Textorah

I Kings 14

1
בָּעֵת הַהִיא חָלָה אֲבִיָּה בֶן־יָרָבְעָם
At that time Abijah the son of Jeroboam fell sick.
2
וַיֹּאמֶר יָרָבְעָם לְאִשְׁתּוֹ קוּמִי נָא וְהִשְׁתַּנִּית וְלֹא יֵדְעוּ כִּי־אתי אַתְּ אֵשֶׁת יָרָבְעָם וְהָלַכְתְּ שִׁלֹה הִנֵּה־שָׁם אֲחִיָּה הַנָּבִיא הוּא־דִבֶּר עָלַי לְמֶלֶךְ עַל־הָעָם הַזֶּה
And Jeroboam said to his wife: 'Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh; behold, there is Ahijah the prophet, who spoke concerning me that I should be king over this people.
3
וְלָקַחַתְּ בְּיָדֵךְ עֲשָׂרָה לֶחֶם וְנִקֻּדִים וּבַקְבֻּק דְּבַשׁ וּבָאת אֵלָיו הוּא יַגִּיד לָךְ מַה־יִּהְיֶה לַנָּעַר
And take with thee ten loaves, and biscuits, and a cruse of honey, and go to him; he will tell thee what shall become of the child.'
4
וַתַּעַשׂ כֵּן אֵשֶׁת יָרָבְעָם וַתָּקָם וַתֵּלֶךְ שִׁלֹה וַתָּבֹא בֵּית אֲחִיָּה וַאֲחִיָּהוּ לֹא־יָכֹל לִרְאוֹת כִּי קָמוּ עֵינָיו מִשֵּׂיבוֹ
And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see; for his eyes were set by reason of his age.
5
וַיהוָה אָמַר אֶל־אֲחִיָּהוּ הִנֵּה אֵשֶׁת יָרָבְעָם בָּאָה לִדְרֹשׁ דָּבָר מֵעִמְּךָ אֶל־בְּנָהּ כִּי־חֹלֶה הוּא כָּזֹה וְכָזֶה תְּדַבֵּר אֵלֶיהָ וִיהִי כְבֹאָהּ וְהִיא מִתְנַכֵּרָה
Now HaShem had said unto Ahijah: 'Behold, the wife of Jeroboam cometh to inquire of thee concerning her son; for he is sick; thus and thus shalt thou say unto her; for it will be, when she cometh in, that she will feign herself to be another woman.'
6
וַיְהִי כִשְׁמֹעַ אֲחִיָּהוּ אֶת־קוֹל רַגְלֶיהָ בָּאָה בַפֶּתַח וַיֹּאמֶר בֹּאִי אֵשֶׁת יָרָבְעָם לָמָּה זֶּה אַתְּ מִתְנַכֵּרָה וְאָנֹכִי שָׁלוּחַ אֵלַיִךְ קָשָׁה
And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said: 'Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings.
7
לְכִי אִמְרִי לְיָרָבְעָם כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יַעַן אֲשֶׁר הֲרִימֹתִיךָ מִתּוֹךְ הָעָם וָאֶתֶּנְךָ נָגִיד עַל עַמִּי יִשְׂרָאֵל
Go, tell Jeroboam: Thus saith HaShem, the G-d of Israel: Forasmuch as I exalted thee from among the people, and made thee prince over My people Israel,
8
וָאֶקְרַע אֶת־הַמַּמְלָכָה מִבֵּית דָּוִד וָאֶתְּנֶהָ לָךְ וְלֹא־הָיִיתָ כְּעַבְדִּי דָוִד אֲשֶׁר שָׁמַר מִצְוֺתַי וַאֲשֶׁר־הָלַךְ אַחֲרַי בְּכָל־לְבָבוֹ לַעֲשׂוֹת רַק הַיָּשָׁר בְּעֵינָי
and rent the kingdom away from the house of David, and gave it thee; and yet thou hast not been as My servant David, who kept My commandments, and who followed Me with all his heart, to do that only which was right in Mine eyes;
9
וַתָּרַע לַעֲשׂוֹת מִכֹּל אֲשֶׁר־הָיוּ לְפָנֶיךָ וַתֵּלֶךְ וַתַּעֲשֶׂה־לְּךָ אֱלֹהִים אֲחֵרִים וּמַסֵּכוֹת לְהַכְעִיסֵנִי וְאֹתִי הִשְׁלַכְתָּ אַחֲרֵי גַוֶּךָ
but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke Me, and hast cast Me behind thy back;
10
לָכֵן הִנְנִי מֵבִיא רָעָה אֶל־בֵּית יָרָבְעָם וְהִכְרַתִּי לְיָרָבְעָם מַשְׁתִּין בְּקִיר עָצוּר וְעָזוּב בְּיִשְׂרָאֵל וּבִעַרְתִּי אַחֲרֵי בֵית־יָרָבְעָם כַּאֲשֶׁר יְבַעֵר הַגָּלָל עַד־תֻּמּוֹ
therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every man-child, and him that is shut up and him that is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung, till it be all gone.
11
הַמֵּת לְיָרָבְעָם בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם כִּי יְהוָה דִּבֵּר
Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat; for HaShem hath spoken it.
12
וְאַתְּ קוּמִי לְכִי לְבֵיתֵךְ בְּבֹאָה רַגְלַיִךְ הָעִירָה וּמֵת הַיָּלֶד
Arise thou therefore, get thee to thy house; and when thy feet enter into the city, the child shall die.
13
וְסָפְדוּ־לוֹ כָל־יִשְׂרָאֵל וְקָבְרוּ אֹתוֹ כִּי־זֶה לְבַדּוֹ יָבֹא לְיָרָבְעָם אֶל־קָבֶר יַעַן נִמְצָא־בוֹ דָּבָר טוֹב אֶל־יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּבֵית יָרָבְעָם
And all Israel shall make lamentation for him, and bury him; for he only of Jeroboam shall come to the grave; because in him there is found some good thing toward HaShem, the G-d of Israel, in the house of Jeroboam.
14
וְהֵקִים יְהוָה לוֹ מֶלֶךְ עַל־יִשְׂרָאֵל אֲשֶׁר יַכְרִית אֶת־בֵּית יָרָבְעָם זֶה הַיּוֹם וּמֶה גַּם־עָתָּה
Moreover HaShem will raise Him up a king over Israel, who shall cut off the house of Jeroboam that day. But what is it even then?
15
וְהִכָּה יְהוָה אֶת־יִשְׂרָאֵל כַּאֲשֶׁר יָנוּד הַקָּנֶה בַּמַּיִם וְנָתַשׁ אֶת־יִשְׂרָאֵל מֵעַל הָאֲדָמָה הַטּוֹבָה הַזֹּאת אֲשֶׁר נָתַן לַאֲבוֹתֵיהֶם וְזֵרָם מֵעֵבֶר לַנָּהָר יַעַן אֲשֶׁר עָשׂוּ אֶת־אֲשֵׁרֵיהֶם מַכְעִיסִים אֶת־יְהוָה
for HaShem will smite Israel, as a reed is shaken in the water; and He will root up Israel out of this good land, which He gave to their fathers, and will scatter them beyond the River; because they have made their Asherim, provoking HaShem.
16
וְיִתֵּן אֶת־יִשְׂרָאֵל בִּגְלַל חַטֹּאות יָרָבְעָם אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל
And He will give Israel up because of the sins of Jeroboam, which he hath sinned, and wherewith he hath made Israel to sin.'
17
וַתָּקָם אֵשֶׁת יָרָבְעָם וַתֵּלֶךְ וַתָּבֹא תִרְצָתָה הִיא בָּאָה בְסַף־הַבַּיִת וְהַנַּעַר מֵת
And Jeroboam's wife arose, and departed, and came to Tirzah; and as she came to the threshold of the house, the child died.
18
וַיִּקְבְּרוּ אֹתוֹ וַיִּסְפְּדוּ־לוֹ כָּל־יִשְׂרָאֵל כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד־עַבְדּוֹ אֲחִיָּהוּ הַנָּבִיא
And all Israel buried him, and made lamentation for him; according to the word of HaShem, which He spoke by the hand of His servant Ahijah the prophet.
19
וְיֶתֶר דִּבְרֵי יָרָבְעָם אֲשֶׁר נִלְחַם וַאֲשֶׁר מָלָךְ הִנָּם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel.
20
וְהַיָּמִים אֲשֶׁר מָלַךְ יָרָבְעָם עֶשְׂרִים וּשְׁתַּיִם שָׁנָה וַיִּשְׁכַּב עִם־אֲבֹתָיו וַיִּמְלֹךְ נָדָב בְּנוֹ תַּחְתָּיו
And the days which Jeroboam reigned were two and twenty years; and he slept with his fathers, and Nadab his son reigned in his stead.
21
וּרְחַבְעָם בֶּן־שְׁלֹמֹה מָלַךְ בִּיהוּדָה בֶּן־אַרְבָּעִים וְאַחַת שָׁנָה רְחַבְעָם בְּמָלְכוֹ וּשֲׁבַע עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִַם הָעִיר אֲשֶׁר־בָּחַר יְהוָה לָשׂוּם אֶת־שְׁמוֹ שָׁם מִכֹּל שִׁבְטֵי יִשְׂרָאֵל וְשֵׁם אִמּוֹ נַעֲמָה הָעַמֹּנִית
And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which HaShem had chosen out of all the tribes of Israel, to put His name there; and his mother's name was Naamah the Ammonitess.
Καὶ Ῥοβοὰμ υἱὸς Σαλωμὼν ἐβασίλευσεν ἐπὶ Ἰούδαν· υἱὸς τεσσαράκοντα καὶ ἑνὸς ἐνιαυτῶν Ῥοβοὰμ ἐν τῷ βασιλεύειν αὐτόν· καὶ ἑπτακαίδεκα ἔτη ἐβασίλευσεν ἐν Ἱερουσαλὴμ τῇ πόλει, ἣν ἐξελέξατο Κύριος θέσθαι τὸ ὄνομα αὐτοῦ ἐκεῖ ἐκ πασῶν φυλῶν τοῦ Ἰσραήλ· καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Νααμὰ ἡ Ἀμμωνίτις.
And Rehoboam son of Solomon ruled over Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in the city Jerusalem, which the Lord chose to put his name there out of all the tribes of Israel: and his mother’s name [was] Naamah the Ammonitess.
22
וַיַּעַשׂ יְהוּדָה הָרַע בְּעֵינֵי יְהוָה וַיְקַנְאוּ אֹתוֹ מִכֹּל אֲשֶׁר עָשׂוּ אֲבֹתָם בְּחַטֹּאתָם אֲשֶׁר חָטָאוּ
And Judah did that which was evil in the sight of HaShem; and they moved Him to jealousy with their sins which they committed, above all that their fathers had done.
Καὶ ἐποίησε Ῥοβοὰμ τὸ πονηρὸν ἐνώπιον Κυρίου· καὶ παρεζήλωσεν αὐτὸν ἐν πᾶσιν οἷς ἐποίησαν οἱ πατέρες αὐτῶν ἐν ταῖς ἁμαρτίαις αὐτῶν αἷς ἥμαρτον.
And Rehoboam did evil in the sight of the Lord; and he provoked him in all the things which their fathers did in their sins which they sinned.
23
וַיִּבְנוּ גַם־הֵמָּה לָהֶם בָּמוֹת וּמַצֵּבוֹת וַאֲשֵׁרִים עַל כָּל־גִּבְעָה גְבֹהָה וְתַחַת כָּל־עֵץ רַעֲנָן
For they also built them high places, and pillars, and Asherim, on every high hill, and under every leafy tree;
Καὶ ᾠκοδόμησαν ἑαυτοῖς ὑψηλὰ καὶ στήλας καὶ ἄλση ἐπὶ πάντα βουνὸν ὑψηλὸν, καὶ ὑποκάτω παντὸς ξύλου συσκίου.
And they built for themselves high places, and pillars, and [planted] groves on every high hill, and under every shady tree.
24
וְגַם־קָדֵשׁ הָיָה בָאָרֶץ עָשׂוּ כְּכֹל הַתּוֹעֲבֹת הַגּוֹיִם אֲשֶׁר הוֹרִישׁ יְהוָה מִפְּנֵי בְּנֵי יִשְׂרָאֵל
and there were also sodomites in the land; they did according to all the abominations of the nations which HaShem drove out before the children of Israel.
Καὶ σύνδεσμος ἐγενήθη ἐν τῇ γῇ, καὶ ἐποίησαν ἀπὸ πάντων τῶν βδελυγμάτων τῶν ἐθνῶν ὧν ἐξῇρε Κύριος ἀπὸ προσώπου υἱῶν Ἰσραήλ.
And there was a conspiracy in the land, and they did according to all the abominations of the nations which the Lord removed from before the children of Israel.
25
וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שושק שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלָ͏ִם
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;
Καὶ ἐγένετο ἐν τῷ ἐνιαυτῷ τῷ πέμπτῳ βασιλεύοντος Ῥοβοὰμ, ἀνέβη Σουσακεὶμ βασιλεὺς Αἰγύπτου ἐπὶ Ἱερουσαλὴμ,
And it came to pass in the fifth year of the reign of Rehoboam, Shishak king of Egypt came up against Jerusalem;
26
וַיִּקַּח אֶת־אֹצְרוֹת בֵּית־יְהוָה וְאֶת־אוֹצְרוֹת בֵּית הַמֶּלֶךְ וְאֶת־הַכֹּל לָקָח וַיִּקַּח אֶת־כָּל־מָגִנֵּי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה
and he took away the treasures of the house of HaShem, and the treasures of the king's house; he even took away all; and he took away all the shields of gold which Solomon had made.
καὶ ἔλαβε πάντας τοὺς θησαυροὺς οἴκου Κυρίου καὶ τοὺς θησαυροὺς οἴκου τοῦ βασιλέως, καὶ τὰ δόρατα τὰ χρυσᾶ ἃ ἔλαβε Δαυὶδ ἐκ χειρὸς τῶν παίδων Ἀδραζαὰρ βασιλέως Σουβὰ, καὶ εἰσήνεγκεν αὐτὰ εἰς Ἱερουσαλὴμ τὰ πάντα ἃ ἔλαβεν, ὅπλα τὰ χρυσᾶ ὅσα ἐποίησε Σαλωμὼν, καὶ ἀπήνεγκεν αὐτὰ εἰς Αἴγυπτον.
and took all the treasures of the house of the Lord, and the treasures of the king’s house, and the golden spears which David took out of the hand of the sons of Hadadezer king of Zobah, and brought them into Jerusalem, even all that he took, [and] the golden shields which Solomon had made, and carried them away into Egypt.
27
וַיַּעַשׂ הַמֶּלֶךְ רְחַבְעָם תַּחְתָּם מָגִנֵּי נְחֹשֶׁת וְהִפְקִיד עַל־יַד שָׂרֵי הָרָצִים הַשֹּׁמְרִים פֶּתַח בֵּית הַמֶּלֶךְ
And king Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, who kept the door of the king's house.
Καὶ ἐποίησε Ῥοβοὰμ ὁ βασιλεὺς ὅπλα χαλκᾶ ἀντʼ αὐτῶν· καὶ ἐπέθεντο ἐπʼ αὐτὸν οἱ ἡγούμενοι τῶν παρατρεχόντων οἱ φυλάσσοντες τὸν πυλῶνα οἴκου βασιλέως.
And King Rehoboam made brazen shields instead of them; and the chiefs of the body guard, who kept the gate of the house of the king, were placed in charge over them.
28
וַיְהִי מִדֵּי־בֹא הַמֶּלֶךְ בֵּית יְהוָה יִשָּׂאוּם הָרָצִים וֶהֱשִׁיבוּם אֶל־תָּא הָרָצִים
And it was so, that as oft as the king went into the house of HaShem, the guard bore them, and brought them back into the guard-chamber.
Καὶ ἐγένετο ὅτε εἰσεπορεύετο ὁ βασιλεὺς εἰς οἶκον Κυρίου, καὶ ᾖρον αὐτὰ οἱ παρατρέχοντες καὶ ἀπηρείδοντο αὐτὰ εἰς τὸ θεὲ τῶν παρατρεχόντων.
And it came to pass when the king went into the house of the Lord, that the body guard took them up, and fixed them in the chamber of the body guard.
29
וְיֶתֶר דִּבְרֵי רְחַבְעָם וְכָל־אֲשֶׁר עָשָׂה הֲלֹא־הֵמָּה כְתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָה
Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
Καὶ τὰ λοιπὰ τῶν λόγων Ῥοβοὰμ καὶ πάντα ἃ ἐποίησεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τοῖς βασιλεῦσιν Ἰούδα;
And the rest of the history of Rehoboam, and all that he did, behold, are they not written in the book of the chronicles of the kings of Judah?
30
וּמִלְחָמָה הָיְתָה בֵין־רְחַבְעָם וּבֵין יָרָבְעָם כָּל־הַיָּמִים
And there was war between Rehoboam and Jeroboam continually.
Καὶ πόλεμος ἦν ἀναμέσον Ῥοβοὰμ καὶ ἀναμέσον Ἱεροβοὰμ πάσας τὰς ἡμέρας.
And there was war between Rehoboam and Jeroboam continually.
31
וַיִּשְׁכַּב רְחַבְעָם עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד וְשֵׁם אִמּוֹ נַעֲמָה הָעַמֹּנִית וַיִּמְלֹךְ אֲבִיָּם בְּנוֹ תַּחְתָּיו
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David; and his mother's name was Naamah the Ammonitess. And Abijam his son reigned in his stead.
Καὶ ἐκοιμήθη Ῥοβοὰμ μετὰ τῶν πατέρων αὐτοῦ, καὶ θάπτεται μετὰ τῶν πατέρων αὐτοῦ, ἐν πόλει Δαυίδ· καὶ ἐβασίλευσεν Ἀβιοὺ ὁ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David: and Abijam his son reigned in his stead.

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.