Textorah

II Chronicles 13

1
בִּשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה לַמֶּלֶךְ יָרָבְעָם וַיִּמְלֹךְ אֲבִיָּה עַל־יְהוּדָה
In the eighteenth year of king Jeroboam began Abijah to reign over Judah.
Ἐν τῷ ὀκτωκαιδεκάτῳ ἔτει τῆς βασιλείας Ἱεροβοὰμ ἐβασίλευσεν Ἀβιὰ ἐπὶ Ἰούδαν.
In the eighteenth year of the reign of Jeroboam Abijah began to reign over Judah.
2
שָׁלוֹשׁ שָׁנִים מָלַךְ בִּירוּשָׁלִַם וְשֵׁם אִמּוֹ מִיכָיָהוּ בַת־אוּרִיאֵל מִן־גִּבְעָה וּמִלְחָמָה הָיְתָה בֵּין אֲבִיָּה וּבֵין יָרָבְעָם
Three years reigned he in Jerusalem; and his mother's name was Micaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.
Τρία ἔτη ἐβασίλευσεν ἐν Ἱερουσαλὴμ, καὶ ὄνομα τῇ μητρὶ αὐτοῦ Μααχὰ, θυγάτηρ Οὐριὴλ ἀπὸ Γαβαών. Καὶ πολεμος ἦν ἀναμέσον Ἀβιὰ καὶ ἀναμέσον Ἱεροβοάμ.
He reigned three years in Jerusalem. And his mother’s name [was] Micaiah, daughter of Uriel of Gibeon. And there was war between Abijah and Jeroboam.
3
וַיֶּאְסֹר אֲבִיָּה אֶת־הַמִּלְחָמָה בְּחַיִל גִּבּוֹרֵי מִלְחָמָה אַרְבַּע־מֵאוֹת אֶלֶף אִישׁ בָּחוּר וְיָרָבְעָם עָרַךְ עִמּוֹ מִלְחָמָה בִּשְׁמוֹנֶה מֵאוֹת אֶלֶף אִישׁ בָּחוּר גִּבּוֹר חָיִל
And Abijah joined battle with an army of valiant men of war, even four hundred thousand chosen men; and Jeroboam set the battle in array against him with eight hundred thousand chosen men, who were mighty men of valour.
Καὶ παρετάξατο Ἀβιὰ ἐν δυνάμει πολεμισταῖς δυνάμεως τετρακοσίαις χιλιάσιν ἀνδρῶν δυνατῶν· καὶ Ἱεροβοὰμ παρετάξατο πρὸς αὐτὸν πόλεμον ἐν ὀκτακοσίαις χιλιάσι, δυνατοὶ πολεμισταὶ δυνάμεως.
And Abijah set the battle in array with an army, with mighty men of war, [even] four hundred thousand mighty men: and Jeroboam set the battle in array against him with eight hundred thousand, [they were] mighty warriors of the host.
4
וַיָּקָם אֲבִיָּה מֵעַל לְהַר צְמָרַיִם אֲשֶׁר בְּהַר אֶפְרָיִם וַיֹּאמֶר שְׁמָעוּנִי יָרָבְעָם וְכָל־יִשְׂרָאֵל
And Abijah stood up upon mount Zemaraim, which is in the hill-country of Ephraim, and said: 'Hear me, O Jeroboam and all Israel;
Καὶ ἀνέστη Ἀβιὰ ἀπὸ τοῦ ὄρους Σομόρων, ὅ ἐστιν ἐν τῷ ὄρει Ἐφραὶμ, καὶ εἶπεν, ἀκούσατε Ἱεροβοὰμ καὶ πᾶς Ἰσραήλ·
And Abijah rose up from the Mount Zemaraim, which is in Mount Ephraim, and said, Hear ye, Jeroboam, and all Israel:
5
הֲלֹא לָכֶם לָדַעַת כִּי יְהוָה אֱלֹהֵי יִשְׂרָאֵל נָתַן מַמְלָכָה לְדָוִיד עַל־יִשְׂרָאֵל לְעוֹלָם לוֹ וּלְבָנָיו בְּרִית מֶלַח
ought ye not to know that HaShem, the G-d of Israel, gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?
Οὐχ ὑμῖν γνῶναι ὅτι Κύριος ὁ Θεὸς Ἰσραὴλ ἔδωκε βασιλέα ἐπὶ τὸν Ἰσραὴλ εἰς τὸν αἰῶνα τῷ Δαυὶδ καὶ τοῖς υἱοῖς αὐτοῦ διαθήκῃ ἁλός;
[Is it] not for you to know that the Lord God of Israel has given a king over Israel forever to David, and to his sons, by a covenant of salt?
6
וַיָּקָם יָרָבְעָם בֶּן־נְבָט עֶבֶד שְׁלֹמֹה בֶן־דָּוִיד וַיִּמְרֹד עַל־אֲדֹנָיו
Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord.
Καὶ ἀνέστη Ἱεροβοὰμ ὁ τοῦ Ναβὰτ ὁ παῖς Σαλωμὼν τοῦ Δαυὶδ, καὶ ἀπέστη ἀπὸ τοῦ κυρίου αὐτοῦ·
But Jeroboam the [son] of Nebat, the servant of Solomon [the son] of David, is risen up, and has revolted from his master:
7
וַיִּקָּבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל וַיִּתְאַמְּצוּ עַל־רְחַבְעָם בֶּן־שְׁלֹמֹה וּרְחַבְעָם הָיָה נַעַר וְרַךְ־לֵבָב וְלֹא הִתְחַזַּק לִפְנֵיהֶם
And there were gathered unto him vain men, base fellows that strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and faint-hearted, and could not withstand them.
Καὶ συνήχθησαν πρὸς αὐτὸν ἄνδρες λοιμοὶ υἱοὶ παράνομοι, καὶ ἀνέστη πρὸς Ῥοβοὰμ τὸν τοῦ Σαλωμὼν, καὶ Ῥοβοὰμ ἦν νεώτερος καὶ δειλὸς τῇ καρδίᾳ, καὶ οὐκ ἀντέστη κατὰ πρόσωπον αὐτοῦ.
and there are gathered to him pestilent men, transgressors, and he has risen up against Rehoboam the [son] of Solomon, while Rehoboam was young and fearful in heart, and he withstood him not.
8
וְעַתָּה אַתֶּם אֹמְרִים לְהִתְחַזֵּק לִפְנֵי מַמְלֶכֶת יְהוָה בְּיַד בְּנֵי דָוִיד וְאַתֶּם הָמוֹן רָב וְעִמָּכֶם עֶגְלֵי זָהָב אֲשֶׁר עָשָׂה לָכֶם יָרָבְעָם לֵאלֹהִים
And now ye think to withstand the kingdom of HaShem in the hand of the sons of David; and ye are a great multitude, and there are with you the golden calves which Jeroboam made you for gods.
Καὶ νῦν ὑμεῖς λέγετε ἀντιστῆναι κατὰ πρόσωπον βασιλείας Κυρίου διὰ χειρὸς υἱῶν Δαυίδ· καὶ ὑμεῖς πλῆθος πολὺ, καὶ μεθʼ ὑμῶν μόσχοι χρυσοῖ οὓς ἐποίησεν ὑμῖν Ἱεροβοὰμ εἰς θεούς.
And now ye profess to resist the kingdom of the Lord in the hand of the sons of David; and ye [are] a great multitude, and with you are golden calves, which Jeroboam made you for gods.
9
הֲלֹא הִדַּחְתֶּם אֶת־כֹּהֲנֵי יְהוָה אֶת־בְּנֵי אַהֲרֹן וְהַלְוִיִּם וַתַּעֲשׂוּ לָכֶם כֹּהֲנִים כְּעַמֵּי הָאֲרָצוֹת כָּל־הַבָּא לְמַלֵּא יָדוֹ בְּפַר בֶּן־בָּקָר וְאֵילִם שִׁבְעָה וְהָיָה כֹהֵן לְלֹא אֱלֹהִים
Have ye not driven out the priests of HaShem, the sons of Aaron, and the Levites, and have made you priests after the manner of the peoples of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same becometh a priest of them that are no gods.
Ἢ οὐκ ἐξεβάλετε τοὺς ἱερεῖς Κυρίου τοὺς υἱοὺς Ἀαρὼν καὶ τοὺς Λευίτας, καὶ ἐποιήσατε ἑαυτοῖς ἱερεῖς ἐκ τοῦ λαοῦ τῆς γῆς πάσης; ὁ προσπορευόμενος πληρῶσαι τὰς χεῖρας ἐν μόσχῳ ἐκ βοῶν καὶ κριοῖς ἑπτὰ, καὶ ἐγίνετο εἰς ἱερέα τῷ μὴ ὄντι θεῷ.
Did ye not cast out the priests of the Lord, the sons of Aaron, and the Levites, and make to yourselves priests of the people of any [other] land? whoever came to consecrate himself with a calf of the herd and seven rams, he forthwith became a priest to that which is no god.
10
וַאֲנַחְנוּ יְהוָה אֱלֹהֵינוּ וְלֹא עֲזַבְנֻהוּ וְכֹהֲנִים מְשָׁרְתִים לַיהוָה בְּנֵי אַהֲרֹן וְהַלְוִיִּם בַּמְלָאכֶת
But as for us, HaShem is our G-d, and we have not forsaken Him; and we have priests ministering unto HaShem, the sons of Aaron, and the Levites in their work;
Καὶ ἡμεῖς Κύριον τὸν Θεὸν ἡμῶν οὐκ ἐγκατελίπομεν, καὶ οἱ ἱερεῖς αὐτοῦ λειτουργοῦσι τῷ Κυρίῳ οἱ υἱοὶ Ἀαρὼν καὶ οἱ Λευῖται, καὶ ἐν ταῖς ἐφημερίαις αὐτῶν
But we have not forsaken the Lord our God, and his priests, the sons of Aaron, and the Levites, minister to the Lord; and in their daily courses
11
וּמַקְטִרִים לַיהוָה עֹלוֹת בַּבֹּקֶר־בַּבֹּקֶר וּבָעֶרֶב־בָּעֶרֶב וּקְטֹרֶת־סַמִּים וּמַעֲרֶכֶת לֶחֶם עַל־הַשֻּׁלְחָן הַטָּהוֹר וּמְנוֹרַת הַזָּהָב וְנֵרֹתֶיהָ לְבָעֵר בָּעֶרֶב בָּעֶרֶב כִּי־שֹׁמְרִים אֲנַחְנוּ אֶת־מִשְׁמֶרֶת יְהוָה אֱלֹהֵינוּ וְאַתֶּם עֲזַבְתֶּם אֹתוֹ
and they burn unto HaShem every morning and every evening burnt-offerings and sweet incense; the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening; for we keep the charge of HaShem our G-d; but ye have forsaken Him.
θυμιῶσι τῷ Κυρίῳ ὁλοκαύτωμα πρωῒ καὶ δείλης, καὶ θυμίαμα συνθέσεως, καὶ προθέσεις ἄρτων ἐπὶ τῆς τραπέζης τῆς καθαρᾶς, καὶ ἡ λυχνία ἡ χρυσῆ καὶ οἱ λυχνοὶ τῆς καύσεως ἀνάψαι δείλης· ὅτι φυλάσσομεν ἡμεῖς τὰς φυλακὰς Κυρίου τοῦ Θεοῦ τῶν πατέρων ἡμῶν, καὶ ὑμεῖς ἐγκατελίπετε αὐτόν.
they sacrifice to the Lord whole burnt offering, morning and evening, and compound incense, and [set] the showbread on the pure table; and [there is] the golden candlestick, and the lamps for burning, to light in the evening: for we keep the charge of the Lord God of our fathers; but ye have forsaken him.
12
וְהִנֵּה עִמָּנוּ בָרֹאשׁ הָאֱלֹהִים וְכֹהֲנָיו וַחֲצֹצְרוֹת הַתְּרוּעָה לְהָרִיעַ עֲלֵיכֶם בְּנֵי יִשְׂרָאֵל אַל־תִּלָּחֲמוּ עִם־יְהוָה אֱלֹהֵי־אֲבֹתֵיכֶם כִּי־לֹא תַצְלִיחוּ
And, behold, G-d is with us at our head, and His priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against HaShem, the G-d of your fathers; for ye shall not prosper.'
Καὶ ἰδοὺ μεθʼ ἡμῶν ἐν ἀρχῇ Κύριος καὶ οἱ ἱερεῖς αὐτοῦ, καὶ αἱ σάλπιγγες τῆς σημασίας τοῦ σημαίνειν ἐφʼ ἡμᾶς. Οἱ υἱοὶ τοῦ Ἰσραὴλ, μὴ πολεμήσητε πρὸς Κύριον Θεὸν τῶν πατέρων ἡμῶν, ὅτι οὐκ εὐοδώσεται ὑμῖν.
And, behold, the Lord and his priests are with us at our head, and the signal trumpets to sound an alarm over us. Children of Israel, fight not against the Lord God of our fathers; for ye shall not prosper.
13
וְיָרָבְעָם הֵסֵב אֶת־הַמַּאְרָב לָבוֹא מֵאַחֲרֵיהֶם וַיִּהְיוּ לִפְנֵי יְהוּדָה וְהַמַּאְרָב מֵאַחֲרֵיהֶם
But Jeroboam caused an ambushment to come about behind them; so they were before Judah, and the ambushment was behind them.
Καὶ Ἱεροβοὰμ ἀπέστρεψε τὸ ἔνεδρον ἐλθεῖν αὐτῷ ἐκ τῶν ὄπισθεν, καὶ ἐγένετο ἔμπροσθεν Ἰούδα, καὶ τὸ ἔνεδρον ἐκ τῶν ὄπισθεν.
Now Jeroboam had caused an ambush to come round upon him from behind: and he [himself] was before Judah, and the ambush behind.
14
וַיִּפְנוּ יְהוּדָה וְהִנֵּה לָהֶם הַמִּלְחָמָה פָּנִים וְאָחוֹר וַיִּצְעֲקוּ לַיהוָה וְהַכֹּהֲנִים מחצצרים מַחְצְרִים בַּחֲצֹצְרוֹת
And when Judah looked back, behold, the battle was before and behind them; and they cried unto HaShem, and the priests sounded with the trumpets.
Καὶ ἀπέστρεψεν Ἰούδας, καὶ ἰδοὺ αὐτοῖς ὁ πόλεμος ἐκ τῶν ἔμπροσθεν καὶ ἐκ τῶν ὄπισθεν, καὶ ἐβόησαν πρὸς Κύριον, καὶ οἱ ἱερεῖς ἐσάλπισαν ταῖς σάλπιγξι.
And Judah looked back, and, behold, the battle [was] against them before and behind: and they cried to the Lord, and the priests sounded with the trumpets.
15
וַיָּרִיעוּ אִישׁ יְהוּדָה וַיְהִי בְּהָרִיעַ אִישׁ יְהוּדָה וְהָאֱלֹהִים נָגַף אֶת־יָרָבְעָם וְכָל־יִשְׂרָאֵל לִפְנֵי אֲבִיָּה וִיהוּדָה
Then the men of Judah gave a shout; and as the men of Judah shouted, it came to pass, that G-d smote Jeroboam and all Israel before Abijah and Judah.
Καὶ ἐβόησαν ἄνδρες Ἰούδα· καὶ ἐγένετο ἐν τῷ βοᾷν ἄνδρας Ἰούδα, καὶ Κύριος ἐπάταξε τὸν Ἱεροβοὰμ καὶ τὸν Ἰσραὴλ ἐναντίον Ἀβιὰ καὶ Ἰούδα.
And the men of Judah shouted: and it came to pass, when the men of Judah shouted, that the Lord smote Jeroboam and Israel before Abijah and Judah.
16
וַיָּנוּסוּ בְנֵי־יִשְׂרָאֵל מִפְּנֵי יְהוּדָה וַיִּתְּנֵם אֱלֹהִים בְּיָדָם
And the children of Israel fled before Judah; and G-d delivered them into their hand.
Καὶ ἔφυγον οἱ υἱοὶ Ἰσραὴλ ἀπὸ προσώπου Ἰούδα, καὶ παρέδωκεν αὐτοὺς Κύριος εἰς τὰς χεῖρας αὐτῶν.
And the children of Israel fled from before Judah; and the Lord delivered them into their hands.
17
וַיַּכּוּ בָהֶם אֲבִיָּה וְעַמּוֹ מַכָּה רַבָּה וַיִּפְּלוּ חֲלָלִים מִיִּשְׂרָאֵל חֲמֵשׁ־מֵאוֹת אֶלֶף אִישׁ בָּחוּר
And Abijah and his people slew them with a great slaughter; so there fell down slain of Israel five hundred thousand chosen men.
Καὶ ἐπάταξεν ἐν αὐτοῖς Ἀβιὰ καὶ ὁ λαὸς αὐτοῦ πληγὴν μεγάλην· καὶ ἔπεσον τραυματίαι ἀπὸ Ἰσραὴλ πεντακόσιαι χιλιάδες ἄνδρες δυνατοί.
And Abijah and his people smote them with a great slaughter: and there fell slain of Israel five hundred thousand mighty men.
18
וַיִּכָּנְעוּ בְנֵי־יִשְׂרָאֵל בָּעֵת הַהִיא וַיֶּאֶמְצוּ בְּנֵי יְהוּדָה כִּי נִשְׁעֲנוּ עַל־יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם
Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon HaShem, the G-d of their fathers.
Καὶ ἐταπεινώθησαν οἱ υἱοὶ Ἰσραὴλ ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ κατίσχυσαν οἱ υἱοὶ Ἰούδα, ὅτι ἤλπισαν ἐπὶ Κύριον Θεὸν τῶν πατέρων αὐτῶν.
So the children of Israel were brought low in that day, and the children of Judah prevailed, because they trusted on the Lord God of their fathers.
19
וַיִּרְדֹּף אֲבִיָּה אַחֲרֵי יָרָבְעָם וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת־בֵּית־אֵל וְאֶת־בְּנוֹתֶיהָ וְאֶת־יְשָׁנָה וְאֶת־בְּנוֹתֶיהָ וְאֶת־עפרון עֶפְרַיִן וּבְנֹתֶיהָ
And Abijah pursued after Jeroboam, and took cities from him, Bethel with the towns thereof, and Jeshanah with the towns thereof, and Ephrain with the towns thereof.
Καὶ κατεδίωξεν Ἀβιὰ ὀπίσω Ἱεροβοὰμ, καὶ προκατελάβετο παρʼ αὐτοῦ τὰς πόλεις, τὴν Βαιθὴλ καὶ τὰς κώμας αὐτῆς, καὶ τὴν Ἰεσυνὰ καὶ τὰς κώμας αὐτῆς, καὶ τὴν Ἐφρὼν καὶ τὰς κώμας αὐτῆς.
And Abijah pursued after Jeroboam, and he took from him the cities, Bethel and her towns, and Jeshanah and her towns, and Ephron and her towns.
20
וְלֹא־עָצַר כֹּחַ־יָרָבְעָם עוֹד בִּימֵי אֲבִיָּהוּ וַיִּגְּפֵהוּ יְהוָה וַיָּמֹת
Neither did Jeroboam recover strength again in the days of Abijah; and HaShem smote him, and he died.
Καὶ οὐκ ἔσχεν ἰσχὺν Ἱεροβοὰμ ἔτι πάσας τὰς ἡμέρας Ἀβιὰ, καὶ ἐπάταξεν αὐτὸν Κύριος, καὶ ἐτελεύτησε.
And Jeroboam did not recover strength again all the days of Abijah: and the Lord smote him, and he died.
21
וַיִּתְחַזֵּק אֲבִיָּהוּ וַיִּשָּׂא־לוֹ נָשִׁים אַרְבַּע עֶשְׂרֵה וַיּוֹלֶד עֶשְׂרִים וּשְׁנַיִם בָּנִים וְשֵׁשׁ עֶשְׂרֵה בָּנוֹת
But Abijah waxed mighty, and took unto himself fourteen wives, and begot twenty and two sons, and sixteen daughters.
Καὶ κατίσχυσεν Ἀβιὰ, καὶ ἔλαβεν ἑαυτῷ γυναῖκας δεκατέσσαρας, καὶ ἐγέννησεν υἱοὺς εἰκοσιδύο καὶ ἐκκαίδεκα θυγατέρας.
But Abijah strengthened himself, and took to himself fourteen wives, and he begot twenty-two sons, and sixteen daughters.
22
וְיֶתֶר דִּבְרֵי אֲבִיָּה וּדְרָכָיו וּדְבָרָיו כְּתוּבִים בְּמִדְרַשׁ הַנָּבִיא עִדּוֹ
And the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
Καὶ οἱ λοιποὶ λόγοι Ἀβιὰ καὶ αἱ πράξεις αὐτοῦ καὶ οἱ λόγοι αὐτοῦ γεγραμμένοι ἐπὶ βιβλίῳ τοῦ προφήτου Ἀδδώ.
And the rest of the acts of Abijah, and his deeds, and his sayings, are written in the book of the prophet Iddo.
23
וַיִּשְׁכַּב אֲבִיָּה עִם־אֲבֹתָיו וַיִּקְבְּרוּ אֹתוֹ בְּעִיר דָּוִיד וַיִּמְלֹךְ אָסָא בְנוֹ תַּחְתָּיו בְּיָמָיו שָׁקְטָה הָאָרֶץ עֶשֶׂר שָׁנִים
So Abijah slept with his fathers, and they buried him in the city of David, and Asa his son reigned in his stead; in his days the land was quiet ten years.
Καὶ ἀπέθανεν Ἀβιὰ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἔθαψαν αὐτὸν ἐν πόλει Δαυὶδ, καὶ ἐβασίλευσεν Ἀσὰ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ. ἐν ταῖς ἡμέραις Ἀσὰ ἡσύχασεν ἡ γῆ Ἰούδα δέκα ἔτη.
And Abijah died with his fathers, and they buried him in the city of David; and Asa his son reigned in his stead. In the days of Asa the land of Judah had rest ten 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.