Textorah

I Kings 22

1
וַיֵּשְׁבוּ שָׁלֹשׁ שָׁנִים אֵין מִלְחָמָה בֵּין אֲרָם וּבֵין יִשְׂרָאֵל
And they continued three years without war between Aram and Israel.
Καὶ ἐκάθισε τὰ τρία ἔτη, καὶ οὐκ ἦν πόλεμος ἀναμέσον Συρίας καὶ ἀναμέσον Ἰσραήλ.
And he rested three years, and there was no war between Syria and Israel.
2
וַיְהִי בַּשָּׁנָה הַשְּׁלִישִׁית וַיֵּרֶד יְהוֹשָׁפָט מֶלֶךְ־יְהוּדָה אֶל־מֶלֶךְ יִשְׂרָאֵל
And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.
Καὶ ἐγενήθη ἐν τῷ ἐνιαυτῷ τῷ τρίτῳ, καὶ κατέβη Ἰωσαφὰτ βασιλεὺς Ἰούδα πρὸς βασιλέα Ἰσραήλ.
And it came to pass in the third year, that Jehoshaphat king of Judah went down to the king of Israel.
3
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־עֲבָדָיו הַיְדַעְתֶּם כִּי־לָנוּ רָמֹת גִּלְעָד וַאֲנַחְנוּ מַחְשִׁים מִקַּחַת אֹתָהּ מִיַּד מֶלֶךְ אֲרָם
And the king of Israel said unto his servants: 'Know ye that Ramoth-gilead is ours, and we are still, and take it not out of the hand of the king of Aram?'
Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς τοὺς παῖδας αὐτοῦ, εἰ οἴδατε ὅτι ἡμῖν Ῥεμμὰθ Γαλαὰδ, καὶ ἡμεῖς σιωπῶμεν λαβεῖν αὐτὴν ἐκ χειρὸς βασιλέως Συρίας;
And the king of Israel said to his servants, Know ye that Ramoth-gilead [is] ours, and we are slow to take it out of the hand of the king of Syria?
4
וַיֹּאמֶר אֶל־יְהוֹשָׁפָט הֲתֵלֵךְ אִתִּי לַמִּלְחָמָה רָמֹת גִּלְעָד וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל כָּמוֹנִי כָמוֹךָ כְּעַמִּי כְעַמֶּךָ כְּסוּסַי כְּסוּסֶיךָ
And he said unto Jehoshaphat: 'Wilt thou go with me to battle to Ramoth-gilead?' And Jehoshaphat said to the king of Israel: 'I am as thou art, my people as thy people, my horses as thy horses.'
Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ, ἀναβήσῃ μεθʼ ἡμῶν εἰς Ῥεμμὰθ Γαλαὰδ εἰς πόλεμον;
And the king of Israel said to Jehoshaphat, Wilt thou go up with us to Ramoth-gilead to battle?
5
וַיֹּאמֶר יְהוֹשָׁפָט אֶל־מֶלֶךְ יִשְׂרָאֵל דְּרָשׁ־נָא כַיּוֹם אֶת־דְּבַר יְהוָה
And Jehoshaphat said unto the king of Israel: 'Inquire, I pray thee, at the word of HaShem today.'
Καὶ εἶπεν Ἰωσαφὰτ, καθὼς ἐγὼ, καὶ σὺ οὕτως· καθὼς ὁ λαός μου, ὁ λαός σου· καθὼς οἱ ἵπποι μου, οἱ ἵπποι σου. Καὶ εἶπεν Ἰωσαφὰτ βασιλεὺς Ἰούδα πρὸς βασιλέα Ἰσραὴλ, ἐπερωτήσατε δὴ σήμερον τὸν Κύριον.
And Jehoshaphat said, As I [am], so [art] thou also; as my people, [so is] thy people; as my horses, [so are] thy horses. And Jehoshaphat king of Judah said to the king of Israel, Inquire, I pray thee, of the Lord today.
6
וַיִּקְבֹּץ מֶלֶךְ־יִשְׂרָאֵל אֶת־הַנְּבִיאִים כְּאַרְבַּע מֵאוֹת אִישׁ וַיֹּאמֶר אֲלֵהֶם הַאֵלֵךְ עַל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־אֶחְדָּל וַיֹּאמְרוּ עֲלֵה וְיִתֵּן אֲדֹנָי בְּיַד הַמֶּלֶךְ
Then the king of Israel gathered the prophets together, about four hundred men, and said unto them: 'Shall I go against Ramoth-gilead to battle, or shall I forbear?' And they said: 'Go up; for HaShem will deliver it into the hand of the king.'
Καὶ συνήθροισεν ὁ βασιλεὺς Ἰσραὴλ πάντας τοὺς προφήτας ὡς τετρακοσίους ἄνδρας, καὶ εἶπεν αὐτοῖς ὁ βασιλεὺς, εἰ πορευθῶ εἰς Ῥεμμὰθ Γαλαὰδ εἰς πόλεμον ἢ ἐπισχῶ; καὶ εἶπον, ἀνάβαινε, καὶ διδοὺς δώσει Κύριος εἰς χεῖρας τοῦ βασιλέως.
And the king of Israel gathered all the prophets together, about four hundred men; and the king said to them, Shall I go up to Ramoth-gilead to battle, or shall I forbear? and they said, Go up, and the Lord will surely give [it] into the hands of the king.
7
וַיֹּאמֶר יְהוֹשָׁפָט הַאֵין פֹּה נָבִיא לַיהוָה עוֹד וְנִדְרְשָׁה מֵאוֹתוֹ
But Jehoshaphat said: 'Is there not here besides a prophet of HaShem, that we might inquire of him?'
Καὶ εἶπεν Ἰωσαφὰτ πρὸς βασιλέα Ἰσραὴλ, οὐκ ἔστιν ὧδε προφήτης τοῦ κυρίου, καὶ ἐπερωτήσομεν τὸν κύριον διʼ αὐτοῦ;
And Jehoshaphat said to the king of Israel, Is there not here a prophet of the Lord, that we may inquire of the Lord by him?
8
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט עוֹד אִישׁ־אֶחָד לִדְרֹשׁ אֶת־יְהוָה מֵאֹתוֹ וַאֲנִי שְׂנֵאתִיו כִּי לֹא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָע מִיכָיְהוּ בֶּן־יִמְלָה וַיֹּאמֶר יְהוֹשָׁפָט אַל־יֹאמַר הַמֶּלֶךְ כֵּן
And the king of Israel said unto Jehoshaphat: 'There is yet one man by whom we may inquire of HaShem, Micaiah the son of Imlah; but I hate him; for he doth not prophesy good concerning me, but evil.' And Jehoshaphat said: 'Let not the king say so.'
Καὶ εἶπεν ὁ βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ, εἷς ἐστιν ἀνὴρ εἰς τὸ ἐπερωτῆσαι δὀ αὐτοῦ τὸν Κύριον, καὶ ἐγὼ μεμίσηκα αὐτὸν, ὄτι οὐ λαλεῖ περὶ ἐμοῦ καλὰ, ἀλλʼ ἢ κακὰ, Μιχαίας υἱὸς Ἰεμβλαά· καὶ εἶπεν Ἰωσαφὰτ βασιλεὺς Ἰούδα, μὴ λεγέτω ὁ βασιλεὺς οὕτως.
And the king of Israel said to Jehoshaphat, There is one man here [for us] to inquire of the Lord by; but I hate him, for he does not speak good of me, but only evil; Micaiah son of Imlah. And Jehoshaphat king of Judah said, Let not the king say so.
9
וַיִּקְרָא מֶלֶךְ יִשְׂרָאֵל אֶל־סָרִיס אֶחָד וַיֹּאמֶר מַהֲרָה מִיכָיְהוּ בֶן־יִמְלָה
Then the king of Israel called an officer, and said: 'Fetch quickly Micaiah the son of Imlah.'
Καὶ ἐκάλεσεν ὁ βασιλεὺς Ἰσραὴλ εὐνοῦχον ἕνα, καὶ εἶπε, τοτάχος Μιχαίαν υἱὸν Ἰεμβλαά.
And the king of Israel called a eunuch and said, [Bring hither] quickly Micaiah son of Imlah.
10
וּמֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ־יְהוּדָה יֹשְׁבִים אִישׁ עַל־כִּסְאוֹ מְלֻבָּשִׁים בְּגָדִים בְּגֹרֶן פֶּתַח שַׁעַר שֹׁמְרוֹן וְכָל־הַנְּבִיאִים מִתְנַבְּאִים לִפְנֵיהֶם
Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in a threshing-floor, at the entrance of the gate of Samaria; and all the prophets prophesied before them.
Καὶ ὁ βασιλεὺς Ἰσραὴλ καὶ Ἰωσαφὰτ βασιλεὺς Ἰούδα ἐκάθηντο ἀνὴρ ἐπὶ τοῦ θρόνου αὐτοῦ ἔνοπλοι ἐν ταῖς πύλαις Σαμαρείας· καὶ πάντες οἱ προφῆται ἐπροφήτευον ἐνώπιον αὐτῶν.
And the king of Israel and Jehoshaphat king of Judah sat, each on his throne, armed in the gates of Samaria; and all the prophets prophesied before them.
11
וַיַּעַשׂ לוֹ צִדְקִיָּה בֶן־כְּנַעֲנָה קַרְנֵי בַרְזֶל וַיֹּאמֶר כֹּה־אָמַר יְהוָה בְּאֵלֶּה תְּנַגַּח אֶת־אֲרָם עַד־כַּלֹּתָם
And Zedekiah the son of Chenaanah made him horns of iron, and said: 'Thus saith HaShem: With these shalt thou gore the Arameans, until they be consumed.'
Καὶ ἐποίησεν ἑαυτῷ Σεδεκίας υἱὸς Χαναὰν κέρατα σιδηρᾶ, καὶ εἶπε, τάδε λέγει Κύριος, ἐν τούτοις κερατιεῖς τὴν Συρίαν ἕως συντελεσθῇ.
And Zedekiah son of Chenaanah made for himself iron horns, and said, Thus saith the Lord, With these thou shalt push Syria, until it be consumed.
12
וְכָל־הַנְּבִאִים נִבְּאִים כֵּן לֵאמֹר עֲלֵה רָמֹת גִּלְעָד וְהַצְלַח וְנָתַן יְהוָה בְּיַד הַמֶּלֶךְ
And all the prophets prophesied so, saying: 'Go up to Ramoth-gilead, and prosper; for HaShem will deliver it into the hand of the king.'
Καὶ πάντες οἱ προφῆται ἐπροφήτευον οὕτως, λέγοντες, ἀνάβαινε εἰς Ῥεμμὰθ Γαλαὰδ, καὶ εὐοδώσει, καὶ δώσει Κύριος εἰς χεῖράς σου καὶ τὸν βασιλέα Συρίας.
And all the prophets prophesied in like manner, saying, Go up to Ramoth-gilead, and [the thing] shall prosper, and the Lord shall deliver it and the king of Syria into thy hands.
13
וְהַמַּלְאָךְ אֲשֶׁר־הָלַךְ לִקְרֹא מִיכָיְהוּ דִּבֶּר אֵלָיו לֵאמֹר הִנֵּה־נָא דִּבְרֵי הַנְּבִיאִים פֶּה־אֶחָד טוֹב אֶל־הַמֶּלֶךְ יְהִי־נָא דבריך דְבָרְךָ כִּדְבַר אַחַד מֵהֶם וְדִבַּרְתָּ טּוֹב
And the messenger that went to call Micaiah spoke unto him, saying: 'Behold now, the words of the prophets declare good unto the king with one mouth, let thy word, I pray thee, be like the word of one of them, and speak thou good.'
Καὶ ὁ ἄγγελος ὁ πορευθεὶς καλέσαι τὸν Μιχαίαν, ἐλάλησεν αὐτῷ, λέγων, ἰδοὺ δὴ λαλοῦσι πάντες οἱ προφῆται ἐν στόματι ἐνὶ καλὰ περὶ τοῦ βασιλέως, γίνου δὴ καὶ σὺ εἰς τοὺς λόγους σου κατὰ τοὺς λόγους ἑνὸς τούτων, καὶ λάλησον καλά.
And the messenger that went to call Micaiah spoke to him, saying, Behold now, all the prophets speak with one mouth good concerning the king, let now thy words be like the words of one of them, and speak good things.
14
וַיֹּאמֶר מִיכָיְהוּ חַי־יְהוָה כִּי אֶת־אֲשֶׁר יֹאמַר יְהוָה אֵלַי אֹתוֹ אֲדַבֵּר
And Micaiah said: 'As HaShem liveth, what HaShem saith unto me, that will I speak.'
Καὶ εἶπε Μιχαίας, ζῇ Κύριος, ὅτι ἃ ἐὰν εἴπῃ Κύριος πρὸς μὲ, ταῦτα λαλήσω.
And Micaiah said, [As] the Lord lives, whatsoever the Lord shall say to me, that will I speak.
15
וַיָּבוֹא אֶל־הַמֶּלֶךְ וַיֹּאמֶר הַמֶּלֶךְ אֵלָיו מִיכָיְהוּ הֲנֵלֵךְ אֶל־רָמֹת גִּלְעָד לַמִּלְחָמָה אִם־נֶחְדָּל וַיֹּאמֶר אֵלָיו עֲלֵה וְהַצְלַח וְנָתַן יְהוָה בְּיַד הַמֶּלֶךְ
And when he was come to the king, the king said unto him: 'Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?' And he answered him: 'Go up, and prosper; and HaShem will deliver it into the hand of the king.'
Καὶ ἦλθε πρὸς τὸν βασιλέα· καὶ εἶπεν αὐτῷ ὁ βασιλεὺς, Μιχαία, εἰ ἀναβῶ εἰς Ῥεμμὰθ Γαλαὰδ εἰς πόλεμον, ἢ ἐπισχῶ; καὶ εἶπεν, ἀνάβαινε, καὶ εὐοδώσει Κύριος εἰς χεῖρα τοῦ βασιλέως.
And he came to the king: and the king said to him, Micaiah, shall I go up to Ramoth-gilead to battle, or shall I forbear? and he said, Go up, and the Lord shall deliver it into the hand of the king.
16
וַיֹּאמֶר אֵלָיו הַמֶּלֶךְ עַד־כַּמֶּה פְעָמִים אֲנִי מַשְׁבִּעֶךָ אֲשֶׁר לֹא־תְדַבֵּר אֵלַי רַק־אֱמֶת בְּשֵׁם יְהוָה
And the king said unto him: 'How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of HaShem?'
Καὶ εἶπεν αὐτῷ ὁ βασιλεὺς, ποσάκις ἐγὼ ὁρκίζω σε, ὃπως λαλήσῃς πρὸς μὲ ἀλήθειαν ἐν ὀνόματι Κυρίου;
And the king said to him, How often shall I adjure thee, that thou speak to me truth in the name of the Lord?
17
וַיֹּאמֶר רָאִיתִי אֶת־כָּל־יִשְׂרָאֵל נְפֹצִים אֶל־הֶהָרִים כַּצֹּאן אֲשֶׁר אֵין־לָהֶם רֹעֶה וַיֹּאמֶר יְהוָה לֹא־אֲדֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ־לְבֵיתוֹ בְּשָׁלוֹם
And he said: 'I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and HaShem said: These have no master; let them return every man to his house in peace.'
Καὶ εἶπεν, οὐχ οὕτως· ἑώρακα πάντα τὸν Ἰσραὴλ διεσπαρμένον ἐν τοῖς ὄρεσιν ὡς ποίμνιον ᾧ οὐκ ἔστι ποιμήν· καὶ εἶπε Κύριος, οὐ κύριος τούτοις Θεός; ἕκαστος εἰς τὸν οἶκον αὐτοῦ ἐν εἰρήνῃ ἀναστρεφέτω.
And he said, Not so. I saw all Israel scattered on the mountains as a flock without a shepherd: and the Lord said, [Is] not God lord of these? let each one return to his home in peace.
18
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הֲלוֹא אָמַרְתִּי אֵלֶיךָ לוֹא־יִתְנַבֵּא עָלַי טוֹב כִּי אִם־רָע
And the king of Israel said to Jehoshaphat: 'Did I not tell thee that he would not prophesy good concerning me, but evil?'
Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ βασιλέα Ἰούδα, οὐκ εἶπα πρὸς σε, ὅτι οὐ προφητεύει οὗτός μοι καλὰ, διότι ἀλλʼ ἢ κακά;
And the king of Israel said to Jehoshaphat king of Judah, Did I not say to thee that this man does not prophesy good to me, for [he speaks] nothing but evil?
19
וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ
And he said: 'Therefore hear thou the word of HaShem. I saw HaShem sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.
Καὶ εἶπε Μιχαίας, οὐχ οὕτως· οὐκ ἐγώ· ἄκουε ῥῆμα Κυρίου· οὐχ οὕτως. Εἶδον Θεὸν Ἰσραὴλ καθήμενον ἐπὶ θρόνου αὐτοῦ, καὶ πᾶσα ἡ στρατιὰ τοῦ οὐρανοῦ εἱστήκει περὶ αὐτὸν ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων αὐτοῦ.
And Micaiah said, Not so, [it is] not I: hear the word of the Lord; [it is] not so. I saw the God of Israel sitting on his throne, and all the host of heaven stood about him on his right hand and on his left.
20
וַיֹּאמֶר יְהוָה מִי יְפַתֶּה אֶת־אַחְאָב וְיַעַל וְיִפֹּל בְּרָמֹת גִּלְעָד וַיֹּאמֶר זֶה בְּכֹה וְזֶה אֹמֵר בְּכֹה
And HaShem said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.
Καὶ εἶπε Κύριος, τίς ἀπατήσει τὸν Ἀχαὰβ βασιλέα Ἰσραὴλ, καὶ ἀναβήσεται, καὶ πεσεῖται ἐν Ῥεμμὰθ Γαλαάδ; καὶ εἶπεν οὗτος οὕτως, καὶ οὗτος οὕτως.
And the Lord said, Who will deceive Ahab king of Israel, that he may go up and fall in Ramoth-gilead? and one spoke one way, and another another way.
21
וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה
And there came forth the spirit, and stood before HaShem, and said: I will entice him.
Καὶ ἐξῆλθε πνεῦμα καὶ ἔστη ἐνώπιον Κυρίου, καὶ εἶπεν, ἐγὼ ἀπατήσω αὐτόν.
And there came forth a spirit and stood before the Lord, and said, I will deceive him.
22
וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן
And HaShem said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.
Καὶ εἶπε πρὸς αὐτὸν Κύριος, ἐν τίνι; καὶ εἶπεν, ἐξελεύσομαι, καὶ ἔσομαι πνεῦμα ψευδὲς εἰς τὸ στόμα πάντων τῶν προφητῶν αὐτοῦ· καὶ εἶπεν, ἀπατήσεις, καί γε δυνήσῃ· ἔξελθε καὶ ποίησον οὕτως.
And the Lord said to him, Whereby? And he said, I will go forth, and will be a false spirit in the mouth of all his prophets. And he said, Thou shalt deceive him, yea, and shalt prevail: go forth, and do so.
23
וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה
Now therefore, behold, HaShem hath put a lying spirit in the mouth of all these thy prophets; and HaShem hath spoken evil concerning thee.'
Καὶ νῦν ἰδοὺ ἔδωκε Κύριος πνεῦμα ψευδὲς ἐν στόματι πάντων τῶν προφητῶν σου τούτων, καὶ Κύριος ἐλάλησεν ἐπὶ σὲ κακά.
And now, behold, the Lord has put a false spirit in the mouth of all these thy prophets, and the Lord has spoken evil against thee.
24
וַיִּגַּשׁ צִדְקִיָּהוּ בֶן־כְּנַעֲנָה וַיַּכֶּה אֶת־מִיכָיְהוּ עַל־הַלֶּחִי וַיֹּאמֶר אֵי־זֶה עָבַר רוּחַ־יְהוָה מֵאִתִּי לְדַבֵּר אוֹתָךְ
Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the check, and said: 'Which way went the spirit of HaShem from me to speak unto thee?'
Καὶ προσῆλθε Σεδεκίας υἱὸς Χαναὰν, καὶ ἐπάταξε τὸν Μιχαίαν ἐπὶ τὴν σιαγόνα, καὶ εἶπε, ποῖον πνεῦμα Κύριου τὸ λαλῆσαν ἐν σοί;
And Zedekiah the son of Chenaanah came near and smote Micaiah on the cheek, and said, What sort of a spirit of the Lord [has] spoken in thee?
25
וַיֹּאמֶר מִיכָיְהוּ הִנְּךָ רֹאֶה בַּיּוֹם הַהוּא אֲשֶׁר תָּבֹא חֶדֶר בְּחֶדֶר לְהֵחָבֵה
And Micaiah said: 'Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.'
Καὶ εἶπε Μιχαίας, ἰδοὺ σὺ ὄψῃ τῇ ἡμέρᾳ ἐκείνῃ, ὅταν εἰσέλθῃς ταμεῖον τοῦ ταμείου τοῦ κρυβῆναι ἐκεῖ.
And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an innermost chamber to hide thyself there.
26
וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל קַח אֶת־מִיכָיְהוּ וַהֲשִׁיבֵהוּ אֶל־אָמֹן שַׂר־הָעִיר וְאֶל־יוֹאָשׁ בֶּן־הַמֶּלֶךְ
And the king of Israel said: 'Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son;
Καὶ εἶπεν ὁ βασιλεὺς Ἰσραὴλ, λάβετε τὸν Μιχαίαν, καὶ ἀποστρέψατε αὐτὸν πρὸς Σεμὴρ τὸν βασιλέα τῆς πόλεως· καὶ τῷ Ἰωὰς υἱῷ τοῦ βασιλέως
And the king of Israel said, Take Micaiah, and convey him away to Shemer the keeper of the city;
27
וְאָמַרְתָּ כֹּה אָמַר הַמֶּלֶךְ שִׂימוּ אֶת־זֶה בֵּית הַכֶּלֶא וְהַאֲכִילֻהוּ לֶחֶם לַחַץ וּמַיִם לַחַץ עַד בֹּאִי בְשָׁלוֹם
and say: Thus saith the king: Put this fellow in the prison, and feed him with scant bread and with scant water, until I come in peace.'
εἶπον θέσθαι τοῦτον ἐν φυλακῇ, καὶ ἐσθίειν αὐτὸν ἄρτον θλίψεως καὶ ὕδωρ θλίψεως ἕως τοῦ ἐπιστρέψαι με ἐν εἰρήνῃ.
and tell Joash the king’s son to put this [fellow] in prison, and to feed him with bread of affliction and water of affliction until I return in peace.
28
וַיֹּאמֶר מִיכָיְהוּ אִם־שׁוֹב תָּשׁוּב בְּשָׁלוֹם לֹא־דִבֶּר יְהוָה בִּי וַיֹּאמֶר שִׁמְעוּ עַמִּים כֻּלָּם
And Micaiah said: 'If thou return at all in peace, HaShem hath not spoken by me.' And he said: 'Hear, ye peoples, all of you.'
Καὶ εἶπε Μιχαίας, ἐὰν ἐπιστρέφων ἐπιστρέψῃς ἐν εἰρήνῃ, οὐ λελάληκε Κύριος ἐν ἐμοί.
And Micaiah said, If thou return at all in peace, the Lord has not spoken by me.
29
וַיַּעַל מֶלֶךְ־יִשְׂרָאֵל וְיהוֹשָׁפָט מֶלֶךְ־יְהוּדָה רָמֹת גִּלְעָד
So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.
Καὶ ἀνέβη βασιλεὺς Ἰσραὴλ καὶ Ἰωσαφὰτ βασιλεὺς Ἰούδα μετʼ αὐτοῦ εἰς Ῥεμμὰθ Γαλαάδ.
So the king of Israel went up, and Jehoshaphat king of Judah with him to Ramoth-gilead.
30
וַיֹּאמֶר מֶלֶךְ יִשְׂרָאֵל אֶל־יְהוֹשָׁפָט הִתְחַפֵּשׂ וָבֹא בַמִּלְחָמָה וְאַתָּה לְבַשׁ בְּגָדֶיךָ וַיִּתְחַפֵּשׂ מֶלֶךְ יִשְׂרָאֵל וַיָּבוֹא בַּמִּלְחָמָה
And the king of Israel said unto Jehoshaphat: 'I will disguise myself, and go into the battle; but put thou on thy robes.' And the king of Israel disguised himself, and went into the battle.
Καὶ εἶπε βασιλεὺς Ἰσραὴλ πρὸς Ἰωσαφὰτ βασιλέα Ἰούδα, συγκαλύψομαι καὶ εἰσελεύσομαι εἰς τὸν πόλεμον, καὶ σὺ ἔνδυσαι τὸν ἱματισμόν μου· καὶ συνεκαλύψατο βασιλεὺς Ἰσραὴλ, καὶ εἰσῆλθεν εἰς τὸν πόλεμον.
And the king of Israel said to Jehoshaphat king of Judah, I will disguise myself, and enter into the battle, and do thou put on my raiment. So the king of Israel disguised himself, and went into the battle.
31
וּמֶלֶךְ אֲרָם צִוָּה אֶת־שָׂרֵי הָרֶכֶב אֲשֶׁר־לוֹ שְׁלֹשִׁים וּשְׁנַיִם לֵאמֹר לֹא תִּלָּחֲמוּ אֶת־קָטֹן וְאֶת־גָּדוֹל כִּי אִם־אֶת־מֶלֶךְ יִשְׂרָאֵל לְבַדּוֹ
Now the king of Aram had commanded the thirty and two captains of his chariots, saying: 'Fight neither with small nor great, save only with the king of Israel.'
Καὶ βασιλεὺς Συρίας ἐνετείλατο τοῖς ἄρχουσι τῶν ἁρμάτων αὐτοῦ τριάκοντα καὶ δυσὶ, λέγων, μὴ πολεμεῖτε μικρὸν καὶ μέγαν, ἀλλʼ ἢ τὸν βασιλέα Ἰσραὴλ μονώτατον.
And the king of Syria had charged the thirty-two captains of his chariots, saying, Fight not [against] small or great, but against the king of Israel only.
32
וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב אֶת־יְהוֹשָׁפָט וְהֵמָּה אָמְרוּ אַךְ מֶלֶךְ־יִשְׂרָאֵל הוּא וַיָּסֻרוּ עָלָיו לְהִלָּחֵם וַיִּזְעַק יְהוֹשָׁפָט
And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said: 'Surely it is the king of Israel'; and they turned aside to fight against him; and Jehoshaphat cried out.
Καὶ ἐγένετο ὡς εἶδον οἱ ἄρχοντες τῶν ἁρμάτων τὸν Ἰωσαφὰτ βασιλέα Ἰούδα, καὶ αὐτοὶ εἶπαν, φαίνεται βασιλεὺς Ἰσραήλ οὗτος, καὶ ἐκύκλωσαν αὐτὸν πολεμῆσαι· καὶ ἀνέκραξεν Ἰωσαφάτ.
And it came to pass, when the captains of the chariots saw Jehoshaphat king of Judah, that they said, This seems [to be] the king of Israel. And they compassed him about to fight [against] him; and Jehoshaphat cried out.
33
וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב כִּי־לֹא־מֶלֶךְ יִשְׂרָאֵל הוּא וַיָּשׁוּבוּ מֵאַחֲרָיו
And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.
Καὶ ἐγένετο ὡς εἶδον οἱ ἄρχοντες τῶν ἁρμάτων ὅτι οὐκ ἔστι βασιλεὺς Ἰσραὴλ οὗτος, καὶ ἀπέστρεψαν ἀπʼ αὐτοῦ.
And it came to pass, when the captains of the chariots saw that this was not the king of Israel, that they returned from him.
34
וְאִישׁ מָשַׁךְ בַּקֶּשֶׁת לְתֻמּוֹ וַיַּכֶּה אֶת־מֶלֶךְ יִשְׂרָאֵל בֵּין הַדְּבָקִים וּבֵין הַשִּׁרְיָן וַיֹּאמֶר לְרַכָּבוֹ הֲפֹךְ יָדְךָ וְהוֹצִיאֵנִי מִן־הַמַּחֲנֶה כִּי הָחֳלֵיתִי
And a certain man drew his bow at a venture, and smote the king of Israel between the lower armour and the breastplate; wherefore he said unto the driver of his chariot: 'Turn thy hand, and carry me out of the host; for I am sore wounded.'
Καὶ ἐπέτεινεν εἷς τὸ τόξον εὐστόχως, καὶ ἐπάταξε τὸν βασιλέα Ἰσραὴλ ἀναμέσον τοῦ πνεύμονος καὶ ἀναμέσον τοῦ θώρακος· καὶ εἶπε τῷ ἡνιόχῳ αὐτοῦ, ἐπίστρεψον τὰς χεῖράς σου καὶ ἐξάγαγέ με ἐκ τοῦ πολέμου, ὅτι τέτρωμαι.
And one drew a bow with a good aim, and smote the king of Israel between the lungs and the breastplate: and he said to his charioteer, Turn thy hands, and carry me away out of the battle, for I am wounded.
35
וַתַּעֲלֶה הַמִּלְחָמָה בַּיּוֹם הַהוּא וְהַמֶּלֶךְ הָיָה מָעֳמָד בַּמֶּרְכָּבָה נֹכַח אֲרָם וַיָּמָת בָּעֶרֶב וַיִּצֶק דַּם־הַמַּכָּה אֶל־חֵיק הָרָכֶב
And the battle increased that day; and the king was stayed up in his chariot against the Arameans, and died at even; and the blood ran out of the wound into the bottom of the chariot.
Καὶ ἐτροπώθη ὁ πόλεμος ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ὁ βασιλεὺς ἦν ἑστηκὼς ἐπὶ τοῦ ἅρματος ἐξεναντίας Συρίας ἀπὸ πρωῒ ἕως ἑσπέρας, καὶ ἀπέχυνε τὸ αἷμα ἀπὸ τῆς πληγῆς εἰς τὸν κόλπον τοῦ ἅρματος, καὶ ἀπέθανεν ἑσπέρας, καὶ ἐξεπορεύετο τὸ αἷμα τῆς τροπῆς ἕως τοῦ κόλπου τοῦ ἅρματος.
And the war was turned in that day, and the king was standing on the chariot against Syria from morning till evening; and he shed the blood out of his wound, into the bottom of the chariot, and died at even, and the blood ran out of the wound into the bottom of the chariot.
36
וַיַּעֲבֹר הָרִנָּה בַּמַּחֲנֶה כְּבֹא הַשֶּׁמֶשׁ לֵאמֹר אִישׁ אֶל־עִירוֹ וְאִישׁ אֶל־אַרְצוֹ
And there went a cry throughout the host about the going down of the sun, saying: 'Every man to his city, and every man to his country.'
Καὶ ἔστη ὁ στρατοκῆρυξ δύνοντος τοῦ ἡλίου, λέγων, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν καὶ εἰς τὴν ἑαυτοῦ γῆν,
And the herald of the army stood at sunset, saying, Let every man go to his own city and his own land,
37
וַיָּמָת הַמֶּלֶךְ וַיָּבוֹא שֹׁמְרוֹן וַיִּקְבְּרוּ אֶת־הַמֶּלֶךְ בְּשֹׁמְרוֹן
So the king died, and was brought to Samaria; and they buried the king in Samaria.
ὅτι τέθνηκεν ὁ βασιλεύς· καὶ ἦλθον εἰς Σαμάρειαν, καὶ ἔθαψαν τὸν βασιλέα ἐν Σαμαρείᾳ.
for the king is dead. And they came to Samaria, and buried the king in Samaria.
38
וַיִּשְׁטֹף אֶת־הָרֶכֶב עַל בְּרֵכַת שֹׁמְרוֹן וַיָּלֹקּוּ הַכְּלָבִים אֶת־דָּמוֹ וְהַזֹּנוֹת רָחָצוּ כִּדְבַר יְהוָה אֲשֶׁר דִּבֵּר
And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; the harlots also washed themselves there; according unto the word of HaShem which He spoke.
Καὶ ἀπένιψαν τὸ ἅρμα ἐπὶ τὴν κρήνην Σαμαρείας· καὶ ἐξέλιξαν αἱ ὗες καὶ οἱ κύνες τὸ αἷμα, καὶ αἱ πόρναι ἐλούσαντο ἐν τῷ αἵματι, κατὰ τὸ ῥῆμα Κυρίου ὃ ἐλάλησε.
And they washed the chariot at the fountain of Samaria; and the swine and the dogs licked up the blood, and the harlots washed themselves in the blood, according to the word of the Lord which he spoke.
39
וְיֶתֶר דִּבְרֵי אַחְאָב וְכָל־אֲשֶׁר עָשָׂה וּבֵית הַשֵּׁן אֲשֶׁר בָּנָה וְכָל־הֶעָרִים אֲשֶׁר בָּנָה הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?
Καὶ τὰ λοιπὰ τῶν λόγων Ἀχαὰβ καὶ πάντα ἃ ἐποίησε, καὶ οἴκον ἐλεφάντινον ὃν ᾠκοδόμησε, καὶ πάσας τὰς πόλεις ἃς ἐποίησεν, οὐκ ἰδοὺ ταῦτα γέγραπται ἐν βιβλίῳ λόγων τῶν ἡμερῶν τῶν βασιλέων Ἰσραήλ;
And the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities which he built, behold, [are] not these things written in the book of the chronicles of the kings of Israel?
40
וַיִּשְׁכַּב אַחְאָב עִם־אֲבֹתָיו וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּיו
So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.
Καὶ ἐκοιμήθη Ἀχαὰβ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἐβασίλευσεν Ὀχοζίας υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Ahab slept with his fathers, and Ahaziah his son reigned in his stead.
41
וִיהוֹשָׁפָט בֶּן־אָסָא מָלַךְ עַל־יְהוּדָה בִּשְׁנַת אַרְבַּע לְאַחְאָב מֶלֶךְ יִשְׂרָאֵל
And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
Καὶ Ἰωσαφὰτ υἱὸς Ἀσὰ ἐβασίλευσεν ἐπὶ Ἰούδαν· ἐν ἔτει τετάρτῷ τοῦ Ἀχαὰβ βασιλέως Ἰσραὴλ ἐβασίλευσεν
And Jehoshaphat the son of Asa reigned over Judah: in the fourth year of Ahab king of Israel began Jehoshaphat to reign.
42
יְהוֹשָׁפָט בֶּן־שְׁלֹשִׁים וְחָמֵשׁ שָׁנָה בְּמָלְכוֹ וְעֶשְׂרִים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ עֲזוּבָה בַּת־שִׁלְחִי
Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi.
Ἰωσαφὰτ, Υἱὸς τρίακοντα καὶ πέντε ἐτῶν ἐν τῷ βασιλεύειν αὐτόν, καὶ εἴκοσι καὶ πέντε ἔτη ἐβασίλευσεν ἐν Ἰερουσαλὴμ· καὶ ὄνομα τῇ μητρὶ αὐτοῦ Ἀζουβὰ θυγάτηρ Σαλαΐ.
Thirty and five years old [was he] when he began to reign, and he reigned twenty and five years in Jerusalem; and his mother’s name [was] Azubah daughter of Shilhi.
43
וַיֵּלֶךְ בְּכָל־דֶּרֶךְ אָסָא אָבִיו לֹא־סָר מִמֶּנּוּ לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהוָה
And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the HaShem;
Καὶ ἐπορεύθη ἐν πάση ὁδῷ Ἀσὰ τοῦ πατρὸς αὐτοῦ, οὐκ ἐξέκλινεν ἀπʼ αὐτῆς τοῦ ποιῆσαι τὸ εὐθὲς ἐν ὀφθαλμοῖς Κυρίου.
And he walked in all the way of Asa his father: he turned not from it, even from doing that which was right in the eyes of the Lord.
44
אַךְ הַבָּמוֹת לֹא־סָרוּ עוֹד הָעָם מְזַבְּחִים וּמְקַטְּרִים בַּבָּמוֹת
howbeit the high places were not taken away; the people still sacrificed and offered in the high places.
Πλὴν τῶν ὑψηλῶν οὐκ ἐξῇρεν· ἔτι ὁ λαὸς ἐθυσίαζε καὶ ἐθυμίων ἐν τοῖς ὑψηλοῖς.
Only he took not away [any] of the high places: the people still sacrificed and burned incense on the high places.
45
וַיַּשְׁלֵם יְהוֹשָׁפָט עִם־מֶלֶךְ יִשְׂרָאֵל
And Jehoshaphat made peace with the king of Israel.
Καὶ εἰρήνευσεν Ἰωσαφὰτ μετὰ βασιλέως Ἰσραήλ.
And Jehoshaphat was at peace with the king of Israel.
46
וְיֶתֶר דִּבְרֵי יְהוֹשָׁפָט וּגְבוּרָתוֹ אֲשֶׁר־עָשָׂה וַאֲשֶׁר נִלְחָם הֲלֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָה
Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?
Καὶ τὰ λοιπὰ τῶν λόγων Ἰωσαφὰτ, καὶ αἱ δυναστεῖαι αὐτοῦ ὅσα ἐποίησεν, οὐκ ἰδοὺ ταῦτα γεγραμμένα ἐν βιβλίῳ λόγων τῶν ἡμερῶν βασιλέων Ἰούδα;
And the rest of the acts of Jehoshaphat, and his mighty deeds, whatever he did, behold, [are] not these things written in the book of the chronicles of the kings of Judah?
47
וְיֶתֶר הַקָּדֵשׁ אֲשֶׁר נִשְׁאַר בִּימֵי אָסָא אָבִיו בִּעֵר מִן־הָאָרֶץ
And the remnant of the sodomites that remained in the days of his father Asa, he put away out of the land.
48
וּמֶלֶךְ אֵין בֶּאֱדוֹם נִצָּב מֶלֶךְ
And there was no king in Edom: a deputy was king.
49
יְהוֹשָׁפָט עשר עָשָׂה אֳנִיּוֹת תַּרְשִׁישׁ לָלֶכֶת אוֹפִירָה לַזָּהָב וְלֹא הָלָךְ כִּי־נשברה נִשְׁבְּרוּ אֳנִיּוֹת בְּעֶצְיוֹן גָּבֶר
Jehoshaphat made ships of Tarshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber.
50
אָז אָמַר אֲחַזְיָהוּ בֶן־אַחְאָב אֶל־יְהוֹשָׁפָט יֵלְכוּ עֲבָדַי עִם־עֲבָדֶיךָ בָּאֳנִיּוֹת וְלֹא אָבָה יְהוֹשָׁפָט
Then said Ahaziah the son of Ahab unto Jehoshaphat: 'Let my servants go with thy servants in the ships.' But Jehoshaphat would not.
51
וַיִּשְׁכַּב יְהוֹשָׁפָט עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד אָבִיו וַיִּמְלֹךְ יְהוֹרָם בְּנוֹ תַּחְתָּיו
And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father; and Jehoram his son reigned in his stead.
Καὶ ἐκοιμήθη Ἰωσαφὰτ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἐτάφη παρὰ τοῖς πατράσιν αὐτοῦ ἐν πόλει Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ ἐβασίλευσεν Ἰωρὰμ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Jehoshaphat slept with his fathers, and was buried by his fathers in the city of David his father, and Jehoram his son reigned in his stead.
52
אֲחַזְיָהוּ בֶן־אַחְאָב מָלַךְ עַל־יִשְׂרָאֵל בְּשֹׁמְרוֹן בִּשְׁנַת שְׁבַע עֶשְׂרֵה לִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה וַיִּמְלֹךְ עַל־יִשְׂרָאֵל שְׁנָתָיִם
Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.
Καὶ Ὀχοζίας υἱὸς Ἀχαὰβ ἐβασίλευσεν ἐπὶ Ἰσραὴλ ἐν Σαμαρείᾳ· ἐν ἔτει ἑπτακαιδεκάτῳ Ἰωσαφὰτ βασιλέως Ἰούδα, Ὀχοζίας υἱὸς Ἀχαὰβ ἐβασίλευσεν ἐν Ἰσραὴλ ἐν Σαμαρείᾳ δύο ἔτη.
And Ahaziah son of Ahab reigned over Israel in Samaria: in the seventeenth year of Jehoshaphat king of Judah, Ahaziah son of Ahab reigned over Israel in Samaria two years.
53
וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה וַיֵּלֶךְ בְּדֶרֶךְ אָבִיו וּבְדֶרֶךְ אִמּוֹ וּבְדֶרֶךְ יָרָבְעָם בֶּן־נְבָט אֲשֶׁר הֶחֱטִיא אֶת־יִשְׂרָאֵל
And he did that which was evil in the sight of HaShem, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin.
Καὶ ἐποίησε τὸ πονηρὸν ἐναντίον Κυρίου, καὶ ἐπορεύθη ἐν ὁδῶ Ἀχαὰβ τοῦ πατρὸς αὐτοῦ καὶ ἐν ὁδῷ Ἰεζάβελ τῆς μητρὸς αὐτοῦ, καὶ ἐν ταῖς ἁμαρτίαις οἴκου Ἱεροβοὰμ υἱοῦ Ναβὰτ ὃς ἐξήμαρτε τὸν Ἰσραήλ·
And he did that which was evil in the sight of the Lord, and walked in the way of Ahab his father, and in the way of Jezebel his mother, and in the sins of the house of Jeroboam the son of Nebat, who caused Israel to sin.
54
וַיַּעֲבֹד אֶת־הַבַּעַל וַיִּשְׁתַּחֲוֶה לוֹ וַיַּכְעֵס אֶת־יְהוָה אֱלֹהֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר־עָשָׂה אָבִיו 817 22 4 4
And he served Baal, and worshipped him, and provoked HaShem, the G-d of Israel, according to all that his father had done.
Καὶ ἐδούλευσε τοῖς Βααλὶμ καὶ προσεκύνησεν αὐτοῖς, καὶ παρώργισε τὸν Κύριον Θεὸν Ἰσραὴλ, κατὰ πάντα τὰ γενόμενα ἔμπροσθεν αὐτοῦ.
And he served Baalim, and worshiped them, and provoked the Lord God of Israel, according to all that had been done before him.

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.