Textorah

II Chronicles 2

1
וַיִּסְפֹּר שְׁלֹמֹה שִׁבְעִים אֶלֶף אִישׁ סַבָּל וּשְׁמוֹנִים אֶלֶף אִישׁ חֹצֵב בָּהָר וּמְנַצְּחִים עֲלֵיהֶם שְׁלֹשֶׁת אֲלָפִים וְשֵׁשׁ מֵאוֹת
And Solomon counted out threescore and ten thousand men to bear burdens, and fourscore thousand men that were hewers in the mountains, and three thousand and six hundred to oversee them.
Καὶ συνήγαγε Σαλωμὼν ἑβδομήκοντα χιλιάδας ἀνδρῶν νωτοφόρων, καὶ ὀγδοήκοντα χιλιάδας λατόμων ἐν τῷ ὄρει, καὶ οἱ ἐπιστάται ἐπʼ αὐτῶν τρισχίλιοι ἑξακόσιοι.
And Solomon gathered seventy thousand men that bore burdens, and eighty thousand hewers of stone in the mountain, and [there were] three thousand six hundred superintendents over them.
2
וַיִּשְׁלַח שְׁלֹמֹה אֶל־חוּרָם מֶלֶךְ־צֹר לֵאמֹר כַּאֲשֶׁר עָשִׂיתָ עִם־דָּוִיד אָבִי וַתִּשְׁלַח־לוֹ אֲרָזִים לִבְנוֹת־לוֹ בַיִת לָשֶׁבֶת בּוֹ
And Solomon sent to Huram the king of Tyre, saying: 'As thou didst deal with David my father, and didst send him cedars to build him a house to dwell therein,even so deal with me.
Καὶ ἀπέστειλε Σαλωμὼν πρὸς Χιρὰμ βασιλέα Τύρου, λέγων, ὡς ἐποίησας μετὰ Δαυὶδ τοῦ πατρός μου, καὶ ἀπέστειλας αὐτῷ κέδρους τοῦ οἰκοδομῆσαι ἑαυτῷ οἶκον κατοικῆσαι ἐν αὐτῷ,
And Solomon sent to Hiram king of Tyre, saying, Whereas thou didst deal [favorably] with David my father, and didst send him cedars to build for himself a house to dwell in,
3
הִנֵּה אֲנִי בוֹנֶה־בַּיִת לְשֵׁם יְהוָה אֱלֹהָי לְהַקְדִּישׁ לוֹ לְהַקְטִיר לְפָנָיו קְטֹרֶת־סַמִּים וּמַעֲרֶכֶת תָּמִיד וְעֹלוֹת לַבֹּקֶר וְלָעֶרֶב לַשַּׁבָּתוֹת וְלֶחֳדָשִׁים וּלְמוֹעֲדֵי יְהוָה אֱלֹהֵינוּ לְעוֹלָם זֹאת עַל־יִשְׂרָאֵל
Behold, I am about to build a house for the name of HaShem my G-d, to dedicate it to Him, and to burn before Him incense of sweet spices, and for the continual showbread, and for the burnt-offerings morning and evening, on the sabbaths, and on the new moons, and on the appointed seasons of HaShem our G-d. This is an ordinance for ever to Israel.
καὶ ἰδοὺ ἐγὼ ὁ υἱὸς αὐτοῦ οἰκοδομῶ οἶκον τῷ ὀνόματι Κυρίου Θεοῦ μου, ἁγιάσαι αὐτὸν αὐτῷ τοῦ θυμιᾷν ἀπέναντι αὐτοῦ θυμίαμα καὶ πρόθεσιν διαπαντὸς, καὶ τοῦ ἀναφέρειν ὁλοκαυτώματα διαπαντὸς τοπρωῒ καὶ τοδείλης, καὶ ἐν τοῖς σαββάτοις, καὶ ἐν ταῖς νουμηνίαις, καὶ ἐν ταῖς ἑορταῖς τοῦ Κυρίου Θεοῦ ἡμῶν· εἰς τὸν αἰῶνα τοῦτο ἐπὶ τὸν Ἰσραήλ.
behold, I also his son am building a house to the name of the Lord my God, to consecrate it to him, to burn incense before him, and [to offer] showbread continually, and to offer up whole burnt offerings continually morning and evening, and on the Sabbaths, and at the new moons, and at the feasts of the Lord our God: this [is] a perpetual [statute] for Israel.
4
וְהַבַּיִת אֲשֶׁר־אֲנִי בוֹנֶה גָּדוֹל כִּי־גָדוֹל אֱלֹהֵינוּ מִכָּל־הָאֱלֹהִים
And the house which I build is great; for great is our G-d above all gods.
Καὶ ὁ οἶκος ὃν ἐγὼ οἰκοδομῶ, μέγας, ὅτι μέγας Κύριος ὁ Θεὸς ἡμῶν παρὰ πάντας τοὺς θεούς.
And the house which I am building [is to be] great: for the Lord our God [is] great beyond all gods.
5
וּמִי יַעֲצָר־כֹּחַ לִבְנוֹת־לוֹ בַיִת כִּי הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלֻהוּ וּמִי אֲנִי אֲשֶׁר אֶבְנֶה־לּוֹ בַיִת כִּי אִם־לְהַקְטִיר לְפָנָיו
But who is able to build Him a house, seeing the heaven and the heaven of heavens cannot contain Him? who am I then, that I should build Him a house, save only to offer before Him?
Καὶ τίς ἰσχύσει οἰκοδομῆσαι αὐτῷ οἶκον; ὅτι ὁ οὐρανὸς, καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ οὐ φέρουσι τὴς δόξαν αὐτοῦ· καὶ τίς ἐγὼ οἰκοδομῶν αὐτῷ οἶκον; ὅτι ἀλλʼ ἢ τοῦ θυμιᾷν κατέναντι αὐτοῦ.
And who will be able to build him a house? for the heaven and heaven of heavens do not bear his glory: and who am I, that I should build him a house, save only to burn incense before him?
6
וְעַתָּה שְׁלַח־לִי אִישׁ־חָכָם לַעֲשׂוֹת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת וּבַבַּרְזֶל וּבָאַרְגְּוָן וְכַרְמִיל וּתְכֵלֶת וְיֹדֵעַ לְפַתֵּחַ פִּתּוּחִים עִם־הַחֲכָמִים אֲשֶׁר עִמִּי בִּיהוּדָה וּבִירוּשָׁלִַם אֲשֶׁר הֵכִין דָּוִיד אָבִי
Now therefore send me a man skilful to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that hath skill to grave all manner of gravings, to be with the skilful men that are with me in Judah and in Jerusalem, whom David my father did provide.
Καὶ νῦν ἀπόστειλόν μοι ἄνδρα σοφὸν καὶ εἰδότα τοῦ ποιῆσαι ἐν τῷ χρυσίῳ, καὶ ἐν τῷ ἀργυρίῳ, καὶ ἐν τῷ χαλκῷ, καὶ ἐν τῷ σιδήρῳ, καὶ ἐν τῇ πορφύρᾳ, καὶ ἐν τῷ κοκκίνῳ, καὶ ἐν τῇ ὑακίνθῳ, καὶ ἐπιστάμενον γλύψαι γλυφὴν μετὰ τῶν σοφῶν τῶν μετʼ ἐμοῦ ἐν Ἰούδα καὶ ἐν Ἱερουσαλὴμ, ἃ ἡτοίμασε Δαυὶδ ὁ πατήρ μου.
And now send me a man wise and skilled to work in gold, and in silver, and in brass, and in iron, and in purple, and in scarlet, and in blue, and one that knows how to grave together with the craftsmen who are with me in Judah and in Jerusalem, which materials my father David prepared.
7
וּשְׁלַח־לִי עֲצֵי אֲרָזִים בְּרוֹשִׁים וְאַלְגּוּמִּים מֵהַלְּבָנוֹן כִּי אֲנִי יָדַעְתִּי אֲשֶׁר עֲבָדֶיךָ יוֹדְעִים לִכְרוֹת עֲצֵי לְבָנוֹן וְהִנֵּה עֲבָדַי עִם־עֲבָדֶיךָ
Send me also cedar-trees, cypress-trees, and sandal-wood, out of Lebanon; for I know that thy servants have skill to cut timber in Lebanon; and, behold, my servants shall be with thy servants,
Καὶ ἀπόστειλόν μοι ξύλα κέδρινα καὶ ἀρκεύθινα καὶ πεύκινα ἐκ τοῦ Λιβάνου, ὅτι ἐγὼ οἶδα ὡς οἱ δοῦλοί σου οἴδασι κόπτειν ξύλα ἐκ τοῦ Λιβάνου· καὶ ἰδοὺ οἱ παῖδές σου μετὰ τῶν παίδων μου
And send me from Lebanon cedar wood, and wood of juniper, and pine; for I know that thy servants are skilled in cutting timber in Lebanon: and, behold, thy servants shall go with my servants,
8
וּלְהָכִין לִי עֵצִים לָרֹב כִּי הַבַּיִת אֲשֶׁר־אֲנִי בוֹנֶה גָּדוֹל וְהַפְלֵא
even to prepare me timber in abundance; for the house which I am about to build shall be great and wonderful.
πορεύσονται ἑτοιμάσαι μοι ξύλα εἰς πλῆθος, ὅτι ὁ οἶκος ὃν ἐγὼ οἰκοδομῶ μέγας καὶ ἔνδοξος.
to prepare timber for me in abundance: for the house which I am building [must be] great and glorious.
9
וְהִנֵּה לַחֹטְבִים לְכֹרְתֵי הָעֵצִים נָתַתִּי חִטִּים מַכּוֹת לַעֲבָדֶיךָ כֹּרִים עֶשְׂרִים אֶלֶף וּשְׂעֹרִים כֹּרִים עֶשְׂרִים אָלֶף וְיַיִן בַּתִּים עֶשְׂרִים אֶלֶף וְשֶׁמֶן בַּתִּים עֶשְׂרִים אָלֶף
And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil.'
Καὶ ἰδοὺ τοῖς ἐργαζομένοις τοῖς κόπτουσι ξύλα, εἰς βρώματα δέδωκα σῖτον εἰς δόματα τοῖς παισί σου κόρων πυροῦ εἴκοσι χιλιάδας, καὶ κριθῶν κόρων εἴκοσι χιλιάδας, καὶ οἴνου μέτρων εἴκοσι χιλιάδας, καὶ ἐλαίου μέτρων εἴκοσι χιλιάδας.
And, behold, I have given freely to thy servants that work and cut the wood, corn for food, [even] twenty thousand measures of wheat, and twenty thousand measures of barley, and twenty thousand measures of wine, and twenty thousand measures of oil.
10
וַיֹּאמֶר חוּרָם מֶלֶךְ־צֹר בִּכְתָב וַיִּשְׁלַח אֶל־שְׁלֹמֹה בְּאַהֲבַת יְהוָה אֶת־עַמּוֹ נְתָנְךָ עֲלֵיהֶם מֶלֶךְ
Then Huram the king of Tyre answered in writing, which he sent to Solomon: 'Because HaShem loveth His people, He hath made thee king over them.'
Καὶ εἶπε Χιρὰμ βασιλεὺς Τύρου ἐν γραφῇ, καὶ ἀνέστειλε πρὸς Σαλωμὼν, λέγων, ἐν τῷ ἀγαπῆσαι Κύριον τὸν λαὸν αὐτοῦ, ἔδωκέ σε ἐπʼ αὐτοὺς βασιλέα.
And Hiram king of Tyre answered in writing, and sent to Solomon, saying, Because the Lord loved his people, he made thee king over them.
11
וַיֹּאמֶר חוּרָם בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָשָׂה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲשֶׁר נָתַן לְדָוִיד הַמֶּלֶךְ בֵּן חָכָם יוֹדֵעַ שֵׂכֶל וּבִינָה אֲשֶׁר יִבְנֶה־בַּיִת לַיהוָה וּבַיִת לְמַלְכוּתוֹ
Huram said moreover: 'Blessed be HaShem, the G-d of Israel, that made heaven and earth, who hath given to David the king a wise son, endued with discretion and understanding, that should build a house for HaShem, and a house for his kingdom.
Καὶ εἶπε Χιρὰμ, εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν, ὃς ἔδωκε τῷ Δαυὶδ τῷ βασιλεῖ υἱὸν σοφὸν, καὶ ἐπιστάμενον ἐπιστήμην καὶ σύνεσιν, ὃς οἰκοδομήσει οἶκον τῷ Κυρίῳ, καὶ οἶκον τῇ βασιλείᾳ αὐτοῦ.
And Hiram said, Blessed [be] the Lord God of Israel, who made heaven and earth, who has given to King David a wise son, and one endowed with knowledge and understanding, who shall build a house for the Lord, and a house for his kingdom.
12
וְעַתָּה שָׁלַחְתִּי אִישׁ־חָכָם יוֹדֵעַ בִּינָה לְחוּרָם אָבִי
And now I have sent a skilful man, endued with understanding, even Huram my master craftsman,
Καὶ νῦν ἀπέστειλά σοι ἄνδρα σοφὸν καὶ εἰδότα σύνεσιν Χιρὰμ τὸν πατέρα μου,
And now I have sent thee a wise and understanding man [who belonged] to Hiram my father
13
בֶּן־אִשָּׁה מִן־בְּנוֹת דָּן וְאָבִיו אִישׁ־צֹרִי יוֹדֵעַ לַעֲשׂוֹת בַּזָּהָב־וּבַכֶּסֶף בַּנְּחֹשֶׁת בַּבַּרְזֶל בָּאֲבָנִים וּבָעֵצִים בָּאַרְגָּמָן בַּתְּכֵלֶת וּבַבּוּץ וּבַכַּרְמִיל וּלְפַתֵּחַ כָּל־פִּתּוּחַ וְלַחְשֹׁב כָּל־מַחֲשָׁבֶת אֲשֶׁר יִנָּתֶן־לוֹ עִם־חֲכָמֶיךָ וְחַכְמֵי אֲדֹנִי דָּוִיד אָבִיךָ
the son of a woman of the daughters of Dan, and his father was a man of Tyre, skilful to work in gold, and in silver, in brass, in iron, in stone, and in timber, in purple, in blue, and in fine linen, and in crimson; also to grave any manner of graving, and to devise any device; to do whatever may be set before him, with thy skilful men, and with the skilful men of my lord David thy father.
ἡ μήτηρ αὐτοῦ ἀπὸ θυγατέρων Δὰν, καὶ ὁ πατὴρ αὐτοῦ ἀνὴρ Τύριος, εἰδότα ποιῆσαι ἐν χρυσίῳ, καὶ ἐν ἀργυρίῳ, καὶ ἐν χαλκῷ, καὶ ἐν σιδήρῳ, καὶ ἐν λίθοις καὶ ξύλοις, καὶ ὑφαίνειν ἐν τῇ πορφύρᾳ, καὶ ἐν τῇ ὑακίνθῳ, καὶ ἐν τῇ βύσσῳ, καὶ ἐν τῷ κοκκίνῳ, καὶ γλύψαι γλυφὰς, καὶ διανοεῖσθαι πᾶσαν διανόησιν, ὅσα ἂν δῷς αὐτῷ μετὰ τῶν σοφῶν σου, καὶ σοφῶν Δαυὶδ κυρίου μου πατρός σου.
(his mother [was] of the daughters of Dan, and his father [was] a Tyrian), skilled to work in gold, and in silver, and in brass, and in iron, and in stones and wood; and to weave with purple, and blue, and fine linen, and scarlet; and to engrave, and to understand every device, whatsoever thou shalt give him [to do] with thy craftsmen, and the craftsmen of my lord David thy father.
14
וְעַתָּה הַחִטִּים וְהַשְּׂעֹרִים הַשֶּׁמֶן וְהַיַּיִן אֲשֶׁר אָמַר אֲדֹנִי יִשְׁלַח לַעֲבָדָיו
Now therefore the wheat and the barley, the oil and the wine, which my lord hath spoken of, let him send unto his servants;
Καὶ νῦν τὸν σῖτον καὶ τὴν κριθὴν, καὶ τὸ ἔλαιον, καὶ τὸν οἶνον ἃ εἶπεν ὁ κύριός μου, ἀποστειλάτω τοῖς παισὶν αὐτοῦ.
And now, the wheat, and the barley, and the oil, and the wine which my lord mentioned, let him send to his servants.
15
וַאֲנַחְנוּ נִכְרֹת עֵצִים מִן־הַלְּבָנוֹן כְּכָל־צָרְכֶּךָ וּנְבִיאֵם לְךָ רַפְסֹדוֹת עַל־יָם יָפוֹ וְאַתָּה תַּעֲלֶה אֹתָם יְרוּשָׁלָ͏ִם
and we will cut wood out of Lebanon, as much as thou shalt need; and we will bring it to thee in floats by sea to Joppa; and thou shalt carry it up to Jerusalem.'
Καὶ ἡμεῖς κόψομεν ξύλα ἐκ τοῦ Λιβάνου κατὰ πᾶσαν τὴν χρείαν σου, καὶ ἄξομεν αὐτὰ σχεδίαις ἐπὶ θάλασσαν Ἰόππης, καὶ σὺ ἄξεις αὐτὰ εἰς Ἱερουσαλήμ.
And we will cut timber out of Lebanon according to all thy need, and we will bring it on rafts to the Sea of Joppa, and thou shalt bring it to Jerusalem.
16
וַיִּסְפֹּר שְׁלֹמֹה כָּל־הָאֲנָשִׁים הַגֵּירִים אֲשֶׁר בְּאֶרֶץ יִשְׂרָאֵל אַחֲרֵי הַסְּפָר אֲשֶׁר סְפָרָם דָּוִיד אָבִיו וַיִּמָּצְאוּ מֵאָה וַחֲמִשִּׁים אֶלֶף וּשְׁלֹשֶׁת אֲלָפִים וְשֵׁשׁ מֵאוֹת
And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred.
Καὶ συνήγαγε Σαλωμὼν πάντας τοὺς ἄνδρας τοὺς προσηλύτους τοὺς ἐν γῇ Ἰσραὴλ μετὰ τὸν ἀριθμὸν ὃν ἠρίθμησεν αὐτοὺς Δαυὶδ ὁ πατὴρ αὐτοῦ, καὶ εὑρέθησαν ἑκατὸν πεντήκοντα χιλιάδες καὶ τρισχίλιοι ἑξακόσιοι.
And Solomon gathered all the foreigners that were in the land of Israel, after the numbering with which David his father numbered them; and there were found a hundred and fifty-three thousand six hundred.
17
וַיַּעַשׂ מֵהֶם שִׁבְעִים אֶלֶף סַבָּל וּשְׁמֹנִים אֶלֶף חֹצֵב בָּהָר וּשְׁלֹשֶׁת אֲלָפִים וְשֵׁשׁ מֵאוֹת מְנַצְּחִים לְהַעֲבִיד אֶת־הָעָם
And he set threescore and ten thousand of them to bear burdens, and fourscore thousand to be hewers in the mountains, and three thousand and six hundred overseers to set the people at work.
Καὶ ἐποίησεν ἐξ αὐτῶν ἑβδομήκοντα χιλιάδας νωτοφόρων, καὶ ὀγδοήκοντα χιλιάδας λατόμων, καὶ τρισχιλίους ἑξακοσίους ἐργοδιώκτας ἐπὶ τὸν λαόν.
And he made of them seventy thousand burden-bearers, and eighty thousand hewers of stone, and three thousand six hundred taskmasters over the people.

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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.