Textorah

II Chronicles 7

1
וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת
Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of HaShem filled the house.
Καὶ ὡς συνετέλεσε Σαλωμὼν προσευχόμενος, καὶ τὸ πῦρ κατέβη ἐκ τοῦ οὐρανοῦ, καὶ κατέφαγε τὰ ὁλοκαυτώματα καὶ τὰς θυσίας, καὶ δόξα Κυρίου ἔπλησε τὸν οἶκον.
And when Solomon had finished praying, then the fire came down from heaven, and devoured the whole burnt offerings and the sacrifices; and the glory of the Lord filled the house.
2
וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה
And the priests could not enter into the house of HaShem, because the glory of HaShem filled HaShem'S house.
Καὶ οὐκ ἠδύναντο οἱ ἱερεῖς εἰσελθεῖν εἰς τὸν οἶκον Κυρίου ἐν τῷ καιρῷ ἐκείνῳ ὅτι ἔπλησε δόξα Κυρίου τὸν οἶκον.
And the priests could not enter into the house of the Lord at that time, for the glory of the Lord filled the house.
3
וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתּ͏ַחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ
And all the children of Israel looked on, when the fire came down, and the glory of HaShem was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto HaShem; 'for He is good, for His mercy endureth for ever.'
Καὶ πάντες οἱ υἱοὶ Ισραὴλ ἑώρων καταβαῖνον τὸ πῦρ, καὶ ἡ δόξα Κυρίου ἐπὶ τὸν οἶκον· καὶ ἔπεσον ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ἐπὶ τὸ λιθόστρωτον, καὶ προσεκύνησαν καὶ ᾔνουν τῷ Κυρίῳ, ὅτι ἀγαθὸν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ.
And all the children of Israel saw the fire descending, and the glory of the Lord was upon the house: and they fell upon their face to the ground on the pavement, and worshiped, and praised the Lord; For [it is] good [to do so], Because his mercy [endures] forever.
4
וְהַמֶּלֶךְ וְכָל־הָעָם זֹבְחִים זֶבַח לִפְנֵי יְהוָה
And the king and all the people offered sacrifice before HaShem.
Καὶ ὁ βασιλεὺς καὶ πᾶς ὁ λαὸς θύοντες θύματα ἔναντι Κυρίου.
And the king and all the people [were] offering sacrifices before the Lord.
5
וַיִּזְבַּח הַמֶּלֶךְ שְׁלֹמֹה אֶת־זֶבַח הַבָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף וַיַּחְנְכוּ אֶת־בֵּית ה͏ָאֱלֹהִים הַמֶּלֶךְ וְכָל־הָעָם
And king Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep. So the king and all the people dedicated the house of G-d.
Καὶ ἐθυσίασεν ὁ βασιλεὺς Σαλωμὼν τὴν θυσίαν μόσχων εἴκοσι καὶ δύο χιλιάδας, βοσκημάτων ἑκατὸν καὶ εἴκοσι χιλιάδας, καὶ ἐνεκαίνισε τὸν οἶκον τοὔ Θεοῦ ὁ βασιλεὺς καὶ πᾶς ὁ λαός.
And King Solomon offered a sacrifice of calves twenty and two thousand, of sheep a hundred and twenty thousand: so the king and all the people dedicated the house of God.
6
וְהַכֹּהֲנִים עַל־מִשְׁמְרוֹתָם עֹמְדִים וְהַלְוִיִּם בִּכְלֵי־שִׁיר יְהוָה אֲשֶׁר עָשָׂה דָּוִיד הַמֶּלֶךְ לְהֹדוֹת לַיהוָה כִּי־לְעוֹלָם חַסְדּוֹ בְּהַלֵּל דָּוִיד בְּיָדָם וְהַכֹּהֲנִים מחצצרים מַחְצְרִים נֶגְדָּם וְכָל־יִשְׂרָאֵל עֹמְדִים
And the priests stood, according to their offices; the Levites also with instruments of music of HaShem, which David the king had made, to give thanks unto HaShem, for His mercy endureth for ever, with the praises of David by their hand; and the priests sounded trumpets over against them; and all Israel stood.
Καὶ οἱ ἱερεῖς ἐπὶ τὰς φυλακὰς αὐτῶν ἑστηκότως, καὶ οἱ Λευῖται ἐν ὀργάνοις ᾠδῶν Κυρίου τοῦ Δαυὶδ τοῦ βασιλέως, τοῦ ἐξομολογεῖσθαι ἔναντι Κυρίου, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ἐν ὕμνοις Δαυὶδ διὰ χειρὸς αὐτῶν· καὶ οἱ ἱερεῖς σαλπίζοντες ταῖς σάλπιγξιν ἐναντίον αὐτῶν, καὶ πᾶς Ἰσραὴλ ἑστηκώς.
And the priests were standing at their watches, and the Levites with instruments of music of the Lord, belonging to King David, to give thanks before the Lord, for his mercy [endures] forever, with the hymns of David, by their ministry: and the priests were blowing the trumpets before them, and all Israel standing.
7
וַיְקַדֵּשׁ שְׁלֹמֹה אֶת־תּוֹךְ הֶחָצֵר אֲשֶׁר לִפְנֵי בֵית־יְהוָה כִּי־עָשָׂה שָׁם הָעֹלוֹת וְאֵת חֶלְבֵי הַשְּׁלָמִים כִּי־מִזְבַּח הַנְּחֹשֶׁת אֲשֶׁר עָשָׂה שְׁלֹמֹה לֹא יָכוֹל לְהָכִיל אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה וְאֶת־הַחֲלָבִים
Moreover Solomon hallowed the middle of the court that was before the house of HaShem; for there he offered the burnt-offerings, and the fat of the peace-offerings; because the brazen altar which Solomon had made was not able to receive the burnt-offering, and the meal-offering, and the fat.
Καὶ ἡγίασε Σαλωμὼν τὸ μέσον τῆς αὐλῆς τῆς ἐν οἴκῳ Κυρίου, ὅτι ἐποίησεν ἐκεῖ τὰ ὁλοκαυτώματα καὶ τὰ στέατα τῶν σωτηρίων, ὅτι τὸ θυσιαστήριον τὸ χαλκοῦν ὃ ἐποίησε Σαλωμὼν, οὐκ ἐξεποίει δέξασθαι τὰ ὁλοκαυτώματα καὶ τὰ μαναὰ καὶ τὰ στέατα.
And Solomon consecrated the middle of the court that was in the house of the Lord: for he offered there the whole burnt offerings and the fat of the peace offerings, for the brazen altar which Solomon had made was not sufficient to receive the whole burnt offerings, and the meat offerings, and the fat.
8
וַיַּעַשׂ שְׁלֹמֹה אֶת־הֶחָג בָּעֵת הַהִיא שִׁבְעַת יָמִים וְכָל־יִשְׂרָאֵל עִמּוֹ קָהָל גָּדוֹל מְאֹד מִלְּבוֹא חֲמָת עַד־נַחַל מִצְרָיִם
So Solomon held the feast at that time seven days, and all Israel with him, a very great congregation, from the entrance of Hamath unto the Brook of Egypt.
Καὶ ἐποίησε Σαλωμὼν τὴν ἑορτὴν ἐν τῷ καιρῷ ἐκείνῳ ἑπτὰ ἡμέρας, καὶ πᾶς Ἰσραὴλ μετʼ αὐτοῦ, ἐκκλησία μεγάλη σφόδρα ἀπὸ εἰσόδου Αἰμὰθ καὶ ἕως χειμάῤῥου Αἰγύπτου.
And Solomon kept the feast at that time seven days, and all Israel with him, a very great assembly, from the entering in of Hamath, and as far as the river of Egypt.
9
ו͏ַיַּעֲשׂוּ בַּיּוֹם הַשְּׁמִינִי עֲצָרֶת כִּי חֲנֻכַּת הַמִּזְבֵּחַ עָשׂוּ שִׁבְעַת יָמִים וְהֶחָג שִׁבְעַת יָמִים
And on the eighth day they held a solemn assembly; for they kept the dedication of the altar seven days, and the feast seven days.
Καὶ ἐποίησεν ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἐξόδιον, ὅτι ἐγκαινισμὸν τοῦ θυσιαστηρίου ἐποίησεν ἑπτὰ ἡμέρας ἑορτήν.
And on the eighth day he kept a solemn assembly: for he kept a feast of seven days as the dedication of the altar.
10
וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ
And on the three and twentieth day of the seventh month he sent the people away unto their tents, joyful and glad of heart for the goodness that HaShem had shown unto David, and to Solomon, and to Israel His people.
Καὶ ἐν τῇ τρίτῃ καὶ εἰκοστῇ τοῦ μηνὸς τοῦ ἑβδόμου ἀπέστειλε τὸν λαὸν εἰς τὰ σκηνώματα αὐτῶν εὐφραινομένους, καὶ ἀγαθῇ καρδίᾳ ἐπὶ τοῖς ἀγαθοῖς οἷς ἐποίησε Κύριος τῷ Δαυὶδ, καὶ τῷ Σαλωμῶντι, καὶ τῷ Ἰσραὴλ λαῷ αὐτοῦ.
And on the twenty-third day of the seventh month he dismissed the people to their tents, rejoicing, and with a glad heart because of the good deeds which the Lord had done to David, and to Solomon, and to Israel his people.
11
וַיְכַל שְׁלֹמֹה אֶת־בֵּית יְהוָה וְאֶת־בֵּית הַמֶּלֶךְ וְאֵת כָּל־הַבָּא עַל־לֵב שְׁלֹמֹה לַעֲשׂוֹת בְּבֵית־יְהוָה וּבְבֵיתוֹ הִצְלִיחַ
Thus Solomon finished the house of HaShem, and the king's house; and all that came into Solomon's heart to make in the house of HaShem, and in his own house, he prosperously effected.
Καὶ συνετέλεσε Σαλωμὼν τὸν οἶκον Κυρίου, καὶ τὸν οἶκον τοῦ βασιλέως· καὶ πάντα ὅσα ἠθέλησεν ἐν τῇ ψυχῇ Σαλωμὼν τοῦ ποιῆσαι ἐν οἴκῳ Κυρίου καὶ ἐν οἴκῳ αὐτοῦ, εὐωδώθη.
So Solomon finished the house of the Lord, and the king’s house: and in whatever Solomon wished in his heart to do in the house of the Lord and in his own house, he prospered.
12
וַיֵּרָא יְהוָה אֶל־שְׁלֹמֹה בַּלָּיְלָה וַיֹּאמֶר לוֹ שָׁמַעְתִּי אֶת־תְּפִלָּתֶךָ וּבָחַרְתִּי בַּמָּקוֹם הַזֶּה לִי לְבֵית זָבַח
And HaShem appeared to Solomon by night, and said unto him: 'I have heard thy prayer, and have chosen this place to Myself for a house of sacrifice.
Καὶ ὤφθη Κύριος τῷ Σαλωμὼν τὴν νύκτα, καὶ εἶπεν αὐτῷ, ἤκουσα τῆν προσευχῆς σου, καὶ ἐξελεξάμην ἐν τῷ τόπῳ τούτῳ ἐμαυτῷ εἰς οἶκον θυσίας.
And the Lord appeared to Solomon by night, and said to him, I have heard thy prayer, and I have chosen this place to myself for a house of sacrifice.
13
הֵן אֶעֱצֹר הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהֵן־אֲצַוֶּה עַל־חָגָב לֶאֱכוֹל הָאָרֶץ וְאִם־אֲשַׁלַּח דֶּבֶר בְּעַמִּי
If I shut up heaven that there be no rain, or if I command the locust to devour the land, or if I send pestilence among My people;
Ἐὰν συσχῶ τὸν οὐρανὸν καὶ μὴ γένηται ὑετὸς, καὶ ἐὰν ἐντείλωμαι τῇ ἀκρίδι καταφαγεῖν τὸ ξύλον, καὶ ἐὰν ἀποστείλω θάνατον ἐν τῷ λαῷ μου,
If I should restrain the heaven and there should be no rain, and if I should command the locust to devour the trees, and if I should send pestilence upon my people;
14
וְיִכָּנְעוּ עַמִּי אֲשֶׁר נִקְרָא־שְׁמִי עֲלֵיהֶם וְיִתְפַּלְלוּ וִיבַקְשׁוּ פָנַי וְיָשֻׁבוּ מִדַּרְכֵיהֶם הָרָעִים וַאֲנִי אֶשְׁמַע מִן־הַשָּׁמַיִם וְאֶסְלַח לְחַטָּאתָם וְאֶרְפָּא אֶת־אַרְצָם
if My people, upon whom My name is called, shall humble themselves, and pray, and seek My face, and turn from their evil ways; then will I hear from heaven, and will forgive their sin, and will heal their land.
καὶ ἐὰν ἐντραπῇ ὁ λαός μου ἐφʼ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπʼ αὐτοὺς, καὶ προσεύξωνται καὶ ζητήσωσι τὸ πρόσωπόν μου, καὶ ἀποστρέψωσιν ἀπὸ τῶν ὁδῶν αὐτῶν τῶν πονηρῶν, καὶ ἐγὼ εἰσακούσομαι ἐκ τοῦ οὐρανοῦ, καὶ ἵλεως ἔσομαι ταῖς ἁμαρτίαις αὐτῶν, καὶ ἰάσομαι τὴν γῆν αὐτῶν.
then if my people, on whom my name is called, should repent, and pray, and seek my face, and turn from their evil ways, I also will hear from heaven, and I will be merciful to their sins, and I will heal their land.
15
עַתָּה עֵינַי יִהְיוּ פְתֻחוֹת וְאָזְנַי קַשֻּׁבוֹת לִתְפִלַּת הַמָּקוֹם הַזֶּה
Now Mine eyes shall be open, and Mine ears attent, unto the prayer that is made in this place.
Καὶ νῦν οἱ ὀφθαλμοί μου ἔσονται ἀνεῳγμένοι, καὶ τὰ ὦτά μου ἐπήκοα τῇ προσευχῇ τοῦ τόπου τούτου.
And now my eyes shall be open, and my ears attentive to the prayer of this place.
16
וְעַתָּה בָּחַרְתִּי וְהִקְדַּשְׁתִּי אֶת־הַבַּיִת הַזֶּה לִהְיוֹת־שְׁמִי שָׁם עַד־עוֹלָם וְהָיוּ עֵינַי וְלִבִּי שָׁם כָּל־הַיָּמִים
For now have I chosen and hallowed this house, that My name may be there for ever; and Mine eyes and My heart shall be there perpetually.
Καὶ νῦν ἐξελεξάμην καὶ ἡγίακα τὸν οἶκον τοῦτον, τοῦ εἶναι ὄνομά μου ἐκεῖ ἕως αἰῶνος, καὶ ἔσονται οἱ ὀφθαλμοί μου καὶ ἡ καρδία μου ἐκεῖ πάσας τὰς ἡμέρας.
And now I have chosen and sanctified this house, that my name should be there forever: and my eyes and my heart shall be there always.
17
וְאַתָּה אִם־תֵּלֵךְ לְפָנַי כַּאֲשֶׁר הָלַךְ דָּוִיד אָבִיךָ וְלַעֲשׂוֹת כְּכֹל אֲשֶׁר צִוִּיתִיךָ וְחֻקַּי וּמִשְׁפָּטַי תִּשְׁמוֹר
And as for thee, if thou wilt walk before Me as David thy father walked, and do according to all that I have commanded thee, and wilt keep My statutes and Mine ordinances;
Καὶ σὺ ἐὰν πορευθῇς ἐναντίον μου ὡς Δαυὶδ ὁ πατήρ σου, καὶ ποιήσῃς κατὰ πάντα ἃ ἐνετειλάμην σοι, καὶ τὰ προστάγματά μου καὶ τὰ κρίματά μου φυλάξῃ,
And if thou wilt walk before me as David thy father [did], and wilt do according to all that I have commanded thee, and wilt keep my ordinances and my judgments;
18
וַהֲקִימוֹתִי אֵת כִּסֵּא מַלְכוּתֶךָ כַּאֲשֶׁר כָּרַתִּי לְדָוִיד אָבִיךָ לֵאמֹר לֹא־יִכָּרֵת לְךָ אִישׁ מוֹשֵׁל בְּיִשְׂרָאֵל
then I will establish the throne of thy kingdom, according as I covenanted with David thy father, saying: There shall not fail thee a man to be ruler in Israel.
καὶ ἀναστήσω τὸν θρόνον τῆς βασιλείας σου ὡς διεθέμην Δαυὶδ τῷ πατρί σου, λέγων, οὐκ ἐξαρθήσεταί σοι ἡγούμενος ἀνὴρ ἐν Ἰσραήλ.
then will I establish the throne of thy kingdom, as I covenanted with David thy father, saying, There shall not fail thee a man ruling in Israel.
19
וְאִם־תְּשׁוּבוּן אַתֶּם וַעֲזַבְתֶּם חֻקּוֹתַי וּמִצְוֺתַי אֲשֶׁר נָתַתִּי לִפְנֵיכֶם וַהֲלַכְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם
But if ye turn away, and forsake My statutes and My commandments which I have set before you, and shall go and serve other gods, and worship them;
Καὶ ἐὰν ἀποστρέψητε ὑμεῖς, καὶ ἐγκαταλείπητε τὰ προστάγματά μου καὶ τὰς ἐντολάς μου ἃς ἔδωκα ἐναντίον ὑμῶν, καὶ πορευθῆτε καὶ λατρεύσητε θεοῖς ἑτέροις καὶ προσκυνήσητε αὐτοῖς,
But if ye should turn away, and forsake my ordinances and my commandments, which I have set before you, and go and serve other gods, and worship them;
20
וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים
then will I pluck them up by the roots out of My land which I have given them; and this house, which I have hallowed for My name, will I cast out of My sight, and I will make it a proverb and a byword among all peoples.
καὶ ἐξαρῶ ὑμᾶς ἀπὸ τῆς γῆς ἧς ἔδωκα αὐτοῖς· καὶ τὸν οἶκον τοῦτον ὃν ἡγίασα τῷ ὀνόματί μου ἀποστρέψω ἐκ προσώπου μου, καὶ δώσω αὐτὸν εἰς παραβολὴν καὶ εἰς διήγημα ἐν πᾶσι τοῖς ἔθνεσι.
then will I remove you from the land which I gave them; and this house which I have consecrated to my name I will remove out of my sight, and I will make it a proverb and a byword among all nations.
21
וְהַבַּיִת הַזֶּה אֲשֶׁר הָיָה עֶלְיוֹן לְכָל־עֹבֵר עָלָיו יִשֹּׁם וְאָמַר בַּמֶּה עָשָׂה יְהוָה כָּכָה לָאָרֶץ הַזֹּאת וְלַבַּיִת הַזֶּה
And this house, which is so high, every one that passeth by it shall be astonished, and shall say: Why hath HaShem done thus unto this land, and to this house?
Καὶ ὁ οἶκος οὗτος ὁ ὑψηλὸς πᾶς ὁ διαπορευόμενος αὐτὸν ἐκστήσεται, καὶ ἐρεῖ, Χάριν τίνος ἐποίησε Κύριος τῇ γῇ ταύτῃ καὶ τῷ οἴκῳ τούτῳ;
And [as for] this lofty house, everyone that passes by it shall be amazed, and shall say, Wherefore has the Lord done [thus] to this land, and to this house?
22
וְאָמְרוּ עַל אֲשֶׁר עָזְבוּ אֶת־יְהוָה אֱלֹהֵי אֲבֹתֵיהֶם אֲשֶׁר הוֹצִיאָם מֵאֶרֶץ מִצְרַיִם וַיַּחֲזִיקוּ בֵּאלֹהִים אֲחֵרִים וַיִּשְׁתַּחֲווּ לָהֶם וַיַּעַבְדוּם עַל־כֵּן הֵבִיא עֲלֵיהֶם אֵת כָּל־הָרָעָה הַזֹּאת
And they shall answer: Because they forsook HaShem, the G-d of their fathers, who brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them; therefore hath He brought all this evil upon them.'
Καὶ ἐροῦσι, διότι ἐγκατέλιπον Κυρίον τὸν Θεὸν τῶν πατέρων αὐτῶν, τὸν ἐξαγαγόντα αὐτοὺς ἐκ γῆς Αἰγύπτου, καὶ ἀντελάβοντο θεῶν ἑτέρων, καὶ προσεκύνησαν αὐτοῖς, καὶ ἐδούλευσαν αὐτοῖς, καὶ διὰ τοῦτο ἐπήγαγεν ἐπʼ αὐτοὺς πᾶσαν τὴν κακίαν ταύτην.
And [men] shall say, Because they forsook the Lord God of their fathers, who brought them out of the land of Egypt, and they attached themselves to other gods, and worshiped them, and served them: and therefore he has brought upon them all this evil.

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.