Textorah

I Chronicles 16

1
וַיָּבִיאוּ אֶת־אֲרוֹן ה͏ָאֱלֹהִים וַיַּצִּיגוּ אֹתוֹ בְּתוֹךְ הָאֹהֶל אֲשֶׁר נָטָה־לוֹ דָּוִיד וַיַּקְרִיבוּ עֹלוֹת וּשְׁלָמִים לִפְנֵי הָאֱלֹהִים
And they brought in the ark of G-d, and set it in the midst of the tent that David had pitched for it, and they offered burnt-offerings and peace-offerings before G-d.
Καὶ εἰσήνεγκαν τὴν κιβωτὸν τοῦ Θεοῦ, καὶ ἀπηρείσαντο αὐτὴν ἐν μέσῳ τῆς σκηνῆς ἧς ἔπηξεν αὐτῇ Δαυὶδ, καὶ προσήνεγκαν ὁλοκαυτώματα καὶ σωτηρίου ἐναντίον τοῦ Θεοῦ.
So they brought in the ark of God, and set it in the midst of the tabernacle which David pitched for it; and they offered whole burnt offerings and peace offerings before God.
2
וַיְכַל דָּוִיד מֵהַעֲלוֹת הָעֹלָה וְהַשְּׁלָמִים וַיְבָרֶךְ אֶת־הָעָם בְּשֵׁם יְהוָה
And when David had made an end of offering the burnt-offering and the peace-offerings, he blessed the people in the name of HaShem.
Καὶ συνετέλεσε Δαυὶδ ἀναφέρων ὁλοκαυτώματα καὶ σωτηρίου, καὶ εὐλόγησε τὸν λαὸν ἐν ὀνόματι Κυρίου.
And David finished offering up whole burnt offerings and peace offerings, and blessed the people in the name of the Lord.
3
וַיְחַלֵּק לְכָל־אִישׁ יִשְׂרָאֵל מֵאִישׁ וְעַד־אִשָּׁה לְאִישׁ כִּכַּר־לֶחֶם וְאֶשְׁפָּר וַאֲשִׁישָׁה
And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a cake made in a pan, and a sweet cake.
Καὶ διεμέρισε παντὶ ἀνδρὶ Ἰσραὴλ ἀπὸ ἀνδρὸς καὶ ἕως γυναικὸς, τῷ ἀνδρὶ ἄρτον ἕνα ἀρτοκοπικὸν, καὶ ἀμορείτην.
And he divided to every man of Israel (both men and women), to [every] man one baker’s loaf, and a cake.
4
וַיִּתֵּן לִפְנֵי אֲרוֹן יְהוָה מִן־הַלְוִיִּם מְשָׁרְתִים וּלְהַזְכִּיר וּלְהוֹדוֹת וּלְהַלֵּל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל
And he appointed certain of the Levites to minister before the ark of HaShem, and to celebrate and to thank and praise HaShem, the G-d of Israel:
Καὶ ἔταξε κατὰ πρόσωπον τῆς κιβωτοῦ διαθήκης Κυρίου ἐκ τῶν Λευιτῶν λειτουργοῦντας ἀναφωνοῦντας, καὶ ἐξομολογεῖσθαι καὶ αἰνεῖν Κύριον τὸν Θεὸν Ἰσραήλ·
And he appointed before the ark of the covenant of the Lord, Levites to minister [and] lift up the voice, and to give thanks and praise the Lord God of Israel:
5
אָסָף הָרֹאשׁ וּמִשְׁנֵהוּ זְכַרְיָה יְעִיאֵל וּשְׁמִירָמוֹת וִיחִיאֵל וּמַתִּתְיָה וֶאֱלִיאָב וּבְנָיָהוּ וְעֹבֵד אֱדֹם ו͏ִיעִיאֵל בִּכְלֵי נְבָלִים וּבְכִנֹּרוֹת וְאָסָף בַּמְצִלְתַּיִם מַשְׁמִיעַ
Asaph the chief, and second to him Zechariah, Jeiel, and Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and Obed-edom, and Jeiel, with psalteries and with harps; and Asaph with cymbals, sounding aloud;
Ἀσὰφ ὁ ἡγούμενος, καὶ δευτερεύων αὐτῷ Ζαχαρίας, Ἰεϊὴλ, Σεμιραμὼθ, καὶ Ἰεϊὴλ, Ματταθίας, Ἐλιὰβ, καὶ Βαναΐας, καὶ Ἀβδεδομ· καὶ Ἰεϊὴλ ἐν ὀργάνοις, νάβλαις, κινύραις, καὶ Ἀσὰφ ἐν κυμβάλοις ἀναφωνῶν·
Asaph [was] the chief, and next to him Zechariah, Jeiel, Shemiramoth, and Jehiel, Mattithiah, Eliab, and Benaiah, and Obed-edom: and Jeiel sounding with musical instruments, lutes [and] harps, and Asaph with cymbals:
6
וּבְנָיָהוּ וְיַחֲזִיאֵל הַכֹּהֲנִים בַּחֲצֹצְרוֹת תָּמִיד לִפְנֵי אֲרוֹן בְּרִית־הָאֱלֹהִים
and Benaiah and Jahaziel the priests with trumpets continually, before the ark of the covenant of G-d.
Καὶ Βαναίας καὶ Ὀζιὴλ οἱ ἱερεῖς ἐν ταῖς σάλπιγξι διαπαντὸς ἐναντίον τῆς κιβωτοῦ τῆς διαθήκης τοῦ Θεοῦ.
and Benaiah and Jahaziel the priests [sounding] continually with trumpets before the ark of the covenant of God in that day.
7
בַּיּוֹם הַהוּא אָז נָתַן דָּוִיד בָּרֹאשׁ לְהֹדוֹת לַיהוָה בְּיַד־אָסָף וְאֶחָיו
Then on that day did David first ordain to give thanks unto HaShem, by the hand of Asaph and his brethren.
Ἐν τῇ ἡμέρᾳ ἐκείνῃ. Τότε ἔταξε Δαυὶδ ἐν ἀρχῇ τοῦ αἰνεῖν τὸν Κύριον ἐν χειρὶ Ἀσὰφ καὶ τῶν ἀδελφῶν αὐτοῦ.
Then David first gave orders to praise the Lord by the hand of Asaph and his brethren.
8
הוֹדוּ לַיהוָה קִרְאוּ בִשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילֹתָיו
O give thanks unto HaShem, call upon His name; make known His doings among the peoples.
Ὠδη. Ἐξομολογεῖσθε τῷ Κυρίῳ, ἐπικαλεῖσθε αὐτὸν ἐν ὀνόματι αὐτοῦ, γνωρίσατε ἐν λαοῖς τὰ ἐπιτηδεύματα αὐτοῦ.
Song. Give thanks to the Lord, call upon him by his name, Make known his designs among the people.
9
שִׁירוּ לוֹ זַמְּרוּ־לוֹ שִׂיחוּ בְּכָל־נִפְלְאֹתָיו
Sing unto Him, sing praises unto Him; speak ye of all His marvellous works.
Ἄσατε αὐτῷ καὶ ὑμνήσατε αὐτῷ, διηγήσασθε πᾶσι τὰ θαυμάσια αὐτοῦ, ἃ ἐποίησε Κύριος.
Sing [songs] to him, and sing hymns to him, Relate to all [people] his wonderful deeds, which the Lord has wrought.
10
הִתְה͏ַלְלוּ בְּשֵׁם קָדְשׁוֹ יִשְׂמַח לֵב מְבַקְשֵׁי יְהוָה
Glory ye in His holy name; let the heart of them rejoice that seek HaShem.
Αἰνεῖτε ἐν ὀνόματι ἁγίῳ αὐτοῦ, εὐφρανθήσεται καρδία ζητοῦσα τὴν εὐδοκίαν αὐτοῦ.
Praise his holy name, The heart that seeks his pleasure shall rejoice.
11
דִּרְשׁוּ יְהוָה וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד
Seek ye HaShem and His strength; seek His face continually.
Ζητήσατε τὸν Κύριον καὶ ἰσχύσατε, ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντός.
Seek the Lord and be strong, Seek his face continually.
12
זִכְרוּ נִפְלְאֹתָיו אֲשֶׁר עָשָׂה מֹפְתָיו וּמִשְׁפְּטֵי־פִיהוּ
Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;
Μνημονεύετε τὰ θαυμάσια αὐτοῦ ἃ ἐποίησε, τέρατα καὶ κρίματα τοῦ στόματος αὐτοῦ.
Remember his wonderful works which he has wrought, His wonders, and the judgments of his mouth;
13
זֶרַע יִשְׂרָאֵל עַבְדּוֹ בְּנֵי יַעֲקֹב בְּחִירָיו
O ye seed of Israel His servant, ye children of Jacob, His chosen ones.
σπέρμα Ἰσραὴλ παῖδες αὐτοῦ, υἱοὶ Ἰακὼβ ἐκλεκτοὶ αὐτοῦ.
[Ye] seed of Israel his servants, [Ye] seed of Jacob his chosen ones.
14
הוּא יְהוָה אֱלֹהֵינוּ בְּכָל־הָאָרֶץ מִשְׁפָּטָיו
He is HaShem our G-d; His judgments are in all the earth.
Αὐτὸς Κύριος ὁ Θεὸς ἡμῶν, ἐν πάσῃ τῇ γῇ τὰ κρίματα αὐτοῦ.
He [is] the Lord our God; His judgments [are] in all the earth.
15
זִכְרוּ לְעוֹלָם בְּרִיתוֹ דָּבָר צִוָּה לְאֶלֶף דּוֹר
Remember His covenant for ever, the word which He commanded to a thousand generations;
Μνημονεύωμεν εἰς αἰῶνα διαθήκης αὐτοῦ, λόγον αὐτοῦ ὃν ἐνετείλατο εἰς χιλίας γενεὰς,
Let us remember his covenant forever, His word which he commanded to a thousand generations,
16
אֲשֶׁר כָּרַת אֶת־אַבְרָהָם וּשְׁבוּעָתוֹ לְיִצְחָק
The covenant which He made with Abraham, and His oath unto Isaac;
ὃν διέθετο τῷ Ἁβραὰμ, καὶ τὸν ὅρκον αὐτοῦ τῷ Ἰσαάκ.
Which he covenanted with Abraham, And his oath [sworn] to Isaac.
17
וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם
And He established it unto Jacob for a statute, to Israel for an everlasting covenant;
Ἔστησεν αὐτὸν τῷ Ἰακὼβ εἰς πρόσταγμα, τῷ Ἰσραὴλ διαθήκην αἰώνιον,
He confirmed it to Jacob for an ordinance, To Israel [as] an everlasting covenant,
18
לֵאמֹר לְךָ אֶתֵּן אֶרֶץ־כְּנָעַן חֶבֶל נַחֲלַתְכֶם
Saying: 'Unto thee will I give the land of Canaan, the lot of your inheritance.'
λέγων, σοὶ δώσω τὴν γῆν Χαναὰν σχοίνισμα κληρονομίας ὑμῶν.
Saying, To thee will I give the land of Canaan, The line of your inheritance:
19
בִּהְיוֹתְכֶם מְתֵי מִסְפָּר כִּמְעַט וְגָרִים בָּהּ
When ye were but a few men in number, yea, very few, and sojourners in it,
Ἐν τῷ γενέσθαι αὐτοὺς ὀλιγοστοὺς ἀριθμῷ, ὡς ἐσμικρύνθησαν, καὶ παρῴκησαν ἐν αὐτῇ,
When they were few in number, When they were but little, and dwelt as strangers in it;
20
וַיִּתְהַלְּכוּ מִגּוֹי אֶל־גּוֹי וּמִמַּמְלָכָה אֶל־עַם אַחֵר
And when they went about from nation to nation, and from one kingdom to another people,
καὶ ἐπορεύθησαν ἀπὸ ἔθνους εἰς ἔθνος, καὶ ἀπὸ βασιλείας εἰς λαὸν ἕτερον,
And went from nation to nation, And from one kingdom to another people.
21
לֹא־הִנִּיחַ לְאִישׁ לְעָשְׁקָם וַיּוֹכַח עֲלֵיהֶם מְלָכִים
He suffered no man to do them wrong, yea, for their sake He reproved kings:
οὐκ ἀφῆκεν ἄνδρα τοῦ δυναστεῦσαι αὐτοὺς, καὶ ἤλεγξε περὶ αὐτῶν βασιλεῖς.
He suffered not a man to oppress them, And he reproved kings for their sakes,
22
אַל־תִּגְּעוּ בִּמְשִׁיחָי וּבִנְבִיאַי אַל־תָּרֵעוּ
'Touch not Mine anointed ones, and do My prophets no harm.'
Μὴ ἅψησθε τῶν χριστῶν μου, καὶ ἐν τοῖς πρόφήταις μου μὴ πονηρεύεσθε.
Saying, Touch not my anointed ones, And deal not wrongfully with my prophets.
23
שִׁירוּ לַיהוָה כָּל־הָאָרֶץ בַּשְּׂרוּ מִיּוֹם־אֶל־יוֹם יְשׁוּעָתוֹ
Sing unto HaShem, all the earth; proclaim His salvation from day to day.
Ἄσατε τῷ Κυρίῳ πᾶσα ἡ γῆ, ἀναγγείλατε ἐξ ἡμέρας εἰς ἡμέραν σωτηρίαν αὐτοῦ. 23aἘξηγεῖσθε ἐν τοῖς ἔθνεσι τὴν δόξαν αὐτοῦ, ἐν πᾶσι τοῖς λαοῖς τὰ θαυμάσια αὐτοῦ.
Sing ye to the Lord, all the earth; Proclaim his salvation from day to day.
24
סַפְּרוּ בַגּוֹיִם אֶת־כְּבוֹדוֹ בְּכָל־הָעַמִּים נִפְלְאֹתָיו
Declare His glory among the nations, His marvellous works among all the peoples.
Declare among the nations his glory, His wondrous deeds among all peoples.
25
כִּי גָדוֹל יְהוָה וּמְהֻלָּל מְאֹד וְנוֹרָא הוּא עַל־כָּל־אֱלֹהִים
For great is HaShem, and highly to be praised; He also is to be feared above all gods.
Ὅτι μέγας Κύριος καὶ αἰνετὸς σφόδρα, φοβερός ἐστιν ἐπὶ πάντας τοὺς θεούς.
For the Lord [is] great, and greatly to be praised: He [is] to be feared above all gods.
26
כִּי כָּל־אֱלֹהֵי הָעַמִּים אֱלִילִים וַיהוָה שָׁמַיִם עָשָׂה
For all the gods of the peoples are things of nought; but HaShem made the heavens.
Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν εἴδωλα, καὶ ὁ Θεὸς ἡμῶν οὐρανοὺς ἐποίησε.
For all the gods of the nations [are] idols; But our God made the heavens.
27
הוֹד וְהָדָר לְפָנָיו עֹז וְחֶדְוָה בִּמְקֹמוֹ
Honour and majesty are before Him; strength and gladness are in His place.
Δόξα καὶ ἔπαινος κατὰ πρόσωπον αὐτοῦ, ἰσχὺς καὶ καύχημα ἐν τόπῳ αὐτοῦ.
Glory and praise [are] in his presence; Strength and rejoicing [are] in his place.
28
הָבוּ לַיהוָה מִשְׁפְּחוֹת עַמִּים הָבוּ לַיהוָה כָּבוֹד וָעֹז
Ascribe unto HaShem, ye kindreds of the peoples, ascribe unto HaShem glory and strength.
Δότε τῷ Κυρίῳ αἱ πατριαὶ τῶν ἐθνῶν, δότε τῷ Κυρίῳ δόξαν καὶ ἰσχὺν,
Give to the Lord, ye families of the nations, Give to the Lord glory and strength.
29
הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ שְׂאוּ מִנְחָה וּבֹאוּ לְפָנָיו הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ
Ascribe unto HaShem the glory due unto His name; bring an offering, and come before Him; worship HaShem in the beauty of holiness.
δότε τῷ Κυρίῳ δόξαν ὀνόματι αὐτοῦ· λάβετε δῶρα καὶ ἐνέγκατε κατὰ πρόσωπον αὐτοῦ, καὶ προσκυνήσατε Κυρίῳ ἐν αὐλαῖς ἁγίαις αὐτοῦ.
Give to the Lord the glory [belonging] to his name: Take gifts and offer [them] before him; And worship the Lord in his holy courts.
30
חִילוּ מִלְּפָנָיו כָּל־הָאָרֶץ אַף־תִּכּוֹן תֵּבֵל בַּל־תִּמּוֹט
Tremble before Him, all the earth; the world also is established that it cannot be moved.
Φοβηθήτω ἀπὸ προσώπου αὐτοῦ πᾶσα ἡ γῆ, κατορθωθήτω ἡ γῆ, καὶ μὴ σαλευθήτω.
Let the whole earth fear before him; Let the earth be established, and not be moved.
31
יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וְיֹאמְרוּ בַגּוֹיִם יְהוָה מָלָךְ
Let the heavens be glad, and let the earth rejoice; and let them say among the nations: 'The HaShem reigneth.'
Εὐφρανθήτω ὁ οὐρανὸς, καὶ ἀγαλλιάσθω ἡ γῆ, καὶ εἰπάτωσαν ἐν τοῖς ἔθνεσι, Κύριος βασιλεύων.
Let the heavens rejoice, and let the earth exult; And let them say among the nations, The Lord reigns.
32
יִרְעַם הַיָּם וּמְלוֹאוֹ יַעֲלֹץ הַשָּׂדֶה וְכָל־אֲשֶׁר־בּוֹ
Let the sea roar, and the fulness thereof; let the field exult, and all that is therein;
Βομβήσει ἡ θάλασσα σὺν τῷ πληρώματι, καὶ ξὺλον ἀγροῦ καὶ πάντα τὰ ἐν αὐτῷ
The sea with its fullness shall resound And the tree of the field, and all things in it.
33
אָז יְרַנְּנוּ עֲצֵי הַיָּעַר מִלִּפְנֵי יְהוָה כִּי־בָא לִשְׁפּוֹט אֶת־הָאָרֶץ
Then shall the trees of the wood sing for joy, before HaShem, for He is come to judge the earth.
Τότε εὐφρανθήσεται τὰ ξύλατοῦ δρυμοῦ ἀπὸ προσώπου Κυρίου, ὅτι ἦλθε κρίναι τὴν γῆν.
Then shall the trees of the wood rejoice before the Lord, For he is come to judge the earth.
34
הוֹדוּ לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ
O give thanks unto HaShem; for He is good; for His mercy endureth for ever.
Ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι ἀγαθὸν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.
Give thanks to the Lord, for [it is] good, For his mercy [is] forever.
35
וְאִמְרוּ הוֹשִׁיעֵנוּ אֱלֹהֵי יִשְׁעֵנוּ וְקַבְּצֵנוּ וְהַצִּילֵנוּ מִן־הַגּוֹיִם לְהֹדוֹת לְשֵׁם קָדְשֶׁךָ לְהִשְׁתַּבֵּחַ בִּתְהִלָּתֶךָ
And say ye: 'Save us, O G-d of our salvation, and gather us together and deliver us from the nations, that we may give thanks unto Thy holy name, that we may triumph in Thy praise.'
Καὶ εἴπατε, σῶσον ἡμᾶς, ὁ Θεὸς τῆς σωτηρίας ἡμῶν καὶ ἄθροισον ἡμᾶς. καὶ ἐξελοῦ ἡμᾶς ἐκ τῶν ἐθνῶν, τοῦ αἴνειν τὸ ὄνομα τὸ ἅγιόν σου, καὶ καυχᾶσθαι ἐν ταῖς αἰνέσεσί σου.
And say ye, Save us, O God of our salvation, And gather us, and rescue us from among the heathen, That we may praise thy holy name, And glory in thy praises.
36
בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה
Blessed be HaShem, the G-d of Israel, from everlasting even to everlasting. And all the people said: 'Amen,' and praised HaShem.
Εὐλογημένος Κύριος ὁ Θεὸς Ἰσραὴλ ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος· Καὶ ἐρεῖ πᾶς ὁ λαὸς, ἀμήν· καὶ ᾔνεσαν τῷ Κυρίῳ.
Blessed [be] the Lord God of Israel From everlasting and to everlasting: And all the people shall say, Amen. So they praised the Lord.
37
וַיַּעֲזָב־שָׁם לִפְנֵי אֲרוֹן בְּרִית־יְהוָה לְאָסָף וּלְאֶחָיו לְשָׁרֵת לִפְנֵי הָאָרוֹן תָּמִיד לִדְבַר־יוֹם בְּיוֹמוֹ
So he left there, before the ark of the covenant of HaShem, Asaph and his brethren, to minister before the ark continually, as every day's work required;
Καὶ κατέλιπον ἐκεῖ ἔναντι τῆς κιβωτοῦ διαθήκης Κυρίου τὸν Ἀσὰφ καὶ τοὺς ἀδελφοὺς αὐτοῦ, τοῦ λειτουργεῖν ἐναντίον τῆς κιβωτοῦ διαπαντὸς τὸ τῆς ἡμέρας εἰς ἡμέραν.
And they left there Asaph and his brethren before the ark of the covenant of the Lord, to minister before the ark continually, according to the service of each day: from day to day.
38
וְעֹבֵד אֱדֹם וַאֲחֵיהֶם שִׁשִּׁים וּשְׁמוֹנָה וְעֹבֵד אֱדֹם בֶּן־יְדִיתוּן וְחֹסָה לְשֹׁעֲרִים
and Obed-edom with their brethren, threescore and eight; Obed-edom also the son of Jedithun and Hosah to be door-keepers;
Καὶ Ἀβδεδὸμ καὶ οἱ ἀδελφοὶ αὐτοῦ, ἑξήκοντα καὶ ὀκτώ· καὶ Ἀβδεδὸμ υἱὸς Ἰδιθοὺν, καὶ Ὀσὰ, εἰς τοὺς πυλωρούς.
And Obed-edom and his brethren [were] sixty and eight; and Obed-edom the son of Jeduthun, and Hosah, [were] to be doorkeepers.
39
וְאֵת צָדוֹק הַכֹּהֵן וְאֶחָיו הַכֹּהֲנִים לִפְנֵי מִשְׁכַּן יְהוָה בַּבָּמָה אֲשֶׁר בְּגִבְעוֹן
and Zadok the priest, and his brethren the priests, before the tabernacle of HaShem in the high place that was at Gibeon,
Καὶ τὸν Σαδὼκ τὸν ἱερέα καὶ τοὺς ἀδελφοὺς αὐτοῦ τοὺς ἱερεῖς ἐναντίον τῆς σκηνῆς Κυρίου ἐν βαμὰ τῇ ἐν Γαβαὼν,
And [they appointed] Zadok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place in Gibeon,
40
ל͏ְהַעֲלוֹת עֹלוֹת לַיהוָה עַל־מִזְבַּח הָעֹלָה תָּמִיד לַבֹּקֶר וְלָעָרֶב וּלְכָל־הַכָּתוּב בְּתוֹרַת יְהוָה אֲשֶׁר צִוָּה עַל־יִשְׂרָאֵל
to offer burnt-offerings unto HaShem upon the altar of burnt-offering continually morning and evening, even according to all that is written in the Law of HaShem, which He commanded unto Israel;
τοῦ ἀναφέρειν ὁλοκαυτώματα τῷ Κυρίῳ ἐπὶ τοῦ θυσιαστηρίου τῶν ὁλοκαυτωμάτων διαπαντὸς τοπρωῒ καὶ τοεσπέρας, καὶ κατὰ πάντα τὰ γεγραμμένα ἐν νόμῳ Κυρίου ὅσα ἐνετείλατο ἐφʼ υἱοῖς Ἰσραὴλ ἐν χειρὶ Μωυσῆ τοῦ θεράποντος τοῦ Θεοῦ.
to offer up whole burnt offerings to the Lord on the altar of whole burnt offerings continually morning and evening, and according to all things written in the law of the Lord, which he commanded the children of Israel by Moses the servant of God.
41
וְעִמָּהֶם הֵימָן וִידוּתוּן וּשְׁאָר הַבְּרוּרִים אֲשֶׁר נִקְּבוּ בְּשֵׁמוֹת לְהֹדוֹת לַיהוָה כִּי לְעוֹלָם חַסְדּוֹ
and with them Heman and Jeduthun, and the rest that were chosen, who were mentioned by name, to give thanks to HaShem, because His mercy endureth for ever;
Καὶ μετʼ αὐτοῦ Αἰμὰν καὶ Ἰδιθοὺν, καὶ οἱ λοιποὶ ἐκλεγέντες ἐπʼ ὀνόματος τοῦ αἰνεῖν τὸν Κύριον, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.
And with him [were] Heman and Jeduthun, and the rest chosen out by name to praise the Lord, for his mercy [endures] forever.
42
וְעִמָּהֶם הֵימָן וִידוּתוּן חֲצֹצְרוֹת וּמְצִלְתַּיִם לְמַשְׁמִיעִים וּכְלֵי שִׁיר הָאֱלֹהִים וּבְנֵי יְדוּתוּן לַשָּׁעַר
and with them Heman and Jeduthun, to sound aloud with trumpets and cymbals, and with instruments for the songs of G-d; and the sons of Jeduthun to be at the gate.
Καὶ μετʼ αὐτῶν σάλπιγγες καὶ κὺμβαλα τοῦ ἀναφωνεῖν καὶ ὄργανα τῶν ῷδῶν τοῖ Θεοῦ, οἱ δὲ υἱοὶ Ἰδιθοὺν εἰς τὴν πύλην.
And with them [there were] trumpets and cymbals to sound aloud, and musical instruments for the songs of God: and the sons of Jeduthun [were] at the gate.
43
וַיֵּלְכוּ כָל־הָעָם אִישׁ לְבֵיתוֹ וַיִּסֹּב דָּוִיד לְבָרֵךְ אֶת־בֵּיתוֹ
And all the people departed every man to his house; and David returned to bless his house.
Καὶ ἐπορεύθη πᾶς ὁ λαὸς ἕκαστος εἰς τὸν οἶκον αὐτοῦ, καὶ ἐπέστρεψε Δαυὶδ τοῦ εὐλογῆσαι τὸν οἶκον αὐτοῦ.
And all the people went every one to his home: and David returned to bless his house.

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.