Textorah

I Kings 17

1
וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי
And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: 'As HaShem, the G-d of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.'
Καὶ εἶπεν Ἠλιοὺ ὁ προφήτης Θεσβίτης ὁ ἐκ Θεσβῶν τῆς Γαλαὰδ πρὸς Ἀχαὰβ, ζῇ Κύριος ὁ Θεὸς τῶν δυνάμεων ὁ Θεὸς Ἰσραὴλ, ᾧ παρέστην ἐνώπιον αὐτοῦ, εἰ ἔσται τὰ ἔτη ταῦτα δρόσος καὶ ὑετὸς, ὅτι εἰ μὴ διὰ στόματος λόγου μου.
And Elijah the prophet, the Tishbite of Tishbe of Gilead, said to Ahab, As the Lord God of hosts, the God of Israel, lives, before whom I stand, there shall not be these years dew nor rain, except by the word of my mouth.
2
וַיְהִי דְבַר־יְהוָה אֵלָיו לֵאמֹר
And the word of HaShem came unto him, saying:
Καὶ ἐγένετο ῥῆμα Κυρίου πρὸς Ἠλιοὺ,
And the word of the Lord came to Elijah, [saying],
3
לֵךְ מִזֶּה וּפָנִיתָ לְּךָ קֵדְמָה וְנִסְתַּרְתָּ בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן
'Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before the Jordan.
πορεύου ἐντεῦθεν κατὰ ἀνατολὰς, καὶ κρύβηθι ἐν τῷ χειμάῤῥῳ Χοῤῥαθ τοῦ ἐπὶ προσώπου τοῦ Ἰορδάνου.
Depart hence eastward, and hide thee by the brook of Cherith, that is before Jordan.
4
וְהָיָה מֵהַנַּחַל תִּשְׁתֶּה וְאֶת־הָעֹרְבִים צִוִּיתִי לְכַלְכֶּלְךָ שָׁם
And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.'
Καὶ ἔσται ἐκ τοῦ χειμάῤῥου πίεσαι ὕδωρ, καὶ τοῖς κόραξιν ἐντελοῦμαι διατρέφειν σε ἐκεῖ.
And it shall be [that] thou shalt drink water of the brook, and I will charge the ravens to feed thee there.
5
וַיֵּלֶךְ וַיַּעַשׂ כִּדְבַר יְהוָה וַיֵּלֶךְ וַיֵּשֶׁב בְּנַחַל כְּרִית אֲשֶׁר עַל־פְּנֵי הַיַּרְדֵּן
So he went and did according unto the word of HaShem; for he went and dwelt by the brook Cherith, that is before the Jordan.
Καὶ ἐποίησεν Ἠλιοὺ κατὰ τὸ ῥῆμα Κυρίου, καὶ ἐκάθισεν ἐν τῷ χειμάῤῥῳ Χοῤῥὰθ ἐπὶ προσώπου τοῦ Ἰορδάνου.
And Elijah did according to the word of the Lord, and he sat by the brook of Cherith before Jordan.
6
וְהָעֹרְבִים מְבִיאִים לוֹ לֶחֶם וּבָשָׂר בַּבֹּקֶר וְלֶחֶם וּבָשָׂר בָּעָרֶב וּמִן־הַנַּחַל יִשְׁתֶּה
And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook.
Καὶ οἱ κόρακες ἔφερον αὐτῷ ἄρτους τοπρωῒ, καὶ κρέα τοδείλης, καὶ ἐκ τοῦ χειμάῤῥου ἔπινεν ὕδωρ.
And the ravens brought him loaves in the morning, and flesh in the evening, and he drank water of the brook.
7
וַיְהִי מִקֵּץ יָמִים וַיִּיבַשׁ הַנָּחַל כִּי לֹא־הָיָה גֶשֶׁם בָּאָרֶץ
And it came to pass after a while, that the brook dried up, because there was no rain in the land.
Καὶ ἐγένετο μεθʼ ἡμέρας, καὶ ἐξηράνθη ὁ χειμάῤῥους, ὅτι οὐκ ἐγένετο ὑετὸς ἐπὶ τῆς γῆς.
And it came to pass after some time, that the brook was dried up, because there had been no rain upon the earth.
8
וַיְהִי דְבַר־יְהוָה אֵלָיו לֵאמֹר
And the word of HaShem came unto him, saying:
Καὶ ἐγένετο ῥῆμα Κυρίου πρὸς Ἠλιοὺ,
And the word of the Lord came to Elijah, [saying],
9
קוּם לֵךְ צָרְפַתָה אֲשֶׁר לְצִידוֹן וְיָשַׁבְתָּ שָׁם הִנֵּה צִוִּיתִי שָׁם אִשָּׁה אַלְמָנָה לְכַלְכְּלֶךָ
'Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there; behold, I have commanded a widow there to sustain thee.'
ἀνάστηθι, καὶ πορεύου εἰς Σαρεπτὰ τῆς Σιδωνίας· ἰδοὺ ἐντέταλμαι ἐκεῖ γυναικὶ χήρᾳ τοῦ διατρέφειν σε.
Arise, and go to Zarephath of the Sidonian [land]: behold, I have there commanded a widow woman to maintain thee.
10
וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה
So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks; and he called to her, and said: 'Fetch me, I pray thee, a little water in a vessel, that I may drink.'
Καὶ ἀνέστη καὶ ἐπορεύθη εἰς Σαρεπτὰ, καὶ ἦλθεν εἰς τὸν πυλῶνα τῆς πόλεως· καὶ ἰδοὺ ἐκεῖ γυνὴ χήρα συνέλεγε ξύλα· καὶ ἐβόησεν ὀπίσω αὐτῆς Ἠλιοὺ, καὶ εἶπεν αὐτῇ, λάβε δή μοι ὀλίγον ὕδωρ εἰς ἄγγος, καὶ πίομαι.
And he arose and went to Zarephath, and came to the gate of the city: and, behold, a widow woman was there gathering sticks; and Elijah cried after her, and said to her, Fetch me, I pray thee, a little water in a vessel, that I may drink.
11
וַתֵּלֶךְ לָקַחַת וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר לִקְחִי־נָא לִי פַּת־לֶחֶם בְּיָדֵךְ
And as she was going to fetch it, he called to her, and said: 'Bring me, I pray thee, a morsel of bread in thy hand.'
Καὶ ἐπορεύθη λαβεῖν, καὶ ἐβόησεν ὀπίσω αὐτῆς Ἠλιοὺ, καὶ εἶπε, λήψῃ δή μοι ψωμὸν ἄρτου τοῦ ἐν τῇ χειρί σου.
And she went to fetch it; and Elijah cried after her, and said, Bring me, I pray thee, a morsel of the bread that is in thy hand.
12
וַתֹּאמֶר חַי־יְהוָה אֱלֹהֶיךָ אִם־יֶשׁ־לִי מָעוֹג כִּי אִם־מְלֹא כַף־קֶמַח בַּכַּד וּמְעַט־שֶׁמֶן בַּצַּפָּחַת וְהִנְנִי מְקֹשֶׁשֶׁת שְׁנַיִם עֵצִים וּבָאתִי וַעֲשִׂיתִיהוּ לִי וְלִבְנִי וַאֲכַלְנֻהוּ וָמָתְנוּ
And she said: 'As HaShem thy G-d liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse; and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die.'
Καὶ εἶπεν ἡ γυνὴ, ζῇ Κύριος ὁ Θεός σου, εἰ ἔστι μοι ἐγκρυφίας, ἀλλʼ ἢ ὅσον δρὰξ ἀλεύρου ἐν τῇ ὑδρίᾳ, καὶ ὀλίγον ἔλαιον ἐν τῷ καψάκῃ· καὶ ἰδοὺ ἐγὼ συλλέξω δύο ξυλάρια, καὶ εἰσελεύσομαι καὶ ποιήσω αὐτὸ ἐμαυτῇ καὶ τοῖς τέκνοις μου, καὶ φαγόμεθα, καὶ ἀποθανούμεθα.
And the woman said, [As] the Lord thy God lives, I have not a cake, but only a handful of meal in the pitcher, and a little oil in a cruse, and, behold, I am going to gather two sticks, and I shall go in and dress it for myself and my children, and we shall eat it and die.
13
וַיֹּאמֶר אֵלֶיהָ אֵלִיָּהוּ אַל־תִּירְאִי בֹּאִי עֲשִׂי כִדְבָרֵךְ אַךְ עֲשִׂי־לִי מִשָּׁם עֻגָה קְטַנָּה בָרִאשֹׁנָה וְהוֹצֵאתְ לִי וְלָךְ וְלִבְנֵךְ תַּעֲשִׂי בָּאַחֲרֹנָה
And Elijah said unto her: 'Fear not; go and do as thou hast said; but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son.
Καὶ εἶπε πρὸς αὐτὴν Ἠλιοὺ, θάρσει, εἴσελθε καὶ ποίησον κατὰ τὸ ῥῆμά σου· ἀλλὰ ποίησόν μοι ἐκεῖθεν ἐγκρυφίαν μικρὸν, καὶ ἐξοίσεις μοι ἐν πρώτοις, σαυτῇ δὲ καὶ τοῖς τέκνοις σου ποιήσεις ἐπʼ ἐσχάτῳ·
And Elijah said to her, Be of good courage, go in and do according to thy word: but make me thereof a little cake, and thou shalt bring [it] out to me first, and thou shalt make [some] for thyself and thy children last.
14
כִּי כֹה אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תתן־תֵּת־יְהוָה גֶּשֶׁם עַל־פְּנֵי הָאֲדָמָה
For thus saith HaShem, the G-d of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that HaShem sendeth rain upon the land.'
Ὅτι τάδε λέγει Κύριος, ἡ ὑδρία τοῦ ἀλεύρου οὐκ ἐκλείψει, καὶ ὁ καψάκης τοῦ ἐλαίου οὐκ ἐλαττονήσει, ἕως ἡμέρας τοῦ δοῦναι Κύριον τὸν ὑετὸν ἐπὶ τῆς γῆς.
For thus saith the Lord, The pitcher of meal shall not fail, and the cruse of oil shall not diminish, until the day that the Lord gives rain upon the earth.
15
וַתֵּלֶךְ וַתַּעֲשֶׂה כִּדְבַר אֵלִיָּהוּ וַתֹּאכַל הוא־והיא הִיא־וָהוּא וּבֵיתָהּ יָמִים
And she went and did according to the saying of Elijah; and she, and he, and her house, did eat many days.
Καὶ ἐπορεύθη ἡ γυνὴ, καὶ ἐποίησε, καὶ ἤσθιεν αὐτὴ καὶ αὐτὸς καὶ τὰ τέκνα αὐτῆς.
And the woman went and did [so], and did eat, she, and he, and her children.
16
כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְהוָה אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ
The jar of meal was not spent, neither did the cruse of oil fail, according to the word of HaShem, which He spoke by Elijah.
Καὶ ἡ ὑδρία τοῦ ἀλεύρου οὐκ ἐξέλιπε, καὶ ὁ καψάκης τοῦ ἐλαίου οὐκ ἠλαττονήθη, κατὰ τὸ ῥῆμα Κυρίου ὃ ἐλάλησεν ἐν χειρὶ Ἠλιού.
And the pitcher of meal failed not, and the cruse of oil was not diminished, according to the word of the Lord which he spoke by the hand of Elijah.
17
וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה
And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him.
Καὶ ἐγένετο μετὰ ταῦτα, καὶ ἠῤῥώστησεν ὁ υἱὸς τῆς γυναικὸς τῆς κυρίας τοῦ οἴκου· καὶ ἦν ἡ ἀῤῥωστία αὐτοῦ κραταιὰ σφόδρα ἕως οὐχ ὑπελείφθη ἐν αὐτῷ πνεῦμα.
And it came to pass afterward, that the son of the woman the mistress of the house was sick; and his sickness was very severe, until there was no breath left in him.
18
וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי
And she said unto Elijah: 'What have I to do with thee, O thou man of G-d? art thou come unto me to bring my sin to remembrance, and to slay my son?'
Καὶ εἶπε πρὸς Ἠλιοὺ, τί ἐμοὶ καὶ σοὶ ἄνθρωπε τοῦ Θεοῦ; εἰσῆλθες πρὸς μὲ τοῦ ἀναμνῆσαι ἀδικίας μου, καὶ θανατῶσαι τὸν υἱόν μου;
And she said to Elijah, What have I to do with thee, O man of God? hast thou come in to me to bring my sins to remembrance, and to slay my son?
19
וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ
And he said unto her: 'Give me thy son.' And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed.
Καὶ εἶπεν Ἠλιοὺ πρὸς τὴν γυναῖκα, δός μοι τὸν υἱόν σου· καὶ ἔλαβεν αὐτὸν ἐκ τοῦ κόλπου αὐτῆς, καὶ ἀνήνεγκεν αὐτὸν εἰς τὸ ὑπερῷον ἐν ᾧ αὐτὸς ἐκάθητο ἐκεῖ, καὶ ἐκοίμισεν αὐτὸν ἐπὶ τῆς κλίνης.
And Elijah said to the woman, Give me thy son. And he took him out of her bosom, and took him up to the chamber in which he himself lodged, and laid him on the bed.
20
וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי הֲגַם עַל־הָאַלְמָנָה אֲשֶׁר־אֲנִי מִתְגּוֹרֵר עִמָּהּ הֲרֵעוֹתָ לְהָמִית אֶת־בְּנָהּ
And he cried unto HaShem, and said: 'O HaShem my G-d, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?'
Καὶ ἀνεβόησεν Ἠλιοὺ, καὶ εἶπεν, οἵ μοι Κύριε, ὁ μάρτυς τῆς χήρας μεθʼ ἧς ἐγὼ κατοικῶ μετʼ αὐτῆς, σὺ κεκάκωκας τοῦ θανατῶσαι τὸν υἱὸν αὐτῆς.
And Elijah cried aloud, and said, Alas, O Lord, the witness of the widow with whom I sojourn, thou hast wrought evil [for her] in slaying her son.
21
וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ
And he stretched himself upon the child three times, and cried unto HaShem, and said: 'O HaShem my G-d, I pray thee, let this child's soul come back into him.'
Καὶ ἐνεφύσησε τῷ παιδαρίῳ τρὶς, καὶ ἐπεκαλέσατο τὸν Κύριον, καὶ εἶπε, Κύριε ὁ Θεός μου, ἐπιστραφήτω δὴ ἡ ψυχὴ τοῦ παιδαρίου τούτου εἰς αὐτόν.
And he breathed on the child thrice, and called on the Lord, and said, O Lord my God, let, I pray thee, the soul of this child return to him.
Καὶ ἐγένετο οὕτως· καὶ ἀνεβόησε τὸ παιδάριον.
And it was so, and the child cried out,
22
וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי
And HaShem hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived.
23
וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ
And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: 'See, thy son liveth.'
Καὶ κατήγαγεν αυτὸ ἀπὸ τοῦ ὑπερῴου εἰς τὸν οἶκον, καὶ ἔδωκεν αὐτὸ τῇ μητρὶ αὐτοῦ· καὶ εἶπεν Ἠλιοὺ, βλέπε, ζῇ ὁ υἱός σου.
and he brought him down from the upper chamber into the house, and gave him to his mother; and Elijah said, See, thy son lives.
24
וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת
And the woman said to Elijah: 'Now I know that thou art a man of G-d, and that the word of HaShem in thy mouth is truth.'
Καὶ εἶπεν ἡ γυνὴ πρὸς Ἠλιοὺ, ἰδοὺ ἔγνωκα ὅτι σὺ ἄνθρωπος Θεοῦ, καὶ ῥῆμα Κυρίου ἐν τῷ στόματί σου ἀληθινόν.
And the woman said to Elijah, Behold, I know that thou [art] a man of God, and the word of the Lord in thy mouth [is] true.

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.