Textorah

I Kings 5

1
וּשְׁלֹמֹה הָיָה מוֹשֵׁל בְּכָל־הַמַּמְלָכוֹת מִן־הַנָּהָר אֶרֶץ פְּלִשְׁתִּים וְעַד גְּבוּל מִצְרָיִם מַגִּשִׁים מִנְחָה וְעֹבְדִים אֶת־שְׁלֹמֹה כָּל־יְמֵי חַיָּיו
And Solomon ruled over all the kingdoms from the River unto the land of the Philistines, and unto the border of Egypt; they brought presents, and served Solomon all the days of his life.
2
וַיְהִי לֶחֶם־שְׁלֹמֹה לְיוֹם אֶחָד שְׁלֹשִׁים כֹּר סֹלֶת וְשִׁשִּׁים כֹּר קָמַח
And Solomon's provision for one day was thirty measures of fine flour, and threescore measures of meal;
Καὶ ταῦτα τὰ δέοντα τῷ Σαλωμών· ἐν ἡμέρᾳ μιᾷ τριάκοντα κόροι σεμιδάλεως, καὶ ἑξήκοντα κόροι ἀλεύρου κεκοπανισμένου,
And these [were] the requisite supplies for Solomon: in one day thirty measures of fine flour, and sixty measures of fine pounded meal,
3
עֲשָׂרָה בָקָר בְּרִאִים וְעֶשְׂרִים בָּקָר רְעִי וּמֵאָה צֹאן לְבַד מֵאַיָּל וּצְבִי וְיַחְמוּר וּבַרְבֻּרִים אֲבוּסִים
ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl.
καὶ δέκα μόσχοι ἐκλεκτοὶ, καὶ εἴκοσι βόες νομάδες, καὶ ἑκατὸν πρόβατα, ἐκτὸς ἐλάφων, καὶ δορκάδων ἐκλεκτῶν σιτευτά.
and ten choice calves, and twenty pastured oxen, and a hundred sheep, besides stags, and choice fatted does.
4
כִּי־הוּא רֹדֶה בְּכָל־עֵבֶר הַנָּהָר מִתִּפְסַח וְעַד־עַזָּה בְּכָל־מַלְכֵי עֵבֶר הַנָּהָר וְשָׁלוֹם הָיָה לוֹ מִכָּל־עֲבָרָיו מִסָּבִיב
For he had dominion over all the region on this side the River, from Tiphsah even to Gaza, over all the kings on this side the River; and he had peace on all sides round about him.
Ὅτι ἦν ἄρχων πέραν τοῦ ποταμοῦ, καὶ ἦν αὐτῷ εἰρήνη ἐκ πάντων τῶν μερῶν κυκλόθεν.
For he had dominion on this side the river, and he was at peace on all sides round about.
5
וַיֵּשֶׁב יְהוּדָה וְיִשְׂרָאֵל לָבֶטַח אִישׁ תַּחַת גַּפְנוֹ וְתַחַת תְּאֵנָתוֹ מִדָּן וְעַד־בְּאֵר שָׁבַע כֹּל יְמֵי שְׁלֹמֹה
And Judah and Israel dwelt safely, every man under his vine and under his fig-tree, from Dan even to Beer-sheba, all the days of Solomon.
6
וַיְהִי לִשְׁלֹמֹה אַרְבָּעִים אֶלֶף אֻרְוֺת סוּסִים לְמֶרְכָּבוֹ וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים
And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen.
7
וְכִלְכְּלוּ הַנִּצָּבִים הָאֵלֶּה אֶת־הַמֶּלֶךְ שְׁלֹמֹה וְאֵת כָּל־הַקָּרֵב אֶל־שֻׁלְחַן הַמֶּלֶךְ־שְׁלֹמֹה אִישׁ חָדְשׁוֹ לֹא יְעַדְּרוּ דָּבָר
And those officers provided victual for king Solomon, and for all that came unto king Solomon's table, every man in his month; they let nothing be lacking.
8
וְהַשְּׂעֹרִים וְהַתֶּבֶן לַסּוּסִים וְלָרָכֶשׁ יָבִאוּ אֶל־הַמָּקוֹם אֲשֶׁר יִהְיֶה־שָּׁם אִישׁ כְּמִשְׁפָּטוֹ
Barley also and straw for the horses and swift steeds brought they unto the place where it should be, every man according to his charge.
9
וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם
And G-d gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea-shore.
Καὶ ἔδωκε Κύριος φρόνησιν τῷ Σαλωμὼν καὶ σοφίαν πολλὴν σφόδρα καὶ χύμα καρδίας, ὡς ἡ ἄμμος ἡ παρὰ τὴν θάλασσαν.
And the Lord gave understanding to Solomon, and very much wisdom, and enlargement of heart, as the sand on the seashore.
10
וַתֵּרֶב חָכְמַת שְׁלֹמֹה מֵחָכְמַת כָּל־בְּנֵי־קֶדֶם וּמִכֹּל חָכְמַת מִצְרָיִם
And Solomon's wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt.
Καὶ ἐπληθύνθη Σαλωμὼν σφόδρα ὑπὲρ τὴν φρόνησιν πάντων ἀρχαίων ἀνθρώπων, καὶ ὑπὲρ πάντας φρονίμους Αἰγύπτου.
And Solomon abounded greatly beyond the wisdom of all the ancients, and beyond all the wise men of Egypt.
11
וַיֶּחְכַּם מִכָּל־הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי־שְׁמוֹ בְכָל־הַגּוֹיִם סָבִיב
For he was wiser than all men: than Ethan the Ezrahite, and Heman, and Calcol, and Darda, the sons of Mahol; and his fame was in all the nations round about.
Καὶ ἐσοφίσατο ὑπὲρ πάντας τοὺς ἀνθρώπους· καὶ ἐσοφίσατο ὑπὲρ Γαιθὰν τὸν Ζαρίτην, καὶ τὸν Αἰνὰν, καὶ τὸν Χαλκὰδ καὶ Δαράλα υἱοὺς Μάλ.
And he was wiser than all [other] men: and he was wiser than Ethan the Ezrahite, and [than] Heman, and [than] Calcol and Darda the sons of Mahol.
12
וַיְדַבֵּר שְׁלֹשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף
And he spoke three thousand proverbs; and his songs were a thousand and five.
Καὶ ἐλάλησε Σαλωμὼν τρισχιλίας παραβολὰς, καὶ ἦσαν ᾠδαι αὐτοῦ πεντακισχίλιαι.
And Solomon spoke three thousand proverbs, and his songs were five thousand.
13
וַיְדַבֵּר עַל־ה͏ָעֵצִים מִן־הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן וְעַד הָאֵזוֹב אֲשֶׁר יֹצֵא בַּקִּיר וַיְדַבֵּר עַל־הַבְּהֵמָה וְעַל־הָעוֹף וְעַל־הָרֶמֶשׂ וְעַל־הַדָּגִים
And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beasts, and of fowl, and of creeping things, and of fishes.
Καὶ ἐλάλησεν ὑπὲρ τῶν ξύλων ἀπὸ τῆς κέδρου τῆς ἐν τῷ Λιβάνῳ, καὶ ἕως τῆς ὑσσώπου τῆς ἐκπορευομένης διὰ τοῦ τοίχου· καὶ ἐλάλησε περὶ τῶν κτηνῶν καὶ περὶ τῶν πετεινῶν καὶ περὶ τῶν ἑρπετῶν καὶ περὶ τῶν ἰχθύων.
And he spoke of trees, from the cedar in Lebanon even to the hyssop which comes out through the wall: he spoke also of cattle, and of birds, and of reptiles, and of fish.
14
וַיָּבֹאוּ מִכָּל־הָעַמִּים לִשְׁמֹעַ אֵת חָכְמַת שְׁלֹמֹה מֵאֵת כָּל־מַלְכֵי הָאָרֶץ אֲשֶׁר שָׁמְעוּ אֶת־חָכְמָתוֹ
And there came of all peoples to hear the wisdom of Solomon, from all kings of the earth, who had heard of his wisdom.
Καὶ παρεγίνοντο πάντες οἱ λαοὶ ἀκοῦσαι τῆς σοφίας Σαλωμών· καὶ παρὰ πάντων τῶν βασιλέων τῆς γῆς, ὅσοι ἤκουον τῆς σοφίας αὐτοῦ· 14aΚαὶ ἔλαβε Σαλωμὼν τὴν θυγατέρα Φαραὼ αὐτῷ εἰς γυναῖκα, καὶ εἰσήγαγεν αὐτὴν εἰς τὴν πόλιν Δαυὶδ ἕως συντελέσαι αὐτὸν τὸν οἶκον Κυρίου, καὶ τὸν οἶκον ἑαυτοῦ, καὶ τὸ τεῖχος Ἱερουσαλήμ· 14bτότε ἀνέβη Φαραὼ βασιλεὺς Αἰγύπτου, καὶ προκατελάβετο τὴν Γαζὲρ, καὶ ἐνεπύρισεν αὐτὴν, καὶ τὸν Χανανίτην τὸν κατοικοῦντα ἐν Μεργάβ· καὶ ἔδωκεν αὐτὰς Φαραὼ ἀποστολὰς θυγατρὶ αὐτοῦ γυναικὶ Σαλωμών· καὶ Σαλωμὼν ᾠκοδόμησε τὴν Γαζέρ.
And all the nations came to hear the wisdom of Solomon, and [ambassadors] from all the kings of the earth, as many as heard of his wisdom.
15
וַיִּשְׁלַח חִירָם מֶלֶךְ־צוֹר אֶת־עֲבָדָיו אֶל־שְׁלֹמֹה כִּי שָׁמַע כִּי אֹתוֹ מָשְׁחוּ לְמֶלֶךְ תַּחַת אָבִיהוּ כִּי אֹהֵב הָיָה חִירָם לְדָוִד כָּל־הַיָּמִים
And Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father; for Hiram was ever a lover of David.
Καὶ ἀπέστειλε Χιρὰμ βασιλεὺς Τύρου τοὺς παῖδας αὐτοῦ χρίσαι τὸν Σαλωμὼν ἀντὶ Δαυὶδ τοῦ πατρὸς αὐτοῦ, ὅτι ἀγαπῶν ἦν Χιρὰμ τὸν Δαυὶδ πάσας τὰς ἡμέρας.
And Hiram king of Tyre sent his servants to anoint Solomon in the room of David his father, because Hiram always loved David.
Καὶ ἀπέστειλεν ὁ βασιλεὺς Σαλωμὼν, καὶ ἔλαβε τὸν Χιρὰμ ἐκ Τύρου,
And King Solomon sent, and took Hiram out of Tyre,
16
וַיִּשְׁלַח שְׁלֹמֹה אֶל־חִירָם לֵאמֹר
And Solomon sent to Hiram, saying:
Καὶ ἀπέστειλε Σαλωμὼν πρὸς Χιρὰμ, λέγων,
And Solomon sent to Hiram, saying,
17
אַתָּה יָדַעְתָּ אֶת־דָּוִד אָבִי כִּי לֹא יָכֹל לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָיו מִפְּנֵי הַמִּלְחָמָה אֲשֶׁר סְבָבֻהוּ עַד תֵּת־יְהוָה אֹתָם תַּחַת כַּפּוֹת רגלו רַגְלָי
`Thou knowest how that David my father could not build a house for the name of HaShem his G-d for the wars which were about him on every side, until HaShem put them under the soles of my feet.
Σὺ οἶδας τὸν πατέρα μου Δαυὶδ, ὅτι οὐκ ἠδύνατο οἰκοδομῆσαι οἶκον τῷ ὀνόματι Κυρίου Θεοῦ μου ἀπὸ προσώπου τῶν πολέμων τῶν κυκλωσάντων αὐτὸν, ἕως τοῦ δοῦναι Κύριον αὐτοὺς ὑπὸ τὰ ἴχνη τῶν ποδῶν αὐτοῦ.
Thou knewest my father David, that he could not build a house to the name of the Lord my God because of the wars that compassed him about, until the Lord put them under the soles of his feet.
18
וְעַתָּה הֵנִיחַ יְהוָה אֱלֹהַי לִי מִסָּבִיב אֵין שָׂטָן וְאֵין פֶּגַע רָע
But now HaShem my G-d hath given me rest on every side; there is neither adversary, nor evil occurrence.
Καὶ νῦν ἀνέπαυσε Κύριος ὁ Θεός μου ἐμοὶ κυκλόθεν, οὐκ ἔστιν ἐπίβουλος καὶ οὐκ ἔστιν ἁμάρτημα πονηρόν.
And now the Lord my God has given me rest round about; there is no one plotting against [me], and there is no evil trespass [against me].
19
וְהִנְנִי אֹמֵר לִבְנוֹת בַּיִת לְשֵׁם יְהוָה אֱלֹהָי כַּאֲשֶׁר דִּבֶּר יְהוָה אֶל־דָּוִד אָבִי לֵאמֹר בִּנְךָ אֲשֶׁר אֶתֵּן תַּחְתֶּיךָ עַל־כִּסְאֶךָ הוּא־יִבְנֶה הַבַּיִת לִשְׁמִי
And, behold, I purpose to build a house for the name of HaShem my G-d, as HaShem spoke unto David my father, saying: Thy son, whom I will set upon thy throne in thy room, he shall build the house for My name.
Καὶ ἰδοὺ ἐγὼ λέγω οἰκοδομῆσαι οἶκον τῷ ὀνόματι Κυρίου Θεοῦ μου, καθὼς ἐλάλησε Κύριος ὁ Θεὸς πρὸς Δαυὶδ τὸν πατέρα μου, λέγων, ὁ υἱός σου ὃν δώσω ἀντὶ σοῦ ἐπὶ τὸν θρόνον σου, οὗτος οἰκοδομήσει τὸν οἶκον τῷ ὀνόματί μου.
And, behold, I intend to build a house to the name of the Lord my God, as the Lord God spoke to my father David, saying, Thy son whom I will set on thy throne in thy place, he shall build a house to my name.
20
וְעַתָּה צַוֵּה וְיִכְרְתוּ־לִי אֲרָזִים מִן־הַלְּבָנוֹן וַעֲבָדַי יִהְיוּ עִם־עֲבָדֶיךָ וּשְׂכַר עֲבָדֶיךָ אֶתֵּן לְךָ כְּכֹל אֲשֶׁר תֹּאמֵר כִּי אַתָּה יָדַעְתָּ כִּי אֵין בָּנוּ אִישׁ יֹדֵעַ לִכְרָת־עֵצִים כַּצִּדֹנִים
Now therefore command thou that they hew me cedar-trees out of Lebanon; and my servants shall be with thy servants; and I will give thee hire for thy servants according to all that thou shalt say; for thou knowest that there is not among us any that hath skill to hew timber like unto the Zidonians.'
Καὶ νῦν ἔντειλαι, καὶ κοψάτωσάν μοι ξύλα ἐκ τοῦ Λιβάνου· καὶ ἰδοὺ οἱ δοῦλοί μου μετὰ τῶν δούλων σου, καὶ τὸν μισθὸν δουλείας σου δώσω σοι κατὰ πάντα ὅσα ἂν εἴπῃς, ὅτι σὺ οἶδας, ὅτι οὐκ ἔστιν ἡμῖν εἰδὼς ξύλα κόπτειν καθὼς οἱ Σιδώνιοι.
And now command, and let [men] cut wood for me out of Lebanon: and, behold, my servants [shall be] with thy servants, and I will give thee the wages of thy service, according to all that thou shalt say, because thou knowest that we have no one skilled in cutting timber like the Sidonians.
21
וַיְהִי כִּשְׁמֹעַ חִירָם אֶת־דִּבְרֵי שְׁלֹמֹה וַיִּשְׂמַח מְאֹד וַיֹּאמֶר בָּרוּךְ יְהוָה הַיּוֹם אֲשֶׁר נָתַן לְדָוִד בֵּן חָכָם עַל־הָעָם הָרָב הַזֶּה
And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said: 'Blessed be HaShem this day, who hath given unto David a wise son over this great people.'
Καὶ ἐγενήθη καθὼς ἤκουσε Χιρὰμ τῶν λόγων Σαλωμὼν, ἐχάρη σφόδρα, καὶ εἶπεν, εὐλογητὸς ὁ Θεὸς σήμερον, ὃς ἔδωκε τῷ Δαυὶδ υἱὸν φρόνιμον ἐπὶ τὸν λαὸν τὸν πολὺν τοῦτον.
And it came to pass, as soon as Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed [be] God today, who has given to David a wise son over this numerous people.
22
וַיִּשְׁלַח חִירָם אֶל־שְׁלֹמֹה לֵאמֹר שָׁמַעְתִּי אֵת אֲשֶׁר־שָׁלַחְתָּ אֵלָי אֲנִי אֶעֱשֶׂה אֶת־כָּל־חֶפְצְךָ בַּעֲצֵי אֲרָזִים וּבַעֲצֵי בְרוֹשִׁים
And Hiram sent to Solomon, saying: 'I have heard that which thou hast sent unto me; I will do all thy desire concerning timber of cedar, and concerning timber of cypress.
Καὶ ἀπέστειλε πρὸς Σαλωμὼν, λέγων, ἀκήκοα περὶ πάντων ὧν ἀπέσταλκας πρὸς μέ· ἐγὼ ποιήσω πᾶν θέλημά σου· ξύλα κέδρινα καὶ πεύκινα
And he sent to Solomon, saying, I have listened concerning all that thou hast sent to me for: I will do all thy will: [as for] timber of cedar and fir,
23
עֲבָדַי יֹרִדוּ מִן־הַלְּבָנוֹן יָמָּה וַאֲנִי אֲשִׂימֵם דֹּבְרוֹת בַּיָּם עַד־הַמָּקוֹם אֲשֶׁר־תִּשְׁלַח אֵלַי וְנִפַּצְתִּים שָׁם וְאַתָּה תִשָּׂא וְאַתָּה תַּעֲשֶׂה אֶת־חֶפְצִי לָתֵת לֶחֶם בֵּיתִי
My servants shall bring them down from Lebanon unto the sea; and I will make them into rafts to go by sea unto the place that thou shalt appoint me, and will cause them to be broken up there, and thou shalt receive them; and thou shalt accomplish my desire, in giving food for my household.'
οἱ δοῦλοί μου κατάξουσιν αὐτὰ ἐκ τοῦ Λιβάνου εἰς τὴν θάλασσαν, ἐγὼ θήσομαι αὐτὰ σχεδίας, ἕως τοῦ τόπου οὗ ἐὰν ἀποστείλῃς πρὸς μὲ, καὶ ἐκτινάξω αὐτὰ ἐκεῖ, καὶ σὺ ἀρεῖς· καὶ ποιήσεις τὸ θέλημά μου, τοῦ δοῦναι ἄρτους τῷ οἴκῳ μου.
my servants shall bring them down from Lebanon to the sea: I will form them [into] rafts, [and bring them] to the place which thou shalt send to me [about]; and I will land them there, and thou shalt take [them] up: and thou shalt do my will, in giving bread to my household.
24
וַיְהִי חִירוֹם נֹתֵן לִשְׁלֹמֹה עֲצֵי אֲרָזִים וַעֲצֵי בְרוֹשִׁים כָּל־חֶפְצוֹ
So Hiram gave Solomon timber of cedar and timber of cypress according to all his desire.
Καὶ ἦν Χιρὰμ διδοὺς τῷ Σαλωμὼν κέδρους καὶ πεύκας καὶ πᾶν θέλημα αὐτοῦ.
So Hiram gave to Solomon cedars, and fir trees, and all his desire.
25
וּשְׁלֹמֹה נָתַן לְחִירָם עֶשְׂרִים אֶלֶף כֹּר חִטִּים מַכֹּלֶת לְבֵיתוֹ וְעֶשְׂרִים כֹּר שֶׁמֶן כָּתִית כֹּה־יִתֵּן שְׁלֹמֹה לְחִירָם שָׁנָה בְשָׁנָה
And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of beaten oil; thus gave Solomon to Hiram year by year.
Καὶ Σαλωμὼν ἔδωκε τῷ Χιρὰμ εἴκοσι χιλιάδας κόρους πυροῦ καὶ μαχεὶρ τῷ οἴκῳ αὐτοῦ, καὶ εἴκος χιλιάδας βαὶθ ἐλαίου κεκομμένου· κατὰ τοῦτο ἐδίδου Σαλωμὼν τῷ Χιρὰμ κατʼ ἐνιαυτόν.
And Solomon gave to Hiram twenty thousand measures of wheat as food for his house, and twenty thousand baths of beaten oil thus Solomon gave to Hiram yearly.
26
וַיהוָה נָתַן חָכְמָה לִשְׁלֹמֹה כַּאֲשֶׁר דִּבֶּר־לוֹ וַיְהִי שָׁלֹם בֵּין חִירָם וּבֵין שְׁלֹמֹה וַיִּכְרְתוּ בְרִית שְׁנֵיהֶם
And HaShem gave Solomon wisdom, as He promised him; and there was peace between Hiram and Solomon; and they two made a league together.
Καὶ Κύριος ἔδωκε σοφίαν τῷ Σαλωμὼν καθὼς ἐλάλησεν αὐτῷ· καὶ ἦν εἰρήνη ἀναμέσον Χιρὰμ καὶ ἀναμέσον Σαλωμὼν, καὶ διέθεντο διαθήκην ἀναμέσον αὐτῶν.
And the Lord gave wisdom to Solomon as he promised him; and there was peace between Hiram and Solomon, and they made a covenant between them.
27
וַיַּעַל הַמֶּלֶךְ שְׁלֹמֹה מַס מִכָּל־יִשְׂרָאֵל וַיְהִי הַמַּס שְׁלֹשִׁים אֶלֶף אִישׁ
And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men.
Καὶ ἀνήνεγκεν ὁ βασιλεὺς φόρον ἐκ παντὸς Ἰσραὴλ, καὶ ἦν ὁ φόρος τριάκοντα χιλιάδες ἀνδρῶν.
And the king raised a levy out of all Israel, and the levy was thirty thousand men.
28
וַיִּשְׁלָחֵם לְבָנוֹנָה עֲשֶׂרֶת אֲלָפִים בַּחֹדֶשׁ חֲלִיפוֹת חֹדֶשׁ יִהְיוּ בַלְּבָנוֹן שְׁנַיִם חֳדָשִׁים בְּבֵיתוֹ וַאֲדֹנִירָם עַל־הַמַּס
And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home; and Adoniram was over the levy.
Καὶ ἀπέστειλεν αὐτοὺς εἰς τὸν Λίβανον, δέκα χιλιάδες ἐν τῷ μηνὶ ἀλλασσόμενοι· μῆνα ἦσαν ἐν τῷ Λιβάνῳ, καὶ δύο μῆνας ἐν οἴκῳ αὐτῶν· καὶ Ἀδωνιρὰμ ἐπὶ τοῦ φόρου.
And he sent them to Lebanon, ten thousand taking turn every month: they were a month in Lebanon and two months at home: and Adoniram [was] over the levy.
29
וַיְהִי לִשְׁלֹמֹה שִׁבְעִים אֶלֶף נֹשֵׂא סַבָּל וּשְׁמֹנִים אֶלֶף חֹצֵב בָּהָר
And Solomon had threescore and ten thousand that bore burdens, and fourscore thousand that were hewers in the mountains;
Καὶ ἦν τῷ Σαλωμὼν ἑβδομήκοντα χιλιάδες αἴροντες ἄρσιν, καὶ ὀγδοήκοντα χιλιάδες λατόμων ἐν τῷ ὄρει,
And Solomon had seventy thousand bearers of burdens, and eighty thousand hewers of stone in the mountain;
30
לְבַד מִשָּׂרֵי הַנִּצָּבִים לִשְׁלֹמֹה אֲשֶׁר עַל־הַמְּלָאכָה שְׁלֹשֶׁת אֲלָפִים וּשְׁלֹשׁ מֵאוֹת הָרֹדִים בָּעָם הָעֹשִׂים בַּמְּלָאכָה
besides Solomon's chief officers that were over the work, three thousand and three hundred, who bore rule over the people that wrought in the work.
χωρὶς τῶν ἀρχόντων τῶν καθεσταμένων ἐπὶ τῶν ἔργων τῷ Σαλωμὼν, τρεῖς χιλιάδες καὶ ἑξακόσιοι ἐπιστάται οἱ ποιοῦντες τὰ ἔργα.
besides the rulers that were appointed over the works of Solomon, [there were] three thousand six hundred masters who wrought in the works.
31
וַיְצַו הַמֶּלֶךְ וַיַּסִּעוּ אֲבָנִים גְּדֹלוֹת אֲבָנִים יְקָרוֹת לְיַסֵּד הַבָּיִת אַבְנֵי גָזִית
And the king commanded, and they quarried great stones, costly stones, to lay the foundation of the house with hewn stone.
32
וַיִּפְסְלוּ בֹּנֵי שְׁלֹמֹה וּבֹנֵי חִירוֹם וְהַגִּבְלִים וַיָּכִינוּ הָעֵצִים וְהָאֲבָנִים לִבְנוֹת הַבָּיִת
And Solomon's builders and Hiram's builders and the Gebalites did fashion them, and prepared the timber and the stones to build the house.
Καὶ ἡτοίμασαν τοὺς λίθους καὶ τὰ ξύλα τρία ἔτη.
And they prepared the stones and the timber [during] three years.

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.