשַׂי וּזְכַרְיָהוּ וּבְנָיָהוּ ו͏ֶאֱלִיעֶזֶר הַכֹּהֲנִים מחצצרים מַחְצְרִים בַּחֲצֹצְרוֹת לִפְנֵי אֲרוֹן ה͏ָאֱלֹהִים וְעֹבֵד אֱדֹם וִיחִיָּה שֹׁעֲרִים לָאָרוֹן
And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, did blow with the trumpets before the ark of G-d; and Obed-edom and Jehiah were doorkeepers for the ark.
Καὶ Σομνία, καὶ Ἰωσαφὰτ, καὶ Ναθαναὴλ, καὶ Ἀμασαῒ, καὶ Ζαχαρία, καὶ Βαναΐα, καὶ Ἐλιέζερ οἱ ἱερεῖς σαλπίζοντες ταῖς σάλπιγξιν ἔμπροσθεν τῆς κιβωτοῦ τοῦ Θεοῦ· καὶ Ἀβδεδὸμ καὶ Ἰεΐα πυλωροὶ τῆς κιβωτοῦ τοῦ Θεοῦ.
And Shebaniah, and Joshaphat, and Nethanel, and Amasai, and Zechariah, and Benaiah, and Eliezer, the priests, were sounding with trumpets before the ark of God: and Obed-edom and Jehiah [were] doorkeepers of the ark of God.
25
וַיְהִי דָוִיד וְזִקְנֵי יִשְׂרָאֵל וְשָׂרֵי הָאֲלָפִים הַהֹלְכִים לְהַעֲלוֹת אֶת־אֲרוֹן בְּרִית־יְהוָה מִן־בֵּית עֹבֵד־אֱדֹם בְּשִׂמְחָה
So David, and the elders of Israel, and the captains over thousands, went to bring up the ark of the covenant of HaShem out of the house of Obed-edom with joy.
Καὶ ἦν Δαυὶδ καὶ οἱ πρεσβύτεροι Ἰσραὴλ καὶ οἱ χιλίαρχοι οἱ πορευόμενοι τοῦ ἀναγαγεῖν τὴν κιβωτὸν τῆς διαθήκης ἐξ οἴκου Ἀβδεδὸμ ἐν εὐφροσύνῃ.
So David, and the elders of Israel, and the captains of thousands, went to bring up the ark of the covenant from the house of Obed-edom with gladness.
26
ו͏ַיְהִי בֶּעְזֹר ה͏ָאֱלֹהִים אֶת־הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית־יְהוָה וַיִּזְבְּחוּ שִׁבְעָה־פָרִים וְשִׁבְעָה אֵילִים
And it came to pass, when G-d helped the Levites that bore the ark of the covenant of HaShem, that they sacrificed seven bullocks and seven rams.
Καὶ ἐγένετο ἐν τῷ κατισχῦσαι τὸν Θεὸν τοὺς Λευίτας αἴροντας τὴν κιβωτὸν τῆς διαθήκης Κυρίου, καὶ ἔθυσαν ἀνʼ ἑπτὰ μόσχους, καὶ ἀνʼ ἑπτὰ κριούς.
And it came to pass when God strengthened the Levites bearing the ark of the covenant of the Lord, that they sacrificed seven calves and seven rams.
27
וְדָוִיד מְכֻרְבָּל בִּמְעִיל בּוּץ וְכָל־הַלְוִיִּם הַנֹּשְׂאִים אֶת־הָאָרוֹן וְהַמְשֹׁרְרִים וּכְנַנְיָה הַשַּׂר הַמַּשָּׂא הַמְשֹׁרְרִים וְעַל־דָּוִיד אֵפוֹד בָּד
And David was clothed with a robe of fine linen, and all the Levites that bore the ark, and the singers, and Chenaniah the master of the singers in the song; and David had upon him an ephod of linen.
Καὶ Δαυὶδ περιεζωσμένος ἐν στολῇ βυσσίνῃ, καὶ πάντες οἱ Λευῖται αἴροντες τὴν κιβωτὸν διαθήκης Κυρίου, καὶ οἱ ψαλτῳδοὶ, καὶ Χωνενίας ὁ ἄρχων τῶν ᾠδῶν τῶν ᾀδόντων, καὶ ἐπὶ Δαυὶδ στολὴ βυσσίνη.
And David [was] girded with a fine linen robe, and all the Levites [who were] bearing the ark of the covenant of the Lord, and the singers, and Chenaniah the master of the band of singers; also upon David [there was] a robe of fine linen.
28
וְכָל־יִשְׂרָאֵל מַעֲלִים אֶת־אֲרוֹן בְּרִית־יְהוָה בִּתְרוּעָה וּבְקוֹל שׁוֹפָר וּבַחֲצֹצְרוֹת וּבִמְצִלְתָּיִם מַשְׁמִעִים בִּנְבָלִים וְכִנֹּרוֹת
Thus all Israel brought up the ark of the covenant of HaShem with shouting, and with sound of the horn, and with trumpets, and with cymbals, sounding aloud with psalteries and harps.
Καὶ πᾶς Ἰσραὴλ ἀνάγοντες τὴν κιβωτὸν διαθήκης Κυρίου ἐν σημασίᾳ, καὶ ἐν φωνῇ σωφὲρ, καὶ ἐν σάλπιγξι, καὶ ἐν κυμβάλοις, ἀναφωνοῦντες ἐν νάβλαις καὶ ἐν κινύραις.
And all Israel brought up the ark of the covenant of the Lord with shouting, and with the sound of a horn, and with trumpets, and with cymbals, playing loudly on lutes and harps.
29
וַיְהִי אֲרוֹן בְּרִית יְהוָה בָּא עַד־עִיר דָּוִיד וּמִיכַל בַּת־שָׁאוּל נִשְׁקְפָה בְּעַד הַחַלּוֹן וַתֵּרֶא אֶת־הַמֶּלֶךְ דָּוִיד מְרַקֵּד וּמְשַׂחֵק וַתִּבֶז לוֹ בְּלִבָּהּ
And it came to pass, as the ark of the covenant of HaShem came to the city of David, that Michal the daughter of Saul looked out at the window, and saw king David dancing and making merry; and she despised him in her heart.
Καὶ ἐγένετο ἡ κιβωτὸς διαθήκης Κυρίου, καὶ ἦλθεν ἕως πόλεως Δαυίδ· καὶ Μελχὸλ ἡ θυγάτηρ Σαοὺλ παρέκυψε διὰ τῆς θυρίδος, καὶ εἶδε τὸν βασιλέα Δαυὶδ ὀρχούμενον καὶ παίζοντα, καὶ ἐξουδένωσεν αὐτὸν ἐν τῇ ψυχῇ αὐτῆς.
And the ark of the covenant of the Lord arrived, and came to the city of David; and Michal the daughter of Saul looked down through the window, and saw King David dancing and playing: and she despised him in her heart.

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.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.