Textorah

II Chronicles 30

1
וַיִּשְׁלַח יְחִזְקִיָּהוּ עַל־כָּל־יִשְׂרָאֵל וִיהוּדָה וְגַם־אִגְּרוֹת כָּתַב עַל־אֶפְרַיִם וּמְנַשֶּׁה לָבוֹא לְבֵית־יְהוָה בִּירוּשָׁלָ͏ִם לַעֲשׂוֹת פֶּסַח לַיהוָה אֱלֹהֵי יִשְׂרָאֵל
And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of HaShem at Jerusalem, to keep the passover unto HaShem, the G-d of Israel.
Καὶ ἀπέστειλεν Ἐζεκίας ἐπὶ πάντα Ἰσραὴλ καὶ Ἰούδα, καὶ ἐπιστολὰς ἔγραψεν ἐπὶ τὸν Ἐφραὶμ καὶ Μανασσῆ, ἐλθεῖν εἰς οἶκον Κυρίου, εἰς Ἱερουσαλὴμ, ποιῆσαι τὸ φασὲκ τῷ Κυρίῳ Θεῷ Ἰσραήλ.
And Hezekiah sent to all Israel and Judah, and wrote letters to Ephraim and Manasseh, that they should come into the house of the Lord to Jerusalem, to keep the Passover to the Lord God of Israel.
2
וַיִּוָּעַץ הַמֶּלֶךְ וְשָׂרָיו וְכָל־הַקָּהָל בִּירוּשָׁלָ͏ִם לַעֲשׂוֹת הַפֶּסַח בַּחֹדֶשׁ הַשֵּׁנִי
For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month.
Καὶ ἐβουλεύσατο ὁ βασιλεὺς καὶ οἱ ἄρχοντες καὶ πᾶσα ἡ ἐκκλησία ἐν Ἱερουσαλὴμ ποιῆσαι τὸ φασὲκ τῷ μηνὶ τῷ δευτέρῳ.
For the king, and the princes, and all the congregation in Jerusalem, designed to keep the Passover in the second month.
3
כִּי לֹא יָכְלוּ לַעֲשֹׂתוֹ בָּעֵת הַהִיא כִּי הַכֹּהֲנִים לֹא־הִתְקַדְּשׁוּ לְמַדַּי וְהָעָם לֹא־נֶאֶסְפוּ לִירוּשָׁלָ͏ִם
For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem.
Οὐ γὰρ ἠδυνάσθησαν ποιῆσαι αὐτὸ ἐν τῷ καιρῷ ἐκείνῳ, ὅτι οἱ ἱερεῖς οὐχ ἠγνίσθησαν ἱκανοὶ, καὶ ὁ λαὸς οὐ συνήχθη εἰς Ἱερουσαλήμ.
For they could not keep it at that time, because a sufficient number of priests had not purified themselves, and the people was not gathered to Jerusalem.
4
וַיִּישַׁר הַדָּבָר בְּעֵינֵי הַמֶּלֶךְ וּבְעֵינֵי כָּל־הַקָּהָל
And the thing was right in the eyes of the king and of all the congregation.
Καὶ ἤρεσεν ὁ λόγος ἐναντίον τοῦ βασιλέως καὶ ἐναντίον τῆς ἐκκλησίας.
And the proposal pleased the king and the congregation.
5
וַיַּעֲמִידוּ דָבָר לְהַעֲבִיר קוֹל בְּכָל־יִשְׂרָאֵל מִבְּאֵר־שֶׁבַע וְעַד־דָּן לָבוֹא לַעֲשׂוֹת פֶּסַח לַיהוָה אֱלֹהֵי־יִשְׂרָאֵל בִּירוּשָׁלָ͏ִם כִּי לֹא לָרֹב עָשׂוּ כַּכָּתוּב
So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto HaShem, the G-d of Israel, at Jerusalem; for they had not kept it in great numbers according as it is written.
Καὶ ἔστησαν λόγον διελθεῖν κήρυγμα ἐν παντὶ Ἰσραὴλ ἀπὸ Βηρσαβεὲ ἕως Δὰν, ἐλθόντας ποιῆσαι τὸ φασὲκ Κυρίῳ Θεῷ Ἰσραὴλ εἰς Ἱερουσαλὴμ, ὅτι πλῆθος οὐκ ἐποίησεν κατὰ τὴν γραφήν.
And they established a decree that a proclamation should go through all Israel, from Beersheba to Dan, that they should come and keep the Passover to the Lord God of Israel at Jerusalem: for the multitude had not done it lately according to the Scripture.
6
וַיֵּלְכוּ הָרָצִים בָּאִגְּרוֹת מִיַּד הַמֶּלֶךְ וְשָׂרָיו בְּכָל־יִשְׂרָאֵל וִיהוּדָה וּכְמִצְוַת הַמֶּלֶךְ לֵאמֹר בְּנֵי יִשְׂרָאֵל שׁוּבוּ אֶל־יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל וְיָשֹׁב אֶל־הַפְּלֵיטָה הַנִּשְׁאֶרֶת לָכֶם מִכַּף מַלְכֵי אַשּׁוּר
So the posts went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying: 'Ye children of Israel, turn back unto HaShem, the G-d of Abraham, Isaac, and Israel, that He may return to the remnant that are escaped of you out of the hand of the kings of Assyria.
Καὶ ἐπορεύθησαν οἱ τρέχοντες σὺν ταῖς ἐπιστολαῖς παρὰ τοῦ βασιλέως καὶ τῶν ἀρχόντων εἰς πάντα Ἰσραὴλ καὶ Ἰούδαν κατὰ τὸ πρόσταγμα τοῦ βασιλέως, λέγοντες, οἱ υἱοὶ Ἰσραὴλ ἐπιστρέψατε πρὸς Κύριον Θεὸν Ἁβραὰμ καὶ Ἰσαὰκ καὶ Ἰσραὴλ, καὶ ἐπιστρέψατε τοὺς ἀνασεσωσμένους τοὺς καταλειφθέντας ἀπὸ χειρὸς βασιλέως Ἀσσούρ.
And the posts went with the letters from the king and the princes to all Israel and Judah, according to the command of the king, saying, Children of Israel, return to the Lord God of Abraham, and Isaac, and Israel, and bring back them that have escaped [even] those that were left of the hand of the king of Assyria.
7
וְאַל־תִּהְיוּ כַּאֲבוֹתֵיכֶם וְכַאֲחֵיכֶם אֲשֶׁר מָעֲלוּ בַּיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם וַיִּתְּנֵם לְשַׁמָּה כַּאֲשֶׁר אַתֶּם רֹאִים
And be not ye like your fathers, and like your brethren, who acted treacherously against HaShem, the G-d of their fathers, so that He delivered them to be an astonishment, as ye see.
Καὶ μὴ γίνεσθε καθὼς οἱ πατέρες ὑμῶν καὶ οἱ ἀδελφοὶ ὑμῶν, οἳ ἀπέστησαν ἀπὸ Κυρίου Θεοῦ πατέρων αὐτῶν, καὶ παρέδωκεν αὐτοὺς εἰς ἐρήμωσιν καθὼς ὑμεῖς ὁρᾶτε.
And be not as your fathers, and your brethren, who revolted from the Lord God of their fathers, and he gave them up to desolation, as ye see.
8
עַתָּה אַל־תַּקְשׁוּ עָרְפְּכֶם כַּאֲבוֹתֵיכֶם תְּנוּ־יָד לַיהוָה וּבֹאוּ לְמִקְדָּשׁוֹ אֲשֶׁר הִקְדִּישׁ לְעוֹלָם וְעִבְדוּ אֶת־יְהוָה אֱלֹהֵיכֶם וְיָשֹׁב מִכֶּם חֲרוֹן אַפּוֹ
Now be ye not stiffnecked, as your fathers were; but yield yourselves unto HaShem, and enter into His sanctuary, which He hath sanctified for ever, and serve HaShem your G-d, that His fierce anger may turn away from you.
Καὶ νῦν μὴ σκληρύνητε τὰς καρδίας ὑμῶν ὡς οἱ πατέρες ὑμῶν, δότε δόξαν Κυρίῳ τῷ Θεῷ, καὶ εἰσέλθετε εἰς τὸ ἁγίασμα αὐτοῦ ὃ ἡγίασεν εἰς τὸν αἰῶνα, καὶ δουλεύσατε τῷ Κυρίῳ Θεῷ ὑμῶν, καὶ ἀποστρέψει ἀφʼ ὑμῶν θυμὸν ὀργῆς.
And now harden not your hearts, as your fathers [did]: give glory to the Lord God, and enter into his sanctuary, which he has sanctified forever: and serve the Lord your God, and he shall turn away [his] fierce anger from you.
9
כִּי בְשׁוּבְכֶם עַל־יְהוָה אֲחֵיכֶם וּבְנֵיכֶם לְרַחֲמִים לִפְנֵי שׁוֹבֵיהֶם וְלָשׁוּב לָאָרֶץ הַזֹּאת כִּי־חַנּוּן וְרַחוּם יְהוָה אֱלֹהֵיכֶם וְלֹא־יָסִיר פָּנִים מִכֶּם אִם־תָּשׁוּבוּ אֵלָיו
For if ye turn back unto HaShem, your brethren and your children shall find compassion before them that led them captive, and shall come back into this land; for HaShem your G-d is gracious and merciful, and will not turn away His face from you, if ye return unto Him.'
Ὅτι ἐν τῷ ἐπιστρέφειν ὑμᾶς πρὸς Κύριον, οἱ ἀδελφοὶ ὑμῶν καὶ τὰ τέκνα ὑμῶν ἔσονται ἐν οἰκτιρμοῖς ἔναντι πάντων τῶν αἰχμαλωτισάντων αὐτοὺς, καὶ ἀποστρέψει εἰς τὴν γῆν ταύτην· ὅτι ἐλεήμων καὶ οἰκτίρμων Κύριος ὁ Θεὸς ἡμῶν, καὶ οὐκ ἀποστρέψει τὸ πρόσωπον αὐτοῦ ἀφʼ ὑμῶν, ἐὰν ἐπιστρέψωμεν πρὸς αὐτόν.
For when ye turn to the Lord, your brethren and your children shall be pitied before all that have carried them captives, and he will restore [you] to this land: for the Lord our God is merciful and pitiful, and will not turn away his face from you, if we return to him.
10
וַיִּהְיוּ הָרָצִים עֹבְרִים מֵעִיר לָעִיר בְּאֶרֶץ־אֶפְרַיִם וּמְנַשֶּׁה וְעַד־זְבֻלוּן וַיִּהְיוּ מַשְׂחִיקִים עֲלֵיהֶם וּמַלְעִגִים בָּם
So the posts passed from city to city through the country of Ephraim and Manasseh, even unto Zebulun; but they laughed them to scorn, and mocked them.
Καὶ ἦσαν οἱ τρέχοντες διαπορευόμενοι πόλιν ἐκ πόλεως ἐν τῷ ὄρει Ἐφραὶμ, καὶ Μανασσῆ, καὶ ἕως Ζαβουλών· καὶ ἐγένοντο ὡς καταγελῶντες αὐτῶν, καὶ καταμωκώμενοι.
So the posts went through from city to city in Mount Ephraim, and Manasseh, and as far as Zebulun: and they as it were laughed them to scorn, and mocked them.
11
אַךְ־אֲנָשִׁים מֵאָשֵׁר וּמְנַשֶּׁה וּמִזְּבֻלוּן נִכְנְעוּ וַיָּבֹאוּ לִירוּשָׁלָ͏ִם
Nevertheless divers of Asher and Manasseh and of Zebulun humbled themselves, and came to Jerusalem.
Ἀλλὰ ἄνθρωποι Ἀσὴρ καὶ ἀπὸ Μανασσῆ καὶ ἀπὸ Ζαβουλὼν ἐνετράπησαν, καὶ ἦλθον εἰς Ἱερουσαλὴμ καὶ εἰς Ἰούδα.
But the men of Asher, and [some] of Manasseh and of Zebulun, were ashamed, and came to Jerusalem and Judah.
12
גַּם בִּיהוּדָה הָיְתָה יַד הָאֱלֹהִים לָתֵת לָהֶם לֵב אֶחָד לַעֲשׂוֹת מִצְוַת הַמֶּלֶךְ וְהַשָּׂרִים בִּדְבַר יְהוָה
Also in Judah was the hand of G-d to give them one heart, to do the commandment of the king and of the princes by the word of HaShem.
Καὶ ἐγένετο χεὶρ Κυρίου δοῦναι αὐτοῖς καρδίαν μίαν ἐλθεῖν, τοῦ ποιῆσαι κατὰ τὰ προστάγματα τοῦ βασιλέως καὶ τῶν ἀρχόντων ἐν λόγῳ Κυρίου.
And the hand of the Lord was [present] to give them one heart to come, to do according to the commands of the king and of the princes, by the word of the Lord.
13
וַיֵּאָסְפוּ יְרוּשָׁלִַם עַם־רָב לַעֲשׂוֹת אֶת־חַג הַמַּצּוֹת בַּחֹדֶשׁ הַשֵּׁנִי קָהָל לָרֹב מְאֹד
And there assembled at Jerusalem much people to keep the feast of unleavened bread in the second month, a very great congregation.
Καὶ συνήχθησαν εἰς Ἱερουσαλὴμ λαὸς πολὺς τοῦ ποιῆσαι τὴν ἑορτὴν τῶν ἀζύμων ἐν τῷ μηνὶ τῷ δευτέρῳ, ἐκκλησία πολλὴ σφόδρα.
And a great multitude were gathered to Jerusalem to keep the feast of unleavened bread in the second month, a very great congregation.
14
וַיָּקֻמוּ וַיָּסִירוּ אֶת־הַמִּזְבְּחוֹת אֲשֶׁר בִּירוּשָׁלָ͏ִם וְאֵת כָּל־הַמְקַטְּרוֹת הֵסִירוּ וַיַּשְׁלִיכוּ לְנַחַל קִדְרוֹן
And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron.
Καὶ ἀνέστησαν, καὶ καθεῖλαν τὰ θυσιαστήρια τὰ ἐν Ἱερουσαλὴμ, καὶ πάντα ἐν οἷς ἐθυμίων τοῖς ψευδέσι, κατέσπασαν καὶ ἔῤῥιψαν εἰς τὸν χειμάῤῥουν Κέδρων.
And they arose, and took away the altars that were in Jerusalem, and all on which they burned incense to false [gods] they tore down and cast into the brook Kidron.
15
וַיִּשְׁחֲטוּ הַפֶּסַח בְּאַרְבָּעָה עָשָׂר לַחֹדֶשׁ הַשֵּׁנִי וְהַכֹּהֲנִים וְהַלְוִיִּם נִכְלְמוּ וַיִּתְקַדְּשׁוּ וַיָּבִיאוּ עֹלוֹת בֵּית יְהוָה
Then they killed the passover lamb on the fourteenth day of the second month; and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt-offerings into the house of HaShem.
Καὶ ἔθυσαν τὸ φασὲκ τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς τοῦ δευτέρου· καὶ οἱ ἱερεῖς καὶ οἱ Λευῖται ἐνετράπησαν καὶ ἥγνισαν, καὶ εἰσήνεγκαν ὁλοκαυτώματα ἐν οἴκῳ Κυρίου.
Then they killed the Passover on the fourteenth day of the second month: and the priests and the Levites repented, and purified [themselves], and brought whole burnt offerings into the house of the Lord.
16
וַיַּעַמְדוּ עַל־עָמְדָם כְּמִשְׁפָּטָם כְּתוֹרַת מֹשֶׁה אִישׁ־הָאֱלֹהִים הַכֹּהֲנִים זֹרְקִים אֶת־הַדָּם מִיַּד הַלְוִיִּם
And they stood in their place after their order, according to the law of Moses the man of G-d; the priests dashed the blood, which they received of the hand of the Levites.
Καὶ ἔστησαν ἐπὶ τὴν στάσιν αὐτῶν, κατὰ τὸ κρίμα αὐτῶν, κατὰ τὴν ἐντολὴν Μωυσῆ ἀνθρώπου τοῦ Θεοῦ· καὶ οἱ ἱερεῖς ἐδέχοντο τὰ αἵματα ἐκ χειρὸς τῶν Λευιτῶν.
And they stood at their post, according to their ordinance, according to the commandment of Moses the man of God: and the priests received the blood from the hand of the Levites.
17
כִּי־רַבַּת בַּקָּהָל אֲשֶׁר לֹא־הִתְקַדָּשׁוּ וְהַלְוִיִּם עַל־שְׁחִיטַת הַפְּסָחִים לְכֹל לֹא טָהוֹר לְהַקְדִּישׁ לַיהוָה
For there were many in the congregation that had not sanctified themselves; therefore the Levites had the charge of killing the passover lambs for every one that was not clean, to sanctify them unto HaShem.
Ὅτι πλῆθος τῆς ἐκκλησίας οὐχ ἡγνίσθη, καὶ οἱ Λευῖται ἦσαν τοῦ θύειν τὸ φασὲκ παντὶ τῷ μὴ δυναμένῳ ἁγνισθῆναι τῷ Κυρίῳ.
For a great part of the congregation was not sanctified; and the Levites were [ready] to kill the Passover for every one who could not sanctify himself to the Lord.
18
כִּי מַרְבִּית הָעָם רַבַּת מֵאֶפְרַיִם וּמְנַשֶּׁה יִשָּׂשכָר וּזְבֻלוּן לֹא הִטֶּהָרוּ כִּי־אָכְלוּ אֶת־הַפֶּסַח בְּלֹא כַכָּתוּב כִּי הִתְפַּלֵּל יְחִזְקִיָּהוּ עֲלֵיהֶם לֵאמֹר יְהוָה הַטּוֹב יְכַפֵּר בְּעַד
For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying: 'The good HaShem pardon
Ὅτι πλεῖστον τοῦ λαοῦ ἀπὸ Ἐφραὶμ, καὶ Μανασσῆ, καὶ Ἰσσάχαρ, καὶ Ζαβουλὼν, οὐκ ἥγνισαν, ἀλλʼ ἔφαγον τὸ φασὲκ παρὰ τὴν γραφήν· τοῦτο καὶ προσηύξατο Ἐζεκίας περὶ αὐτῶν, λέγων, Κύριος ἀγαθὸς ἐξιλάσθω ὑπὲρ
For the greatest part of the people of Ephraim, and Manasseh, and Issachar, and Zebulun, had not purified [themselves], but ate the Passover contrary to the Scripture. On this account also Hezekiah prayed concerning them, saying,
19
כָּל־לְבָבוֹ הֵכִין לִדְרוֹשׁ הָאֱלֹהִים יְהוָה אֱלֹהֵי אֲבוֹתָיו וְלֹא כְּטָהֳרַת הַקֹּדֶשׁ
every one that setteth his heart to seek G-d, HaShem, the G-d of his fathers, though he be not cleansed according to the purification that pertaineth to holy things.'
πάσης καρδίας κατευθυνούσης ἐκζητῆσαι Κύριον τὸν Θεὸν τῶν πατέρων αὐτῶν, καὶ οὐ κατὰ τὴν ἁγνείαν τῶν ἁγίων.
The good Lord be merciful with regard to every heart that sincerely seeks the Lord God of their fathers, and [is] not [purified] according to the purification of the sanctuary.
20
וַיִּשְׁמַע יְהוָה אֶל־יְחִזְקִיָּהוּ וַיִּרְפָּא אֶת־הָעָם
And HaShem hearkened to Hezekiah, and healed the people.
Καὶ ἐπήκουσε Κύριος τῷ Ἐζεκίᾳ, καὶ ἰάσατο τὸν λαόν.
And the Lord hearkened to Hezekiah, and healed the people.
21
וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל הַנִּמְצְאִים בִּירוּשָׁלִַם אֶת־חַג הַמַּצּוֹת שִׁבְעַת יָמִים בְּשִׂמְחָה גְדוֹלָה וּמְהַלְלִים לַיהוָה יוֹם בְּיוֹם הַלְוִיִּם וְהַכֹּהֲנִים בִּכְלֵי־עֹז לַיהוָה
And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness; and the Levites and the priests praised HaShem day by day, singing with loud instruments unto HaShem.
Καὶ ἐποίησαν οἱ υἱοὶ Ἰσραὴλ οἱ εὑρεθέντες ἐν Ἱερουσαλὴμ, τὴν ἑορτὴν τῶν ἀζύμων ἑπτὰ ἡμέρας ἐν εὐφροσύνῃ μεγάλῃ, καὶ καθυμνοῦντες τῷ Κυρίῳ ἡμέραν καθʼ ἡμέραν, καὶ οἱ ἱερεῖς καὶ οἱ Λευῖται ἐν ὀργάνοις τῷ Κυρίῳ.
And the children of Israel who were present in Jerusalem kept the feast of unleavened bread seven days with great joy; and they continued to sing hymns to the Lord daily, and the priests and the Levites [played] on instruments to the Lord.
22
וַיְדַבֵּר יְחִזְקִיָּהוּ עַל־לֵב כָּל־הַלְוִיִּם הַמַּשְׂכִּילִים שֵׂכֶל־טוֹב לַיהוָה וַיֹּאכְלוּ אֶת־הַמּוֹעֵד שִׁבְעַת הַיָּמִים מְזַבְּחִים זִבְחֵי שְׁלָמִים וּמִתְוַדִּים לַיהוָה אֱלֹהֵי אֲבוֹתֵיהֶם
And Hezekiah spoke encouragingly unto all the Levites that were well skilled in the service of HaShem. So they did eat throughout the feast for the seven days, offering sacrifices of peace-offerings, and giving thanks to HaShem, the G-d of their fathers.
Καὶ ἐλάλησεν Ἐζεκίας ἐπὶ πᾶσαν καρδίαν τῶν Λευιτῶν καὶ τῶν συνιόντων σύνεσιν ἀγαθὴν τῷ Κυρίῳ· καὶ συνετέλεσαν τὴν ἑορτὴν τῶν ἀζύμων ἑπτὰ ἡμέρας, θύοντες θυσίαν σωτηρίου, καὶ ἐξομολογούμενοι τῷ Κυρίῳ Θεῷ τῶν πατέρων αὐτῶν.
And Hezekiah encouraged all the Levites, and those that had good understanding of the Lord: and they completely kept the feast of unleavened bread seven days, offering peace offerings, and confessing to the Lord God of their fathers.
23
וַיִּוָּעֲצוּ כָּל־הַקָּהָל לַעֲשׂוֹת שִׁבְעַת יָמִים אֲחֵרִים וַיַּעֲשׂוּ שִׁבְעַת־יָמִים שִׂמְחָה
And the whole congregation took counsel to keep other seven days; and they kept other seven days with gladness.
Καὶ ἐβουλεύσατο ἡ ἐκκλησία ἅμα ποιῆσαι ἑπτὰ ἡμέρας ἄλλας· καὶ ἐποίησαν ἑπτὰ ἡμέρας ἐν εὐφροσύνῃ.
And the congregation purposed together to keep other seven days: and they kept seven days with gladness.
24
כִּי חִזְקִיָּהוּ מֶלֶךְ־יְהוּדָה הֵרִים לַקָּהָל אֶלֶף פָּרִים וְשִׁבְעַת אֲלָפִים צֹאן וְהַשָּׂרִים הֵרִימוּ לַקָּהָל פָּרִים אֶלֶף וְצֹאן עֲשֶׂרֶת אֲלָפִים וַיִּתְקַדְּשׁוּ כֹהֲנִים לָרֹב
For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep; and priests sanctified themselves in great numbers.
Ὅτι Ἐζεκίας ἀπήρξατο τῷ Ἰούδα τῇ ἐκκλησίᾳ χιλίους μόσχους καὶ ἑπτακισχίλια πρόβατα, καὶ οἱ ἄρχοντες ἀπήρξαντο τῷ λαῷ μόσχους χιλίους καὶ πρόβατα δέκα χιλιάδας, καὶ τὰ ἅγια τῶν ἱερέων εἰς πλῆθος.
For Hezekiah set apart for Judah, [even] for the congregation, a thousand calves and seven thousand sheep; and the princes set apart for the people a thousand calves and ten thousand sheep: and the holy things of the priests abundantly.
25
וַיִּשְׂמְחוּ כָּל־קְהַל יְהוּדָה וְהַכֹּהֲנִים וְהַלְוִיִּם וְכָל־הַקָּהָל הַבָּאִים מִיִּשְׂרָאֵל וְהַגֵּרִים הַבָּאִים מֵאֶרֶץ יִשְׂרָאֵל וְהַיּוֹשְׁבִים בִּיהוּדָה
And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced.
Καὶ ηὐφράνθη πᾶσα ἡ ἐκκλήσια οἱ ἱερεῖς καὶ οἱ Λευῖται, καὶ πᾶσα ἡ ἐκκλησία Ἰούδα, καὶ οἱ εὑρεθέντες ἐξ Ἱερουσαλὴμ, καὶ οἱ προσήλυτοι οἱ ἐλθόντες ἀπὸ γῆς Ἰσραὴλ, καὶ οἱ κατοικοῦντες Ἰούδα.
And all the congregation, the priests and the Levites, rejoiced, and all the congregation of Judah, and they that were present of Jerusalem, and the strangers that came from the land of Israel, and the dwellers in Judah.
26
וַתְּהִי שִׂמְחָה־גְדוֹלָה בִּירוּשָׁלָ͏ִם כִּי מִימֵי שְׁלֹמֹה בֶן־דָּוִיד מֶלֶךְ יִשְׂרָאֵל לֹא כָזֹאת בִּירוּשָׁלָ͏ִם
So there was great joy in Jerusalem; for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem.
Καὶ ἐγένετο εὐφροσύνη μεγάλη ἐν Ἱερουσαλήμ· ἀπὸ ἡμερῶν Σαλωμὼν υἱοῦ Δαυὶδ βασιλέως Ἰσραὴλ οὐκ ἐγένετο τοιαύτη ἑορτὴ ἐν Ἱερουσαλήμ.
And there was great joy in Jerusalem: from the days of Solomon the son of David king of Israel there was not such a feast in Jerusalem.
27
וַיָּקֻמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרֲכוּ אֶת־הָעָם וַיִּשָּׁמַע בְּקוֹלָם וַתָּבוֹא תְפִלָּתָם לִמְעוֹן קָדְשׁוֹ לַשָּׁמָיִם
Then the priests the Levites arose and blessed the people; and their voice was heard of HaShem, and their prayer came up to His holy habitation, even unto heaven.
Καὶ ἀνέστησαν οἱ ἱερεῖς οἱ Λευῖται καὶ εὐλόγησαν τὸν λαὸν· καὶ ἐπηκούσθη ἡ φωνὴ αὐτῶν, καὶ ἦλθεν ἡ προσευχὴ αὐτῶν εἰς τὸ κατοικητήριον τὸ ἅγιον αὐτοῦ εἰς τὸν οὐρανόν.
Then the priests the Levites rose up and blessed the people: and their voice was heard, and their prayer came into his holy dwelling place, [even] into heaven.

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.