Textorah

I Kings 16

1
וַיְהִי דְבַר־יְהוָה אֶל־יֵהוּא בֶן־חֲנָנִי עַל־בַּעְשָׁא לֵאמֹר
And the word of HaShem came to Jehu the son of Hanani against Baasa, saying:
Καὶ ἐγένετο λόγος Κυρίου ἐν χειρὶ Ἰοὺ υἱοῦ Ἀνανὶ πρὸς Βαασά.
And the word of the Lord came by the hand of Jehu son of Hanani to Baasha, [saying],
2
יַעַן אֲשֶׁר הֲרִימֹתִיךָ מִן־הֶעָפָר וָאֶתֶּנְךָ נָגִיד עַל עַמִּי יִשְׂרָאֵל וַתֵּלֶךְ בְּדֶרֶךְ יָרָבְעָם וַתַּחֲטִא אֶת־עַמִּי יִשְׂרָאֵל לְהַכְעִיסֵנִי בְּחַטֹּאתָם
`Forasmuch as I exalted thee out of the dust, and made thee prince over My people Israel; and thou hast walked in the way of Jeroboam, and hast made My people Israel to sin, to provoke Me with their sins;
Ἀνθʼ ὧν ὕψωσά σε ἀπὸ τῆς γῆς, καὶ ἔδωκά σε ἡγούμενον ἐπὶ τὸν λαόν μου Ἰσραήλ, καὶ ἐπορεύθης ἐν τῇ ὁδῷ Ἱεροβοὰμ, καὶ ἐξήμαρτες τὸν λαόν μου τὸν Ἰσραὴλ, τοῦ παροργίσαι με ἐν τοῖς ματαίοις αὐτῶν,
Forasmuch as I lifted thee up from the earth, and made thee ruler over my people Israel; and thou hast walked in the way of Jeroboam, and hast caused my people Israel to sin, to provoke me with their vanities;
3
הִנְנִי מַבְעִיר אַחֲרֵי בַעְשָׁא וְאַחֲרֵי בֵיתוֹ וְנָתַתִּי אֶת־בֵּיתְךָ כְּבֵית יָרָבְעָם בֶּן־נְבָט
behold, I will utterly sweep away Baasa and his house; and I will make thy house like the house of Jeroboam the son of Nebat.
ἰδοὺ ἐγὼ ἐξεγείρω ὀπίσω Βαασὰ, καὶ ὄπισθεν τοῦ οἴκου αὐτοῦ, καὶ δώσω τὸν οἶκόν σου ὡς τὸν οἶκον Ἱεροβοὰμ υἱοῦ Ναβάτ.
Behold, I raise up [enemies] after Baasha, and after his house; and I will make thy house as the house of Jeroboam son of Nebat.
4
הַמֵּת לְבַעְשָׁא בָּעִיר יֹאכְלוּ הַכְּלָבִים וְהַמֵּת לוֹ בַּשָּׂדֶה יֹאכְלוּ עוֹף הַשָּׁמָיִם
Him that dieth of Baasa in the city shall the dogs eat; and him that dieth of his in the field shall the fowls of the air eat.'
Τὸν τεθνηκότα τοῦ Βαασὰ ἐν τῇ πόλει καταφάγονται αὐτὸν οἱ κύνες, καὶ τὸν τεθνηκότα αὐτοῦ ἐν τῷ πεδίῳ καταφάγονται αὐτὸν τὰ πετεινὰ τοῦ οὐρανοῦ.
Him that dies of Baasha in the city the dogs shall devour, and him that dies of his in the field the birds of the sky shall devour.
5
וְיֶתֶר דִּבְרֵי בַעְשָׁא וַאֲשֶׁר עָשָׂה וּגְבוּרָתוֹ הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Baasa, and what he did, and his might, are they not written in the book of the chronicles of the kings of Israel?
Καὶ τὰ λοιπὰ τῶν λόγων Βαασὰ καὶ πάντα ἃ ἐποίησε, καὶ αἱ δυναστεῖαι αὐτοῦ, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰσραήλ;
Now the rest of the history of Baasha, and all that he did, and his mighty acts, behold, are not these written in the book of the chronicles of the kings of Israel?
6
וַיִּשְׁכַּב בַּעְשָׁא עִם־אֲבֹתָיו וַיִּקָּבֵר בְּתִרְצָה וַיִּמְלֹךְ אֵלָה בְנוֹ תַּחְתָּיו
And Baasa slept with his fathers, and was buried in Tirzah; and Elah his son reigned in his stead.
Καὶ ἐκοιμήθη Βαασὰ μετὰ τῶν πατέρων αὐτοῦ, καὶ θάπτεται ἐν Θερσᾷ, καὶ βασιλεύει Ἠλὰ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Baasha slept with his fathers, and they bury him in Tirzah; and Elah his son reigns in his stead.
7
וְגַם בְּיַד־יֵהוּא בֶן־חֲנָנִי הַנָּבִיא דְּבַר־יְהוָה הָיָה אֶל־בַּעְשָׁא וְאֶל־בֵּיתוֹ וְעַל כָּל־הָרָעָה אֲשֶׁר־עָשָׂה בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ בְּמַעֲשֵׂה יָדָיו לִהְיוֹת כְּבֵית יָרָבְעָם וְעַל אֲשֶׁר־הִכָּה אֹתוֹ
And moreover by the hand of the prophet Jehu the son of Hanani came the word of HaShem against Baasa, and against his house, both because of all the evil that he did in the sight of HaShem, to provoke Him with the work of his hands, in being like the house of Jeroboam, and because he smote him.
Καὶ ἐν χειρὶ Ἰοὺ υἱοῦ Ἀνανὶ ἐλάλησε Κύριος ἐπὶ Βαασὰ καὶ ἐπὶ τὸν οἶκον αὐτοῦ, πᾶσαν τὴν κακίαν ἣν ἐποίησεν ἐνώπιον Κυρίου τοῦ παροργίσαι αὐτὸν ἐν τοῖς ἔργοις τῶν χειρῶν αὐτου, τοῦ εἶναι κατὰ τὸν οἶκον Ἱεροβοὰμ, καὶ ὑπὲρ τοῦ πατάξαι αὐτόν.
And the Lord spoke by Jehu the son of Hanani against Baasha, and against his house, [even] all the evil which he wrought before the Lord to provoke him to anger by the works of his hands, in being like the house of Jeroboam; and because he smote him.
8
בִּשְׁנַת עֶשְׂרִים וָשֵׁשׁ שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ אֵלָה בֶן־בַּעְשָׁא עַל־יִשְׂרָאֵל בְּתִרְצָה שְׁנָתָיִם
In the twenty and sixth year of Asa king of Judah began Elah the son of Baasa to reign over Israel in Tirzah, and reigned two years.
Καὶ Ἠλὰ υἱὸς Βαασὰ ἐβασίλευσεν ἐπὶ Ἰσραὴλ δύο ἔτη ἐν Θερσᾷ.
And Elah son of Baasha reigned over Israel two years in Tirzah.
9
וַיִּקְשֹׁר עָלָיו עַבְדּוֹ זִמְרִי שַׂר מַחֲצִית הָרָכֶב וְהוּא בְתִרְצָה שֹׁתֶה שִׁכּוֹר בֵּית אַרְצָא אֲשֶׁר עַל־הַבַּיִת בְּתִרְצָה
And his servant Zimri, captain of half his chariots, conspired against him; now he was in Tirzah, drinking himself drunk in the house of Arza, who was over the household in Tirzah;
Καὶ συνέστρεψεν ἐπʼ αὐτὸν Ζαμβρὶ ὁ ἄρχων τῆς ἡμίσους τῆς ἵππου, καὶ αὐτὸς ἦν ἐν Θερσᾷ πίνων μεθύων ἐν τῷ οἴκῳ Ὠσᾶ τοῦ οἰκονόμου ἐν Θερσᾷ.
And Zimri, captain of half his cavalry, conspired against him, while he was in Tirzah, drinking himself drunk in the house of Arza the steward at Tirzah.
10
וַיָּבֹא זִמְרִי וַיַּכֵּהוּ וַיְמִיתֵהוּ בִּשְׁנַת עֶשְׂרִים וָשֶׁבַע לְאָסָא מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ תַּחְתָּיו
and Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead.
Καὶ εἰσῆλθε Σαμβρὶ καὶ ἐπάταξεν αὐτὸν καὶ ἐθανάτωσεν αὐτὸν, καὶ ἐβασίλευσεν ἀντʼ αὐτοῦ.
And Zimri went in and smote him and slew him, and reigned in his stead.
11
וַיְהִי בְמָלְכוֹ כְּשִׁבְתּוֹ עַל־כִּסְאוֹ הִכָּה אֶת־כָּל־בֵּית בַּעְשָׁא לֹא־הִשְׁאִיר לוֹ מַשְׁתִּין בְּקִיר וְגֹאֲלָיו וְרֵעֵהוּ
And it came to pass, when he began to reign, as soon as he sat on his throne, that he smote all the house of Baasa; he left him not a single man-child, neither of his kinsfolks, nor of his friends.
Καὶ ἐγενήθη ἐν τῷ βασιλεῦσαι αὐτὸν ἐν τῷ καθίσαι αὐτὸν ἐπὶ τοῦ θρόνου αὐτοῦ, καὶ ἐπάταξεν ὅλον τὸν οἶκον Βαασὰ,
And it came to pass when he reigned, when he sat upon his throne,
12
וַיַּשְׁמֵד זִמְרִי אֵת כָּל־בֵּית בַּעְשָׁא כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר אֶל־בַּעְשָׁא בְּיַד יֵהוּא הַנָּבִיא
Thus did Zimri destroy all the house of Baasa, according to the word of HaShem, which He spoke against Baasa by Jehu the prophet,
κατὰ τὸ ῥῆμα ὃ ἐλάλησε Κύριος ἐπὶ τὸν οἶκον Βαασὰ, καὶ πρὸς Ἰοὺ τὸν προφήτην
that he smote all the house of Baasha, according to the word which the Lord spoke against the house of Baasha, and to Jehu the prophet,
13
אֶל כָּל־חַטֹּאות בַּעְשָׁא וְחַטֹּאות אֵלָה בְנוֹ אֲשֶׁר חָטְאוּ וַאֲשֶׁר הֶחֱטִיאוּ אֶת־יִשְׂרָאֵל לְהַכְעִיס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּהַבְלֵיהֶם
for all the sins of Baasa, and the sins of Elah his son, which they sinned, and wherewith they made Israel to sin, to provoke HaShem, the G-d of Israel, with their vanities.
περὶ πασῶν τῶν ἁμαρτιῶν Βαασὰ καὶ Ἠλὰ τοῦ υἱοῦ αὐτοῦ, ὡς ἐξήμαρτε τὸν Ἰσραὴλ, τοῦ παροργίσαι Κύριον τὸν Θεὸν Ἰσραὴλ ἐν τοῖς ματαίοις αὐτῶν.
for all the sins of Baasha and Elah his son, as he led Israel astray to sin, to provoke the Lord God of Israel with their vanities.
14
וְיֶתֶר דִּבְרֵי אֵלָה וְכָל־אֲשֶׁר עָשָׂה הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Elah, and all that he did, are they not written in the book of the chronicles of the kings of Israel?
Καὶ τὰ λοιπὰ τῶν λόγων Ἠλὰ ἃ ἐποίησεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰσραήλ;
And the rest of the deeds of Elah which he did, behold, are not these written in the book of the chronicles of the kings of Israel?
15
בִּשְׁנַת עֶשְׂרִים וָשֶׁבַע שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ זִמְרִי שִׁבְעַת יָמִים בְּתִרְצָה וְהָעָם חֹנִים עַל־גִּבְּתוֹן אֲשֶׁר לַפְּלִשְׁתִּים
In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines.
Καὶ Ζαμβρὶ ἐβασίλευσεν ἐν Θερσᾷ ἡμέρας ἑπτά· καὶ ἡ παρεμβολὴ Ἰσραὴλ ἐπὶ Γαβαθὼν τὴν τῶν ἀλλοφύλων.
And Zimri reigned in Tirzah seven days: and the army of Israel [was] encamped against Gibbethon of the Philistines.
16
וַיִּשְׁמַע הָעָם הַחֹנִים לֵאמֹר קָשַׁר זִמְרִי וְגַם הִכָּה אֶת־הַמֶּלֶךְ וַיַּמְלִכוּ כָל־יִשְׂרָאֵל אֶת־עָמְרִי שַׂר־צָבָא עַל־יִשְׂרָאֵל בַּיּוֹם הַהוּא בַּמַּחֲנֶה
And the people that were encamped heard say: 'Zimri hath conspired, and hath also smitten the king'; wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp.
Καὶ ἤκουσεν ὁ λαὸς ἐν τῇ παρεμβολῇ, λεγόντων, συνεστράφη Ζαμβρὶ καὶ ἔπαισν τὸν βασιλέα· καὶ ἐβασίλευσαν ἐν Ἰσραὴλ τὸν Ἀμβρὶ τὸν ἡγούμενον τῆς στρατιᾶς ἐπὶ Ἰσραὴλ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐν τῇ παρεμβολῇ.
And the people heard in the army, saying, Zimri has conspired and smitten the king: and the people of Israel made Omri the captain of the host king in that day in the camp over Israel.
17
וַיַּעֲלֶה עָמְרִי וְכָל־יִשְׂרָאֵל עִמּוֹ מִגִּבְּתוֹן וַיָּצֻרוּ עַל־תִּרְצָה
And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah.
Καὶ ἀνέβη Ἀμβρὶ καὶ πᾶς Ἰσραὴλ μετʼ αὐτοῦ ἐκ Γαβαθὼν, καὶ περιεκάθισαν ἐπὶ Θερσᾷ.
And Omri went up, and all Israel with him, out of Gibbethon; and they besieged Tirzah.
18
וַיְהִי כִּרְאוֹת זִמְרִי כִּי־נִלְכְּדָה הָעִיר וַיָּבֹא אֶל־אַרְמוֹן בֵּית־הַמֶּלֶךְ וַיִּשְׂרֹף עָלָיו אֶת־בֵּית־מֶלֶךְ בָּאֵשׁ וַיָּמֹת
And it came to pass, when Zimri saw that the city was taken, that he went into the castle of the king's house, and burnt the king's house over him with fire, and died;
Καὶ ἐγενήθη ὡς εἶδε Ζαμβρὶ ὅτι προκατείληπται αὐτοῦ ἡ πόλις, καὶ πορεύεται εἰς ἄντρον τοῦ οἴκου τοῦ βασιλέως, καὶ ἐνεπύρισεν ἐπʼ αὐτὸν τὸν οἶκον τοῦ βασιλέως, καὶ ἀπέθανεν
And it came to pass when Zimri saw that his city was taken, that he goes into the inner chamber of the house of the king, and burned the king’s house over him, and died.
19
עַל־חטאתו חַטֹּאתָיו אֲשֶׁר חָטָא לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לָלֶכֶת בְּדֶרֶךְ יָרָבְעָם וּבְחַטָּאתוֹ אֲשֶׁר עָשָׂה לְהַחֲטִיא אֶת־יִשְׂרָאֵל
for his sins which he sinned in doing that which was evil in the sight of HaShem, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin.
ὑπὲρ τῶν ἁμαρτιῶν αὐτοῦ ὧν ἐποίησε, τοῦ ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου πορευθῆναι ἐν ὁδῷ Ἱεροβοὰμ υἱοῦ Ναβὰτ, καὶ ἐν ταῖς ἁμαρτίαις αὐτοῦ ὡς ἐξήμαρτε τὸν Ἰσραήλ.
Because of his sins which he committed, doing that which was evil in the sight of the Lord, so as to walk in the way of Jeroboam the son of Nebat, and in his sins wherein he caused Israel to sin.
20
וְיֶתֶר דִּבְרֵי זִמְרִי וְקִשְׁרוֹ אֲשֶׁר קָשָׁר הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Zimri, and his treason that he wrought, are they not written in the book of the chronicles of the kings of Israel?
Καὶ τὰ λοιπὰ τῶν λόγων Ζαμβρὶ καὶ τὰς συνάψεις αὐτοῦ ἃς συνῆψεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰσραήλ;
And the rest of the history of Zimri, and his conspiracies wherein he conspired, behold, are not these written in the book of the chronicles of the kings of Israel?
21
אָז יֵחָלֵק הָעָם יִשְׂרָאֵל לַחֵצִי חֲצִי הָעָם הָיָה אַחֲרֵי תִבְנִי בֶן־גִּינַת לְהַמְלִיכוֹ וְהַחֲצִי אַחֲרֵי עָמְרִי
Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri.
Τότε μερίζεται ὁ λαὸς Ἰσραήλ· ἥμισυ τοῦ λαοῦ γίνεται ὀπίσω Θαμνὶ υἱοῦ Γωνὰθ τοῦ βασιλεῦσαι αὐτὸν, καὶ τὸ ἥμισυ τοῦ λαοῦ γίνεται ὀπίσω Ἀμβρί.
Then the people of Israel divides; half the people goes after Tibni the son of Ginath to make him king; and half the people goes after Omri.
22
וַיֶּחֱזַק הָעָם אֲשֶׁר אַחֲרֵי עָמְרִי אֶת־הָעָם אֲשֶׁר אַחֲרֵי תִּבְנִי בֶן־גִּינַת וַיָּמָת תִּבְנִי וַיִּמְלֹךְ עָמְרִי
But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath; so Tibni died, and Omri reigned.
Ὁ λαὸς ὁ ὢν ὀπίσω Ἀμβρὶ ὑπερεκράτησε τὸν λαὸν τὸν ὀπίσω Θαμνὶ υἱοῦ Γωνάθ· καὶ ἀπέθανε Θαμνὶ καὶ Ἰωρὰμ ὁ ἀδελφὸς αὐτοῦ ἐν τῷ καιρῷ ἐκείνῳ, καὶ ἐβασίλευσεν Ἀμβρὶ μετὰ Θαμνί.
The people that followed Omri overpowered the people that followed Tibni son of Ginath: and Tibni died and Joram his brother at that time, and Omri reigned after Tibni.
23
בִּשְׁנַת שְׁלֹשִׁים וְאַחַת שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה מָלַךְ עָמְרִי עַל־יִשְׂרָאֵל שְׁתֵּים עֶשְׂרֵה שָׁנָה בְּתִרְצָה מָלַךְ שֵׁשׁ־שָׁנִים
In the thirty and first year of Asa king of Judah began Omri to reign over Israel, and reigned twelve years; six years reigned he in Tirzah.
Ἐν τῷ ἔτει τῷ τριακοστῷ καὶ πρώτῳ τοῦ βασιλέως Ἀσὰ βασιλεύει Ἀμβρὶ ἐπὶ Ἰσραὴλ δώδεκα ἔτη· ἐν Θερσᾷ βασιλεύει ἓξ ἔτη.
In the thirty-first year of King Asa, Omri begins to reign over Israel twelve years: he reigns six years in Tirzah.
24
וַיִּקֶן אֶת־הָהָר שֹׁמְרוֹן מֵאֶת שֶׁמֶר בְּכִכְּרַיִם כָּסֶף וַיִּבֶן אֶת־הָהָר וַיִּקְרָא אֶת־שֵׁם הָעִיר אֲשֶׁר בָּנָה עַל שֶׁם־שֶׁמֶר אֲדֹנֵי הָהָר שֹׁמְרוֹן
And he bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built, after the name of Shemer, the owner of the hill, Samaria.
Καὶ ἐκτήσατο Ἀμβρὶ τὸ ὄρος τὸ Σεμερὼν παρὰ Σεμὴρ τοῦ κυρίου τοῦ ὄρους ἐν δύο ταλάντων ἀργυρίου· καὶ ᾠκοδόμησε τὸ ὄρος, καὶ ἐπεκάλεσαν τὸ ὄνομα τοῦ ὄρους οὗ ᾠκοδόμησαν ἐπὶε τῷ ὀνόματι Σεμὴρ τοῦ κυρίου τοῦ ὄρους, Σεμηρών.
And Omri bought the Mount Samaria of Shemer the lord of the mountain for two talents of silver; and he built [upon] the mountain, and they called the name of the mountain [on] which he built, after the name of Shemer the lord of the mount, Samaria.
25
וַיַּעֲשֶׂה עָמְרִי הָרַע בְּעֵינֵי יְהוָה וַיָּרַע מִכֹּל אֲשֶׁר לְפָנָיו
And Omri did that which was evil in the sight of HaShem, and dealt wickedly above all that were before him.
Καὶ ἐποίησεν Ἀμβρὶ τὸ πονηρὸν ἐνώπιον Κυρίου, καὶ ἐπονηρεύσατο ὑπὲρ πάντας τοὺς γενομένους ἔμπροσθεν αὐτοῦ.
And Omri did that which was evil in the sight of the Lord, and wrought wickedly beyond all that were before him.
26
וַיֵּלֶךְ בְּכָל־דֶּרֶךְ יָרָבְעָם בֶּן־נְבָט ובחטאתיו וּבְחַטָּאתוֹ אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל לְהַכְעִיס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל בְּהַבְלֵיהֶם
For he walked in all the way of Jeroboam the son of Nebat, and in his sins wherewith he made Israel to sin, to provoke HaShem, the G-d of Israel, with their vanities.
Καὶ ἐπορεύθη ἐν πάσῃ ὁδῷ Ἱεροβοὰμ υἱοῦ Ναβὰτ, καὶ ἐν ταῖς ἁμαρτίαις αὐτοῦ αἷς ἐξήμαρτε τὸν Ἰσραὴλ, τοῦ παροργίσαι τὸν Κύριον Θεὸν Ἰσραὴλ ἐν τοῖς ματαίοις αὐτῶν.
And he walked in all the way of Jeroboam the son of Nebat, and in his sins wherewith he caused Israel to sin, to provoke the Lord God of Israel by their vanities.
27
וְיֶתֶר דִּבְרֵי עָמְרִי אֲשֶׁר עָשָׂה וּגְבוּרָתוֹ אֲשֶׁר עָשָׂה הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel?
Καὶ τὰ λοιπὰ τῶν λόγων Ἀμβρὶ καὶ πάντα ἃ ἐποίησε, καὶ πᾶσα ἡ δυναστεία αὐτοῦ, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰσραήλ;
And the rest of the acts of Omri, and all that he did, and all his might, behold, [are] not these things written in the book of the chronicles of the kings of Israel?
28
וַיִּשְׁכַּב עָמְרִי עִם־אֲבֹתָיו וַיִּקָּבֵר בְּשֹׁמְרוֹן וַיִּמְלֹךְ אַחְאָב בְּנוֹ תַּחְתָּיו
And Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his stead.
Καὶ ἐκοιμήθη Ἀμβρὶ μετὰ τῶν πατέρων αὐτοῦ, καὶ θάπτεται ἐν Σαμαρείᾳ, καὶ βασιλεύει Ἀχαὰβ ὁ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ. 28aΚαὶ ἐν τῷ ἐνιαυτῷ τῷ ἑνδεκάτῳ ἔτει τοῦ Ἀμβρὶ βασιλεύει Ἰωσαφὰτ υἱὸς Ἀσὰ ἐτῶν τριάκοντα καὶ πέντε ἐν τῇ βασιλείᾳ αὐτοῦ, καὶ εἰκοσιπέντε ἔτη ἐβασίλευσεν ἐν Ἱερουσαλήμ· καὶ ὄνομα τῆς μητρὸς αὐτοὐ Γαζουβὰ, θυγάτηρ Σελί· 28bκαὶ ἐπορεύθη ἐν τῇ ὁδῷ Ἀσὰ τοῦ πατρὸς αὐτοῦ, καὶ οὐκ ἐξέκλινεν ἀπʼ αὐτῆς τοῦ ποιεῖν τὸ εὐθὲς ἐνώπιον Κυρίου· πλὴν τῶν ὑψηλῶν οὐκ ἐξῇραν· ἔθυον ἐν τοῖς ὑψηλοῖς, καὶ ἐθυμίων· 28cκαὶ ἃ συνέθετο Ἰωσαφὰτ μετὰ βασιλέως Ἰσραὴλ, καὶ πᾶσα ἡ δυναστεία ἣν ἐποίησε, καὶ οὓς ἐπολέμησεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰούδα; 28dκαὶ τὰ λοιπὰ τῶν συμπλοκῶν ἃς ἐπέθεντο ἐν ταῖς ἡμέραις Ἀσὰ τοῦ πατρὸς αὐτοῦ ἐξῇρεν ἀπὸ τῆς γῆς· 28eκαὶ βασιλεὺς οὐκ ἦν ἐν Συρίᾳ· Νασίβ. 28fΚαὶ ὁ βασιλεὺς Ἰωσαφὰτ ἐποίησε ναῦν εἰς Θαρσὶς πορεύεσθαι εἰς Σωφὶρ ἐπὶ τὸ χρυσίον· καὶ οὐκ ἐπορεύθη, ὅτι συνετρίβη ἡ ναῦς ἐν Γασιὼν Γαβέρ· 28gτότε εἶπεν βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ, ἐξαποστελῶ τοὺς παῖδάς σου καὶ τὰ παιδάριά μου ἐν τῇ νηΐ· καὶ οὐκ ἐβούλετο Ἰωσαφάτ· 28hκαὶ ἐκοιμήθη Ἰωσαφὰτ μετὰ τῶν πατέρων αὐτοῦ, καὶ θάπτεται μετὰ τῶν πατέρων αὐτοῦ ἐν πόλει Δαυίδ· καὶ ἐβασίλευσεν Ἰωρὰμ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Omri slept with his fathers, and is buried in Samaria; and Ahab his son reigns in his stead.
29
וְאַחְאָב בֶּן־עָמְרִי מָלַךְ עַל־יִשְׂרָאֵל בִּשְׁנַת שְׁלֹשִׁים וּשְׁמֹנֶה שָׁנָה לְאָסָא מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ אַחְאָב בֶּן־עָמְרִי עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן עֶשְׂרִים וּשְׁתַּיִם שָׁנָה
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel; and Ahab the son of Omri reigned over Israel in Samaria twenty and two years.
Ἐν ἔτει δευτέρῳ τοῦ Ἰωσαφὰτ βασιλέως Ἰούδα, Ἀχαὰβ υἱὸς Ἀμβρὶ ἐβασίλευσεν ἐπὶ Ἰσραὴλ ἐν Σαμαρείᾳ εἴκοσι καὶ δύο ἔτη.
In the second year of Jehoshaphat king of Judah, Ahab son of Omri reigned over Israel in Samaria twenty-two years.
30
וַיַּעַשׂ אַחְאָב בֶּן־עָמְרִי הָרַע בְּעֵינֵי יְהוָה מִכֹּל אֲשֶׁר לְפָנָיו
And Ahab the son of Omri did that which was evil in the sight of HaShem above all that were before him.
Καὶ ἐποίησεν Ἀχαὰβ τὸ πονηρὸν ἐνώπιον Κυρίου, καὶ ἐπονηρεύσατο ὑπὲρ πάντας τοὺς ἔμπροσθεν αὐτοῦ.
And Ahab did that which was evil in the sight of the Lord, and did more wickedly than all that were before him.
31
וַיְהִי הֲנָקֵל לֶכְתּוֹ בְּחַטֹּאות יָרָבְעָם בֶּן־נְבָט וַיִּקַּח אִשָּׁה אֶת־אִיזֶבֶל בַּת־אֶתְבַּעַל מֶלֶךְ צִידֹנִים וַיֵּלֶךְ וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחוּ לוֹ
And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him.
Καὶ οὐκ ἦν αὐτῷ ἱκανὸν τοῦ πορεύεσθαι ἐν ταῖς ἁμαρτίαις Ἱεροβοὰμ υἱοῦ Ναβὰτ, καὶ ἔλαβε γυναῖκα τὴν Ἰεζάβελ θυγατέρα Ἰεθεβαὰλ βασιλέως Σιδωνίων· καὶ ἐπορεύθη καὶ ἐδούλευσε τῷ Βάαλ, καὶ προσεκύνησεν αὐτῷ.
And it was not enough for him to walk in the sins of Jeroboam the son of Nebat, but he took to wife Jezebel the daughter of Ethbaal king of the Sidonians; and he went and served Baal, and worshiped him.
32
וַיָּקֶם מִזְבֵּחַ לַבָּעַל בֵּית הַבַּעַל אֲשֶׁר בָּנָה בְּשֹׁמְרוֹן
And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.
Καὶ ἔστησε θυσιαστήριον τῷ Βάαλ ἐν οἴκῳ τῶν προσοχθισμάτων αὐτοῦ, ὃν ᾠκοδόμησεν ἐν Σαμαρείᾳ.
And he set up an altar to Baal in the house of his abominations, which he built in Samaria.
33
וַיַּעַשׂ אַחְאָב אֶת־הָאֲשֵׁרָה וַיּוֹסֶף אַחְאָב לַעֲשׂוֹת לְהַכְעִיס אֶת־יְהֹוָה אֱלֹהֵי יִשְׂרָאֵל מִכֹּל מַלְכֵי יִשְׂרָאֵל אֲשֶׁר הָיוּ לְפָנָיו
And Ahab made the Asherah; and Ahab did yet more to provoke HaShem, the G-d of Israel, than all the kings of Israel that were before him.
Καὶ ἐποίησεν Ἀχαὰβ ἄλσος· καὶ προσέθηκεν Ἀχαὰβ τοῦ ποιῆσαι παροργίσματα, τοῦ παροργίσαι τὸν Κύριον Θεὸν τοῦ Ἰσραὴλ, καὶ τὴν ψυχὴν αὐτοῦ ἐξολοθρευθῆναι, ἐκακοποίησεν ὑπὲρ πάντας τοὺς βασιλεῖς Ἰσραὴλ τοὺς γενομένους ἔμπροσθεν αὐτοῦ.
And Ahab made a grove; and Ahab did yet more abominably, to provoke the Lord God of Israel, and [to sin against] his own life so that he should be destroyed: he did evil above all the kings of Israel that were before him.
34
בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת־יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ ובשגיב וּבִשְׂגוּב צְעִירוֹ הִצִּיב דְּלָתֶיהָ כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן־נוּן
In his days did Hiel the Bethelite build Jericho; with Abiram his first-born he laid the foundation thereof, and with his youngest son Segub he set up the gates thereof; according to the word of HaShem, which He spoke by the hand of Joshua the son of Nun.
Καὶ ἐν ταῖς ἡμέραις αὐτοῦ ᾠκοδόμησεν Ἀχιὴλ ὁ Βαιθηλίτης τὴν Ἱεριχώ· ἐν τῷ Ἀβιρὼν πρωτοτόκῳ αὐτοῦ ἐθεμελίωσεν αὐτὴν, καὶ τῷ Σεγοὺβ τῷ νεωτέρῳ αὐτοῦ ἐπέστησε θύρας αὐτῆς, κατὰ τὸ ῥῆμα Κυρίου, ὃ ἐλάλησεν ἐν χειρὶ Ἰησοῦ υἱοῦ Ναυῆ.
And in his days Hiel the Bethelite built Jericho: he laid the foundation of it in Abiram his firstborn, and he set up the doors of it in Segub his younger son, according to the word of the Lord which he spoke by Joshua the son of Nun.

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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