Textorah

I Kings 13

1
וְהִנֵּה אִישׁ אֱלֹהִים בָּא מִיהוּדָה בִּדְבַר יְהוָה אֶל־בֵּית־אֵל וְיָרָבְעָם עֹמֵד עַל־הַמִּזְבֵּחַ לְהַקְטִיר
And, behold, there came a man of G-d out of Judah by the word of HaShem unto Beth-el; and Jeroboam was standing by the altar to offer.
Καὶ ἰδοὺ ἄνθρωπος τοῦ Θεοῦ ἐξ Ἰούδα παρεγένετο ἐν λόγῳ Κυρίου εἰς Βαιθὴλ, καὶ Ἱεροβοὰμ εἱστήκει ἐπὶ τὸ θυσιαστήριον ἐπιθῦσαι.
And, behold, there came a man of God out of Judah by the word of the Lord to Bethel, and Jeroboam stood at the altar to sacrifice.
2
וַיִּקְרָא עַל־הַמִּזְבֵּחַ בִּדְבַר יְהוָה וַיֹּאמֶר מִזְבֵּחַ מִזְבֵּחַ כֹּה אָמַר יְהוָה הִנֵּה־בֵן נוֹלָד לְבֵית־דָּוִד יֹאשִׁיָּהוּ שְׁמוֹ וְזָבַח עָלֶיךָ אֶת־כֹּהֲנֵי הַבָּמוֹת הַמַּקְטִרִים עָלֶיךָ וְעַצְמוֹת אָדָם יִשְׂרְפוּ עָלֶיךָ
And he cried against the altar by the word of HaShem, and said: 'O altar, altar, thus saith HaShem: Behold, a son shall be born unto the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that offer upon thee, and men's bones shall they burn upon thee.'
Καὶ ἐπεκάλεσε πρὸς τὸ θυσιαστήριον ἐν λόγῳ Κυρίου, καὶ εἶπε, θυσιαστήριον, θυσιαστήριον, τάδε λέγει Κύριος, ἰδοὺ υἱὸς τίκτεται τῷ οἴκῳ Δαυὶδ, Ἰωσίας ὄνομα αὐτῷ, καὶ θύσει ἐπὶ σὲ τοὺς ἱερεῖς τῶν ὑψηλῶν τῶν ἐπιθυόντων ἐπὶ σὲ, καὶ ὀστᾶ ἀνθρώπων καύσει ἐπὶ σέ.
And he cried against the altar by the word of the Lord, and said, O altar, altar, thus saith the Lord, Behold, a son is [to be] born to the house of David, Josiah by name; and he shall offer upon thee the priests of the high places, [even] of them that sacrifice upon thee, and [he] shall burn men’s bones upon thee.
3
וְנָתַן בַּיּוֹם הַהוּא מוֹפֵת לֵאמֹר זֶה הַמּוֹפֵת אֲשֶׁר דִּבֶּר יְהוָה הִנֵּה הַמִּזְבֵּחַ נִקְרָע וְנִשְׁפַּךְ הַדֶּשֶׁן אֲשֶׁר־עָלָיו
And he gave a sign the same day saying: 'This is the sign which HaShem hath spoken: Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.'
Καὶ δώσει ἐν τῇ ἡμέρᾳ ἐκείνῃ τέρας, λέγων, τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος, λέγων, ἰδοὺ τὸ θυσιαστήριον ῥήγνυται, καὶ ἐκχυθήσεται ἡ πιότης ἡ ἐπʼ αὐτῷ.
And in that day one shall give a sign, saying, This [is] the word which the Lord has spoken, saying, Behold, the altar is rent, and the fatness upon it shall be poured out.
4
וַיְהִי כִשְׁמֹעַ הַמֶּלֶךְ אֶת־דְּבַר אִישׁ־הָאֱלֹהִים אֲשֶׁר קָרָא עַל־הַמִּזְבֵּחַ בְּבֵית־אֵל וַיִּשְׁלַח יָרָבְעָם אֶת־יָדוֹ מֵעַל הַמִּזְבֵּחַ לֵאמֹר תִּפְשֻׂהוּ וַתִּיבַשׁ יָדוֹ אֲשֶׁר שָׁלַח עָלָיו וְלֹא יָכֹל לַהֲשִׁיבָהּ אֵלָיו
And it came to pass, when the king heard the saying of the man of G-d, which he cried against the altar in Beth-el, that Jeroboam put forth his hand from the altar, saying: 'Lay hold on him.' And his hand, which he put forth against him, dried up, so that he could not draw it back to him.
Καὶ ἐγένετο ὡς ἤκουσεν ὁ βασιλεὺς Ἱεροβοὰμ τῶν λόγων τοῦ ἀνθρώπου τοῦ Θεοῦ τοῦ ἐπικαλεσαμένου ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βαιθὴλ, καὶ ἐξέτεινεν ὁ βασιλεὺς τὴν χεῖρα αὐτοῦ ἀπὸ τοῦ θυσιαστηρίου, λέγων, συλλάβετε αὐτόν· καὶ ἰδοὺ ἐξηράνθη ἡ χεὶρ αὐτοῦ, ἣν ἐξέτεινεν ἐπʼ αὐτὸν, καὶ οὐκ ἐδυνήθη ἐπιστρέψαι αὐτὴν πρὸς αὐτόν.
And it came to pass when King Jeroboam heard the words of the man of God who called on the altar that was in Bethel, that the king stretched forth his hand from the altar, saying, Take hold of him. And, behold, his hand, which he stretched forth against him, withered, and he could not draw it back to himself.
5
וְהַמִּזְבֵּחַ נִקְרָע וַיִּשָּׁפֵךְ הַדֶּשֶׁן מִן־הַמִּזְבֵּחַ כַּמּוֹפֵת אֲשֶׁר נָתַן אִישׁ הָאֱלֹהִים בִּדְבַר יְהוָה
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of G-d had given by the word of HaShem.
Καὶ τὸ θυσιαστήριον ἐῤῥάγη, καὶ ἐξεχύθη ἡ πιότης ἀπὸ τοῦ θυσιαστηρίου, κατὰ τὸ τέρας ὃ ἔδωκεν ὁ ἄνθρωπος τοῦ Θεοῦ ἐν λόγῳ Κυρίου.
And the altar was rent, and the fatness was poured out from the altar, according to the sign which the man of God gave by the word of the Lord.
6
וַיַּעַן הַמֶּלֶךְ וַיֹּאמֶר אֶל־אִישׁ הָאֱלֹהִים חַל־נָא אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ וְהִתְפַּלֵּל בַּעֲדִי וְתָשֹׁב יָדִי אֵלָי וַיְחַל אִישׁ־הָאֱלֹהִים אֶת־פְּנֵי יְהוָה וַתָּשָׁב יַד־הַמֶּלֶךְ אֵלָיו וַתְּהִי כְּבָרִאשֹׁנָה
And the king answered and said unto the man of G-d: 'Entreat now the favour of HaShem thy G-d, and pray for me, that my hand may be restored me.' And the man of G-d entreated HaShem, and the king's hand was restored him, and became as it was before.
Καὶ εἶπεν ὁ βασιλεὺς Ἱεροβοὰμ τῷ ἀνθρώπῳ τοῦ Θεοῦ, δεήθητι τοῦ πρόσώπου Κυρίου τοῦ Θεοῦ σου, καὶ ἐπιστρεψάτω ἡ χείρ μου πρὸς ἐμέ· καὶ ἐδεήθη ὁ ἄνθρωπος τοῦ Θεοῦ τοῦ προσώπου Κυρίου, καὶ ἐπέστρεψε τὴν χεῖρα τοῦ βασιλέως πρὸς αὐτὸν, καὶ ἐγένετο καθὼς τὸ πρότερον.
And King Jeroboam said to the man of God, Entreat the Lord thy God, and let my hand be restored to me. And the man of God entreated the Lord, and he restored the king’s hand to him, and it became as before.
7
וַיְדַבֵּר הַמֶּלֶךְ אֶל־אִישׁ הָאֱלֹהִים בֹּאָה־אִתִּי הַבַּיְתָה וּסְעָדָה וְאֶתְּנָה לְךָ מַתָּת
And the king said unto the man of G-d: 'Come home with me, and refresh thyself, and I will give thee a reward.'
Καὶ ἐλάλησεν ὁ βασιλεὺς πρὸς τὸν ἄνθρωπον τοῦ Θεοῦ, εἴσελθε μετʼ ἐμοῦ εἰς οἶκον, καὶ ἀρίστησον, καὶ δώσω σοι δόμα.
And the king said to the man of God, Enter with me into the house, and dine, and I will give thee a gift.
8
וַיֹּאמֶר אִישׁ־הָאֱלֹהִים אֶל־הַמֶּלֶךְ אִם־תִּתֶּן־לִי אֶת־חֲצִי בֵיתֶךָ לֹא אָבֹא עִמָּךְ וְלֹא־אֹכַל לֶחֶם וְלֹא אֶשְׁתֶּה־מַּיִם בַּמָּקוֹם הַזֶּה
And the man of G-d said unto the king: 'If thou wilt give me half thy house, I will not go in with thee, neither will I eat bread nor drink water in this place.
Καὶ εἶπεν ὁ ἄνθρωπος τοῦ Θεοῦ πρὸς τὸν βασιλέα, ἐὰν δῷς μοι τὸ ἥμισυ τοῦ οἴκου σου, οὐκ εἰσελεύσομαι μετὰ σοῦ, οὐδὲ μὴ φάγω ἄρτον, οὐδὲ μὴ πίω ὕδωρ ἐν τῷ τόπῳ τούτῳ·
And the man of God said to the king, If thou shouldest give me the half of thy house, I would not go in with thee, neither will I eat bread, neither will I drink water in this place; for thus the Lord charged me by [his] word, saying,
9
כִּי־כֵן צִוָּה אֹתִי בִּדְבַר יְהוָה לֵאמֹר לֹא־תֹאכַל לֶחֶם וְלֹא תִשְׁתֶּה־מָּיִם וְלֹא תָשׁוּב בַּדֶּרֶךְ אֲשֶׁר הָלָכְתָּ
For it so was charged me by the word of HaShem, saying: Thou shalt eat no bread, nor drink water, neither return by the way that thou camest.'
ὅτι οὕτως ἐνετείλατό μοι Κύριος ἐν λόγῳ, λέγων, μὴ φάγῃς ἄρτον καὶ μὴ πίῃς ὕδωρ καὶ μὴ ἐπιστρέψῃς ἐν τῇ ὁδῷ ᾗ ἐπορεύθης ἐν αὐτῇ.
Eat no bread, and drink no water, and return not by the way by which thou camest.
10
וַיֵּלֶךְ בְּדֶרֶךְ אַחֵר וְלֹא־שָׁב בַּדֶּרֶךְ אֲשֶׁר בָּא בָהּ אֶל־בֵּית־אֵל
So he went another way, and returned not by the way that he came to Beth-el.
Καὶ ἀπῆλθεν ἐν ὁδῷ ἄλλῃ, καὶ οὐκ ἀνέστρεψεν ἐν τῇ ὁδῷ ᾗ ἦλθεν ἐν αὐτῇ εἰς Βαιθήλ.
So he departed by another way, and returned not by the way by which he came to Bethel.
11
וְנָבִיא אֶחָד זָקֵן יֹשֵׁב בְּבֵית־אֵל וַיָּבוֹא בְנוֹ וַיְסַפֶּר־לוֹ אֶת־כָּל־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה אִישׁ־הָאֱלֹהִים הַיּוֹם בְּבֵית־אֵל אֶת־הַדְּבָרִים אֲשֶׁר דִּבֶּר אֶל־הַמֶּלֶךְ וַיְסַפְּרוּם לַאֲבִיהֶם
Now there dwelt an old prophet in Beth-el; and one of his sons came and told him all the works that the man of G-d had done that day in Beth-el, and the words which he had spoken unto the king, and they told them unto their father.
Καὶ προφήτης εἷς πρεσβύτης κατῴκη ἐν Βαιθὴλ, καὶ ἔρχονται οἱ υἱοὶ αὐτοῦ καὶ διηγήσαντο αὐτῷ πάντα τὰ ἔργα ἃ ἐποίησεν ὁ ἄνθρωπος τοῦ Θεοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐν Βαιθὴλ, καὶ τοὺς λόγους οὓς ἐλάλησε τῷ βασιλεῖ, καὶ ἐπέστρεψαν τὸ πρόσωπον τοῦ πατρὸς αὐτῶν.
And there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God did on that day in Bethel, and the words which he spoke to the king: and they turned the face of their father.
12
וַיְדַבֵּר אֲלֵהֶם אֲבִיהֶם אֵי־זֶה הַדֶּרֶךְ הָלָךְ וַיִּרְאוּ בָנָיו אֶת־הַדֶּרֶךְ אֲשֶׁר הָלַךְ אִישׁ הָאֱלֹהִים אֲשֶׁר־בָּא מִיהוּדָה
And their father said unto them: 'What way went he?' For his sons had seen what way the man of G-d went, that came from Judah.
Καὶ ἐλάλησε πρὸς αὐτοὺς ὁ πατὴρ αὐτῶν, λέγων, ποίᾳ ὁδῷ πεπόρευται; καὶ δεικνύουσιν αὐτῷ οἱ υἱοὶ αὐτοῦ τὴν ὁδὸν ἐν ᾗ ἀνῆλθεν ὁ ἄνθρωπος τοῦ Θεοῦ ὁ ἐλθὼν ἐξ Ἰούδα.
And their father spoke to them, saying, Which way went he? and his sons show him the way by which the man of God who came out of Judah went up.
13
וַיֹּאמֶר אֶל־בָּנָיו חִבְשׁוּ־לִי הַחֲמוֹר וַיַּחְבְּשׁוּ־לוֹ הַחֲמוֹר וַיִּרְכַּב עָלָיו
And he said unto his sons: 'Saddle me the ass.' So they saddled him the ass; and he rode thereon.
Καὶ εἶπε τοῖς υἱοῖς αὐτοῦ, ἐπισάξατέ μοι τὸν ὄνον· καὶ ἐπέσαξαν αὐτῷ τὸν ὄνον, καὶ ἐπέβη ἐπʼ αὐτὸν,
And he said to his sons, Saddle me the ass: and they saddled him the ass, and he mounted it,
14
וַיֵּלֶךְ אַחֲרֵי אִישׁ הָאֱלֹהִים וַיִּמְצָאֵהוּ יֹשֵׁב תַּחַת הָאֵלָה וַיֹּאמֶר אֵלָיו הַאַתָּה אִישׁ־הָאֱלֹהִים אֲשֶׁר־בָּאתָ מִיהוּדָה וַיֹּאמֶר אָנִי
And he went after the man of G-d, and found him sitting under a terebinth; and he said unto him: 'Art thou the man of G-d that camest from Judah?' And he said: 'I am.'
καὶ ἐπορεύθη κατόπισθεν τοῦ ἀνθρώπου τοῦ Θεοῦ, καὶ εὗρεν αὐτὸν καθήμενον ὑπὸ δρῦν, καὶ εἶπεν αὐτῷ, εἰ σὺ εἶ ὁ ἄνθρωπος τοῦ Θεοῦ ὁ ἐληλυθὼς ἐξ Ἰούδα; καὶ εἶπεν αὐτῷ, ἐγώ.
and went after the man of God, and found him sitting under an oak: and he said to him, Art thou the man of God that came out of Judah? And he said to him, I [am].
15
וַיֹּאמֶר אֵלָיו לֵךְ אִתִּי הַבָּיְתָה וֶאֱכֹל לָחֶם
Then he said unto him: 'Come home with me, and eat bread.'
Καὶ εἶπεν αὐτῷ, δεῦρο μετʼ ἐμοῦ, καὶ φάγε ἄρτον.
And he said to him, Come with me, and eat bread.
16
וַיֹּאמֶר לֹא אוּכַל לָשׁוּב אִתָּךְ וְלָבוֹא אִתָּךְ וְלֹא־אֹכַל לֶחֶם וְלֹא־אֶשְׁתֶּה אִתְּךָ מַיִם בַּמָּקוֹם הַזֶּה
And he said: 'I may not return with thee, nor go in with thee; neither will I eat bread nor drink water with thee in this place.
Καὶ εἶπεν, οὐ μὴ δύνωμαι τοῦ ἐπιστρέψαι μετὰ σοῦ, οὐδὲ μὴ φάγομαι ἄρτον, οὐδὲ πίομαι ὕδωρ ἐν τῷ τόπῳ τούτῳ·
And he said, I shall not by any means be able to return with thee, neither will I eat bread, neither will I drink water in this place.
17
כִּי־דָבָר אֵלַי בִּדְבַר יְהוָה לֹא־תֹאכַל לֶחֶם וְלֹא־תִשְׁתֶּה שָׁם מָיִם לֹא־תָשׁוּב לָלֶכֶת בַּדֶּרֶךְ אֲשֶׁר־הָלַכְתָּ בָּהּ
For it was said to me by the word of HaShem: Thou shalt eat no bread nor drink water there, nor turn back to go by the way that thou camest.'
Ὅτι οὕτως ἐντέταλταί μοι ἐν λόγῳ Κύριος, λέγων, μὴ φάγῃς ἄρτον ἐκεῖ καὶ μὴ πίῃς ὕδωρ καὶ μὴ ἐπιστρέψῃς ἐκεῖ ἐν τῇ ὁδῷ ᾗ ἐπορεύθης ἐν αὐτῇ.
For thus the Lord commanded me by word, saying, Eat not bread there, and drink not water, and return not thither by the way by which thou camest.
18
וַיֹּאמֶר לוֹ גַּם־אֲנִי נָבִיא כָּמוֹךָ וּמַלְאָךְ דִּבֶּר אֵלַי בִּדְבַר יְהוָה לֵאמֹר הֲשִׁבֵהוּ אִתְּךָ אֶל־בֵּיתֶךָ וְיֹאכַל לֶחֶם וְיֵשְׁתְּ מָיִם כִּחֵשׁ לוֹ
And he said unto him: 'I also am a prophet as thou art; and an angel spoke unto me by the word of HaShem, saying: Bring him back with thee into thy house, that he may eat bread and drink water.' --He lied unto him.--
Καὶ εἶπε πρὸς αὐτὸν, κᾀγὼ προφήτης εἰμὶ καθὼς σὺ, καὶ ἄγγελος λελάληκε πρὸς μὲ ἐν ῥήματι Κυρίου, λέγων, ἐπίστρεψον αὐτὸν πρὸς σεαυτὸν εἰς τὸν οἶκόν σου, καὶ φαγέτω ἄρτον, καὶ πιέτω ὕδωρ· καὶ ἐψεύσατο αὐτῷ·
And he said to him, I also am a prophet as thou [art]; and an angel spoke to me by the word of the Lord, saying, Bring him back to thee into thy house, and let him eat bread and drink water: but he lied to him.
19
וַיָּשָׁב אִתּוֹ וַיֹּאכַל לֶחֶם בְּבֵיתוֹ וַיֵּשְׁתְּ מָיִם
So he went back with him, and did eat bread in his house, and drank water.
Καὶ ἐπέστρεψεν αὐτὸν, καὶ ἔφαγεν ἄρτον καὶ ἔπιεν ὕδωρ ἐν τῴ οἴκῳ αὐτοῦ.
And he brought him back, and he ate bread and drank water in his house.
20
וַיְהִי הֵם יֹשְׁבִים אֶל־הַשֻּׁלְחָן וַיְהִי דְּבַר־יְהוָה אֶל־הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ
And it came to pass, as they sat at the table, that the word of HaShem came unto the prophet that brought him back.
Καὶ ἐγένετο αὐτῶν καθημένων ἐπὶ τῆς τραπέζης, καὶ ἐγένετο λόγος Κυρίου πρὸς τὸν προφήτην τὸν ἐπιστρέψαντα αὐτόν·
And it came to pass while they were sitting at the table, that the word of the Lord came to the prophet that brought him back;
21
וַיִּקְרָא אֶל־אִישׁ הָאֱלֹהִים אֲשֶׁר־בָּא מִיהוּדָה לֵאמֹר כֹּה אָמַר יְהוָה יַעַן כִּי מָרִיתָ פִּי יְהוָה וְלֹא שָׁמַרְתָּ אֶת־הַמִּצְוָה אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ
And he cried unto the man of G-d that came from Judah, saying: 'Thus saith HaShem: Forasmuch as thou hast rebelled against the word of HaShem, and hast not kept the commandment which HaShem thy G-d commanded thee,
καὶ εἶπε πρὸς τὸν ἄνθρωπον τοῦ Θεοῦ τὸν ἥκοντα ἐξ Ἰούδα, λέγων, τάδε λέγει Κύριος, ἀνθʼ ὧν παρεπίκρανας τὸ ῥῆμα Κυρίου, καὶ οὐκ ἐφύλαξας τὴν ἐντολὴν ἣν ἐνετείλατό σοι Κύριος ὁ Θεός σου,
and he spoke to the man of God that came out of Judah, saying, Thus saith the Lord, Because thou hast resisted the word of the Lord, and hast not kept the commandment which the Lord thy God commanded thee,
22
וַתָּשָׁב וַתֹּאכַל לֶחֶם וַתֵּשְׁתְּ מַיִם בַּמָּקוֹם אֲשֶׁר דִּבֶּר אֵלֶיךָ אַל־תֹּאכַל לֶחֶם וְאַל־תֵּשְׁתְּ מָיִם לֹא־תָבוֹא נִבְלָתְךָ אֶל־קֶבֶר אֲבֹתֶיךָ
but camest back, and hast eaten bread and drunk water in the place of which He said to thee: Eat no bread, and drink no water; thy carcass shall not come unto the sepulchre of thy fathers.'
καὶ ἐπέστρεψας, καὶ ἔφαγες ἄρτον καὶ ἔπιες ὕδωρ ἐν τῷ τόπῳ τούτῳ ᾧ ἐλάλησε πρὸς σὲ, λέγων, οὐ μὴ φάγῃς ἄρτον καὶ μὴ πίῃς ὕδωρ, οὐ μὴ εἰσέλθῃ τὸ σῶμά σου εἰς τὸν τάφον τῶν πατέρων σου.
but hast returned, and eaten bread and drunk water in the place of which he spoke to thee, saying, Thou shalt not eat bread, and shalt not drink water; [therefore] thy body shall in nowise enter into the sepulcher of thy fathers.
23
וַיְהִי אַחֲרֵי אָכְלוֹ לֶחֶם וְאַחֲרֵי שְׁתוֹתוֹ וַיַּחֲבָשׁ־לוֹ הַחֲמוֹר לַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, namely, for the prophet whom he had brought back.
Καὶ ἐγένετο μετὰ τὸ φαγεῖν αὐτὸν ἄρτον καὶ πιεῖν ὕδωρ, καὶ ἐπέσαξεν αὐτῷ τὸν ὄνον, καὶ ἐπέστρεψε, καὶ ἀπῆλθε.
And it came to pass after he had eaten bread and drunk water, that he saddled the ass for him, and he turned and departed.
24
וַיֵּלֶךְ וַיִּמְצָאֵהוּ אַרְיֵה בַּדֶּרֶךְ וַיְמִיתֵהוּ וַתְּהִי נִבְלָתוֹ מֻשְׁלֶכֶת בַּדֶּרֶךְ וְהַחֲמוֹר עֹמֵד אֶצְלָהּ וְהָאַרְיֵה עֹמֵד אֵצֶל הַנְּבֵלָה
And when he was gone, a lion met him by the way, and slew him; and his carcass was cast in the way, and the ass stood by it; the lion also stood by the carcass.
Καὶ εὗρεν αὐτὸν λέων ἐν τῇ ὁδῷ, καὶ ἐθανάτωσεν αὐτόν· καὶ ἦν τὸ σῶμα αὐτοῦ ἐῥῥιμμένον ἐν τῇ ὁδῷ, καὶ ὁ ὄνος εἱστήκει παρʼ αὐτὸ, καὶ ὁ λέων εἱστήκει παρὰ τὸ σῶμα.
And a lion found him in the way, and slew him; and his body was cast out in the way, and the ass was standing by it, and the lion [also] was standing by the body.
25
וְהִנֵּה אֲנָשִׁים עֹבְרִים וַיִּרְאוּ אֶת־הַנְּבֵלָה מֻשְׁלֶכֶת בַּדֶּרֶךְ וְאֶת־הָאַרְיֵה עֹמֵד אֵצֶל הַנְּבֵלָה וַיָּבֹאוּ וַיְדַבְּרוּ בָעִיר אֲשֶׁר הַנָּבִיא הַזָּקֵן יֹשֵׁב בָּהּ
And, behold, men passed by, and saw the carcass cast in the way, and the lion standing by the carcass; and they came and told it in the city where the old prophet dwelt.
Καὶ ἰδοὺ ἄνδρες παραπορευόμενοι καὶ εἶδον τὸ θνησιμαῖον ἐῤῥιμμένον ἐν τῇ ὁδῷ, καὶ ὁ λέων εἱστήκει ἐχόμενα τοῦ θνησιμαίου· καὶ εἰσῆλθον, καὶ ἐλάλησαν ἐν τῇ πόλει οὗ ὁ προφήτης ὁ πρεσβύτης κατῴκει ἐν αὐτῄ.
And, behold, men [were] passing by, and saw the carcass cast in the way, and the lion was standing near the carcass: and they went in and spoke [of it] in the city where the old prophet dwelt.
26
וַיִּשְׁמַע הַנָּבִיא אֲשֶׁר הֱשִׁיבוֹ מִן־הַדֶּרֶךְ וַיֹּאמֶר אִישׁ הָאֱלֹהִים הוּא אֲשֶׁר מָרָה אֶת־פִּי יְהוָה וַיִּתְּנֵהוּ יְהוָה לָאַרְיֵה וַיִּשְׁבְּרֵהוּ וַיְמִתֵהוּ כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר־לוֹ
And when the prophet that brought him back from the way heard thereof, he said: 'It is the man of G-d, who rebelled against the word of HaShem; therefore HaShem hath delivered him unto the lion, which hath torn him, and slain him, according to the word of HaShem, which He spoke unto him.'
Καὶ ἤκουσεν ὁ ἐπιστρέψας αὐτὸν ἐκ τῆς ὁδοῦ, καὶ εἶπεν, ὁ ἄνθρωπος τοῦ Θεοῦ οὗτός ἐστιν ὃς παρεπίκρανε τὸ ῥῆμα Κυρίου·
And [the prophet] that turned him back out of the way heard, and said, This is the man of God who rebelled against the word of the Lord.
27
וַיְדַבֵּר אֶל־בָּנָיו לֵאמֹר חִבְשׁוּ־לִי אֶת־הַחֲמוֹר וַיַּחֲבֹשׁוּ
And he spoke to his sons, saying: 'Saddle me the ass.' And they saddled it.
28
וַיֵּלֶךְ וַיִּמְצָא אֶת־נִבְלָתוֹ מֻשְׁלֶכֶת בַּדֶּרֶךְ ו͏ַחֲמוֹר וְהָאַרְיֵה עֹמְדִים אֵצֶל הַנְּבֵלָה לֹא־אָכַל הָאַרְיֵה אֶת־הַנְּבֵלָה וְלֹא שָׁבַר אֶת־הַחֲמוֹר
And he went and found his carcass cast in the way, and the ass and the lion standing by the carcass; the lion had not eaten the carcass, nor torn the ass.
Καὶ ἐπορεύθη καὶ εὗρε τὸ σῶμα αὐτοῦ ἐῤῥιμμένον ἐν τῇ ὁδῷ, καὶ ὁ ὄνος, καὶ ὁ λέων εἱστήκεισαν παρὰ τὸ σῶμα· καὶ οὐκ ἔφαγεν ὁ λέων τὸ σῶμα τοῦ ἀνθρώπου τοῦ Θεοῦ, καὶ οὐ συνέτριψε τὸν ὄνον.
And he went and found the body cast in the way, and the ass and the lion were standing by the body: and the lion had not devoured the body of the man of God, and had not torn the ass.
29
וַיִּשָּׂא הַנָּבִיא אֶת־נִבְלַת אִישׁ־הָאֱלֹהִים וַיַּנִּחֵהוּ אֶל־הַחֲמוֹר וַיְשִׁיבֵהוּ וַיָּבֹא אֶל־עִיר הַנָּבִיא הַזָּקֵן לִסְפֹּד וּלְקָבְרוֹ
And the prophet took up the carcass of the man of G-d, and laid it upon the ass, and brought it back; and he came to the city of the old prophet, to lament, and to bury him.
Καὶ ᾖρεν ὁ προφήτης τὸ σῶμα τοῦ ἀνθρώπου τοῦ Θεοῦ, καὶ ἐπέθηκεν αὐτὸ ἐπὶ τὸν ὄνον, καὶ ἐπέστρεψεν αὐτὸν εἰς τὴν πόλιν
And the prophet took up the body of the man of God, and laid it on his ass; and the prophet brought him back to his city, to bury him in his own tomb,
30
וַיַּנַּח אֶת־נִבְלָתוֹ בְּקִבְרוֹ וַיִּסְפְּדוּ עָלָיו הוֹי אָחִי
And he laid his carcass in his own grave; and they made lamentation for him: 'Alas, my brother!'
ὁ προφήτης, τοῦ θάψαι αὐτὸν ἐν τῷ τάφῳ ἑαυτοῦ, καὶ ἐκόψαντο αὐτὸν, οὐαὶ ἀδελφέ.
and they bewailed him, [saying], Alas, brother.
31
וַיְהִי אַחֲרֵי קָבְרוֹ אֹתוֹ וַיֹּאמֶר אֶל־בָּנָיו לֵאמֹר בְּמוֹתִי וּקְבַרְתֶּם אֹתִי בַּקֶּבֶר אֲשֶׁר אִישׁ הָאֱלֹהִים קָבוּר בּוֹ אֵצֶל עַצְמֹתָיו הַנִּיחוּ אֶת־עַצְמֹתָי
And it came to pass, after he had buried him, that he spoke to his sons, saying: 'When I am dead, then bury me in the sepulchre wherein the man of G-d is buried; lay my bones beside his bones.
Καὶ ἐγένετο μετὰ τὸ κόψασθαι αὐτὸν, καὶ εἶπε τοῖς υἱοῖς αὐτοῦ, λέγων, ἐὰν ἀποθάνω, θάψατέ με ἐν τῷ τάφῳ τούτῳ οὗ ὁ ἄνθρωπος τοῦ Θεοῦ τέθαπται ἐν αὐτῷ, παρὰ τὰ ὀστᾶ αὐτοῦ θέτε με, ἵνα σωθῶσι τὰ ὀστᾶ μου μετὰ τῶν ὀστῶν αὐτοῦ.
And it came to pass after he had lamented him, that he spoke to his sons, saying, Whenever I die, bury me in this tomb wherein the man of God is buried; lay me by his bones, that my bones may be preserved with his bones.
32
כִּי הָיֹה יִהְיֶה הַדָּבָר אֲשֶׁר קָרָא בִּדְבַר יְהוָה עַל־הַמִּזְבֵּחַ אֲשֶׁר בְּבֵית־אֵל וְעַל כָּל־בָּתֵּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי שֹׁמְרוֹן
For the saying which he cried by the word of HaShem against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.'
Ὅτι γινόμενον ἔσται τὸ ῥῆμα ὃ ἐλάλησεν ἐν λόγῳ Κυρίου ἐπὶ τὸ θυσιαστήριον ἐν Βαιθὴλ καὶ ἐπὶ τοὺς οἴκους τοὺς ὑψηλοὺς τοὺς ἐν Σαμαρείᾳ.
For the word will surely come to pass which he spoke by the word of the Lord against the altar in Bethel, and against the high houses in Samaria.
33
אַחַר הַדָּבָר הַזֶּה לֹא־שָׁב יָרָבְעָם מִדַּרְכּוֹ הָרָעָה וַיָּשָׁב וַיַּעַשׂ מִקְצוֹת הָעָם כֹּהֲנֵי בָמוֹת הֶחָפֵץ יְמַלֵּא אֶת־יָדוֹ וִיהִי כֹּהֲנֵי בָמוֹת
After this thing Jeroboam returned not from his evil way, but made again from among all the people priests of the high places; whosoever would, he consecrated him, that he might be one of the priests of the high places.
Καὶ μετὰ τὸ ῥῆμα τοῦτο οὐκ ἐπέστρεψεν Ἱεροβοὰμ ἀπὸ τῆς κακίας αὐτοῦ, καὶ ἐπέστρεψε καὶ ἐποίησεν ἐκ μέρους τοῦ λαοῦ ἱερεῖς ὑψηλῶν· ὁ βουλόμενος ἐπλήρου τὴν χεῖρα αὐτοῦ, καὶ ἐγένετο ἱερεὺς εἰς τὰ ὑψηλά.
And after this Jeroboam turned not from his sin, but he turned and made of part of the people priests of the [high places]: whoever would, he consecrated him, and he became a priest for the high places.
34
וַיְהִי בַּדָּבָר הַזֶּה לְחַטַּאת בֵּית יָרָבְעָם וּלְהַכְחִיד וּלְהַשְׁמִיד מֵעַל פְּנֵי הָאֲדָמָה
And by this thing there was sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
Καὶ ἐγένετο τὸ ῥῆμα τοῦτο εἰς ἁμαρτίαν τῷ οἴκῳ Ἱεροβοὰμ, καὶ εἰς ὄλεθρον, καὶ εἰς ἀφανισμὸν ἀπὸ προσώπου τῆς γῆς.
And this thing became sin to the house of Jeroboam, even to its destruction and its removal from the face of the earth.

How it works

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

Reading a chapter

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

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

Columns

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

Words: lexicon and concordance

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

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

Variants

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

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

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

Books outside the Hebrew Bible

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

Rabbinic citations

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

How the Septuagint is aligned

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

The Greek word data

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

About the texts

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

Masoretic Text — Westminster Leningrad Codex

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

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

JPS 1917 — The Holy Scriptures according to the Masoretic Text

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

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

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

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

Samaritan Pentateuch †

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

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

Dead Sea Scrolls and other Judean Desert manuscripts †

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

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

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

Ben Sira

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

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

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

Psalm 151

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

Tobit

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

1 Enoch

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

Jubilees

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

Lexicon and concordance data

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

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