Textorah

I Chronicles 28

1
וַיַּקְהֵל דָּוִיד אֶת־כָּל־שָׂרֵי יִשְׂרָאֵל שָׂרֵי הַשְּׁבָטִים וְשָׂרֵי הַמַּחְלְקוֹת הַמְשָׁרְתִים אֶת־הַמֶּלֶךְ וְשָׂרֵי הָאֲלָפִים וְשָׂרֵי הַמֵּאוֹת וְשָׂרֵי כָל־רְכוּשׁ־וּמִקְנֶה לַמֶּלֶךְ וּלְבָנָיו עִם־הַסָּרִיסִים וְהַגִּבּוֹרִים וּלְכָל־גִּבּוֹר חָיִל אֶל־יְרוּשָׁלָ͏ִם
And David assembled all the princes of Israel, the princes of the tribes, and the captains of the companies that served the king by course, and the captains of thousands, and the captains of hundreds, and the rulers over all the substance and cattle of the king and of his sons, with the officers, and the mighty men, even all the mighty men of valour, unto Jerusalem.
Καὶ ἐξεκκλησίασε Δαυὶδ πάντας τοὺς ἄρχοντας Ἰσραὴλ, ἄρχοντας τῶν κριτῶν, καὶ πάντας τοὺς ἄρχοντας τῶν ἐφημεριῶν τῶν περὶ τὸ σῶμα τοῦ βασιλέως, καὶ ἄρχοντας τῶν χιλιάδων καὶ τῶν ἑκατοντάδων, καὶ τοὺς γαζοφύλακας, καὶ τοὺς ἐπὶ τῶν ὑπαρχόντων αὐτοῦ, καὶ πάσης τῆς κτήσεως τοῦ βασιλέως, καὶ τῶν υἱῶν αὐτοῦ, σὺν τοῖς εὐνούχοις, καὶ τοὺς δυνάστας, καὶ τοὺς μαχητὰς τῆς στρατιᾶς ἐν Ἱερουσαλήμ.
And David assembled all the chief [men] of Israel, the chief of the judges, and all the chief [men] of the courses [of attendance] on the person of the king, and the captains of thousands and hundreds, and the treasurers, and the lords of his substance, and of all the king’s property, and of his sons, together with the eunuchs, and the mighty men, and the warriors of the army, at Jerusalem.
2
וַיָּקָם דָּוִיד הַמֶּלֶךְ עַל־רַגְלָיו וַיֹּאמֶר שְׁמָעוּנִי אַחַי וְעַמִּי אֲנִי עִם־לְבָבִי לִבְנוֹת בֵּית מְנוּחָה לַאֲרוֹן בְּרִית־יְהוָה וְלַהֲדֹם רַגְלֵי אֱלֹהֵינוּ וַהֲכִינוֹתִי לִבְנוֹת
Then David the king stood up upon his feet, and said: 'Hear me, my brethren, and my people; as for me, it was in my heart to build a house of rest for the ark of the covenant of HaShem, and for the footstool of our G-d; and I had made ready for the building.
Καὶ ἔστη Δαυὶδ ἐν μέσῳ τῆς ἐκκλησίας, καὶ εἶπεν, ἀκούσατέ μου ἀδελφοί μου, καὶ λαός μου· ἐμοὶ ἐγένετο ἐπὶ καρδίαν οἰκοδομῆσαι οἶκον ἀναπαύσεως τῆς κιβωτοῦ διαθήκης Κυρίου, καὶ στάσιν ποδῶν Κυρίου ἡμῶν, καὶ ἡτοίμασα τὰ εἰς τὴν κατασκήνωσιν ἐπιτήδεια.
And David stood in the midst of the assembly, and said, Hear me, my brethren, and my people: it was in my heart to build a house of rest for the ark of the covenant of the Lord, and a place for the feet of our Lord, and I prepared [materials] suitable for the building:
3
וְהָאֱלֹהִים אָמַר לִי לֹא־תִבְנֶה בַיִת לִשְׁמִי כִּי אִישׁ מִלְחָמוֹת אַתָּה וְדָמִים שָׁפָכְתָּ
But G-d said unto me: Thou shalt not build a house for My name, because thou art a man of war, and hast shed blood.
Καὶ ὁ Θεὸς εἶπεν, οὐκ οἰκοδομήσεις ἐμοὶ οἶκον τοῦ ἐπονομάσαι τὸ ὄνομά μου ἐπʼ αὐτῷ, ὅτι ἄνθρωπος πολεμιστὴς εἶ σὺ, καὶ αἷμα ἐξέχεας.
but God said, Thou shalt not build me a house to call my name upon it, for thou art a man of war, and hast shed blood.
4
וַיִּבְחַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל בִּי מִכֹּל בֵּית־אָבִי לִהְיוֹת לְמֶלֶךְ עַל־יִשְׂרָאֵל לְעוֹלָם כִּי בִיהוּדָה בָּחַר לְנָגִיד וּבְבֵית יְהוּדָה בֵּית אָבִי וּבִבְנֵי אָבִי בִּי רָצָה לְהַמְלִיךְ עַל־כָּל־יִשְׂרָאֵל
Howbeit HaShem, the G-d of Israel, chose me out of all the house of my father to be king over Israel for ever; for He hath chosen Judah to be prince, and in the house of Judah, the house of my father, and among the sons of my father He took pleasure in me to make me king over all Israel;
Καὶ ἐξελέξατο Κύριος ὁ Θεὸς Ἰσραὴλ ἐν ἐμοὶ ἀπὸ παντὸς οἴκου πατρός μου εἶναι βασιλέα ἐπὶ Ἰσραὴλ εἰς τὸν αἰῶνα, καὶ ἐν Ἰούδα ᾑρέτικε τὸ βασίλειον, καὶ ἐξ οἴκου Ἰούδα τὸν οἶκον τοῦ πατρός μου· καὶ ἐν τοῖς υἱοῖς τοῦ πατρός μου, ἐν ἐμοὶ ἠθέλησε τοῦ γενέσθαι με εἰς βασιλέα ἐπὶ παντὶ Ἰσραήλ.
Yet the Lord God of Israel chose me out of the whole house of my father to be king over Israel forever; and he chose Judah as the kingly [house], and out of the house of Judah [he chose] the house of my father; and among the sons of my father he preferred me, that I should be king over all Israel.
5
וּמִכָּל־בָּנַי כִּי רַבִּים בָּנִים נָתַן לִי יְהוָה וַיִּבְחַר בִּשְׁלֹמֹה בְנִי לָשֶׁבֶת עַל־כִּסֵּא מַלְכוּת יְהוָה עַל־יִשְׂרָאֵל
and of all my sons--for HaShem hath given me many sons--He hath chosen Solomon my son to sit upon the throne of the kingdom of HaShem over Israel.
Καὶ ἀπὸ πάντων τῶν υἱῶν μου, ὅτι πολλοὺς υἱοὺς ἔδωκέ μοι Κύριος, ἐξελέξατο ἐν Σαλωμὼν τῷ υἱῷ μου καθίσαι αὐτὸν ἐπὶ θρόνου βασιλείας Κυρίου ἐπὶ τὸν Ἰσραήλ.
And of all my sons (for the Lord has given me many sons), he has chosen Solomon my son, to set him on the throne of the kingdom of the Lord over Israel.
6
וַיֹּאמֶר לִי שְׁלֹמֹה בִנְךָ הוּא־יִבְנֶה בֵיתִי וַחֲצֵרוֹתָי כִּי־בָחַרְתִּי בוֹ לִי לְבֵן וַאֲנִי אֶהְיֶה־לּוֹ לְאָב
And He said unto me: Solomon thy son, he shall build My house and My courts; for I have chosen him to be to Me for a son, and I will be to him for a father.
Καὶ εἶπέ μοι ὁ Θεὸς, Σαλωμὼν ὁ υἱός σου οἰκοδομήσει τὸν οἶκόν μου καὶ τὴν αὐλήν μου, ὅτι ᾑρέτικα ἐν αὐτῷ εἶναί μου υἱὸν, κᾀγὼ ἔσομαι αὐτῷ εἰς πατέρα.
And God said to me, Solomon thy son shall build my house and my court: for I have chosen him to be my son, and I will be to him a father.
7
וַהֲכִינוֹתִי אֶת־מַלְכוּתוֹ עַד־לְעוֹלָם אִם־יֶחֱזַק לַעֲשׂוֹת מִצְוֺתַי וּמִשְׁפָּטַי כַּיּוֹם הַזֶּה
And I will establish his kingdom for ever, if he be constant to do My commandments and Mine ordinances, as at this day.
Καὶ κατορθώσω τὴν βασιλείαν αὐτοῦ ἕως αἰῶνος, ἐὰν ἰσχύσῃ τοῦ φυλάξασθαι τὰς ἐντολάς μου, καὶ τὰ κρίματά μου, ὡς ἡ ἡμέρα αὕτη.
And I will establish his kingdom forever, if he continue to keep my commandments, and my judgments, as [at] this day.
8
וְעַתָּה לְעֵינֵי כָל־יִשְׂרָאֵל קְהַל־יְהוָה וּבְאָזְנֵי אֱלֹהֵינוּ שִׁמְרוּ וְדִרְשׁוּ כָּל־מִצְוֺת יְהוָה אֱלֹהֵיכֶם לְמַעַן תִּירְשׁוּ אֶת־הָאָרֶץ הַטּוֹבָה וְהִנְחַלְתֶּם לִבְנֵיכֶם אַחֲרֵיכֶם עַד־עוֹלָם
Now therefore, in the sight of all Israel, the congregation of HaShem, and in the hearing of our G-d, observe and seek out all the commandments of HaShem your G-d; that ye may possess this good land, and leave it for an inheritance to your children after you for ever.
Καὶ νῦν κατὰ πρόσωπον πάσης ἐκκλησίας Κυρίου, καὶ ἐν ὠσὶ Θεοῦ ἡμῶν, φυλάξασθε καὶ ζητήσατε πάσας τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ ἡμῶν, ἵνα κληρονομήσητε τὴν γῆν τὴν ἀγαθὴν, καὶ κατακληρονομήσητε τοῖς υἱοῖς ὑμῶν μεθʼ ὑμᾶς ἕως αἰῶνος.
And now [I charge you] before the whole assembly of the Lord, and in the audience of our God, keep and seek all the commandments of the Lord our God, that ye may inherit the good land, and leave it for your sons to inherit after you forever.
9
וְאַתָּה שְׁלֹמֹה־בְנִי דַּע אֶת־אֱלֹהֵי אָבִיךָ וְעָבְדֵהוּ בְּלֵב שָׁלֵם וּבְנֶפֶשׁ חֲפֵצָה כִּי כָל־לְבָבוֹת דּוֹרֵשׁ יְהוָה וְכָל־יֵצֶר מַחֲשָׁבוֹת מֵבִין אִם־תִּדְרְשֶׁנּוּ יִמָּצֵא לָךְ וְאִם־תַּעַזְבֶנּוּ יַזְנִיחֲךָ לָעַד
And thou, Solomon my son, know thou the G-d of thy father, and serve Him with a whole heart and with a willing mind; for HaShem searcheth all hearts, and understandeth all the imaginations of the thoughts; if thou seek Him, He will be found of thee; but if thou forsake Him, He will cast thee off for ever.
Καὶ νῦν Σαλωμὼν υἱὲ, γνῶθι τὸν Θεὸν τῶν πατέρων σου, καὶ δούλευε αὐτῷ ἐν καρδίᾳ τελείᾳ· καὶ ψυχῇ θελούσῃ, ὅτι πάσας καρδίας ἐτάζει Κύριος, καὶ πᾶν ἐνθύμημα γινώσκει· ἐὰν ζητήσῃς αὐτὸν, εὑρεθήσεταί σοι, καὶ ἐὰν καταλείψῃς αὐτὸν, καταλείψει σε εἰς τέλος.
And now, [my] son Solomon, know the God of thy fathers, and serve him with a perfect heart and willing soul: for the Lord searches all hearts, and knows every thought: if thou seek him, he will be found of thee; but if thou shouldest forsake him, he will forsake thee forever.
10
רְאֵה עַתָּה כִּי־יְהוָה בָּחַר בְּךָ לִבְנוֹת־בַּיִת לַמִּקְדָּשׁ חֲזַק וַעֲשֵׂה
Take heed now; for HaShem hath chosen thee to build a house for the sanctuary; be strong, and do it.'
Ἴδε νῦν, ὅτι Κύριος ᾑρέτικέ σε οἰκοδομῆσαι αὐτῷ οἶκον εἰς ἁγίασμα, ἴσχυε καὶ ποίει.
See now, for the Lord has chosen thee to build him a house for a sanctuary, be strong and do [it].
11
וַיִּתֵּן דָּוִיד לִשְׁלֹמֹה בְנוֹ אֶת־תַּבְנִית הָאוּלָם וְאֶת־בָּתָּיו וְגַנְזַכָּיו וַעֲלִיֹּתָיו וַחֲדָרָיו הַפְּנִימִים וּבֵית הַכַּפֹּרֶת
Then David gave to Solomon his son the pattern of the porch of the temple, and of the houses thereof, and of the treasuries thereof, and of the upper rooms thereof, and of the inner chambers thereof, and of the place of the ark-cover;
Καὶ ἔδωκε Δαυὶδ Σαλωμὼν τῷ υἱῷ αὐτοῦ τὸ παράδειγμα τοῦ ναοῦ καὶ τῶν οἴκων αὐτοῦ, καὶ τῶν ζακχῶν αὐτοῦ, καὶ τῶν ὑπερῴων, καὶ τῶν ἀποθηκῶν τῶν ἐσωτέρων, καὶ τοῦ οἴκου τοῦ ἐξιλασμοῦ,
And David gave Solomon his son the plan of the temple, and its buildings, and its treasuries, and its upper chambers, and the inner storerooms, and the place of the atonement,
12
וְתַבְנִית כֹּל אֲשֶׁר הָיָה בָרוּחַ עִמּוֹ לְחַצְרוֹת בֵּית־יְהוָה וּלְכָל־הַלְּשָׁכוֹת סָבִיב לְאֹצְרוֹת בֵּית הָאֱלֹהִים וּלְאֹצְרוֹת הַקֳּדָשִׁים
and the pattern of all that he had by the spirit, for the courts of the house of HaShem, and for all the chambers round about, for the treasuries of the house of G-d, and for the treasuries of the hallowed things;
καὶ τὸ παράδειγμα ὃ εἶχεν ἐν πνεύματι αὐτοῦ, τῶν αὐλῶν οἴκου Κυρίου, καὶ πάντων τῶν παστοφορίων τῶν κύκλῳ τῶν εἰς τὰς ἀποθήκας οἴκου Κυρίου, καὶ τῶν ἀποθηκῶν τῶν ἁγίων,
and the plan which he had in his mind of the courts of the house of the Lord, and of all the chambers round about, [designed] for the treasuries of the house of God, and of the treasuries of the holy things, and of the chambers for resting:
13
וּלְמַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם וּלְכָל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה וּלְכָל־כְּלֵי עֲבוֹדַת בֵּית־יְהוָה
also for the courses of the priests and the Levites, and for all the work of the service of the house of HaShem, and for all the vessels of service in the house of HaShem:
καὶ τῶν καταλυμάτων, καὶ τῶν ἐφημεριῶν τῶν ἱερέων καὶ τῶν Λευιτῶν εἰς πᾶσαν ἐργασίαν λειτουργίας οἴκου Κυρίου, καὶ τῶν ἀποθηκῶν τῶν λειτουργησίμων σκευῶν τῆς λατρείας οἴκου Κυρίου.
and [the plan] of the courses of the priests and Levites, for all the work of the service of the house of the Lord, and of the stores of vessels for ministration of the service of the house of the Lord.
14
לַזָּהָב בַּמִּשְׁקָל לַזָּהָב לְכָל־כְּלֵי עֲבוֹדָה וַעֲבוֹדָה לְכֹל כְּלֵי הַכֶּסֶף בְּמִשְׁקָל לְכָל־כְּלֵי עֲבוֹדָה וַעֲבוֹדָה
of gold by weight for the vessels of gold, for all vessels of every kind of service; of silver for all the vessels of silver by weight, for all vessels of every kind of service;
Καὶ τὸν σταθμὸν τῆς ὁλκῆς αὐτῶν τῶν τε χρυσῶν καὶ ἀργυρῶν λυχνιῶν τὴν ὁλκὴν ἔδωκεν αὐτῷ,
And [he gave him] the account of their weight, both of gold and silver [vessels].
15
וּמִשְׁקָל לִמְנֹרוֹת הַזָּהָב וְנֵרֹתֵיהֶם זָהָב בְּמִשְׁקַל־מְנוֹרָה וּמְנוֹרָה וְנֵרֹתֶיהָ וְלִמְנֹרוֹת הַכֶּסֶף בְּמִשְׁקָל לִמְנוֹרָה וְנֵרֹתֶיהָ כַּעֲבוֹדַת מְנוֹרָה וּמְנוֹרָה
by weight also for the candlesticks of gold, and for the lamps thereof, of gold, by weight for every candlestick and for the lamps thereof; and for the candlesticks of silver, silver by weight for every candlestick and for the lamps thereof, according to the use of every candlestick;
καὶ τῶν λύχνων.
He gave him the weight of the candlesticks, and of the lamps.
16
וְאֶת־הַזָּהָב מִשְׁקָל לְשֻׁלְחֲנוֹת הַמַּעֲרֶכֶת לְשֻׁלְחַן וְשֻׁלְחָן וְכֶסֶף לְשֻׁלְחֲנוֹת הַכָּסֶף
and the gold by weight for the tables of showbread, for every table; and silver for the tables of silver;
Ἔδωκεν αὐτῷ ὁμοίως τὸν σταθμὸν τῶν τραπεζῶν τῆς προθέσεως, ἑκάστης τραπέζης χρυσῆς, καὶ ὡσαύτως τῶν ἀργυρῶν,
He gave him likewise the weight of the tables of showbread, of each table of gold, and likewise of the [tables of] silver:
17
וְהַמִּזְלָגוֹת וְהַמִּזְרָקוֹת וְהַקְּשָׂוֺת זָהָב טָהוֹר וְלִכְפוֹרֵי הַזָּהָב בְּמִשְׁקָל לִכְפוֹר וּכְפוֹר וְלִכְפוֹרֵי הַכֶּסֶף בְּמִשְׁקָל לִכְפוֹר וּכְפוֹר
and the flesh-hooks, and the basins, and the jars, of pure gold; and for the golden bowls by weight for every bowl; and for the silver bowls by weight for every bowl;
καὶ τῶν κρεαγρῶν καὶ σπονδείων καὶ τῶν φιαλῶν τῶν χρυσῶν· καὶ τὸν σταθμὸν τῶν χρυσῶν καὶ τῶν ἀργυρῶν, καὶ θυΐσκων κεφουρὲ, ἑκάστου σταθμοῦ.
also of the fleshhooks, and vessels for drink offering, and golden bowls: and the weight of the gold and silver [articles], and censers, [and] bowls, according to the weight of each.
18
וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל־אֲרוֹן בְּרִית־יְהוָה
and for the altar of incense refined gold by weight; and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of HaShem.
Καὶ τῶν τοῦ θυσιαστηρίου τῶν θυμιαμάτων ἐκ χρυσίου δοκίμου σταθμὸν ὑπέδειξεν αὐτῷ, καὶ τὸ παράδειγμα τοῦ ἅρματος τῶν χερουβὶμ τῶν διαπεπετασμένων ταῖς πτέρυξι, καὶ σκιαζόντων ἐπὶ τῆς κιβωτοῦ διαθήκης Κυρίου·
And he showed him the weight [of the utensils] of the altar of incense, [which was] of pure gold, and the plan of the chariot of the cherubs that spread out their wings, and overshadowed the ark of the covenant of the Lord.
19
הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית
'All this do I give thee in writing, as HaShem hath made me wise by His hand upon me, even all the works of this pattern.'
πάντα ἐν γραφῇ χειρὸς Κυρίου ἔδωκε Δαυὶδ Σαλωμὼν, κατὰ τὴν περιγενηθεῖσαν αὐτῷ σύνεσιν τῆς κατεργασίας τοῦ παραδείγματος.
David gave all to Solomon in the Lord’s handwriting, according to the knowledge given him of the work of the pattern.
20
וַיֹּאמֶר דָּוִיד לִשְׁלֹמֹה בְנוֹ חֲזַק וֶאֱמַץ וַעֲשֵׂה אַל־תִּירָא וְאַל־תֵּחָת כִּי יְהוָה אֱלֹהִים אֱלֹהַי עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ עַד־לִכְלוֹת כָּל־מְלֶאכֶת עֲבוֹדַת בֵּית־יְהוָה
And David said to Solomon his son: 'Be strong and of good courage, and do it; fear not, nor be dismayed; for HaShem G-d, even my G-d, is with thee; He will not fail thee, nor forsake thee, until all the work for the service of the house of HaShem be finished.
Καὶ εἶπε Δαυὶδ Σαλωμὼν τῷ υἱῷ αὐτοῦ, ἴσχυε καὶ ἀνδρίζου καὶ ποίει, μὴ φοβοῦ μηδὲ πτοηθῇς, ὅτι Κύριος ὁ Θεός μου μετὰ σοῦ, οὐκ ἀνήσει σε, καὶ οὐ μὴ ἐγκαταλίπῃ ἕως τοῦ συντελέσαι σε πᾶσαν ἐργασίαν λειτουργίας οἴκου Κυρίου· καὶ ἰδοὺ τὸ παράδειγμα τοῦ ναοῦ καὶ τοῦ οἴκου αὐτοῦ, καὶ ζακχῶ αὐτοῦ, καὶ τὰ ὑπερῷα καὶ τὰς ἀποθήκας τὰς ἐσωτέρας, καὶ τὸν οἶκον τοῦ ἱλασμοῦ, καὶ τὸ παράδειγμα οἴκου Κυρίου.
And David said to Solomon his son, Be strong, and play the man, and do: fear not, neither be terrified; for the Lord my God [is] with thee; he will not forsake thee, and will not fail thee, until thou hast finished all the work of the service of the house of the Lord. And behold the pattern of the temple, even his house, and its treasury, and the upper chambers, and the inner storerooms, and the place of propitiation, and the plan of the house of the Lord.
21
וְהִנֵּה מַחְלְקוֹת הַכֹּהֲנִים וְהַלְוִיִּם לְכָל־עֲבוֹדַת בֵּית הָאֱלֹהִים וְעִמְּךָ בְכָל־מְלָאכָה לְכָל־נָדִיב בַּחָכְמָה לְכָל־עֲבוֹדָה וְהַשָּׂרִים וְכָל־הָעָם לְכָל־דְּבָרֶיךָ
And, behold, there are the courses of the priests and the Levites, for all the service of the house of G-d; and there shall be with thee in all manner of work every willing man that hath skill, for any manner of service; also the captains and all the people will be wholly at thy commandment.'
Καὶ ἰδοὺ αἱ ἐφημερίαι τῶν ἱερέων καὶ τῶν Λευιτῶν εἰς πᾶσαν λειτουργίαν οἴκου Κυρίου, καὶ μετὰ σοῦ ἐν πάσῃ πραγματείᾳ, καὶ πᾶς πρόθυμος ἐν σοφίᾳ κατὰ πᾶσαν τέχνην, καὶ οἱ ἄρχοντες καὶ πᾶς ὁ λαὸς εἰς πάντας τοὺς λόγους σου.
And see, [here are] the courses of the priests and Levites for all the service of the house of the Lord, and [there shall be] with thee [men] for every workmanship, and everyone of ready skill in every art: also the chief men and all the people, [ready] for all thy commands.

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.