Textorah

II Chronicles 23

1
וּבַשָּׁנָה הַשְּׁבִעִית הִתְחַזַּק יְהוֹיָדָע וַיִּקַּח אֶת־שָׂרֵי הַמֵּאוֹת לַעֲזַרְיָהוּ בֶן־יְרֹחָם וּלְיִשְׁמָעֵאל בֶּן־יְהוֹחָנָן וְלַעֲזַרְיָהוּ בֶן־עוֹבֵד וְאֶת־מַעֲשֵׂיָהוּ בֶן־עֲדָיָהוּ וְאֶת־אֱלִישָׁפָט בֶּן־זִכְרִי עִמּוֹ בַבְּרִית
And in the seventh year Jehoiada strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him.
Καὶ ἐν τῷ ἔτει τῷ ὀγδόῳ ἐκραταίωσεν Ἰωδαὲ, καὶ ἔλαβε τοὺς ἑκατοντάρχους, τὸν Ἀζαρίαν υἱὸν Ἰωρὰμ, καὶ τὸν Ἰσμαὴλ υἱὸν Ἰωανὰν, καὶ τὸν Ἀζαρίαν υἱὸν Ὠβὴδ, καὶ τὸν Μαασαίαν υἱὸν Ἀδία, καὶ τὸν Ἐλισαφὰν υἱὸν Ζαχαρίου, μεθʼ ἑαυτοῦ εἰς οἶκον Κυρίου.
And in the eighth year Jehoiada strengthened [himself], and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, with him into the house of the Lord.
2
וַיָּסֹבּוּ בִּיהוּדָה וַיִּקְבְּצוּ אֶת־הַלְוִיִּם מִכָּל־עָרֵי יְהוּדָה וְרָאשֵׁי הָאָבוֹת לְיִשְׂרָאֵל וַיָּבֹאוּ אֶל־יְרוּשָׁלָ͏ִם
And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the heads of fathers' houses of Israel, and they came to Jerusalem.
Καὶ ἐκύκλωσαν τὸν Ἰούδαν, καὶ συνήγαγον τοὺς Λευίτας ἐκ πασῶν τῶν πόλεων Ἰούδα, καὶ ἄρχοντας πατριῶν τοῦ Ἰσραὴλ, καὶ ἦλθον εἰς Ἱερουσαλήμ.
And they went round about Judah, and gathered the Levites out of all the cities of Judah, and heads of the families of Israel, and they came to Jerusalem.
3
וַיִּכְרֹת כָּל־הַקָּהָל בְּרִית בְּבֵית הָאֱלֹהִים עִם־הַמֶּלֶךְ וַיֹּאמֶר לָהֶם הִנֵּה בֶן־הַמֶּלֶךְ יִמְלֹךְ כַּאֲשֶׁר דִּבֶּר יְהוָה עַל־בְּנֵי דָוִיד
And all the congregation made a covenant with the king in the house of G-d. And he said unto them: 'Behold, the king's son shall reign, as HaShem hath spoken concerning the sons of David.
Καὶ διέθεντο πᾶσα ἡ ἐκκλησία Ἰούδα διαθήκην ἐν οἴκῳ τοῦ Θεοῦ μετὰ τοῦ βασιλέως· καὶ ἔδειξεν αὐτοῖς τὸν υἱὸν τοῦ βασιλέως, καὶ εἶπεν αὐτοῖς, ἰδοὺ ὁ υἱὸς τοῦ βασιλέως βασιλευσάτω, καθὼς ἐλάλησε Κύριος ἐπὶ τὸν οἶκον Δαυίδ.
And all the congregation of Judah made a covenant with the king in the house of God. And he showed them the king’s son, and said to them, Lo, let the king’s son reign, as the Lord said concerning the house of David.
4
זֶה הַדָּבָר אֲשֶׁר תַּעֲשׂוּ הַשְּׁלִשִׁית מִכֶּם בָּאֵי הַשַּׁבָּת לַכֹּהֲנִים וְלַלְוִיִּם לְשֹׁעֲרֵי הַסִּפִּים
This is the thing that ye shall do: a third part of you, that come in on the sabbath, of the priests and of the Levites, shall be porters of the doors;
Νῦν ὁ λόγος οὗτος, ὃν ποιήσετε· τὸ τρίτον ἐξ ὑμῶν εἰσπορευέσθωσαν τὸ σάββατον τῶν ἱερέων καὶ τῶν Λευιτῶν καὶ εἰς τὰς πύλας τῶν εἰσόδων,
Now this [is] the thing which ye shall do. Let a third part of you, [even] of the priests and of the Levites, enter in on the Sabbath, even into the gates of the entrances;
5
וְהַשְּׁלִשִׁית בְּבֵית הַמֶּלֶךְ וְהַשְּׁלִשִׁית בְּשַׁעַר הַיְסוֹד וְכָל־הָעָם בְּחַצְרוֹת בֵּית יְהוָה
and a third part shall be at the king's house; and a third part at the gate of the foundation; and all the people shall be in the courts of the house of HaShem.
καὶ τὸ τρίτον ἐν οἴκῳ τοῦ βασιλέως, καὶ τὸ τρίτον ἐν τῇ πύλῃ τῇ μέσῃ, καὶ πᾶς ὁ λαὸς ἐν αὐλαῖς οἴκου Κυρίου.
and let a third part be in the house of the king; and another third at the middle gate: and all the people in the courts of the Lord’s house.
6
וְאַל־יָבוֹא בֵית־יְהוָה כִּי אִם־הַכֹּהֲנִים וְהַמְשָׁרְתִים לַלְוִיִּם הֵמָּה יָבֹאוּ כִּי־קֹדֶשׁ הֵמָּה וְכָל־הָעָם יִשְׁמְרוּ מִשְׁמֶרֶת יְהוָה
But let none come into the house of HaShem, save the priests, and they that minister of the Levites; they shall come in, for they are holy; but all the people shall keep the charge of HaShem.
Καὶ μὴ εἰσελθέτω εἰς οἶκον Κυρίου, ἐὰν μὴ οἱ ἱερεῖς καὶ οἱ Λευῖται καὶ οἱ λειτουργοῦντες τῶν Λευιτῶν· αὐτοὶ εἰσελεύσονται ὅτι ἅγιοί εἰσι, καὶ πᾶς ὁ λαὸς φυλασσέτω φυλακὰς Κυρίου.
And let not [anyone] enter into the house of the Lord, except the priests and the Levites, and the servants of the Levites; they shall enter in, because they are holy: and let all the people keep the watch of the Lord.
7
וְהִקִּיפוּ הַלְוִיִּם אֶת־הַמֶּלֶךְ סָבִיב אִישׁ וְכֵלָיו בְּיָדוֹ וְהַבָּא אֶל־הַבַּיִת יוּמָת וִהְיוּ אֶת־הַמֶּלֶךְ בְּבֹאוֹ וּבְצֵאתוֹ
And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever cometh into the house, let him be slain; and be ye with the king when he cometh in, and when he goeth out.'
Καὶ κυκλώσουσιν οἱ Λευῖται τὸν βασιλέα κύκλῳ ἀνδρὸς σκεῦος σκεῦος ἐν χειρὶ αὐτοῦ, καὶ ὁ εἰσπορευόμενος εἰς τὸν οἶκον ἀποθανεῖται, καὶ ἔσονται μετὰ τοῦ βασιλέως ἐκπορευομένου καὶ εἰσπορευομένου αὐτοῦ.
And the Levites shall compass the king round about, every man’s weapon in his hand; and whoever [else] goes into the house shall die: but they shall be with the king when he goes out, and when he comes in.
8
וַיַּעֲשׂוּ הַלְוִיִּם וְכָל־יְהוּדָה כְּכֹל אֲשֶׁר־צִוָּה יְהוֹיָדָע הַכֹּהֵן וַיִּקְחוּ אִישׁ אֶת־אֲנָשָׁיו בָּאֵי הַשַּׁבָּת עִם יוֹצְאֵי הַשַּׁבָּת כִּי לֹא פָטַר יְהוֹיָדָע הַכֹּהֵן אֶת־הַמַּחְלְקוֹת
So the Levites and all Judah did according to all that Jehoiada the priest commanded; and they took every man his men, those that were to come in on the sabbath, with those that were to go out on the sabbath; for Jehoiada the priest dismissed not the courses.
Καὶ ἐποίησαν οἱ Λευῖται καὶ πᾶς Ἰούδα κατὰ πάντα ὅσα ἐνετείλατο αὐτοῖς Ἰωδαὲ ὁ ἱερεύς· καὶ ἔλαβον ἕκαστος τοὺς ἄνδρας αὐτοῦ ἀπʼ ἀρχῆς τοῦ σαββάτου ἕως ἐξόδου τοῦ σαββάτου, ὅτι οὐ κατέλυσεν Ἰωδαὲ ὁ ἱερεὺς τὰς ἐφημερίας.
And the Levites and all Judah did according to all that the priest Jehoiada commanded them, and they took each his men from the beginning of the Sabbath to the end of the Sabbath, for Jehoiada the priest did not dismiss the courses.
9
וַיִּתֵּן יְהוֹיָדָע הַכֹּהֵן לְשָׂרֵי הַמֵּאוֹת אֶת־הַחֲנִיתִים וְאֶת־הַמָּגִנּוֹת וְאֶת־הַשְּׁלָטִים אֲשֶׁר לַמֶּלֶךְ דָּוִיד אֲשֶׁר בֵּית הָאֱלֹהִים
And Jehoiada the priest delivered to the captains of hundreds the spears, and bucklers, and shields, that had been king David's, which were in the house of G-d.
Καὶ ἔδωκεν Ἰωδαὲ τὰς μαχαίρας καὶ τοὺς θυρεοὺς καὶ τὰ ὅπλα ἃ ἦν τοῦ βασιλέως Δαυὶδ ἐν οἴκῳ τοῦ θεοῦ.
And Jehoiada gave to the men the swords, and the shields, and the arms, which [had] belonged to King David, in the house of God.
10
וַיַּעֲמֵד אֶת־כָּל־הָעָם וְאִישׁ שִׁלְחוֹ בְיָדוֹ מִכֶּתֶף הַבַּיִת הַיְמָנִית עַד־כֶּתֶף הַבַּיִת הַשְּׂמָאלִית לַמִּזְבֵּחַ וְלַבָּיִת עַל־הַמֶּלֶךְ סָבִיב
And he set all the people, every man with his weapon in his hand, from the right side of the house to the left side of the house, along by the altar and the house, by the king round about.
Καὶ ἔστησε τὸν λαὸν πάντα ἕκαστον ἐν τοῖς ὅπλοις αὐτοῦ, ἀπὸ τῆς ὠμίας τοῦ οἴκου τῆς δεξιᾶς ἕως τῆς ὠμίας τῆς ἀριστερᾶς τοῦ θυσιαστηρίου καὶ τοῦ οἴκου, ἐπὶ τὸν βασιλέα κύκλῳ.
And he set the whole people, every man with his arms, from the right side of the house to the left side of the altar and the house, over against the king round about.
11
וַיּוֹצִיאוּ אֶת־בֶּן־הַמֶּלֶךְ וַיִּתְּנוּ עָלָיו אֶת־הַנֵּזֶר וְאֶת־הָעֵדוּת וַיַּמְלִיכוּ אֹתוֹ וַיִּמְשָׁחֻהוּ יְהוֹיָדָע וּבָנָיו וַיֹּאמְרוּ יְחִי הַמֶּלֶךְ
Then they brought out the king's son, and put upon him the crown and the insignia, and made him king; and Jehoiada and his sons anointed him; and they said: 'Long live the king.'
Καὶ ἐξήγαγε τὸν υἱὸν τοῦ βασιλέως, καὶ ἔδωκεν ἐπʼ αὐτὸν τὸ βασίλειον καὶ τὰ μαρτύρια, καὶ ἐβασίλευσαν καὶ ἔχρισαν αὐτὸν Ἰωδαὲ ὁ ἱερεὺς καὶ οἱ υἱοὶ αὐτοῦ, καὶ εἶπαν, ζήτω ὁ βασιλεύς.
And he brought out the king’s son, and put on him the crown and the testimony, and Jehoiada the priest and his sons proclaimed him king, and anointed him, and said, Long live the king!
12
וַתִּשְׁמַע עֲתַלְיָהוּ אֶת־קוֹל הָעָם הָרָצִים וְהַמְהַלְלִים אֶת־הַמֶּלֶךְ וַתָּבוֹא אֶל־הָעָם בֵּית יְהוָה
And when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of HaShem;
Καὶ ἤκουσε Γοθολία τὴν φωνὴν τοῦ λαοῦ τρεχόντων, καὶ ἐξομολογουμένων, καὶ αἰνούντων τὸν βασιλέα· καὶ εἰσῆλθε πρὸς τὸν βασιλέα εἰς οἶκον Κυρίου.
And Athaliah heard the sound of the people running, and acknowledging and praising the king: and she went in to the king into the house of the Lord.
13
וַתֵּרֶא וְהִנֵּה הַמֶּלֶךְ עוֹמֵד עַל־עַמּוּדוֹ בַּמָּבוֹא וְהַשָּׂרִים וְהַחֲצֹצְרוֹת עַל־הַמֶּלֶךְ וְכָל־עַם הָאָרֶץ שָׂמֵחַ וְתוֹקֵעַ בַּחֲצֹצְרוֹת וְהַמְשׁוֹרֲרִים בִּכְלֵי הַשִּׁיר וּמוֹדִיעִים לְהַלֵּל וַתִּקְרַע עֲתַלְיָהוּ אֶת־בְּגָדֶיהָ וַתֹּאמֶר קֶשֶׁר קָשֶׁר
and she looked, and, behold, the king stood on his platform at the entrance, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets; the singers also played on instruments of music, and led the singing of praise. Then Athaliah rent her clothes, and said: 'Treason, treason.'
Καὶ εἶδε, καὶ ἰδοὺ ὁ βασιλεὺς ἐπὶ τῆς στάσεως αὐτοῦ, καὶ ἐπὶ τῆς εἰσόδου οἱ ἄρχοντες καὶ οἱ σάλπιγγες· καὶ οἱ ἄρχοντες περὶ τὸν βασιλέα, καὶ πᾶς ὁ λαὸς τῆς γῆς ηὐφράνθη, καὶ ἐσάλπισαν ταῖς σάλπιγξι, καὶ οἱ ᾄδοντες ἐν τοῖς ὀργάνοις ᾠδοὶ, καὶ ὑμνοῦντες αἶνον· καὶ διέῥῥηξε Γοθολία τὴν στολὴν αὐτῆς, καὶ ἐβόησεν, ἐπιτιθέμενοι ἐπιτίθεσθε.
And she looked, and, behold, the king [stood] in his place, and the princes and trumpets were at the entrance, and the princes were round the king: and all the people of the land rejoiced, and sounded the trumpets, and there were the singers singing with instruments, and singing hymns of praise. And Athaliah rent her robe, and cried, Ye surely are plotting against [me].
14
וַיּוֹצֵא יְהוֹיָדָע הַכֹּהֵן אֶת־שָׂרֵי הַמֵּאוֹת פְּקוּדֵי הַחַיִל וַיֹּאמֶר אֲלֵהֶם הוֹצִיאוּהָ אֶל־מִבֵּית הַשְּׂדֵרוֹת וְהַבָּא אַחֲרֶיהָ יוּמַת בֶּחָרֶב כִּי אָמַר הַכֹּהֵן לֹא תְמִיתוּהָ בֵּית יְהוָה
And Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them: 'Have her forth between the ranks; and whoso followeth her, let him be slain with the sword'; for the priest said: 'Slay her not in the house of HaShem.'
Καὶ ἐξῆλθεν Ἰωδαὲ ὁ ἱερεὺς, καὶ ἐνετείλατο Ἰωδαὲ ὁ ἱερεὺς τοῖς ἑκατοντάρχοις, καὶ τοῖς ἀρχηγοῖς τῆς δυνάμεως, καὶ εἶπεν αὐτοῖς, ἐκβάλετε αὐτὴν ἐκτὸς τοῦ οἴκου, καὶ εἰσέλθατε ὀπίσω αὐτῆς, καὶ ἀποθανέτω μαχαίρᾳ, ὅτι εἶπεν ὁ ἱερεὺς, μὴ ἀποθανέτω ἐν οἴκῳ Κυρίου.
And Jehoiada the priest went forth, and Jehoiada the priest charged the captains of hundreds, even the captains of the host, and said to them, Thrust her forth outside the house, and follow her, and let her be slain with the sword. For the priest said, Let her not be slain in the house of the Lord.
15
וַיָּשִׂימוּ לָהּ יָדַיִם וַתָּבוֹא אֶל־מְבוֹא שַׁעַר־הַסּוּסִים בֵּית הַמֶּלֶךְ וַיְמִיתוּהָ שָׁם
So they made way for her; and she went to the entry of the horse gate to the king's house; and they slew her there.
Καὶ ἔδωκαν αὐτῇ ἄνεσιν, καὶ διῆλθε διὰ τῆς πύλης τῶν ἱππέων τοῦ οἴκου τοῦ βασιλέως, καὶ ἐθανάτωσαν αὐτὴν ἐκεῖ.
So they let her go [out]; and she went through the horsemen’s gate of the house of the king, and they slew her there.
16
וַיִּכְרֹת יְהוֹיָדָע בְּרִית בֵּינוֹ וּבֵין כָּל־הָעָם וּבֵין הַמֶּלֶךְ לִהְיוֹת לְעָם לַיהוָה
And Jehoiada made a covenant between himself, and all the people, and the king, that they should be HaShem'S people.
Καὶ διέθετο Ἰωδαὲ διαθήκην ἀναμέσον αὐτοῦ καὶ τοῦ λαοῦ καὶ τοὺ βασιλέως, εἶναι λαὸν τῷ Κυρίῳ.
And Jehoiada made a covenant between himself, and the people, and the king, that the people should be the Lord’s.
17
וַיָּבֹאוּ כָל־הָעָם בֵּית־הַבַּעַל וַיִּתְּצֻהוּ וְאֶת־מִזְבְּחֹתָיו וְאֶת־צְלָמָיו שִׁבֵּרוּ וְאֵת מַתָּן כֹּהֵן הַבַּעַל הָרְגוּ לִפְנֵי הַמִּזְבְּחוֹת
And all the people went to the house of Baal, and broke it down, and broke his altars and his images in pieces, and slew Mattan the priest of Baal before the altars.
Καὶ εἰσῆλθε πᾶς ὁ λαὸς τῆς γῆς εἰς οἶκον Βάαλ, καὶ κατέσπασαν αὐτὸν καὶ τὰ θυσιαστήρια αὐτοῦ, καὶ τὰ εἴδωλα αὐτοῦ ἐλέπτυναν, καὶ τὸν Ματθὰν ἱερέα Βάαλ ἐθανάτωσαν ἐναντίον τῶν θυσιαστηρίων αὐτοῦ.
And all the people of the land went into the house of Baal, and tore down it and its altars, and they ground his images to powder, and they slew Matthan the priest of Baal before his altars.
18
וַיָּשֶׂם יְהוֹיָדָע פְּקֻדֹּת בֵּית יְהוָה בְּיַד הַכֹּהֲנִים הַלְוִיִּם אֲשֶׁר חָלַק דָּוִיד עַל־בֵּית יְהוָה לְהַעֲלוֹת עֹלוֹת יְהוָה כַּכָּתוּב בְּתוֹרַת מֹשֶׁה בְּשִׂמְחָה וּבְשִׁיר עַל יְדֵי דָוִיד
And Jehoiada appointed the offices of the house of HaShem under the hand of the priests the Levites, whom David had distributed in the house of HaShem, to offer the burnt-offerings of HaShem, as it is written in the Law of Moses, with rejoicing and with singing, according to the direction of David.
Καὶ ἐνεχείρισεν Ἰωδαὲ ὁ ἱερεὺς τὰ ἔργα οἴκου Κυρίου διὰ χειρὸς ἱερέων καὶ Λευιτῶν, καὶ ἀνέστησε τὰς ἐφημερίας τῶν ἱερέων καὶ τῶν Λευιτῶν, ἃς διέστειλε Δαυὶδ ἐπὶ τὸν οἶκον Κυρίου, καὶ ἀνενέγκαι ὁλοκαυτώματα Κυρίῳ, καθὼς γέγραπται ἐν νόμῳ Μωυσῆ, ἐν εὐφροσύνῃ καὶ ἐν ᾠδαῖς διὰ χειρὸς Δαυίδ.
And Jehoiada the priest committed the works of the house of the Lord into the hand of the priests and Levites, and he re-established the courses of the priests and Levites which David appointed over the house of the Lord, and [he appointed them] to offer whole burnt offerings to the Lord, as it is written in the law of Moses, with gladness, and with songs by the hand of David.
19
וַיַּעֲמֵד הַשּׁוֹעֲרִים עַל־שַׁעֲרֵי בֵּית יְהוָה וְלֹא־יָבֹא טָמֵא לְכָל־דָּבָר
And he set the porters at the gates of the house of HaShem, that none that was unclean in any thing should enter in.
Καὶ ἔστησαν οἱ πυλωροὶ ἐπὶ τὰς πύλας οἴκου Κυρίου, καὶ οὐκ εἰσελεύσεται ἀκάθαρτος εἰς πᾶν πρᾶγμα.
And the porters stood at the gates of the house of the Lord, that no one unclean in any respect should enter in.
20
וַיִּקַּח אֶת־שָׂרֵי הַמֵּאוֹת וְאֶת־הָאַדִּירִים וְאֶת־הַמּוֹשְׁלִים בָּעָם וְאֵת כָּל־עַם הָאָרֶץ וַיּוֹרֶד אֶת־הַמֶּלֶךְ מִבֵּית יְהוָה וַיָּבֹאוּ בְּתוֹךְ־שַׁעַר הָעֶלְיוֹן בֵּית הַמֶּלֶךְ וַיּוֹשִׁיבוּ אֶת־הַמֶּלֶךְ עַל כִּסֵּא הַמַּמְלָכָה
And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of HaShem; and they came through the upper gate unto the king's house, and set the king upon the throne of the kingdom.
Καὶ ἔλαβε τοὺς πατριάρχας, καὶ τοὺς δυνατοὺς, καὶ τοὺς ἄρχοντας τοῦ λαοῦ, καὶ πάντα τὸν λαὸν τῆς γῆς, καὶ ἐπεβίβασαν τὸν βασιλέα εἰς οἶκον Κυρίου, καὶ εἰσῆλθε διὰ τῆς πύλης τῆς ἐσωτέρας εἰς τὸν οἶκον τοῦ βασιλέως, καὶ ἐκάθισαν τὸν βασιλέα ἐπὶ τοῦ θρόνου τῆς βασιλείας.
And he took the heads of families, and the mighty men, and the chiefs of the people, and all the people of the land, and they conducted the king into the house of the Lord; and he went through the inner gate into the king’s house, and they seated the king on the throne of the kingdom.
21
וַיִּשְׂמְחוּ כָל־עַם־הָאָרֶץ וְהָעִיר שָׁקָטָה וְאֶת־עֲתַלְיָהוּ הֵמִיתוּ בֶחָרֶב
So all the people of the land rejoiced, and the city was quiet; and they slew Athaliah with the sword.
Καὶ ηὐφράνθη πᾶς ὁ λαὸς τῆς γῆς, καὶ ἡ πόλις ἡσύχασε, καὶ τὴν Γοθολίαν ἐθανάτωσαν.
And all the people of the land rejoiced; and the city was quiet: and they slew Athaliah.

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.