Textorah

I Samuel 30

1
וַיְהִי בְּבֹא דָוִד וַאֲנָשָׁיו צִקְלַג בַּיּוֹם הַשְּׁלִישִׁי וַעֲמָלֵקִי פָשְׁטוּ אֶל־נֶגֶב וְאֶל־צִקְלַג וַיַּכּוּ אֶת־צִקְלַג וַיִּשְׂרְפוּ אֹתָהּ בָּאֵשׁ
And it came to pass, when David and his men were come to Ziklag on the third day, that the Amalekites had made a raid upon the South, and upon Ziklag, and had smitten Ziklag, and burned it with fire;
Καὶ ἐγενήθη εἰσελθόντος Δαυὶδ καὶ τῶν ἀνδρῶν αὐτοῦ τὴν Σεκελὰκ τῇ ἡμέρᾳ τῇ τρίτῃ, καὶ Ἀμαλὴκ ἐπέθετο ἐπὶ τὸν Νότον καὶ ἐπὶ τὴν Σεκελὰκ, καὶ ἐπάταξε τὴν Σεκελὰκ καὶ ἐνεπύρισαν αὐτὴν ἐν πυρί.
And it came to pass when David and his men had entered Ziklag on the third day, that Amalek had made an incursion upon the south, and upon Ziklag, and smitten Ziklag, and burned it with fire.
2
וַיִּשְׁבּוּ אֶת־הַנָּשִׁים אֲשֶׁר־בָּהּ מִקָּטֹן וְעַד־גָּדוֹל לֹא הֵמִיתוּ אִישׁ וַיִּנְהֲגוּ וַיֵּלְכוּ לְדַרְכָּם
and had taken captive the women and all that were therein, both small and great; they slew not any, but carried them off, and went their way.
Καὶ τὰς γυναῖκας καὶ πάντα τὰ ἐν αὐτῇ ἀπὸ μικροῦ ἕως μεγάλου οὐκ ἐθανάτωσαν ἄνδρα καὶ γυναῖκα, ἀλλʼ ᾐχμαλὼτευσαν, καὶ ἀπῆλθον εἰς τὴν ὁδὸν αὐτῶν.
And as to the women and all things that were in it, great and small, they slew neither man nor woman, but carried them captives, and went on their way.
3
וַיָּבֹא דָוִד וַאֲנָשָׁיו אֶל־הָעִיר וְהִנֵּה שְׂרוּפָה בָּאֵשׁ וּנְשֵׁיהֶם וּבְנֵיהֶם וּבְנֹתֵיהֶם נִשְׁבּוּ
And when David and his men came to the city, behold, it was burned with fire; and their wives, and their sons, and their daughters, were taken captives.
Καὶ ἦλθε Δαυὶδ καὶ οἱ ἄνδρες αὐτοῦ εἰς τὴν πόλιν, καὶ ἰδοὺ ἐμπεπύρισται ἐν πυρὶ, αἱ δὲ γυναῖκες αὐτῶν καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ θυγατέρες αὐτῶν ᾐχμαλωτευμένοι.
And David and his men came into the city, and, behold, it was burned with fire; and their wives, and their sons, and their daughters, were carried captive.
4
וַיִּשָּׂא דָוִד וְהָעָם אֲשֶׁר־אִתּוֹ אֶת־קוֹלָם וַיִּבְכּוּ עַד אֲשֶׁר אֵין־בָּהֶם כֹּחַ לִבְכּוֹת
Then David and the people that were with him lifted up their voice and wept, until they had no more power to weep.
Καὶ ᾖρε Δαυὶδ καὶ οἱ ἄνδρες αὐτοῦ τὴν φωνὴν αὐτῶν, καὶ ἔκλαυσαν ἕως ὅτου οὐκ ἦν ἐν αὐτοῖς ἰσχὺς ἔτι τοῦ κλαίειν.
And David and his men lifted up their voice, and wept till there was no longer any power within them to weep.
5
וּשְׁתֵּי נְשֵׁי־דָוִד נִשְׁבּוּ אֲחִינֹעַם הַיִּזְרְעֵלִית וַאֲבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי
And David's two wives were taken captives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.
Καὶ ἀμφότεραι αἱ γυναῖκες Δαυὶδ ᾐχμαλωτεύθησαν, Ἀχιναὰμ ἡ Ἰεζραηλίτις, καὶ Ἀβιγαία ἡ γυνὴ Νάβαλ τοῦ Καρμηλίου.
And both the wives of David were carried captive, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.
6
וַתֵּצֶר לְדָוִד מְאֹד כִּי־אָמְרוּ הָעָם לְסָקְלוֹ כִּי־מָרָה נֶפֶשׁ כָּל־הָעָם אִישׁ עַל־בנו בָּנָיו וְעַל־בְּנֹתָיו וַיִּתְחַזֵּק דָּוִד בַּיהוָה אֱלֹהָיו
And David was greatly distressed; for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters; but David strengthened himself in HaShem his G-d.
Καὶ ἐθλίβη Δαυὶδ σφόδρα, ὅτι εἶπεν ὁ λαὸς λιθοβολῆσαι αὐτὸν, ὅτι κατώδυνος ψυχὴ παντὸς τοῦ λαοῦ ἑκάστου ἐπὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐπὶ τὰς θυγατέρας αὐτοῦ· καὶ ἐκραταιώθη Δαυὶδ ἐν Κυρίῳ Θεῷ αὐτοῦ.
And David was greatly distressed, because the people spoke of stoning him, because the soul of all the people was grieved, each for his sons and his daughters: but David strengthened himself in the Lord his God.
7
וַיֹּאמֶר דָּוִד אֶל־אֶבְיָתָר הַכֹּהֵן בֶּן־אֲחִימֶלֶךְ הַגִּישָׁה־נָּא לִי הָאֵפֹד וַיַּגֵּשׁ אֶבְיָתָר אֶת־הָאֵפֹד אֶל־דָּוִד
And David said to Abiathar the priest, the son of Ahimelech: 'I pray thee, bring me hither the ephod.' And Abiathar brought thither the ephod to David.
Καὶ εἶπε Δαυὶδ πρὸς Ἀβιάθαρ τὸν ἱερέα υἱὸν Ἀχιμέλεχ, προσάγαγε τὸ ἐφούδ.
And David said to Abiathar the priest the son of Ahimelech, Bring near the ephod.
8
וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר אֶרְדֹּף אַחֲרֵי הַגְּדוּד־הַזֶּה הַאַשִּׂגֶנּוּ וַיֹּאמֶר לוֹ רְדֹף כִּי־הַשֵּׂג תַּשִּׂיג וְהַצֵּל תַּצִּיל
And David inquired of HaShem, saying: 'Shall I pursue after this troop? shall I overtake them?' And He answered him: 'Pursue; for thou shalt surely overtake them, and shalt without fail recover all.'
Καὶ ἐπηρώτησε Δαυὶδ διὰ τοῦ Κυρίου, λέγων, εἰ καταδιώξω ὀπίσω τοῦ γεδδοὺρ τούτου; εἰ καταλήμψομαι αὐτούς; καὶ εἶπεν αὐτῷ, καταδίωκε, ὅτι καταλαμβάνων καταλήμψῃ αὐτοὺς, καὶ ἐξαιρούμενος ἐξελῇ.
And David inquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? and he said to him, Pursue, for thou shalt surely overtake them, and thou shalt surely rescue [the captives].
9
וַיֵּלֶךְ דָּוִד הוּא וְשֵׁשׁ־מֵאוֹת אִישׁ אֲשֶׁר אִתּוֹ וַיָּבֹאוּ עַד־נַחַל הַבְּשׂוֹר וְהַנּוֹתָרִים עָמָדוּ
So David went, he and the six hundred men that were with him, and came to the brook Besor, where those that were left behind stayed.
Καὶ ἐπορεύθη Δαυὶδ αὐτὸς καὶ οἱ ἑξακόσιοι ἄνδρες μετʼ αὐτοῦ, καὶ ἔρχονται ἕως τοῦ χειμάῤῥου Βοσὸρ, καὶ οἱ περισσοὶ ἔστησαν.
So David went, he and the six hundred men with him, and they come as far as the brook Besor, and the superfluous ones stopped.
10
וַיִּרְדֹּף דָּוִד הוּא וְאַרְבַּע־מֵאוֹת אִישׁ וַיַּעַמְדוּ מָאתַיִם אִישׁ אֲשֶׁר פִּגְּרוּ מֵעֲבֹר אֶת־נַחַל הַבְּשׂוֹר
But David pursued, he and four hundred men; for two hundred stayed behind, who were so faint that they could not go over the brook Besor.
Καὶ κατεδίωξεν ἐν τετρακοσίοις ἀνδράσιν· ὑπέστησαν δὲ διακόσιοι ἄνδρες οἵτινες ἐκάθισαν πέραν τοῦ χειμάῤῥου τοῦ Βοσόρ.
And he pursued them with four hundred men; and there remained behind two hundred men, who tarried on the other side of the brook Besor.
11
וַיִּמְצְאוּ אִישׁ־מִצְרִי בַּשָּׂדֶה וַיִּקְחוּ אֹתוֹ אֶל־דָּוִד וַיִּתְּנוּ־לוֹ לֶחֶם וַיֹּאכַל וַיַּשְׁקֻהוּ מָיִם
And they found an Egyptian in the field, and brought him to David, and gave him bread, and he did eat; and they gave him water to drink;
Καὶ εὑρίσκουσιν ἄνδρα Αἰγύπτιον ἐν ἀγρῷ, καὶ λαμβάνουσιν αὐτὸν, καὶ ἄγουσιν αὐτὸν πρὸς Δαυίδ· καὶ διδόασιν αὐτῷ ἄρτον καὶ ἔφαγε, καὶ ἐπότισαν αὐτὸν ὕδωρ·
And they find an Egyptian in the field, and they take him, and bring him to David; and they gave him bread and he ate, and they caused him to drink water.
12
וַיִּתְּנוּ־לוֹ פֶלַח דְּבֵלָה וּשְׁנֵי צִמֻּקִים וַיֹּאכַל וַתָּשָׁב רוּחוֹ אֵלָיו כִּי לֹא־אָכַל לֶחֶם וְלֹא־שָׁתָה מַיִם שְׁלֹשָׁה יָמִים וּשְׁלֹשָׁה לֵילוֹת
and they gave him a piece of a cake of figs, and two clusters of raisins; and when he had eaten, his spirit came back to him; for he had eaten no bread, nor drunk any water, three days and three nights.
καὶ διδόασιν αὐτῷ κλάσμα παλάθης καὶ ἔφαγε, καὶ κατέστη τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ· ὅτι οὐ βεβρώκει ἄρτον, καὶ οὐ πεπώκει ὕδωρ τρεῖς ἡμέρας καὶ τρεῖς νύκτας.
And they gave him a piece of a cake of figs, and he ate, and his spirit was restored in him; for he had not eaten bread, and had not drunk water three days and three nights.
13
וַיֹּאמֶר לוֹ דָוִד לְמִי־אַתָּה וְאֵי מִזֶּה אָתָּה וַיֹּאמֶר נַעַר מִצְרִי אָנֹכִי עֶבֶד לְאִישׁ עֲמָלֵקִי וַיַּעַזְבֵנִי אֲדֹנִי כִּי חָלִיתִי הַיּוֹם שְׁלֹשָׁה
And David said unto him: 'To whom belongest thou? and whence art thou?' And he said: 'I am a young Egyptian, servant to an Amalekite; and my master left me, because three days ago I fell sick.
Καὶ εἶπεν αὐτῷ Δαυὶδ, τίνος σὺ εἶ, καὶ πόθεν εἶ; καὶ εἶπε τὸ παιδάριον τὸ Αἰγύπτιον, ἐγώ εἰμι δοῦλος ἀνδρὸς Ἀμαληκίτου, καὶ κατέλιπέ με ὁ κύριός μου, ὅτι ἠνωχλήθην ἐγὼ σήμερον τριταῖος.
And David said to him, Whose art thou? and whence art thou? and the young man the Egyptian said, I am the servant of an Amalekite; and my master left me, because I was taken ill three days ago.
14
אֲנַחְנוּ פָּשַׁטְנוּ נֶגֶב הַכְּרֵתִי וְעַל־אֲשֶׁר לִיהוּדָה וְעַל־נֶגֶב כָּלֵב וְאֶת־צִקְלַג שָׂרַפְנוּ בָאֵשׁ
We made a raid upon the South of the Cherethites, and upon that which belongeth to Judah, and upon the South of Caleb; and we burned Ziklag with fire.'
Καὶ ἡμεῖς ἐπεθέμεθα ἐπὶ τὸν Νότον τοῦ Χελεθὶ, καὶ ἐπὶ τὰ τῆς Ἰουδαίας μέρη, καὶ ἐπὶ Νότον Χελοὺβ, καὶ τὴν Σεκελὰκ ἐνεπυρίσαμεν ἐν πυρί.
And we made an incursion on the south of the Cherethite, and on the parts of Judea, and on the south of Caleb, and we burned Ziklag with fire.
15
וַיֹּאמֶר אֵלָיו דָּוִד הֲתוֹרִדֵנִי אֶל־הַגְּדוּד הַזֶּה וַיֹּאמֶר הִשָּׁבְעָה לִּי בֵאלֹהִים אִם־תְּמִיתֵנִי וְאִם־תַּסְגִּרֵנִי בְּיַד־אֲדֹנִי וְאוֹרִדְךָ אֶל־הַגְּדוּד הַזֶּה
And David said to him: 'Wilt thou bring me down to this troop?' And he said: 'Swear unto me by G-d, that thou wilt neither kill me, nor deliver me up into the hands of my master, and I will bring thee down to this troop.'
Καὶ εἶπεν, αὐτῷ Δαυὶδ, εἰ κατάξεις με ἐπὶ τὸ γεδδοὺρ τοῦτο; καὶ εἶπεν, ὄμοσον δή μοι κατὰ τοῦ Θεοῦ μὴ θανατώσειν με, καὶ μὴ παραδοῦναί με εἰς χεῖρας τοῦ κυρίου μου, καὶ κατάξω σε ἐπὶ τὸ γεδδοὺρ τοῦτο.
And David said to him, Wilt thou bring me down to this troop? and he said, Swear now to me by God, that thou wilt not kill me, and that thou wilt not deliver me into the hands of my master, and I will bring thee down upon this troop.
16
וַיֹּרִדֵהוּ וְהִנֵּה נְטֻשִׁים עַל־פְּנֵי כָל־הָאָרֶץ אֹכְלִים וְשֹׁתִים וְחֹגְגִים בְּכֹל הַשָּׁלָל הַגָּדוֹל אֲשֶׁר לָקְחוּ מֵאֶרֶץ פְּלִשְׁתִּים וּמֵאֶרֶץ יְהוּדָה
And when he had brought him down, behold, they were spread abroad over all the ground, eating and drinking, and feasting, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah.
Καὶ κατήγαγεν αὐτὸν ἐκεῖ, καὶ ἰδοὺ οὗτοι διακεχυμένοι ἐπὶ πρόσωπον πάσης τῆς γῆς, ἐσθίοντες καὶ πίνοντες καὶ ἑορτάζοντες ἐν πᾶσι τοῖς σκύλοις τοῖς μεγάλοις, οἷς ἔλαβον ἐκ γῆς ἀλλοφύλων καὶ ἐκ γῆς Ἰούδα.
So he brought him down thither, and behold, they [were] scattered abroad upon the surface of the whole land, eating and drinking, and feasting by [reason of] all the great spoils which they had taken out of the land of the Philistines, and out of the land of Judah.
17
וַיַּכֵּם דָּוִד מֵהַנֶּשֶׁף וְעַד־הָעֶרֶב לְמָחֳרָתָם וְלֹא־נִמְלַט מֵהֶם אִישׁ כִּי אִם־אַרְבַּע מֵאוֹת אִישׁ־נַעַר אֲשֶׁר־רָכְבוּ עַל־הַגְּמַלִּים וַיָּנֻסוּ
And David smote them from the twilight even unto the evening of the next day; and there escaped not a man of them, save four hundred young men, who rode upon camels and fled.
Καὶ ἦλθεν ἐπʼ αὐτοὺς Δαυὶδ, καὶ ἐπάταξεν αὐτοὺς ἀπὸ ἑωσφόρου ἕως δείλης καὶ τῇ ἐπαύριον· καὶ οὐκ ἐσώθη ἐξ αὐτῶν ἀνὴρ, ὅτι ἀλλʼ ἢ τετρακόσια παιδάρια, ἃ ἦν ἐπιβεβηκότα ἐπὶ τὰς καμήλους, καὶ ἔφυγον.
And David came upon them, and smote them from the morning till the evening, and on the next day; and not one of them escaped, except four hundred young men, who were mounted on camels, and fled.
18
וַיַּצֵּל דָּוִד אֵת כָּל־אֲשֶׁר לָקְחוּ עֲמָלֵק וְאֶת־שְׁתֵּי נָשָׁיו הִצִּיל דָּוִד
And David recovered all that the Amalekites had taken; and David rescued his two wives.
Καὶ ἀφείλατο Δαυὶδ πάντα ἃ ἔλαβον οἱ Ἀμαληκῖται, καὶ ἀμφότερας τὰς γυναῖκας αὐτοῦ ἐξείλατο.
And David recovered all that the Amalekites had taken, and he rescued both his wives.
19
וְלֹא נֶעְדַּר־לָהֶם מִן־הַקָּטֹן וְעַד־הַגָּדוֹל וְעַד־בָּנִים וּבָנוֹת וּמִשָּׁלָל וְעַד כָּל־אֲשֶׁר לָקְחוּ לָהֶם הַכֹּל הֵשִׁיב דָּוִד
And there was nothing lacking to them, neither small nor great, neither sons nor daughters, neither spoil, nor any thing that they had taken to them; David brought back all.
Καὶ οὐ διεφώνησεν αὐτοῖς ἀπὸ μικροῦ ἕως μεγάλου, καὶ ἀπὸ τῶν σκύλων, καὶ ἕως υἱῶν καὶ θυγατέρων, καὶ ἕως πάντων ὧν ἔλαβον αὐτῶν, καὶ πάντα ἐπέστρεψε Δαυίδ.
And nothing was wanting to them of great or small, either of the spoils, or the sons and daughters, or anything that they had taken of theirs; and David recovered all.
20
וַיִּקַּח דָּוִד אֶת־כָּל־הַצֹּאן וְהַבָּקָר נָהֲגוּ לִפְנֵי הַמִּקְנֶה הַהוּא וַיֹּאמְרוּ זֶה שְׁלַל דָּוִד
And David took all the flocks and the herds, which they drove before those other cattle, and said: 'This is David's spoil.'
Καὶ ἔλαβε πάντα τὰ ποίμνια, καὶ τὰ βουκόλια, καὶ ἀπήγαγεν ἔμπροσθεν τῶν σκύλων· καὶ τοῖς σκύλοις ἐκείνοις ἐλέγετο, ταῦτα τὰ σκῦλα Δαυίδ.
And he took all the flocks, and the herds, and led them away before the spoils: and it was said of these spoils, These [are] the spoils of David.
21
וַיָּבֹא דָוִד אֶל־מָאתַיִם הָאֲנָשִׁים אֲשֶׁר־פִּגְּרוּ מִלֶּכֶת אַחֲרֵי דָוִד וַיֹּשִׁיבֻם בְּנַחַל הַבְּשׂוֹר וַיֵּצְאוּ לִקְרַאת דָּוִד וְלִקְרַאת הָעָם אֲשֶׁר־אִתּוֹ וַיִּגַּשׁ דָּוִד אֶת־הָעָם וַיִּשְׁאַל לָהֶם לְשָׁלוֹם
And David came to the two hundred men, who were so faint that they could not follow David, whom also they had made to abide at the brook Besor; and they went forth to meet David, and to meet the people that were with him; and when David came near to the people, he saluted them.
Καὶ παραγίνεται Δαυὶδ πρὸς τοὺς διακοσὶους ἄνδρας τούς ὑπολειφθέντας τοῦ πορεύεσθαι ὀπίσω Δαυὶδ, καὶ ἐκάθισεν αὐτοὺς ἐν τῷ χειμάῤῥῳ τοῦ Βοσὸρ, καὶ ἐξῆλθον εἰς ἀπάντησιν Δαυὶδ καὶ εἰς ἀπάντησιν τοῦ λαοῦ τοῦ μετʼ αὐτοῦ· καὶ προσήγαγε Δαυὶδ ἕως τοῦ λαοῦ, καὶ ἠρώτησαν αὐτὸν τὰ εἰς εἰρήνην.
And David comes to the two hundred men who were left behind that they should not follow after David, and he had caused them to remain by the brook of Besor; and they came forth to meet David, and to meet his people with him: and David drew near to the people, and they asked him how he did.
22
וַיַּעַן כָּל־אִישׁ־רָע וּבְלִיַּעַל מֵהָאֲנָשִׁים אֲשֶׁר הָלְכוּ עִם־דָּוִד וַיֹּאמְרוּ יַעַן אֲשֶׁר לֹא־הָלְכוּ עִמִּי לֹא־נִתֵּן לָהֶם מֵהַשָּׁלָל אֲשֶׁר הִצַּלְנוּ כִּי־אִם־אִישׁ אֶת־אִשְׁתּוֹ וְאֶת־בָּנָיו וְיִנְהֲגוּ וְיֵלֵכוּ
Then answered all the wicked men and base fellows, of those that went with David, and said: 'Because they went not with us, we will not give them aught of the spoil that we have recovered, save to every man his wife and his children, that they may lead them away, and depart.'
Καὶ ἀπεκρίθη πᾶς ἀνὴρ λοιμὸς καὶ πονηρὸς τῶν ἀνδρῶν τῶν πολεμιστῶν τῶν πορευθέντων μετὰ Δαυὶδ, καὶ εἶπον, ὅτι οὐ κατεδίωξαν μεθʼ ἡμῶν, οὐ δώσομεν αὐτοῖς ἐκ τῶν σκύλων ὧν ἐξειλόμεθα, ὅτι ἀλλʼ ἢ ἕκαστος τὴς γυναῖκα αὐτοῦ, καὶ τὰ τέκνα αὐτοῦ ἀπαγέσθωσαν, καὶ ἀποστρεφέτωσαν.
Then every ill-disposed and bad man of the soldiers who had gone with David, answered and said, Because they did not pursue together with us, we will not give them of the spoils which we have recovered, only let each one lead away with him his wife and his children, and let them return.
23
וַיֹּאמֶר דָּוִד לֹא־תַעֲשׂוּ כֵן אֶחָי אֵת אֲשֶׁר־נָתַן יְהוָה לָנוּ וַיִּשְׁמֹר אֹתָנוּ וַיִּתֵּן אֶת־הַגְּדוּד הַבָּא עָלֵינוּ בְּיָדֵנוּ
Then said David: `Ye shall not do so, my brethren, with that which HaShem hath given unto us, who hath preserved us, and delivered the troop that came against us into our hand.
Καὶ εἶπε Δαυὶδ, οὐ ποιήσετε οὕτως, μετὰ τὸ παραδοῦναι τὸν Κύριον ἡμῖν, καὶ φυλάξαι ἡμᾶς, καὶ παρέδωκε Κύριος τὸν γεδδοὺρ τὸν ἐπερχόμενον ἐφʼ ἡμᾶς, εἰς χεῖρας ἡμῶν.
And David said, Ye shall not do so, after the Lord has delivered [the enemy] to us, and guarded us, and the Lord has delivered into our hands the troop that came against us.
24
וּמִי יִשְׁמַע לָכֶם לַדָּבָר הַזֶּה כִּי כְּחֵלֶק הַיֹּרֵד בַּמִּלְחָמָה וּכְחֵלֶק הַיֹּשֵׁב עַל־הַכֵּלִים יַחְדָּו יַחֲלֹקוּ
And who will hearken unto you in this matter? for as is the share of him that goeth down to the battle, so shall be the share of him that tarrieth by the baggage; they shall share alike.'
Καὶ τίς ἐπακούσεται ὑμῶν τῶν λόγων τούτων; ὅτιδοὐχ ἧττον ἡμῶν εἰσι, διότι κατὰ τὴν μερίδα τοῦ καταβαίνοντος εἰς τὸν πόλεμον, οὕτως ἔσται ἡ μερὶς τοῦ καθημένου ἐπὶ τὰ σκεύη, κατὰ τὸ αὐτὸ μεριοῦνται.
And who will hearken to these your words? for they are not inferior to us; for according to the portion of him that went down to the battle, so shall be the portion of him that abides with the baggage; they shall share alike.
25
וַיְהִי מֵהַיּוֹם הַהוּא וָמָעְלָה וַיְשִׂמֶהָ לְחֹק וּלְמִשְׁפָּט לְיִשְׂרָאֵל עַד הַיּוֹם הַזֶּה
And it was so from that day forward, that he made it a statute and an ordinance for Israel unto this day.
Καὶ ἐγενήθη ἀπὸ τῆς ἡμέρας ἐκείνης καὶ ἐπάνω, καὶ ἐγένετο εἰς προστάγμα καὶ εἱς δικαίωμα τῷ Ἰσραὴλ ἕως τῆς σήμερον.
And it came to pass from that day forward, that it became an ordinance and a custom in Israel until this day.
26
וַיָּבֹא דָוִד אֶל־צִקְלַג וַיְשַׁלַּח מֵהַשָּׁלָל לְזִקְנֵי יְהוּדָה לְרֵעֵהוּ לֵאמֹר הִנֵּה לָכֶם בְּרָכָה מִשְּׁלַל אֹיְבֵי יְהוָה
And when David came to Ziklag, he sent of the spoil unto the elders of Judah, even to his friends, saying: 'Behold a present for you of the spoil of the enemies of HaShem';
Καὶ ἦλθε Δαυὶδ εἰς Σεκελὰκ, καὶ ἀπέστειλε τοῖς πρεσβυτέροις τῶν σκύλων Ἰούδα καὶ τοῖς πλησίον αὐτοῦ, λέγων, ἰδοὺ ἀπὸ τῶν σκύλων τῶν ἐχθρῶν Κυρίου,
And David came to Ziklag, and sent of the spoils to the elders of Judah, and to his friends, saying, Behold [some] of the spoils of the enemies of the Lord;
27
לַאֲשֶׁר בְּבֵית־אֵל וְלַאֲשֶׁר בְּרָמוֹת־נֶגֶב וְלַאֲשֶׁר בְּיַתִּר
to them that were in Beth-el, and to them that were in Ramoth of the South, and to them that were in Jattir;
τοῖς ἐν Βαιθσοὺρ, καὶ τοῖς Ῥαμᾷ Νότου, καὶ τοῖς ἐν Γεθὸρ,
to those in Bethel, and to those in Ramoth of the south, and to those in Jattir.
28
וְלַאֲשֶׁר בַּעֲרֹעֵר וְלַאֲשֶׁר בְּשִׂפְמוֹת וְלַאֲשֶׁר בְּאֶשְׁתְּמֹעַ
and to them that were in Aroer, and to them that were in Siphmoth, and to them that were in Eshtemoa;
καὶ τοῖς ἐν Ἀροὴρ, καὶ τοῖς ἐν Ἀμμαδὶ, καὶ τοῖς ἐν Σαφὶ, καὶ τοῖς ἐν Ἐσθιὲ, 28aκαὶ τοὶς ἐν Γὲθ, καὶ τοῖς ἐν Κιμὰθ, καὶ τοῖς ἐν Σαφὲκ, καὶ τοῖς ἐν Θημὰθ,
And to those in Aroer, and to those in Ammadi, and to those in Siphmoth, and to those in Eshtemoa,
29
וְלַאֲשֶׁר בְּרָכָל וְלַאֲשֶׁר בְּעָרֵי הַיְּרַחְמְאֵלִי וְלַאֲשֶׁר בְּעָרֵי הַקֵּינִי
and to them that were in Racal, and to them that were in the cities of the Jerahmeelites, and to them that were in the cities of the Kenites;
καὶ τοῖς ἐν Καρμήλῳ, καὶ τοῖς ἐν ταῖς πόλεσι τοῦ Ἱερεμεὴλ, καὶ τοῖς ἐν ταῖς πόλεσι τοῦ Κενεζὶ,
and to those in Carmel, and to those in the cities of Jerahmeel, and to those in the cities of the Kenite;
30
וְלַאֲשֶׁר בְּחָרְמָה וְלַאֲשֶׁר בְּבוֹר־עָשָׁן וְלַאֲשֶׁר בַּעֲתָךְ
and to them that were in Hormah, and to them that were in Bor-ashan, and to them that were in Athach;
καὶ τοῖς ἐν Ἱεριμοὺθ, καὶ τοῖς ἐν Βηρσαβεὶ, καὶ τοῖς ἐν Νομβὲ,
and to those in Jarmuth, and to those in Beersheba, and to those in Nombe,
31
וְלַאֲשֶׁר בְּחֶבְרוֹן וּלְכָל־הַמְּקֹמוֹת אֲשֶׁר־הִתְהַלֶּךְ־שָׁם דָּוִד הוּא וַאֲנָשָׁיו
and to them that were in Hebron, and to all the places where David himself and his men were wont to haunt.
καὶ τοῖς ἐν Χεβρὼν, καὶ πάντας τοὺς τόπους οὓς διῆλθε Δαυὶδ ἐκεῖ αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ.
and to those in Hebron, and to all the places which David and his men had passed through.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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