Textorah

I Samuel 12

1
וַיֹּאמֶר שְׁמוּאֵל אֶל־כָּל־יִשְׂרָאֵל הִנֵּה שָׁמַעְתִּי בְקֹלְכֶם לְכֹל אֲשֶׁר־אֲמַרְתֶּם לִי וָאַמְלִיךְ עֲלֵיכֶם מֶלֶךְ
And Samuel said unto all Israel: 'Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you.
Καὶ εἶπε Σαμουὴλ πρὸς πάντα Ἰσραὴλ, ἰδοὺ ἤκουσα φωνῆς ὑμῶν εἰς πάντα ὅσα εἴπατέ μοι, καὶ ἐβασίλευσα ἐφʼ ὑμᾶς βασιλέα,
And Samuel said to all Israel, Behold, I have hearkened to your voice in all things that ye have said to me, and I have set a king over you.
2
וְעַתָּה הִנֵּה הַמֶּלֶךְ מִתְהַלֵּךְ לִפְנֵיכֶם וַאֲנִי זָקַנְתִּי וָשַׂבְתִּי וּבָנַי הִנָּם אִתְּכֶם וַאֲנִי הִתְהַלַּכְתִּי לִפְנֵיכֶם מִנְּעֻרַי עַד־הַיּוֹם הַזֶּה
And now, behold, the king walketh before you; and I am old and grayheaded; and, behold, my sons are with you; and I have walked before you from my youth unto this day.
καὶ νῦν ἰδοὺ ὁ βασιλεὺς διαπορεύεται ἐνώπιον ὑμῶν· κἀγὼ γεγήρακα καὶ καθήσομαι, καὶ οἱ υἱοί μου ἰδοὺ ἐν ὑμῖν· κᾀγὼ ἰδοὺ διελήλυθα ἐνώπιον ὑμῶν ἐκ νεότητος καὶ ἕως τῆς ἡμέρας ταύτης.
And now, behold, the king goes before you; and I am grown old and shall rest; and, behold, my sons [are] among you; and, behold, I have gone about before you from my youth to this day.
3
הִנְנִי עֲנוּ בִי נֶגֶד יְהוָה וְנֶגֶד מְשִׁיחוֹ אֶת־שׁוֹר מִי לָקַחְתִּי וַחֲמוֹר מִי לָקַחְתִּי וְאֶת־מִי עָשַׁקְתִּי אֶת־מִי רַצּוֹתִי וּמִיַּד־מִי לָקַחְתִּי כֹפֶר וְאַעְלִים עֵינַי בּוֹ וְאָשִׁיב לָכֶם
Here I am; witness against me before HaShem, and before His anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? or whom have I oppressed? or of whose hand have I taken a ransom to blind mine eyes therewith? and I will restore it you.'
Ἰδοὺ ἐγώ, ἀποκρίθητε κατʼ ἐμοῦ ἐνώπιον Κυρίου καὶ ἐνώπιον χριστοῦ αὐτοῦ· μόσχον τίνος εἴληφα, ἢ ὄνον τίνος εἴληφα, ἢ τίνα κατεδυνάστευσα ὑμῶν, ἢ τίνα ἐξεπίεσα, ἢ ἐκ χειρὸς τίνος εἴληφα ἐξίλασμα καὶ ὑπόδημα; ἀποκρίθητε κατʼ ἐμοῦ, καὶ ἀποδώσω ὑμῖν.
Behold, [here am] I, answer against me before the Lord and before his anointed: whose calf have I taken? or whose ass have I taken? or whom of you have I oppressed? or whom have I been violent with? or from whose hand have I taken a bribe, even [to] a sandal? bear witness against me, and I will make restitution to you.
4
וַיֹּאמְרוּ לֹא עֲשַׁקְתָּנוּ וְלֹא רַצּוֹתָנוּ וְלֹא־לָקַחְתָּ מִיַּד־אִישׁ מְאוּמָה
And they said: 'Thou hast not defrauded us, nor oppressed us, neither hast thou taken aught of any man's hand.'
Καὶ εἶπαν πρὸς Σαμουὴλ οὐκ ἠδίκησας ἡμᾶς, καὶ οὐ κατεδυνάστευσας ἡμᾶς, καὶ οὐκ ἔθλασας ἡμᾶς, καὶ οὐκ εἴληφας ἐκ χειρὸς οὐδενὸς οὐδέν.
And they said to Samuel, Thou hast not injured us, and thou hast not oppressed us; and thou hast not afflicted us, and thou hast not taken anything from anyone’s hand.
5
וַיֹּאמֶר אֲלֵיהֶם עֵד יְהוָה בָּכֶם וְעֵד מְשִׁיחוֹ הַיּוֹם הַזֶּה כִּי לֹא מְצָאתֶם בְּיָדִי מְאוּמָה וַיֹּאמֶר עֵד
And he said unto them: 'The HaShem is witness against you, and His anointed is witness this day, that ye have not found aught in my hand.' And they said: 'He is witness.'
Καὶ εἶπε Σαμουὴλ πρὸς τὸν λαὸν, μάρτυς Κύριος ἐν ὑμῖν, καὶ μάρτυς χριστὸς αὐτοῦ σήμερον ἐν ταύτῃ τῇ ἡμέρᾳ, ὅτι οὐχ εὑρήκατε ἐν χειρί μου οὐδέν· καὶ εἶπαν, μάρτυς.
And Samuel said to the people, The Lord [is] witness among you, and his anointed [is] witness this day, that ye have not found anything in my hand: and they said, [He is] witness.
6
וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם יְהוָה אֲשֶׁר עָשָׂה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַאֲשֶׁר הֶעֱלָה אֶת־אֲבֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם
And Samuel said unto the people: 'It is HaShem that made Moses and Aaron, and that brought your fathers up out of the land of Egypt.
Καὶ εἶπε Σαμουὴλ πρὸς τὸν λαὸν, λέγων, μάρτυς Κύριος ὁ ποιήσας τὸν Μωυσῆν καὶ τὸν ʼΑαρὼν, ὁ ἀναγαγὼν τοὺς πατέρας ἡμῶν ἐξ Αἰγύπτου.
And Samuel spoke to the people, saying, The Lord who appointed Moses and Aaron [is] witness, who brought our fathers up out of Egypt.
7
וְעַתָּה הִתְיַצְּבוּ וְאִשָּׁפְטָה אִתְּכֶם לִפְנֵי יְהוָה אֵת כָּל־צִדְקוֹת יְהוָה אֲשֶׁר־עָשָׂה אִתְּכֶם וְאֶת־אֲבוֹתֵיכֶם
Now therefore stand still, that I may plead with you before HaShem concerning all the righteous acts of HaShem, which He did to you and to your fathers.
Καὶ νῦν κατάστητε, καὶ δικάσω ὑμᾶς ἐνώπιον Κυρίου, καὶ ἀπαγγελῶ ὑμῖν τὴν πᾶσαν δικαιοσύνην Κυρίου, ἃ ἐποίησεν ἐν ὑμῖν καὶ ἐν τοῖς πατράσιν ὑμῶν·
And now stand still, and I will judge you before the Lord; and I will relate to you all the righteousness of the Lord, the things which he has wrought among you and your fathers.
8
כַּאֲשֶׁר־בָּא יַעֲקֹב מִצְרָיִם וַיִּזְעֲקוּ אֲבוֹתֵיכֶם אֶל־יְהוָה וַיִּשְׁלַח יְהוָה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַיּוֹצִיאוּ אֶת־אֲבֹתֵיכֶם מִמִּצְרַיִם וַיֹּשִׁבוּם בַּמָּקוֹם הַזֶּה
When Jacob was come into Egypt, then your fathers cried unto HaShem, and HaShem sent Moses and Aaron, who brought forth your fathers out of Egypt, and they were made to dwell in this place.
Ὡς εἰσῆλθεν Ἰακὼβ καὶ οἱ υἱοὶ αὐτοῦ εἰς Αἴγυπτον, καὶ ἐταπείνωσεν αὐτοὺς Αἴγυπτος· καὶ ἐβόησαν οἱ πατέρες ἡμῶν πρὸς Κύριον, καὶ ἀπέστειλε Κύριος τὸν Μωυσῆν καὶ τὸν ʼΑαρών, καὶ ἐξήγαγον τοὺς πατέρας ἡμῶν ἐξ Αἰγύπτου, καὶ κατῴκισεν αὐτοὺς ἐν τῷ τόπῳ τούτῳ.
When Jacob and his sons went into Egypt, and Egypt humbled them, then our fathers cried to the Lord, and the Lord sent Moses and Aaron; and they brought our fathers out of Egypt, and he made them to dwell in this place.
9
וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיִּמְכֹּר אֹתָם בְּיַד סִיסְרָא שַׂר־צְבָא חָצוֹר וּבְיַד־פְּלִשְׁתִּים וּבְיַד מֶלֶךְ מוֹאָב וַיִּלָּחֲמוּ בָּם
But they forgot HaShem their G-d, and He gave them over into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.
Καὶ ἐπελάθοντο Κυρίου τοῦ Θεοῦ αὐτῶν, καὶ ἀπέδοτο αὐτοὺς εἰς χεῖρας Σισαρά ἀρχιστρατήγῳ Ἰαβὶς βασιλέως ʼΑσὼρ, καὶ εἰς χεῖρας ἀλλοφύλων, καὶ εἰς χεῖρας βασιλέως Μωὰβ, καὶ ἐπολέμησεν ἐν αὐτοῖς.
And they forgot the Lord their God, and he sold them into the hands of Sisera captain of the host of Jabesh king of Hazor, and into the hands of the Philistines, and into the hands of the king of Moab; and he fought with them.
10
וַיִּזְעֲקוּ אֶל־יְהוָה ויאמר וַיֹּאמְרוּ חָטָאנוּ כִּי עָזַבְנוּ אֶת־יְהוָה וַנַּעֲבֹד אֶת־הַבְּעָלִים וְאֶת־הָעַשְׁתָּרוֹת וְעַתָּה הַצִּילֵנוּ מִיַּד אֹיְבֵינוּ וְנַעַבְדֶךָּ
And they cried unto HaShem, and said: We have sinned, because we have forsaken HaShem, and have served the Baalim and the Ashtaroth; but now deliver us out of the hand of our enemies, and we will serve Thee.
Καὶ ἐβόησαν πρὸς Κύριον, καὶ ἔλεγον, ἡμάρτομεν, ὅτι ἐγκατελίπομεν τὸν Κύριον, καὶ ἐδουλεύσαμεν τοῖς Βααλὶμ καὶ τοῖς ἄλσεσι· καὶ νῦν ἐξελοῦ ἡμᾶς ἐκ χειρὸς ἐχθρῶν ἡμῶν, καὶ δουλεύσομέν σοι.
And they cried to the Lord, and said, We have sinned, for we have forsaken the Lord, and have served Baalim and the groves: and now deliver us out of the hand of our enemies, and we will serve thee.
11
וַיִּשְׁלַח יְהוָה אֶת־יְרֻבַּעַל וְאֶת־בְּדָן וְאֶת־יִפְתָּח וְאֶת־שְׁמוּאֵל וַיַּצֵּל אֶתְכֶם מִיַּד אֹיְבֵיכֶם מִסָּבִיב וַתֵּשְׁבוּ בֶּטַח
And HaShem sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelt in safety.
Καὶ ἀπέστειλε τὸν Ἰεροβάαλ, καὶ τὸν Βαρὰκ, καὶ τὸν Ἰεφθάε, καὶ τὸν Σαμουὴλ, καὶ ἐξείλατο ἡμᾶς ἐκ χειρὸς ἐχθρῶν ἡμῶν τῶν κυκλόθεν, καὶ κατῳκεῖτε πεποιθότες.
And he sent Jerubbaal, and Barak, and Jephthah, and Samuel, and rescued us out of the hand of our enemies round about, and ye dwelt in security.
12
וַתִּרְאוּ כִּי־נָחָשׁ מֶלֶךְ בְּנֵי־עַמּוֹן בָּא עֲלֵיכֶם וַתֹּאמְרוּ לִי לֹא כִּי־מֶלֶךְ יִמְלֹךְ עָלֵינוּ וַיהוָה אֱלֹהֵיכֶם מַלְכְּכֶם
And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me: Nay, but a king shall reign over us; when HaShem your G-d was your king.
Καὶ ἴδετε ὅτι Νάας βασιλεὺς υἱῶν ʼΑμμὼν ἦλθεν ἐφʼ ὑμᾶς, καὶ εἴπατε, οὐχί, ἀλλʼ ἢ ὅτι βασιλεὺς βασιλεύσει ἐφʼ ἡμῶν· καὶ Κύριος ὁ Θεὸς ἡμῶν βασιλεὺς ἡμῶν.
And ye saw that Nahash king of the children of Ammon came against you, and ye said, Nay, none but a king shall reign over us; whereas the Lord our God [is] our king.
13
וְעַתָּה הִנֵּה הַמֶּלֶךְ אֲשֶׁר בְּחַרְתֶּם אֲשֶׁר שְׁאֶלְתֶּם וְהִנֵּה נָתַן יְהוָה עֲלֵיכֶם מֶלֶךְ
Now therefore behold the king whom ye have chosen, and whom ye have asked for; and, behold, HaShem hath set a king over you.
Καὶ νῦν ἰδοὺ ὁ βασιλεὺς ὃν ἐξελέξασθε· καὶ ἰδοὺ δέδωκε Κύριος ἐφʼ ὑμᾶς βασιλέα.
And now behold the king whom ye have chosen; and behold, the Lord has set a king over you.
14
אִם־תִּירְאוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֹתוֹ וּשְׁמַעְתֶּם בְּקֹלוֹ וְלֹא תַמְרוּ אֶת־פִּי יְהוָה וִהְיִתֶם גַּם־אַתֶּם וְגַם־הַמֶּלֶךְ אֲשֶׁר מָלַךְ עֲלֵיכֶם אַחַר יְהוָה אֱלֹהֵיכֶם
If ye will fear HaShem, and serve Him, and hearken unto His voice, and not rebel against the commandment of HaShem, and both ye and also the king that reigneth over you be followers of HaShem your G-d--;
Ἐὰν φοβηθῆτε τὸν Κύριον, καὶ δουλεύσητε αὐτῷ, καὶ ἀκούσητε τῆς φωνῆς αὐτοῦ, καὶ μὴ ἐρίσητε τῷ στόματι Κυρίου, καὶ ἦτε καὶ ὑμεῖς καὶ ὁ βασιλεὺς ὁ βασιλεύων ἐφʼ ὑμῶν ὀπίσω Κυρίου πορευόμενοι·
If ye should fear the Lord, and serve him, and hearken to his voice, and not resist the mouth of the Lord, and ye and your king that reigns over you should follow the Lord, [well].
15
וְאִם־לֹא תִשְׁמְעוּ בְּקוֹל יְהוָה וּמְרִיתֶם אֶת־פִּי יְהוָה וְהָיְתָה יַד־יְהוָה בָּכֶם וּבַאֲבֹתֵיכֶם
but if ye will not hearken unto the voice of HaShem, but rebel against the commandment of HaShem, then shall the hand of HaShem be against you, and against your fathers.
Ἐὰν δὲ μὴ ἀκούσητε τῆς φωνῆς Κυρίου, καὶ ἐρίσητε τῷ στόματι Κυρίου, καὶ ἔσται χεὶρ Κυρίου ἐφʼ ὑμᾶς καὶ ἐπὶ τὸν βασιλέα ὑμῶν.
But if ye should not hearken to the voice of the Lord, and ye should resist the mouth of the Lord, then shall the hand of the Lord be upon you and upon your king.
16
גַּם־עַתָּה הִתְיַצְּבוּ וּרְאוּ אֶת־הַדָּבָר הַגָּדוֹל הַזֶּה אֲשֶׁר יְהוָה עֹשֶׂה לְעֵינֵיכֶם
Now therefore stand still and see this great thing, which HaShem will do before your eyes.
Καὶ νῦν κατάστητε, καὶ ἴδετε τὸ ῥῆμα τὸ μέγα τοῦτο ὃ ὁ κύριος ποιήσει ἐν ὀφθαλμοῖς ὑμῶν.
And now stand still, and see this great thing, which the Lord will do before your eyes.
17
הֲלוֹא קְצִיר־חִטִּים הַיּוֹם אֶקְרָא אֶל־יְהוָה וְיִתֵּן קֹלוֹת וּמָטָר וּדְעוּ וּרְאוּ כִּי־רָעַתְכֶם רַבָּה אֲשֶׁר עֲשִׂיתֶם בְּעֵינֵי יְהוָה לִשְׁאוֹל לָכֶם מֶלֶךְ
Is it not wheat harvest to-day? I will call unto HaShem, that He may send thunder and rain; and ye shall know and see that your wickedness is great, which ye have done in the sight of HaShem, in asking you a king.'
Οὐχὶ θερισμὸς πυρῶν σήμερον; ἐπικαλέσομαι Κύριον, καὶ δώσει φωνὰς καὶ ὑετόν· καὶ γνῶτε καὶ ἴδετε, ὅτι ἡ κακία ὑμῶν μεγάλη, ἣν ἐποίησατε ἐνώπιον Κυρίου, αἰτήσαντες ἑαυτοῖς βασιλέα.
[Is it] not wheat harvest today? I will call upon the Lord, and he shall send thunder and rain; and know ye and see, that your wickedness [is] great which ye have wrought before the Lord, having asked for yourselves a king.
18
וַיִּקְרָא שְׁמוּאֵל אֶל־יְהוָה וַיִּתֵּן יְהוָה קֹלֹת וּמָטָר בַּיּוֹם הַהוּא וַיִּירָא כָל־הָעָם מְאֹד אֶת־יְהוָה וְאֶת־שְׁמוּאֵל
So Samuel called unto HaShem; and HaShem sent thunder and rain that day; and all the people greatly feared HaShem and Samuel.
Καὶ ἐπεκαλέσατο Σαμουὴλ τὸν Κύριον· καὶ ἔδωκε Κύριος φωνὰς καὶ ὑετὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ· καὶ ἐφοβήθησαν πᾶς ὁ λαὸς τὸν Κύριον σφόδρα καὶ τὸν Σαμουήλ.
And Samuel called upon the Lord, and the Lord sent thunders and rain in that day; and all the people feared greatly the Lord and Samuel.
19
וַיֹּאמְרוּ כָל־הָעָם אֶל־שְׁמוּאֵל הִתְפַּלֵּל בְּעַד־עֲבָדֶיךָ אֶל־יְהוָה אֱלֹהֶיךָ וְאַל־נָמוּת כִּי־יָסַפְנוּ עַל־כָּל־חַטֹּאתֵינוּ רָעָה לִשְׁאֹל לָנוּ מֶלֶךְ
And all the people said unto Samuel: 'Pray for thy servants unto HaShem thy G-d, that we die not; for we have added unto all our sins this evil, to ask us a king.'
Καὶ εἶπαν πᾶς ὁ λαὸς πρὸς Σαμουὴλ, πρόσευξαι ὑπὲρ τῶν δούλων σου πρὸς Κύριον Θεόν σου, καὶ οὐ μὴ ἀποθάνωμεν, ὅτι προστεθείκαμεν πρὸς πάσας τὰς ἁμαρτίας ἡμῶν κακίαν, αἰτήσαντες ἑαυτοῖς βασιλέα.
And all the people said to Samuel, Pray for thy servants to the Lord thy God, and let us not die; for we have added to all our sins this iniquity, in asking for us a king.
20
וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם אַל־תִּירָאוּ אַתֶּם עֲשִׂיתֶם אֵת כָּל־הָרָעָה הַזֹּאת אַךְ אַל־תָּסוּרוּ מֵאַחֲרֵי יְהוָה וַעֲבַדְתֶּם אֶת־יְהוָה בְּכָל־לְבַבְכֶם
And Samuel said unto the people: 'Fear not; ye have indeed done all this evil; yet turn not aside from following HaShem, but serve HaShem with all your heart;
Καὶ εἶπε Σαμουὴλ πρὸς τὸν λαὸν, μὴ φοβεῖσθε· ὑμεῖς πεποιήκατε τὴν πᾶσαν κακίαν ταύτην· πλὴν μὴ ἐκκλίνητε ἀπὸ ὄπισθεν Κυρίου, καὶ δουλεύσατε τῷ κυρίῳ ἐν ὅλῃ καρδίᾳ ὑμῶν·
And Samuel said to the people, Fear not: ye have [indeed] wrought all this iniquity; only turn not from following the Lord, and serve the Lord with all your heart.
21
וְלֹא תָּסוּרוּ כִּי אַחֲרֵי הַתֹּהוּ אֲשֶׁר לֹא־יוֹעִילוּ וְלֹא יַצִּילוּ כִּי־תֹהוּ הֵמָּה
and turn ye not aside; for then should ye go after vain things which cannot profit nor deliver, for they are vain.
Καὶ μὴ παραβῆτε ὀπίσω τῶν μηθὲν ὄντων, οἳ οὐ περανοῦσιν οὐθὲν, καὶ οἳ οὐκ ἐξελοῦνται, ὅτι οὐθέν εἰσιν.
And turn not aside after the [gods] that are nothing, who will do nothing, and will not deliver [you], because they are nothing.
22
כִּי לֹא־יִטֹּשׁ יְהוָה אֶת־עַמּוֹ בַּעֲבוּר שְׁמוֹ הַגָּדוֹל כִּי הוֹאִיל יְהוָה לַעֲשׂוֹת אֶתְכֶם לוֹ לְעָם
For HaShem will not forsake His people for His great name's sake; because it hath pleased HaShem to make you a people unto Himself.
Ὅτι οὐκ ἀπώσεται Κύριος τὸν λαὸν αὐτοῦ διὰ τὸ ὄνομα αὐτοῦ τὸ μέγα, ὅτι ἐπιεικῶς Κύριος προσελάβετο ὑμᾶς ἑαυτῷ εἰς λαόν.
For the Lord will not cast off his people for his great name’s sake, because the Lord graciously took you to himself for a people.
23
גַּם אָנֹכִי חָלִילָה לִּי מֵחֲטֹא לַיהוָה מֵחֲדֹל לְהִתְפַּלֵּל בַּעַדְכֶם וְהוֹרֵיתִי אֶתְכֶם בְּדֶרֶךְ הַטּוֹבָה וְהַיְשָׁרָה
Moreover as for me, far be it from me that I should sin against HaShem in ceasing to pray for you; but I will instruct you in the good and the right way.
Καὶ ἐμοὶ μηδαμῶς τοῦ ἁμαρτεῖν τῷ Κυρίῳ ἀνιέναι τοῦ προσεύχεσθαι περὶ ὑμῶν· καὶ δουλεύσω τῷ Κυρίῳ, καὶ δείξω ὑμῖν τὴν ὁδὸν τὴν ἀγαθὴν καὶ τὴν εὐθεῖαν·
And far be it from me to sin against the Lord in ceasing to pray for you: but I will serve the Lord, and show you the good and the right way.
24
אַךְ יְראוּ אֶת־יְהוָה וַעֲבַדְתֶּם אֹתוֹ בֶּאֱמֶת בְּכָל־לְבַבְכֶם כִּי רְאוּ אֵת אֲשֶׁר־הִגְדִּל עִמָּכֶם
Only fear HaShem, and serve Him in truth with all your heart; for consider how great things He hath done for you.
Πλὴν φοβεῖσθε τὸν κύριον, καὶ δουλεύσατε αὐτῷ ἐν ἀληθείᾳ καὶ ἐν ὅλῃ καρδίᾳ ὑμῶν, ὅτι ἴδετε ἃ ἐμεγάλυνε μεθʼ ὑμῶν.
Only fear the Lord, and serve him in truth and with all your heart, for ye see what great things he has wrought with you.
25
וְאִם־הָרֵעַ תָּרֵעוּ גַּם־אַתֶּם גַּם־מַלְכְּכֶם תִּסָּפוּ
But if ye shall still do wickedly, ye shall be swept away, both ye and your king.'
Καὶ ἐὰν κακίᾳ κακοποιήσητε, καὶ ὑμεῖς καὶ ὁ βασιλεὺς ὑμῶν προστεθήσεσθε.
But if ye continue to do evil, then shall ye and your king be consumed.

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.