Textorah

1 Esdras 5

1
Μετὰ δὲ ταῦτα ἐξελέγησαν ἀναβῆναι ἀρχηγοὶ οἴκου πατριῶν κατὰ φυλὰς αὐτῶν, καὶ αἱ γυναῖκες αὐτῶν, καὶ οἱ υἱοὶ αὐτῶν, καὶ αἱ θυγατέρες, καὶ οἱ παῖδες αὐτῶν, καὶ αἱ παιδίσκαι, καὶ τὰ κτήνη αὐτῶν.
After this were the principal men of the families chosen according to their tribes, to go up with their wives and sons and daughters, with their menservants and maidservants, and their cattle.
2
Καὶ Δαρεῖος συναπέστειλε μετʼ αὐτῶν ἱππεῖς χιλίους, ἕως τοῦ ἀποκαταστῆσαι αὐτοὺς εἰς Ἱερουσαλὴμ μετʼ εἰρήνης, καὶ μετὰ μουσικῶν, τυμπάνων, καὶ αὐλῶν.
And Darius sent with them a thousand horsemen, till they had brought them back to Jerusalem safely, and with musical [instruments], tabrets and flutes.
3
Καὶ πάντες οἱ ἀδελφοὶ αὐτῶν παίζοντες, καὶ ἐποίησεν αὐτοὺς συναναβῆναι μετʼ ἐκείνων.
And all their brethren played, and he made them go up together with them.
4
Καὶ ταῦτα τὰ ὀνόματα τῶν ἀνδρῶν τῶν ἀναβαινόντων κατὰ πατριὰς αὐτῶν εἰς τὰς φυλὰς, ἐπὶ τὴν μεριδαρχίαν αὐτῶν.
And these are the names of the men which went up, according to their families, among their tribes, after their several heads.
5
Οἱ ἱερεῖς υἱοὶ Φινεὲς, υἱοὶ Ἀαρὼν, Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ τοῦ Σαραίου, καὶ Ἰωακὶμ ὁ τοῦ Ζοροβάβελ τοῦ Σαλαθιὴλ ἐκ τοῦ οἴκου τοῦ Δαυὶδ, ἐκ τῆς γενεᾶς Φαρὲς, φυλῆς δὲ Ἰούδα,
The priests, the sons of Phinehas, the sons of Aaron: Jeshua the son of Jozadak, the son of Seraiah, and Joakim the son of Zerubbabel, the son of Shealtiel, of the house of David, out of the kindred of Phares, of the tribe of Judah;
6
ὃς ἐλάλησεν ἐπὶ Δαρείου τοῦ βασιλέως Περσῶν λόγους σοφοὺς ἐν τῷ δευτέρῳ ἔτει τῆς βασιλείας αὐτοῦ, μηνὶ Νισὰν τοῦ πρώτου μηνός.
who spoke wise sentences before Darius the king of Persia in the second year of his reign, in the month Nisan, which is the first month.
7
Εἰσὶ δὲ οὗτοι οἱ ἐκ τῆς γῆς Ἰουδαίας ἀναβάντες ἐκ τῆς αἰχμαλωσίας τῆς παροικίας, οὓς μετῴκισε Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος εἰς Βαβυλῶνα.
And these are they of Jewry that came up from the captivity, where they dwelt as strangers, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon.
8
Καὶ ἐπέστρεψαν εἰς Ἱερουσαλὴμ καὶ τὴν λοιπὴν Ἰουδαίαν ἕκαστος εἰς τὴς ἰδίαν πόλιν, οἱ ἐλθόντες μετὰ Ζοροβάβελ, καὶ Ἰησοῦ, Νεεμίου, Ζαραίου, Ῥησαίου, Ἐνηνέος, Μαρδοχαίου, Βεελσάρου, Ἀσφαράσου, Ῥεελίου, Ῥοΐμου, Βαανὰ, τῶν προηγουμένων αὐτῶν.
And they returned unto Jerusalem, and to the other parts of Jewry, every man to his own city, who came with Zerubbabel, and Jeshua, Nehemiah, Seraiah, Resaiah, Eneneus, Mordecai, Beelsarus, Aspharasus, Reeliah, Rehum, [and] Baanah, their guides.
9
Ἀριθμὸς τῶν ἀπὸ τοῦ ἔθνους καὶ οἱ προηγούμενοι αὐτῶν· υἱοὶ Φόρος, δύο χιλιάδες καὶ ἑκατὸν ἑβδομηκονταδύο· υἱοὶ Σαφὰτ, τετρακόσιοι ἑβδομηκονταδύο.
The number of them of the nation, and their governors: the sons of Parosh, two thousand a hundred seventy and two: the sons of Shephatiah, four hundred seventy and two:
10
Υἱοὶ Ἀρὲς, ἑπτακόσιοι πεντηκονταέξ.
The sons of Arah, seven hundred fifty and six:
11
Υἱοὶ Φαὰθ Μωὰβ εἰς τοὺς υἱοὺς Ἰησοῦ καὶ Ἰωὰβ, δισχίλιοι ὀκτακόσιοι δεκαδύο.
The sons of Pahath-moab, among the sons of Jeshua and Joab, two thousand eight hundred and twelve:
12
Υἱοὶ Ἠλὰμ, χίλιοι διακόσιοι πεντηκοντατέσσαρες· υἱοὶ Ζαθουῒ, ἐννακόσιοι ἑβδομηκονταπέντε· υἱοὶ Χορβὲ, ἑπτακόσιοι πέντε· υἱοὶ Βανί, ἑξακόσιοι τεσσαρακονταοκτώ.
The sons of Elam, a thousand two hundred fifty and four: the sons of Zattu, nine hundred seventy and five: the sons of Chorbe, seven hundred and five: the sons of Bani, six hundred forty and eight:
13
Υἱοὶ Βηβαὶ, ἑξακόσιοι τριακοντατρεῖς· υἱοὶ Ἀργαὶ, χίλιοι τριακόσιοι εἰκοσιδύο.
The sons of Bebai, six hundred thirty and three: the sons of Azgad, one thousand three hundred twenty and two:
14
Υἱοὶ Ἀδωνικὰν, ἑξακόσιοι τριακονταεπτά. υἱοὶ Βαγοῒ, δισχίλιοι ἑξακόσιοι ἕξ· υἱοὶ Ἀδινοὺ, τετρακόσιοι πεντηκοντατέσσαρες·
The sons of Adonikam, six hundred thirty and seven: the sons of Bigvai, two thousand six hundred and six: the sons of Adin, four hundred fifty and four:
15
Υἱοὶ Ἀτὴρ Ἐζεκίου, ἐννενηκονταδύο· υἱοὶ Κιλὰν, καὶ Ἀζηνὰν, ἑξηκονταεπτά· υἱοὶ Ἀζαροὺ, τετρακόσιοι τριακονταδύο.
The sons of Ater, [son] of Hezekiah, ninety and two: the sons of Kilan and Azetas, threescore and seven: the sons of Azaru, four hundred thirty and two:
16
Υἱοὶ Ἁννὶς, ἑκατὸν εἷς· υἱοὶ Ἀρὸμ, τριακονταδύο· υἱοὶ Βασσαὶ, τριακόσιοι εἰκοσιτρεῖς· υἱοὶ Ἀρσιφουρὶθ, ἑκατὸν δύο.
The sons of Annias, a hundred and one: the sons of Arom, thirty-two: the sons of Bezai, three hundred twenty and three: the sons of Arsiphurith, a hundred and two:
17
Υἱοὶ Βαιτηροὺς, τρισχίλιοι πέντε· υἱοὶ ἐκ Βαιθλωμῶν, ἑκατὸν εἰκοσιτρεῖς.
The sons of Baiterus, three thousand and five: the sons of Bethlomon, a hundred twenty and three:
18
Οἱ ἐκ Νετωφὰς, πεντηκονταπέντε· οἱ ἐξ Ἀναθὼθ, ἑκατὸν πεντηκονταοκτώ· οἱ ἐκ Βαιθασμὼν, τεσσαρακονταδύο.
They of Netophah, fifty and five: they of Anathoth, a hundred fifty and eight: they of Bethasmoth, forty and two:
19
Οἱ ἐκ Καριαθιρὶ, εἰκοσιπέντε· οἱ ἐκ Καφείρας, καὶ Βηρὼγ, ἑπτακόσιοι τεσσαρακοντατρεῖς.
They of Kiriatharim, twenty and five: they of Chephirah and Beeroth, seven hundred forty and three.
20
Οἱ Χαδιασαὶ καὶ Ἁμμίδιοι, τετρακόσιοι εἰκοσιδύο· οι ἐκ Κιραμᾶς καὶ Γαββῆς, ἑξακόσιοι εἴκοσι εἷς.
They of Chadiasans and Ammidians, four hundred twenty and two: they of Kirama and Geba, six hundred twenty and one:
21
Οἱ ἐκ Μακαλὼν, ἑκατὸν εἰκοσιδύο· οἱ ἐκ Βετολίῳ, πεντηκονταδύο· υἱοὶ Νιφὶς, ἑκατὸν πεντηκονταέξ.
They of Macalon, a hundred twenty and two: they of Betolio, fifty and two: the sons of Niphish, a hundred fifty and six:
22
Υἱοὶ Καλαμωλάλου, καὶ Ὠνοὺς, ἑπτακόσιοι εἰκοσιπέντε· υἱοὶ Ἱερεχοὺ, διακόσιοι τεσσαρακονταπέντε.
The sons of Calamolalus and Ono, seven hundred twenty and five: the sons of Jerechus, two hundred forty and five:
23
Υἱοὶ Σανάας, τρισχίλιοι τριακόσιοι εἷς.
The sons of Senaah, three thousand three hundred and one.
24
Οἱ ἱερεῖς οἱ υἱοὶ Ἰεδδοὺ τοῦ Ἰησοῦ εἰς τοὺς υἱοὺς Σανασὶβ, ὀκτακόσιοι ἑβδομηκονταδύο· υἱοὶ Ἐμμηροὺθ, διακόσιοι πεντηκονταδύο.
The priests: the sons of Jedaiah, the son of Jeshua, among the sons of Anasib, eight hundred seventy and two: the sons of Immer, two hundred fifty and two:
25
Υἱοὶ Φασσούρου, χίλιοι τεσσαρακονταεπτά· υἱοὶ Χαρμι, διακόσιοι δεκαεπτά.
The sons of Pashhur, a thousand forty and seven: the sons of Charme, two hundred and seventeen.
26
Οἱ Λευῖται οἱ υἱοὶ Ἰησοῦ, καὶ Καδοήλου, καὶ Βάννου, καὶ Σουδίου, ἑβδομηκοντατέσσαρες·
The Levites: the sons of Jeshua, and Kadmiel, and Bannas, and Sudias, seventy and four.
27
Οἱ ἱεροψάλται υἱοὶ Ἀσὰρ, ἑκατὸν εἰκοσιοκτώ.
The holy singers: the sons of Asaph, a hundred twenty and eight.
28
Οἱ θυρωροὶ υἱοὶ Σαλοὺμ, υἱοὶ Ἀτὰρ, υἱοὶ Τολμὰν, υἱοὶ Δακοὺβ, Ἀτητὰ, υἱοὶ Τωβὶς, πάντες ἑκατὸν τριακονταεννέα.
The porters: the sons of Shallum, the sons of Ater, the sons of Talmon, the sons of Akkub, the sons of Hatita, the sons of Shobai, in all a hundred thirty and nine.
29
Οἱ ἱερόδουλοι, υἱοὶ Ἡσαὺ, υἱοὶ Ἀσιφὰ, υἱοὶ Ταβαὼθ, υἱοὶ Κηρὰς, υἱοὶ Σουδὰ, υἱοὶ Φαλαίου, υἱοὶ Λαβανὰ, υἱοὶ Ἀγραβὰ,
The servants of the temple: the sons of Esau, the sons of Hasupha, the sons of Tabbaoth, the sons of Keros, the sons of Sua, the sons of Padon, the sons of Lebanah, the sons of Hagabah,
30
Υἱοὶ Ἀκοὺδ, υἱοὶ Οὐτὰ, υἱοὶ Κητὰβ, υἱοὶ Ἀκκαβὰ, υἱοὶ Συβαῒ, υἱοὶ Ἀνὰν, υἱοὶ Καθουὰ, υἱοὶ Γεδδοὺρ,
The sons of Akkub, the sons of Uthai, the sons of Ketab, the sons of Hagab, the sons of Subai, the sons of Hana, the sons of Cathua, the sons of Geddur,
31
Υἱοὶ Ἰαΐρου, υἱοὶ Δαισὰν, υἱοὶ Νοεβὰ, υἱοὶ Χασεβά, υἱοὶ Καζηρὰ, υἱοὶ Ὀζίου, υἱοὶ Φινοὲ, υἱοὶ Ἀσαρὰ, υἱοὶ Βασθαῒ, υἱοὶ Ἀσσανὰ, υἱοὶ Μανὶ, υἱοὶ Ναφισὶ, υἱοὶ Ἀκοὺφ, υἱοὶ Ἀχιβὰ, υἱοὶ Ἀσοὺβ, υἱοὶ Φαρακὲμ, υἱοὶ Βασαλὲμ,
The sons of Jairus, the sons of Daisan, the sons of Noeba, the sons of Chezib, the sons of Gazera, the sons of Uzza, the sons of Phinoe, the sons of Hasrah, the sons of Basthai, the sons of Asnah, the sons of Maani, the sons of Nephisim, the sons of Acuph, the sons of Hakupha, the sons of Asur, the sons of Pharakim, the sons of Bazluth,
32
Υἱοὶ Μεεδδὰ, υἱοὶ Κουθὰ, υἱοὶ Χαρέα, υἱοὶ Βαρχουὲ, υἱοὶ Σερὰρ, υἱοὶ Θομοῒ, υἱοὶ Νασί, υἱοὶ Ἀτεφά·
The sons of Mehida, the sons of Cutha, the sons of Charea, the sons of Barkos, the sons of Serar, the sons of Temah, the sons of Neziah, the sons of Hatipha.
33
Υἱοὶ παίδων Σαλωμὼν, υἱοὶ Ἀσσαπφιὼθ, υἱοὶ Φαριρὰ, υἱοὶ Ἰειηλὶ, υἱοὶ Λοζὼν, υἱοὶ Ἰσδαὴλ, υἱοὶ Σαφυῒ,
The sons of the servants of Solomon: the sons of Assaphioth, the sons of Peruda, the sons of Jaalah, the sons of Lozon, the sons of Isdael, the sons of Shephatiah,
34
Υἱοὶ Ἁγιὰ, υἱοὶ Φακαρὲθ, υἱοὶ Σαβιὴ, υἱοὶ Σαρωθὶ, υἱοὶ Μισαίας, υἱοὶ Γὰς, υἱοὶ Ἀδδοὺς, υἱοὶ Σουβὰ, υἱοὶ Ἀφεῤῥὰ, υἱοὶ Βαρωδὶς, υἱοὶ Σαφὰγ, υἱοὶ Ἀλλώμ·
The sons of Agia, the sons of Pochereth, the sons of Hazzebaim, the sons of Sarothie, the sons of Masiah, the sons of Gas, the sons of Addus, the sons of Subas, the sons of Apherra, the sons of Barodis, the sons of Shaphat, the sons of Allon.
35
Πάντες οἱ ἱερόδουλοι, καὶ οἱ υἱοὶ τῶν παίδων Σαλωμὼν τριακόσιοι ἑβδομηκονταδύο.
All the ministers of the temple, and the sons of the servants of Solomon, were three hundred seventy and two.
36
Οὗτοι ἀναβάντες ἀπὸ Θερμελὲθ, καὶ Θελερσὰς, ἡγούμενος αὐτῶν Χαρααθαλὰν, καὶ Ἀλάρ.
These came up from Tel-melah and Tel-harsha, Charaathalan leading them, and Aalar;
37
Καὶ οὐκ ἠδύναντο ἀπαγγεῖλαι τὰς πατριὰς αὐτῶν καὶ γενεὰς, ὡς ἐκ τοῦ Ἰσραήλ εἰσιν· υἱοὶ Δαλὰν τοῦ υἱοῦ τοῦ Βαενὰν, υἱοὶ Νεκωδὰν, ἑξακόσιοι πεντη· κονταδύο.
they could not show their families or their stock, how they were of Israel: the sons of Delaiah, the son of Tobiah, the sons of Nekoda, six hundred fifty and two.
38
Καὶ ἐκ τῶν ἱερέων οἱ ἐμποιούμενοι ἱερωσύνης, καὶ οὐχ εὑρέθησαν, υἱοὶ Ὀβδία, υἱοὶ Ἁκβὼς, υἱοὶ Ἰαδδοὺ τοῦ λαβόντος Αὐγίαν γυναῖκα τῶν θυγατέρων Φαηζελδαίου, καὶ ἐκλήθη ἐπὶ τῷ ὀνόματι αὐτοῦ.
And of the priests that usurped the office of the priesthood, and were not found: the sons of Habaiah, the sons of Hakkoz, the sons of Jaddus, who married Agia one of the daughters of Barzillai, and was named after his name.
39
Καὶ τούτων ζητηθείσης τῆς γενικῆς γραφῆς ἐν τῷ καταλοχισμῷ καὶ μὴ εὑρεθείσης, ἐχωρίσθησαν τοῦ ἱερατεύειν.
And when the description of the kindred of these men was sought in the register, and was not found, they were removed from executing the office of the priesthood:
40
Καὶ εἶπεν αὐτοῖς Νεεμίας καὶ Ἀτθαρίας, μὴ μετέχειν τῶν ἁγίων ἕως ἀναστῇ ἀρχιερεὺς ἐνδεδυμένος τὴν δήλωσιν καὶ τὴν ἀλήθειαν.
for unto them said Nehemiah and Attharias, that they should not be partakers of the holy things, till there arose up a high priest clothed with doctrine and truth.
41
Οἱ δὲ πάντες Ἰσραὴλ ἦσαν ἀπὸ δωδεκαετοῦς καὶ ἐπάνω χωρὶς παίδων καὶ παιδισκῶν, μυριάδες τέσσαρες δισχίλιοι τριακόσιοι ἑξήκοντα.
So of Israel, from them of twelve years old and upward, beside menservants and maidservants, they were all in number forty thousand, two thousand three hundred and sixty.
42
Παῖδες τούτων καὶ παιδίσκαι, ἑπτακισχίλιοι τριακόσιοι τριακονταεπτά. ψάλται καὶ ψαλτῳδοὶ, διακόσιοι τεσσαρακονταπέντε·
Their menservants and handmaids were seven thousand three hundred thirty and seven: the singing men and singing women, two hundred forty and five:
43
Κάμηλοι τετρακόσιοι τριακονταπέντε, καὶ ἵπποι ἑπτακισχίλιοι τριακονταὲξ, ἡμίονοι διακόσιοι τεσσαράκοντα πέντε, ὑποζύλια πεντακισχίλια πεντακόσια εἰκοσιπέντε.
four hundred thirty and five camels, seven thousand thirty and six horses, two hundred forty and five mules, five thousand five hundred twenty and five beasts used to the yoke:
44
Καὶ ἐκ τῶν ἡγουμένων κατὰ τὰς πατριὰς ἐν τῷ παραγίνεσθαι αὐτούς εἰς τὸ ἱερὸν τοῦ Θεοῦ τὸ ἐν Ἱερουσαλὴμ, ηὔξαντο ἐγεῖραι τὸν οἶκον ἐπὶ τοὺ τοῦ τόπου αὐτοῦ κατὰ τὴν αὐτῶν δύναμιν,
And certain of the chief of their families, when they came to the temple of God that is in Jerusalem, vowed to set up the house again in his own place according to their ability,
45
καὶ δοῦναι εἰς τὸ ἱερὸν γαζοφυλάκιον τῶν ἔργων, χρυσίου μνᾶς χιλίας καὶ ἀργυρίου μνᾶς πεντακισχιλίας, καὶ στολὰς ἱερατικὰς ἑκατόν.
and to give into the holy treasury of the works a thousand pounds of gold, five thousand of silver, and a hundred priestly vestments.
46
Καὶ κατῳκίσθησαν οἱ ἱερεῖς, καὶ οἱ Λευεῖται, καὶ οἱ ἐκ τοῦ λαοῦ αὐτοῦ ἐν Ἱερουσαλὴμ καὶ τῇ χώρᾳ, οἵ τε ἱεροψάλται, καὶ οἱ θυρωροὶ, καὶ πᾶς Ἰσραὴλ ἐν ταῖς κώμαις αὐτῶν.
And so dwelt the priests and the Levites and the people in Jerusalem, and in the country, the singers also and the porters; and all Israel in their villages.
47
Ἐνστάντος δὲ τοῦ ἑβδόμον μηνὸς, καὶ ὄντων τῶν υἱῶν Ἰσραὴλ ἑκάστου ἐν τοῖς ἰδίοις, συνήχθησαν ὁμοθυμαδὸν εἰς τὸ εὐρύχωρον τοῦ πρώτου πυλῶνος τοῦ πρὸς τῇ ἀνατολῇ.
But when the seventh month was at hand, and when the children of Israel were every man in his own place, they came altogether with one consent into the open place of the first gate which is toward the east.
48
Καὶ καταστὰς Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ καὶ οἱ ἀδελφοὶ αὐτοῦ οἱ ἱερεῖς, καὶ Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ καὶ οἱ τούτου ἀδελφοὶ, ἡτοίμασαν τὸ θυσιαστήριον τοῦ Θεοῦ Ἰσραὴλ,
Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and made ready the altar of the God of Israel,
49
προσενέγκαι ἐπʼ αὐτοῦ ὁλοκαυτώσεις, ἀκολούθως τοῖς ἐν τῇ Μωσέως βίβλῳ τοῦ ἀνθρώπου τοῦ Θεοῦ διηγορευμένοις.
to offer burnt sacrifices upon it, according as it is expressly commanded in the book of Moses the man of God.
50
Καὶ ἐπισυνήχθησαν αὐτοῖς ἐκ τῶν ἄλλων ἐθνῶν τῆς γῆς, καὶ κατώρθωσαν τὸ θυσιαστήριον ἐπὶ τοῦ τόπου αὐτῶν, ὅτι ἐν ἔχθρᾳ ἦσαν αὐτοῖς, καὶ κατίσχυσαν αὐτοὺς πάντα τὰ ἔθνη τὰ ἐπὶ τῆς γῆς· καὶ ἀνέφερον θυσίας κατὰ τὸν καιρὸν, καὶ ὁλοκαυτώματα Κυρίῳ τὸ πρωϊνὸν καὶ τὸ δειλινόν.
And there were gathered unto them out of the other nations of the land, and they erected the altar upon his own place, because all the nations of the land were at enmity with them, and oppressed them; and they offered sacrifices according to the time, and burnt offerings to the Lord both morning and evening.
51
Καὶ ἐγάγοσαν τὴν τῆς σκηνοπηγίας ἑορτὴν, ὡς ἐπιτέτακται ἐν τῷ νόμῳ, καὶ θυσίας καθʼ ἡμέραν, ὡς προσῆκον ἦν·
Also they held the feast of tabernacles, as it is commanded in the law, and [offered] sacrifices daily, as was meet:
52
καὶ μετὰ ταῦτα προσφορὰς ἐνδελεχισμοῦ, καὶ θυσίας σαββάτων καὶ νουμηνιῶν καὶ ἑορτῶν πασῶν ἡγιασμένων.
and after that, the continual oblations, and the sacrifice of the Sabbaths, and of the new moons, and of all holy feasts.
53
Καὶ ὅσοι ηὔξαντο εὐχὴν τῷ Θεῷ ἀπὸ τῆς νουμηνίας τοῦ ἑβδόμου μηνὸς, ἤρξαντο προσφέρειν θυσίας τῷ Θεῷ, καὶ ὁ ναὸς τοῦ Θεοῦ οὔπω ᾠκοδόμητο.
And all they that had made any vow to God began to offer sacrifices to God from the first day of the seventh month, although the temple of the Lord was not yet built.
54
Καὶ ἔδωκαν ἀργύριον τοῖς λατόμοις καὶ τέκτοσι, καὶ ποτὰ καὶ βρωτὰ,
And they gave unto the masons and carpenters money, meat, and drink, with cheerfulness.
55
καὶ χάῤῥα τοῖς Σιδωνίοις καὶ Τυρίοις εἰς τὸ παράγειν αὐτοὺς ἐκ τοῦ Λιβάνου ξύλα κέδρινα, διαφέρειν σχεδίας εἰς τὸν Ἰόππης λιμένα, κατὰ τὸ πρόσταγμα τὸ γραφὲν αὐτοῖς παρὰ Κύρου τοῦ Περσῶν βασιλέως.
Unto them of Sidon also and Tyre they gave carts, that they should bring cedar trees from Lebanon, which should be brought by floats to the haven of Joppa, according as it was commanded them by Cyrus king of the Persians.
56
Καὶ τῷ δευτέρῳ ἔτει παραγενόμενος εἰς τὸ ἰερὸν τοῦ Θεοῦ εἰς Ἱερονσαλὴμ μηνὸς δευτέρου, ἤρξατο Ζοροβάβελ ὁ τοῦ Σαλαθιὴλ, καὶ Ἰησοῦς ὁ τοῦ Ἰωσεδὲκ, καὶ οἱ ἀδελφοὶ αὐτῶν, καὶ οἱ ἱερεῖς οἱ Λευῖται, καὶ πάντες οἱ παραγενόμενοι ἐκ τῆς αἰχμαλωσίας εἰς Ἱερουσαλὴμ,
And in the second year and second month after his coming to the temple of God at Jerusalem began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and their brethren, and the priests, and the Levites, and all they that were come unto Jerusalem out of the captivity:
57
καὶ ἐθεμελίωσαν τὸν ναὸν τοῦ Θεοῦ τῇ νουμηνίᾳ τοῦ δευτέρου μηνὸς τοῦ δευτέρου ἔτους, ἐν τῷ ἐλθεῖν εἰς τὴν Ἰουδαίαν καὶ Ἱερουσαλήμ.
and they laid the foundation of the house of God in the first day of the second month, in the second year after they were come to Jewry and Jerusalem.
58
Καὶ ἔστησαν τοὺς Λευίτας ἀπὸ εἰκοσαετοῦς ἐπὶ τῶν ἔργων τοῦ Κυρίου· καὶ ἔστη Ἰησοῦς, καὶ οἱ υἱοὶ, καὶ οἱ ἀδελφοὶ, καὶ Καδμιὴλ ὁ ἀδελφὸς, καὶ οἱ υἱοὶ Ἠμαδαβοὺν, καὶ οἱ υἱοὶ Ἰωδὰ τοῦ Ἡλιαδοὺδ σὺν τοῖς υἱοῖς καὶ ἀδελφοῖς, πάντες οἱ Λευῖται ὁμοθυμαδὸν ἐργοδιῶκται, ποιοῦντες εἰς τὰ ἔργα ἐν τῷ οἴκῳ τοῦ Κυρίου· καὶ ᾠκοδόμησαν οἱ οἰκοδόμοι τὸν ναὸν τοῦ Κυριου.
And they appointed the Levites from twenty years old over the works of the Lord. Then stood up Jeshua, and his sons and brethren, and Kadmiel his brother, and the sons of Emadabun, with the sons of Joda the son of Iliadun, with their sons and brethren, all Levites, with one accord setters-forward of the business, laboring to advance the works in the house of the Lord. So the builders built the temple of the Lord.
59
Καὶ ἔστησαν οἱ ἱερεῖς ἐστολισμενοι μετὰ μουσικῶν καὶ σαλπίγγων,
And the priests stood arrayed in their vestments with musical instruments and trumpets; and the Levites the sons of Asaph had cymbals,
60
καὶ οἱ Λευῖται υἱοὶ Ἀσὰφ ἔχοντες τὰ κύμβαλα ὑμνοῦντες τῶ Κυρίῳ, καὶ εὐλογοῦντες κατὰ Δαυὶδ βασιλέα τοῦ Ἰσραήλ.
singing songs of thanksgiving, and praising the Lord, according as David the king of Israel had ordained.
61
Καὶ ἐφώνησαν διʼ ὕμνων εὐλογοῦντες τῷ Κυρίῳ, ὅτι ἡ χρηστότης αὐτοῦ καὶ ἡ δόξα εἰς τοὺς αἰῶνας ἐν παντὶ Ἰσραήλ.
And they sung [with] loud voices songs to the praise of the Lord, because his mercy and glory is forever in all Israel.
62
Καὶ πᾶς ὁ λαὸς ἐσάλπισαν καὶ ἐβόησαν φωνῇ μεγάλῃ, ὑμνοῦντες τῷ Κυρίῳ ἐπὶ τῇ ἐγέρσει τοῦ οἴκου Κυρίου.
And all the people sounded trumpets, and shouted with a loud voice, singing songs of thanksgiving unto the Lord for the rearing up of the house of the Lord.
63
Καὶ ἤλθοσαν ἐκ τῶν ἱερεων τῶν Λευιτῶν καὶ τῶν προκαθημένων κατὰ τὰς πατριὰς αὐτῶν, οἱ πρεσβύτεροι οἱ ἑωρακότες τὸν πρὸ τούτου οἶκον, πρὸς τὴν τουτου οἰκοδομὴν μετὰ κλαυθμοῦ καὶ κραυγῆς μεγάλης,
Also of the priests and Levites, and of the chief of their families, the ancients who had seen the former house came to the building of this with weeping and great crying.
64
καὶ πολλοὶ διὰ σαλπιγγων καὶ χαρᾶς μεγάλῃ τῇ φωνῇ,
But many with trumpets and joy shouted with loud voice,
65
ὥστε τὸν λαὸν μὴ ἀκούειν τῶν σαλπίγγων διὰ τὸν κλαυθμὸν τοῦ λαοῦ· ὁ γὰρ ὄχλος ἦν ὁ σαλπίζων μεγάλως, ὥστε μακρόθεν ἀκούεσθαι.
insomuch that the trumpets might not be heard for the weeping of the people; yet the multitude sounded marvelously, so that it was heard afar off.
66
Καὶ ἀκούσαντες οἱ ἑχθροί τῆς φυλῆς Ἰούδα καὶ Βενιαμὶν, ἤλθοσαν ἐπιγνῶναι τίς ἡ φωνὴ τῶν σαλπίγγων.
Wherefore when the enemies of the tribe of Judah and Benjamin heard it, they came to know what the noise of trumpets [should mean].
67
Καὶ ἐπέγνωσαν ὅτι οἱ ἐκ τῆς αἰχμαλωσίας οἰκοδομοῦσι τὸν ναὸν τῷ Κυρίῳ Θεῷ Ἰσραήλ.
And they perceived that they that were of the captivity did build the temple unto the Lord God of Israel.
68
Καὶ προσελθόντες τῷ Ζοροβάβελ, καὶ Ἰησοῦ, καὶ τοῖς ἡγουμένοις τῶν πατριῶν, λέγουσιν αὐτοῖς, συνοικοδομήσωμεν ὑμῖν.
So they went to Zerubbabel and Jeshua, and to the chief of the families, and said unto them, We will build together with you.
69
Ὁμοίως γὰρ ὑμῖν ἀκούομεν τοῦ Κυρίου ὑμῶν, καὶ αὐτῷ ἐπιθύομεν ἀφʼ ἡμερῶν Ἀσβακαφὰς βασιλέως Ἀσσυρίων, ὃς μετήγαγεν ἡμᾶς ἐνταῦθα.
For we likewise, as ye, do obey your Lord, and do sacrifice unto him from the days of Esar-haddon the king of the Assyrians, who brought us hither.
70
Καὶ εἶπεν αὐτοῖς Ζοροβάβελ καὶ Ἰησοῦς καὶ οἱ ἡγούμενοι τῶν πατριῶν τοῦ Ἰσραὴλ, οὐχ ἡμῖν καὶ ὑμῖν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίῳ Θεῷ ἡμῶν.
Then Zerubbabel and Jeshua and the chief of the families of Israel said unto them, It is not for us and you to build together a house unto the Lord our God.
71
Ἡμεῖς γὰρ μόνοι οἰκοδομήσωμεν τῷ Κυρίῳ τοῦ Ἰσραὴλ, ἀκολούθως οἷς προσέταξεν ἡμῖν Κύρος ὁ βασιλεὺς Περσῶν.
We ourselves alone will build unto the Lord of Israel, according as Cyrus the king of the Persians hath commanded us.
72
Τὰ δὲ ἔθνη τῆς γῆς ἐπικοιμώμενα τοῖς ἐν τῇ Ἰουδαίᾳ καὶ πολιορκοῦντες, εἶργον τοῦ οἰκοδομεῖν,
But the heathen of the land lying heavy upon the inhabitants of Judea, and holding them strait, hindered their building;
73
καὶ βουλὰς δημαγωγοῦντες, καὶ συστάσεις ποιούμενοι, ἀπεκώλυσαν τοῦ ἀποτελεσθῆναι τὴν οἰκοδομὴν πάντα τὸν χρόνον τῆς ζωῆς τοῦ βασιλέως Κύρου· καὶ εἴρχθησαν τῆς οἰκοδομῆς ἔτη δύο ἕως τῆς Δαρείου βασιλείας.
and by their secret plots, and popular persuasions and commotions, they hindered the finishing of the building all the time that King Cyrus lived: so they were hindered from building for the space of two years, until the reign of Darius.

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.