Textorah

II Chronicles 20

1
וַיְהִי א͏ַחֲרֵיכֵן בָּאוּ בְנֵי־מוֹאָב וּבְנֵי עַמּוֹן וְעִמָּהֶם מֵהָעַמּוֹנִים עַל־יְהוֹשָׁפָט לַמִּלְחָמָה
And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle.
Καὶ μετὰ ταῦτα ἦλθον οἱ υἱοὶ Μωὰβ, καὶ υἱοὶ Ἀμμὼν, καὶ μετʼ αὐτῶν ἐκ τῶν Μιναίων πρὸς Ἰωσαφὰτ εἰς πόλεμον.
And after this came the children of Moab, and the children of Ammon, and with them [some] of the Meunites, against Jehoshaphat to battle.
2
וַיָּבֹאוּ וַיַּגִּידוּ לִיהוֹשָׁפָט לֵאמֹר בָּא עָלֶיךָ הָמוֹן רָב מֵעֵבֶר לַיָּם מֵאֲרָם וְהִנָּם בְּחַצְצוֹן תָּמָר הִיא עֵין גֶּדִי
Then there came some that told Jehoshaphat, saying: `There cometh a great multitude against thee from beyond the sea from Aram; and, behold, they are in Hazazon-tamar' --the same is En-gedi.
Καὶ ἦλθον καὶ ὑπέδειξαν τῷ Ἰωσαφὰτ, λέγοντες, ἥκει ἐπὶ σὲ πλῆθος πολὺ ἐκ πέραν τῆς θαλάσσης ἀπὸ Συρίας, καὶ ἰδού εἰσιν ἐν Ἀσασὰν Θαμὰρ, αὕτη ἐστὶν Ἐγγαδί.
And they came and told Jehoshaphat, saying, There is come against thee a great multitude from Syria, from beyond the sea; and, behold, they are in Hazazon-tamar, this is Engedi.
3
וַיִּרָא וַיִּתֵּן יְהוֹשָׁפָט אֶת־פָּנָיו לִדְרוֹשׁ לַיהוָה וַיִּקְרָא־צוֹם עַל־כָּל־יְהוּדָה
And Jehoshaphat feared, and set himself to seek unto HaShem; and he proclaimed a fast throughout all Judah.
Καὶ ἐφοβήθη, καὶ ἔδωκε Ἰωσαφὰτ πρόσωπον αὐτοῦ ἐκζητῆσαι τὸν Κύριον, καὶ ἐκήρυξε νηστείαν ἐν παντὶ Ἰούδα.
And Jehoshaphat was alarmed, and set his face to seek the Lord earnestly, and he proclaimed a fast in all Judah.
4
וַיִּקָּבְצוּ יְהוּדָה לְבַקֵּשׁ מֵיְהוָה גַּם מִכָּל־עָרֵי יְהוּדָה בָּאוּ לְבַקֵּשׁ אֶת־יְהוָה
And Judah gathered themselves together, to seek help of HaShem; even out of all the cities of Judah they came to seek HaShem.
Καὶ συνήχθη Ἰούδα ἐκζητῆσαι τὸν Κύριον, καὶ ἀπὸ πασῶν τῶν πόλεων Ἰούδα ἦλθον ζητῆσαι τὸν Κύριον.
And Judah gathered themselves together to seek after the Lord: even from all the cities of Judah they came to seek the Lord.
5
וַיַּעֲמֹד יְהוֹשָׁפָט בִּקְהַל יְהוּדָה וִירוּשָׁלַ͏ִם בְּבֵית יְהוָה לִפְנֵי הֶחָצֵר הַחֲדָשָׁה
And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of HaShem, before the new court;
Καὶ ἀνέστη Ἰωσαφὰτ ἐν ἐκκλησίᾳ Ἰούδα ἐν Ἱερουσαλὴμ ἐν οἴκῳ Κυρίου κατὰ πρόσωπον τῆς αὐλῆς τῆς καινῆς.
And Jehoshaphat stood up in the assembly of Judah in Jerusalem, in the house of the Lord, in front of the new court.
6
וַיֹּאמַר יְהוָה אֱלֹהֵי אֲבֹתֵינוּ הֲלֹא אַתָּה־הוּא אֱלֹהִים בַּשָּׁמַיִם וְאַתָּה מוֹשֵׁל בְּכֹל מַמְלְכוֹת הַגּוֹיִם וּבְיָדְךָ כֹּחַ וּגְבוּרָה וְאֵין עִמְּךָ לְהִתְיַצֵּב
and he said: 'O HaShem, the G-d of our fathers, art not Thou alone G-d in heaven? and art not Thou ruler over all the kingdoms of the nations? and in Thy hand is power and might, so that none is able to withstand Thee.
Καὶ εἶπε, Κύριε ὁ Θεὸς τῶν πατέρων μου, οὐχὶ σὺ εἶ Θεὸς ἐν οὐρανῷ ἄνω, καὶ σὺ κυριεύεις πασῶν τῶν βασιλειῶν τῶν ἐθνῶν; καὶ ἐν τῇ χειρί σου ἰσχὺς δυναστείας, καὶ οὐκ ἔστι πρὸς σὲ ἀντιστῆναι;
And he said, O Lord God of my fathers, art not thou God in heaven above, and art not thou Lord of all the kingdoms of the nations? and [is there] not in thy hand the might of dominion, and there is no one who can resist thee?
7
הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם
Didst not Thou, O our G-d, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?
Οὐχὶ σὺ ὁ Κύριος ὁ ἐξολοθρεύσας τοὺς κατοικοῦντας τὴν γῆν ταύτην ἀπὸ προσώπου τοῦ λαοῦ σου Ἰσραὴλ, καὶ ἔδωκας αὐτὴν σπέρματι Ἁβραὰμ τῷ ἠγαπημένῳ σου εἰς τὸν αἰῶνα;
Art not thou the Lord that didst destroy the inhabitants of this land before the face of thy people Israel, and didst give it to thy beloved seed of Abraham forever?
8
וַיֵּשְׁבוּ־בָהּ וַיִּבְנוּ לְךָ בָּהּ מִקְדָּשׁ לְשִׁמְךָ לֵאמֹר
And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying:
Καὶ κατῴκησαν ἐν αὐτῇ, καὶ ᾠκοδόμησαν ἐν αὐτῇ ἁγίασμα τῷ ὀνόματί σου, λέγοντες,
And they dwelt in it, and built in it a sanctuary to thy name, saying,
9
אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ
If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee--for Thy name is in this house--and cry unto Thee in our affliction, and Thou wilt hear and save.
ἐὰν ἐπέλθῃ ἐφʼ ἡμᾶς κακὰ, ῥομφαία, κρίσις, θάνατος, λιμὸς, στησόμεθα ἐναντίον τοῦ οἴκου τούτου καὶ ἐναντίον σου, ὅτι τὸ ὄνομά σου ἐπὶ τῷ οἴκῳ τούτῳ, καὶ βοησόμεθα πρὸς σὲ ἀπὸ τῆς θλίψεως, καὶ ἀκούσῃ καὶ σώσεις.
If there should come upon us evils, sword, judgment, pestilence, famine, we will stand before this house, and before thee (for thy name [is] upon this house), and we will cry to thee because of the affliction, and thou shalt hear, and deliver.
10
וְעַתָּה הִנֵּה בְנֵי־עַמּוֹן וּמוֹאָב וְהַר־שֵׂעִיר אֲשֶׁר לֹא־נָתַתָּה לְיִשְׂרָאֵל לָבוֹא בָהֶם בְּבֹאָם מֵאֶרֶץ מִצְרָיִם כִּי סָרוּ מֵעֲלֵיהֶם וְלֹא הִשְׁמִידוּם
And now, behold, the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not;
Καὶ νῦν ἰδοὺ οἱ υἱοὶ Ἀμμὼν, καὶ Μωὰβ, καὶ ὄρος Σηείρ· εἰς οὓς οὐκ ἔδωκας τῷ Ἰσραὴλ διελθεῖν διʼ αὐτῶν, ἐξελθόντων αὐτῶν ἐκ γῆς Αἰγύπτου, ὅτι ἐξέκλιναν ἀπʼ αὐτῶν, καὶ οὐκ ἐξωλόθρευσαν αὐτούς·
And now, behold, the children of Ammon, and Moab, and Mount Seir, with regard to whom thou didst not permit Israel to pass through their border, when they had come out of the land of Egypt (for they turned away from them, and did not destroy them)—
11
וְהִנֵּה־הֵם גֹּמְלִים עָלֵינוּ לָבוֹא לְגָרְשֵׁנוּ מִיְּרֻשָּׁתְךָ אֲשֶׁר הוֹרַשְׁתָּנוּ
behold, they render unto us evil, to come to cast us out of Thy possession, which Thou hast given us to inherit.
Καὶ νῦν ἰσοὺ αὐτοὶ ἐπιχειροῦσιν ἐφʼ ἡμᾶς ἐξελθεῖν ἐκβαλεῖν ἡμᾶς ἀπὸ τῆς κληρονομίας ἡμῶν, ἧς ἔδωκας ἡμῖν.
yet now, behold, they make attempts against us, to come forth to cast us out from our inheritance which thou gavest us.
12
אֱלֹהֵינוּ הֲלֹא תִשְׁפָּט־בָּם כִּי אֵין בָּנוּ כֹּחַ לִפְנֵי הֶהָמוֹן הָרָב הַזֶּה הַבָּא עָלֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה־נַּעֲשֶׂה כִּי עָלֶיךָ עֵינֵינוּ
O our G-d, wilt Thou not execute judgment on them? for we have no might against this great multitude that cometh against us; neither know we what to do; but our eyes are upon Thee.'
Κύριε ὁ Θεὸς ἡμῶν, οὐ κρινεῖς ἐν αὐτοῖς; ὅτι οὐκ ἔστιν ἡμῖν ἰσχὺς τοῦ ἀντιστῆναι πρὸς τὸ πλῆθος τὸ πολὺ τοῦτο τὸ ἐλθὸν ἐφʼ ἡμᾶς, καὶ οὐκ οἴδαμεν τί ποιήσωμεν αὐτοῖς, ἀλλʼ ἢ ἐπὶ σοὶ οἱ ὀφθαλμοὶ ἡμῶν.
O Lord our God, wilt thou not judge them? for we have no strength to resist this great multitude that is come against us; and we know not what we shall do to them: but our eyes are toward thee.
13
וְכָל־יְהוּדָה עֹמְדִים לִפְנֵי יְהוָה גַּם־טַפָּם נְשֵׁיהֶם וּבְנֵיהֶם
And all Judah stood before HaShem, with their little ones, their wives, and their children.
Καὶ πᾶς Ἰούδα ἑστηκὼς ἔναντι Κυρίου, καὶ τὰ παιδία αὐτῶν, καὶ αἱ γυναῖκες αὐτῶν.
And all Judah was standing before the Lord, and their children, and their wives.
14
וְיַחֲזִיאֵל בֶּן־זְכַרְיָהוּ בֶּן־בְּנָיָה בֶּן־יְעִיאֵל בֶּן־מַתַּנְיָה הַלֵּוִי מִן־בְּנֵי אָסָף הָיְתָה עָלָיו רוּחַ יְהוָה בְּתוֹךְ הַקָּהָל
Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the spirit of HaShem in the midst of the congregation;
Καὶ τῷ Ὀζιὴλ τῷ τοῦ Ζαχαρίου, τῶν υἱῶν Βαναίου, τῶν υἱῶν Ἐλεϊὴλ τοῦ Ματθανίου τοῦ Λευίτου ἀπὸ τῶν υἱῶν Ἀσὰφ, ἐγένετο ἐπʼ αὐτὸν πνεῦμα Κυρίου ἐν τῇ ἐκκλησίᾳ.
And Jahaziel the [son] of Zechariah, of the children of Benaiah, of the sons of Jeiel the sons of Mattaniah the Levite, of the sons of Asaph—upon him came the Spirit of the Lord in the assembly:
15
וַיֹּאמֶר הַקְשִׁיבוּ כָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם וְהַמֶּלֶךְ יְהוֹשָׁפָט כֹּה־אָמַר יְהוָה לָכֶם אַתֶּם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מִפְּנֵי הֶהָמוֹן הָרָב הַזֶּה כִּי לֹא לָכֶם הַמִּלְחָמָה כִּי לֵאלֹהִים
and he said: 'Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: thus saith HaShem unto you: Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but G-d's.
Καὶ εἶπεν, ἀκούσατε πᾶς Ἰούδα καὶ οἱ κατοικοῦντες ἐν Ἱερουσαλὴμ καὶ ὁ βασιλεὺς Ἰωσαφάτ· τάδε λέγει Κύριος ὑμῖν αὐτοῖς, μὴ φοβεῖσθε, μηδὲ πτοηθῆτε ἀπὸ προσώπου τοῦ ὄχλου τοῦ πολλοῦ τούτου, ὅτι οὐχ ὑμῖν ἐστιν ἡ παράταξις, ἀλλʼ ἢ τῷ Θεῷ.
and he said, Hear ye, all Judah, and the dwellers in Jerusalem, and King Jehoshaphat: Thus saith the Lord to you, even you, Fear not, neither be alarmed, before all this great multitude; for the battle is not yours, but God’s.
16
מָחָר רְדוּ עֲלֵיהֶם הִנָּם עֹלִים בְּמַעֲלֵה הַצִּיץ וּמְצָאתֶם אֹתָם בְּסוֹף הַנַּחַל פְּנֵי מִדְבַּר יְרוּאֵל
To-morrow go ye down against them; behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel.
Αὔριον κατάβητε ἐπʼ αὐτούς· ἰδοὺ ἀναβαίνουσι κατὰ τὴν ἀνάβασιν Ἀσσεῖς, καὶ εὑρήσετε αὐτοὺς ἐπʼ ἄκρου ποταμοῦ τῆς ἐρήμου Ἰεριήλ.
Tomorrow go ye down against them: behold, they come up by the ascent of Ziz, and ye shall find them at the extremity of the river of the wilderness of Jeriel.
17
לֹא לָכֶם לְהִלָּחֵם בָּזֹאת הִתְיַצְּבוּ עִמְדוּ וּרְאוּ אֶת־יְשׁוּעַת יְהוָה עִמָּכֶם יְהוּדָה וִירוּשָׁלִַם אַל־תִּירְאוּ וְאַל־תֵּחַתּוּ מָחָר צְאוּ לִפְנֵיהֶם וַיהוָה עִמָּכֶם
Ye shall not need to fight in this battle; set yourselves, stand ye still, and see the salvation of HaShem with you, O Judah and Jerusalem; fear not, nor be dismayed; to-morrow go out against them; for HaShem is with you.'
Οὐχ ὑμῖν ἐστι πολεμῆσαι· ταῦτα σύνετε, καὶ ἴδετε τὴν σωτηρίαν Κυρίου μεθʼ ὑμῶν Ἰούδα καὶ Ἱερουσαλήμ· μὴ φοβηθῆτε, μηδὲ πτοηθῆτε αὔριον ἐξελθεῖν εἰς ἀπάντησιν αὐτοῖς, καὶ Κύριος μεθʼ ὑμῶν.
It is not for you to fight: understand these things, and see the deliverance of the Lord with you, Judah and Jerusalem: fear not, neither be afraid to go forth tomorrow to meet them; and the Lord shall be with you.
18
וַיִּקֹּד יְהוֹשָׁפָט אַפַּיִם אָרְצָה וְכָל־יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם נָפְלוּ לִפְנֵי יְהוָה לְהִשְׁתַּחֲוֺת לַיהוָה
And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before HaShem, worshipping HaShem.
Καὶ κύψας Ἰωσαφὰτ ἐπὶ πρόσωπον αὐτοῦ καὶ πᾶς Ἰούδα καὶ οἱ κατοικοῦντες Ἱερουσαλὴμ, ἔπεσον ἔναντι Κυρίου προσκυνῆσαι Κυρίῳ.
And Jehoshaphat bowed with his face [to the ground] with all Judah and the dwellers in Jerusalem, [and] they fell before the Lord to worship the Lord.
19
וַיָּקֻמוּ הַלְוִיִּם מִן־בְּנֵי הַקְּהָתִים וּמִן־בְּנֵי הַקָּרְחִים לְהַלֵּל לַיהוָה אֱלֹהֵי יִשְׂרָאֵל בְּקוֹל גָּדוֹל לְמָעְלָה
And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise HaShem, the G-d of Israel, with an exceeding loud voice.
Καὶ ἀνέστησαν οἱ Λευῖται ἀπὸ τῶν υἱῶν Καὰθ, καὶ ἀπὸ τῶν υἱῶν Κορὲ, αἰνεῖν Κυρίῳ Θεῷ Ἰσραὴλ ἐν φωνῇ μεγάλῃ εἰς ὕψος.
And the Levites of the children of Kohath, and [they] of the sons of Korah, rose up to praise the Lord God of Israel with a loud voice on high.
20
וַיַּשְׁכִּימוּ בַבֹּקֶר וַיֵּצְאוּ לְמִדְבַּר תְּקוֹעַ וּבְצֵאתָם עָמַד יְהוֹשָׁפָט וַיֹּאמֶר שְׁמָעוּנִי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלִַם הַאֲמִינוּ בַּיהוָה אֱלֹהֵיכֶם וְתֵאָמֵנוּ הַאֲמִינוּ בִנְבִיאָיו וְהַצְלִיחוּ
And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood and said: 'Hear me, O Judah, and ye inhabitants of Jerusalem; believe in HaShem your G-d, so shall ye be established; believe His prophets, so shall ye prosper.'
Καὶ ὤρθρισαν πρωῒ, καὶ ἐξῆλθον εἰς τὴν ἔρημον Θεκωέ· καὶ ἐν τῷ ἐξελθεῖν αὐτοὺς, ἔστη Ἰωσαφὰτ καὶ ἐβόησε, καὶ εἶπεν, ἀκούσατέ μου Ἰούδα καὶ οἱ κατοικοῦντες ἐν Ἱερουσαλήμ· ἐμπιστεύσατε ἐν Κυρίῳ Θεῷ ἡμῶν, καὶ ἐμπιστευθήσεσθε· ἐμπιστεύσατε ἐν προφήτῃ αὐτοῦ, καὶ εὐοδωθήσεσθε.
And they rose early in the morning and went out to the wilderness of Tekoa: and as they went out, Jehoshaphat stood and cried, and said, Hear me, Judah, and the dwellers in Jerusalem; put your trust in the Lord God, and your trust shall be honored; trust in his prophet, and ye shall prosper.
21
וַיִּוָּעַץ אֶל־הָעָם וַיַּעֲמֵד מְשֹׁרֲרִים לַיהוָה וּמְהַלְלִים לְהַדְרַת־קֹדֶשׁ בְּצֵאת לִפְנֵי הֶחָלוּץ וְאֹמְרִים הוֹדוּ לַיהוָה כִּי לְעוֹלָם חַסְדּוֹ
And when he had taken counsel with the people, he appointed them that should sing unto HaShem, and praise in the beauty of holiness, as they went out before the army, and say: 'Give thanks unto HaShem, for His mercy endureth for ever.'
Καὶ ἐβουλεύσατο μετὰ τοῦ λαοῦ, καὶ ἔστησε ψαλτῳδοὺς καὶ αἰνοῦντας, ἐξομολογεῖσθαι καὶ αἰνεῖν τὰ ἅγια ἐν τῷ ἐξελθεῖν ἔμπροσθεν τῆς δυνάμεως, καὶ ἔλεγον, ἐξομολογεῖσθε τῷ Κυρίῳ, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.
And he took counsel with the people, and set appointed men to sing psalms and praises, to give thanks, and sing the holy songs of praise in going forth before the host: and they said, Give thanks to the Lord, For his mercy [endures] forever.
22
וּבְעֵת הֵחֵלּוּ בְרִנָּה וּתְהִלָּה נָתַן יְהוָה מְאָרְבִים עַל־בְּנֵי עַמּוֹן מוֹאָב וְהַר־שֵׂעִיר הַבָּאִים לִיהוּדָה וַיִּנָּגֵפוּ
And when they began to sing and to praise, HaShem set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten.
Καὶ ἐν τῷ ἄρξασθαι αὐτοὺς τῆς αἰνέσεως καὶ τῆς ἐξομολογήσεως, ἔδωκε Κύριος πολεμεῖν τοὺς υἱοὺς Ἀμμὼν ἐπὶ Μωὰβ καὶ ὄρος Σηεὶρ τοὺς ἐξελθόντας ἐπὶ Ἰούδαν, καὶ ἐτροπώθησαν.
And when they began the praise and thanksgiving, the Lord caused the children of Ammon to fight against Moab, and [the inhabitants of] Mount Seir that came out against Judah; and they were routed.
23
וַיַּעַמְדוּ בְּנֵי עַמּוֹן וּמוֹאָב עַל־יֹשְׁבֵי הַר־שֵׂעִיר לְהַחֲרִים וּלְהַשְׁמִיד וּכְכַלּוֹתָם בְּיוֹשְׁבֵי שֵׂעִיר עָזְרוּ אִישׁ־בְּרֵעֵהוּ לְמַשְׁחִית
For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them; and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
Καὶ ἀνέστησαν οἱ υἱοὶ Ἀμμὼν καὶ Μωὰβ ἐπὶ τοὺς κατοικοῦντας ὄρος Σηεὶρ, ἐξολοθρεῦσαι καὶ ἐκτρίψαι αὐτούς· καὶ ὡς συνετέλεσαν τοὺς κατοικοῦντας Σηεὶρ, ἀνέστησαν εἰς ἀλλήλους τοῦ ἐξολοθρευθῆναι.
Then the children of Ammon and Moab rose up against the dwellers in Mount Seir, to destroy and consume them; and when they had made an end of [destroying] the inhabitants of Seir, they rose up against one another so that they were utterly destroyed.
24
וִיהוּדָה בָּא עַל־הַמִּצְפֶּה לַמִּדְבָּר וַיִּפְנוּ אֶל־הֶהָמוֹן וְהִנָּם פְּגָרִים נֹפְלִים אַרְצָה וְאֵין פְּלֵיטָה
And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and, behold, they were dead bodies fallen to the earth, and there were none that escaped.
Καὶ Ἰούδας ἦλθεν ἐπὶ τὴν σκοπιὰν τῆς ἐρήμου, καὶ ἐπέβλεψε, καὶ εἶδε τὸ πλῆθος· καὶ ἰδοὺ πάντες νεκροὶ πεπτωκότες ἐπὶ τῆς γῆς, οὐκ ἦν σωζόμενος.
And Judah came to the watchtower of the wilderness, and looked, and saw the multitude, and, behold, [they were] all fallen dead upon the earth, not one escaped.
25
וַיָּבֹא יְהוֹשָׁפָט וְעַמּוֹ לָבֹז אֶת־שְׁלָלָם וַיִּמְצְאוּ בָהֶם לָרֹב וּרְכוּשׁ וּפְגָרִים וּכְלֵי חֲמֻדוֹת וַיְנַצְּלוּ לָהֶם לְאֵין מַשָּׂא וַיִּהְיוּ יָמִים שְׁלוֹשָׁה בֹּזְזִים אֶת־הַשָּׁלָל כִּי רַב־הוּא
And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away; and they were three days in taking the spoil, it was so much.
Καὶ ἐξῆλθεν Ἰωσαφὰτ καὶ ὁ λαὸς αὐτοῦ σκυλεῦσαι τὰ σκῦλα αὐτῶν, καὶ εὗρον κτήνη πολλὰ, καὶ ἀποσκευὴν, καὶ σκῦλα, καὶ σκεύη ἐπιθυμητὰ, καὶ ἐσκύλευσαν ἐν αὐτοῖς· καὶ ἐγένοντο ἡμέραι τρεῖς σκυλευόντων αὐτῶν τὰ σκῦλα, ὅτι πολλὰ ἦν.
And Jehoshaphat and his people went out to spoil them, and they found much cattle, and furniture, and spoils, and precious things: and they spoiled them, and they were three days gathering the spoil, for it was abundant.
26
וּבַיּוֹם הָרְבִעִי נִקְהֲלוּ לְעֵמֶק בְּרָכָה כִּי־שָׁם בֵּרֲכוּ אֶת־יְהוָה עַל־כֵּן קָרְאוּ אֶת־שֵׁם הַמָּקוֹם הַהוּא עֵמֶק בְּרָכָה עַד־הַיּוֹם
And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed HaShem; therefore the name of that place was called The valley of Beracah, unto this day.
Καὶ ἐγένετο τῇ ἡμέρᾳ τῇ τετάρτῃ ἐπισυνήχθησαν εἰς τὸν αὐλῶνα τῆς εὐλογίας, ἐκεῖ γὰρ ηὐλόγησαν τὸν Κύριον· διὰ τοῦτο ἐκάλεσαν τὸ ὄνομα τοῦ τόπου ἐκείνου Κοιλὰς Εὐλογίας, ἕως τῆς ἡμέρας ταύτης.
And it came to pass on the fourth day they were gathered to the Valley of Blessing; for there they blessed the Lord: therefore they called the name of that place the Valley of Blessing, until this day.
27
וַיָּשֻׁבוּ כָּל־אִישׁ יְהוּדָה וִירוּשָׁלִַם וִיהוֹשָׁפָט בְּרֹאשָׁם לָשׁוּב אֶל־יְרוּשָׁלַ͏ִם בְּשִׂמְחָה כִּי־שִׂמְּחָם יְהוָה מֵאוֹיְבֵיהֶם
Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go back to Jerusalem with joy; for HaShem had made them to rejoice over their enemies.
Καὶ ἐπέστρεψε πᾶς ἀνὴρ Ἰούδα εἰς Ἱερουσαλὴμ, καὶ Ἰωσαφὰτ ἡγούμενος αὐτῶν ἐν εὐφροσύνῃ μεγάλῃ, ὅτι εὔφραινεν αὐτοὺς Κύριος ἀπὸ τῶν ἐχθρῶν αὐτῶν.
And all the men of Judah returned to Jerusalem, and Jehoshaphat led them with great joy; for the Lord gave them joy over their enemies.
28
וַיָּבֹאוּ יְרוּשָׁלִַם בִּנְבָלִים וּבְכִנֹּרוֹת וּבַחֲצֹצְרוֹת אֶל־בֵּית יְהוָה
And they came to Jerusalem with psalteries and harps and trumpets unto the house of HaShem.
Καὶ εἰσῆλθον εἰς Ἱερουσαλὴμ ἐν νάβλαις καὶ κινύραις καὶ ἐν σάλπιγξιν εἰς οἶκον Κυρίου.
And they entered into Jerusalem with lutes and harps and trumpets, [going] into the house of the Lord.
29
וַיְהִי פַּחַד אֱלֹהִים עַל כָּל־מַמְלְכוֹת הָאֲרָצוֹת בְּשָׁמְעָם כִּי נִלְחַם יְהוָה עִם אוֹיְבֵי יִשְׂרָאֵל
And a terror from G-d was on all the kingdoms of the countries, when they heard that HaShem fought against the enemies of Israel.
Καὶ ἐγένετο ἔκστασις Κυρίου ἐπὶ πάσας τὰς βασιλείας τῆς γῆς, ἐν τῷ ἀκοῦσαι αὐτοὺς ὅτι Κύριος ἐπολέμησε πρὸς τοὺς ὑπεναντίους Ἰσραήλ.
And there was a terror of the Lord upon all the kingdoms of the land, when they heard that the Lord fought against the enemies of Israel.
30
וַתִּשְׁקֹט מַלְכוּת יְהוֹשָׁפָט וַיָּנַח לוֹ אֱלֹהָיו מִסָּבִיב
So the realm of Jehoshaphat was quiet; for his G-d gave him rest round about.
Καὶ εἰρήνευσεν ἡ βασιλεία Ἰωσαφὰτ, καὶ κατέπαυσεν αὐτῷ ὁ Θεὸς αὐτοῦ κυκλόθεν.
And the kingdom of Jehoshaphat was at peace; and his God gave him rest round about.
31
וַיִּמְלֹךְ יְהוֹשָׁפָט עַל־יְהוּדָה בֶּן־שְׁלֹשִׁים וְחָמֵשׁ שָׁנָה בְּמָלְכוֹ וְעֶשְׂרִים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִַם וְשֵׁם אִמּוֹ עֲזוּבָה בַּת־שִׁלְחִי
And Jehoshaphat reigned over Judah; he was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem; and his mother's name was Azubah the daughter of Shilhi.
Καὶ ἐβασίλευσεν Ἰωσαφὰτ ἐπὶ τὸν Ἰούδαν, ὢν ἐτῶν τριακονταπέντε ἐν τῷ βασιλεῦσαι αὐτὸν, καὶ εἴκοσι καὶ πέντε ἔτη ἐβασίλευσεν ἐν Ἱερουσαλὴμ, καὶ ὄνομα τῇ μητρὶ αὐτοῦ Ἀζουβὰ, θυγάτηρ Σαλί.
And Jehoshaphat reigned over Judah, being thirty-five years [old] when he began to reign, and he reigned twenty-five years in Jerusalem: and his mother’s name was Azubah, daughter of Shilhi.
32
וַיֵּלֶךְ בְּדֶרֶךְ אָבִיו אָסָא וְלֹא־סָר מִמֶּנָּה לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי יְהוָה
And he walked in the way of Asa his father, and turned not aside from it, doing that which was right in the eyes of HaShem.
Καὶ ἐπορεύθη ἐν ταῖς ὁδοῖς τοῦ πατρὸς αὐτοῦ Ἀσὰ, καὶ οὐκ ἐξέκλινε τοῦ ποιῆσαι τὸ εὐθὲς ἐνώπιον Κυρίου.
And he walked in the ways of his father Asa, and turned not aside from doing that which was right in the sight of the Lord.
33
אַךְ הַבָּמוֹת לֹא־סָרוּ וְעוֹד הָעָם לֹא־הֵכִינוּ לְבָבָם לֵאלֹהֵי אֲבֹתֵיהֶם
Howbeit the high places were not taken away; neither as yet had the people set their hearts unto the G-d of their fathers.
Ἀλλὰ καὶ τὰ ὑψηλὰ ἔτι ὑπῆρχε, καὶ ἔτι ὁ λαὸς οὐ κατεύθυνε τὴν καρδίαν αὐτῶν πρὸς Κύριον τὸν Θεὸν τῶν πατέρων αὐτῶν.
Nevertheless the high places yet remained; and as yet the people did not direct their heart to the Lord God of their fathers.
34
וְיֶתֶר דִּבְרֵי יְהוֹשָׁפָט הָרִאשֹׁנִים וְהָאַחֲרֹנִים הִנָּם כְּתוּבִים בְּדִבְרֵי יֵהוּא בֶן־חֲנָנִי אֲשֶׁר הֹעֲלָה עַל־סֵפֶר מַלְכֵי יִשְׂרָאֵל
Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the words of Jehu the son of Hanani, which is inserted in the book of the kings of Israel.
Καὶ οἱ λοιποὶ λόγοι Ἰωσαφὰτ οἱ πρῶτοι καὶ οἱ ἔσχατοι, ἰδοὺ γεγραμμένοι ἐν λόγοις Ἰηοὺ τοῦ Ἀνανὶ, ὃς κατέγραψε βιβλίον βασιλέων Ἰσραήλ.
And the rest of the acts of Jehoshaphat, the first and the last, behold, they are written in the history of Jehu [the son] of Hanani, who wrote the book of the kings of Israel.
35
וְאַחֲרֵיכֵן אֶתְחַבַּר יְהוֹשָׁפָט מֶלֶךְ־יְהוּדָה עִם אֲחַזְיָה מֶלֶךְ־יִשְׂרָאֵל הוּא הִרְשִׁיעַ לַעֲשׂוֹת
And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel; the same did very wickedly;
Καὶ μετὰ ταῦτα ἐκοινώνησεν Ἰωσαφὰτ βασιλεὺς Ἰούδα πρὸς Ὀχοζίαν βασιλέα Ἰσραὴλ, καὶ οὗτος ἠνόμησεν·
And afterward Jehoshaphat king of Judah entered into an alliance with Ahaziah king of Israel (now this was an unrighteous man),
36
וַיְחַבְּרֵהוּ עִמּוֹ לַעֲשׂוֹת אֳנִיּוֹת לָלֶכֶת תַּרְשִׁישׁ וַיַּעֲשׂוּ אֳנִיּוֹת בְּעֶצְיוֹן גָּבֶר
and he joined him with himself to make ships to go to Tarshish; and they made the ships in Ezion-geber.
ἐν τῷ ποιῆσαι καὶ πορευθῆναι πρὸς αὐτὸν, τοῦ ποιῆσαι πλοῖα τοῦ πορευθῆναι εἰς Θαρσεῖς· καὶ ἐποίησε πλοῖα ἐν Γασίων Γαβέρ.
by acting [with] and going to him, to build ships to go to Tarshish: and he built ships in Ezion-geber.
37
וַיִּתְנַבֵּא אֱלִיעֶזֶר בֶּן־דֹּדָוָהוּ מִמָּרֵשָׁה עַל־יְהוֹשָׁפָט לֵאמֹר כְּהִתְחַבֶּרְךָ עִם־אֲחַזְיָהוּ פָּרַץ יְהוָה אֶת־מַעֲשֶׂיךָ וַיִּשָּׁבְרוּ אֳנִיּוֹת וְלֹא עָצְרוּ לָלֶכֶת אֶל־תַּרְשִׁישׁ
Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying: 'Because thou hast joined thyself with Ahaziah, HaShem hath made a breach in thy works.' And the ships were broken, that they were not able to go to Tarshish.
Καὶ προεφήτευσεν Ἐλιέζερ ὁ τοῦ Δωδία ἀπὸ Μαρισὴς ἐπὶ Ἰωσαφὰτ, λέγων, ὡς ἐφιλίασας τῷ Ὀχοζίᾳ, ἔθραυσε Κύριος τὸ ἔργον σου, καὶ συνετρίβη τὰ πλοῖά σου· καὶ οὐκ ἐδυνάσθη πορευθῆναι εἰς Θαρσεῖς.
And Eliezer the [son] of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, Forasmuch as thou hast allied thyself with Ahaziah, the Lord has broken thy work, and thy vessels have been wrecked. And they could not go to Tarshish.

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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