Textorah

II Chronicles 9

1
וּמַלְכַּת־שְׁבָא שָׁמְעָה אֶת־שֵׁמַע שְׁלֹמֹה וַתָּבוֹא לְנַסּוֹת אֶת־שְׁלֹמֹה בְחִידוֹת בִּירוּשָׁלִַם בְּחַיִל כָּבֵד מְאֹד וּגְמַלִּים נֹשְׂאִים בְּשָׂמִים וְזָהָב לָרֹב וְאֶבֶן יְקָרָה וַתָּבוֹא אֶל־שְׁלֹמֹה וַתְּדַבֵּר עִמּוֹ אֵת כָּל־אֲשֶׁר הָיָה עִם־לְבָבָהּ
And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great train, and camels that bore spices and gold in abundance, and precious stones; and when she was come to Solomon, she spoke with him of all that was in her heart.
Καὶ βασίλισσα Σαβὰ ἤκουσε τὸ ὄνομα Σαλωμὼν, καὶ ἦλθε τοῦ πειρᾶσαι Σαλωμὼν ἐν αἰνίγμασιν εἰς Ἱερουσαλὴμ ἐν δυνάμει βαρείᾳ σφόδρα, καὶ κάμηλοι αἴρουσαι ἀρώματα εἰς πλῆθος, καὶ χρυσίον, καὶ λίθον τίμιον· καὶ ἦλθε πρὸς Σαλωμὼν, καὶ ἐλάλησε πρὸς αὐτὸν πάντα ὅσα ἦν ἐν τῇ ψυχῇ αὐτῆς.
And the queen of Sheba heard [of] the name of Solomon, and she came to Jerusalem with a very large force, to prove Solomon with hard questions, and [she had] camels bearing spices in abundance, and gold, and precious stones: and she came to Solomon, and told him all that was in her mind.
2
וַיַּגֶּד־לָהּ שְׁלֹמֹה אֶת־כָּל־דְּבָרֶיהָ וְלֹא־נֶעְלַם דָּבָר מִשְּׁלֹמֹה אֲשֶׁר לֹא הִגִּיד לָהּ
And Solomon told her all her questions; and there was not any thing hid from Solomon which he told her not.
Καὶ ἀνήγγειλεν αὐτῇ Σαλωμὼν πάντας τοὺς λόγους αὐτῆς, καὶ οὐ παρῆλθε λόγος ἀπὸ Σαλωμὼν ὃν οὐκ ἀπήγγειλεν αὐτῇ.
And Solomon told her all her words; and there passed not a word from Solomon which he told her not.
3
וַתֵּרֶא מַלְכַּת־שְׁבָא אֵת חָכְמַת שְׁלֹמֹה וְהַבַּיִת אֲשֶׁר בָּנָה
And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built,
Καὶ εἶδε βασίλισσα Σαβὰ τὴν σοφίαν Σαλωμὼν καὶ τὸν οἶκον ὃν ᾠκοδόμησε,
And the queen of Sheba saw the wisdom of Solomon, and the house which he had built,
4
וּמַאֲכַל שֻׁלְחָנוֹ וּמוֹשַׁב עֲבָדָיו וּמַעֲמַד מְשָׁרְתָיו וּמַלְבּוּשֵׁיהֶם וּמַשְׁקָיו וּמַלְבּוּשֵׁיהֶם וַעֲלִיָּתוֹ אֲשֶׁר יַעֲלֶה בֵּית יְהוָה וְלֹא־הָיָה עוֹד בָּהּ רוּחַ
and the food of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent by which he went up into the house of HaShem; there was no more spirit in her.
καὶ τὰ βρώματα τῶν τραπεζῶν, καὶ καθέδραν παίδων αὐτοῦ, καὶ στάσιν λειτουργῶν αὐτοῦ, καὶ ἱματισμὸν αὐτῶν, καὶ οἰνοχόους αὐτοῦ, καὶ στολισμὸν αὐτῶν, καὶ τὰ ὁλοκαυτώματα ἃ ἀνέφερεν ἐν οἴκῳ Κυρίου, καὶ ἐξ ἑαυτῆς ἐγένετο.
and the meat of the tables, and the sitting of his servants, and the standing of his ministers, and their raiment; and his cupbearers, and their apparel; and the whole burnt offerings which he offered up in the house of the Lord; then she was in ecstasy.
5
וַתֹּאמֶר אֶל־הַמֶּלֶךְ אֱמֶת הַדָּבָר אֲשֶׁר שָׁמַעְתִּי בְּאַרְצִי עַל־דְּבָרֶיךָ וְעַל־חָכְמָתֶךָ
And she said to the king: 'It was a true report that I heard in mine own land of thine acts, and of thy wisdom.
Καὶ εἶπε πρὸς τὸν βασιλέα, ἀληθινὸς ὁ λόγος ὃν ἤκουσα ἐν τῇ γῇ μου περὶ τῶν λόγων σου, καὶ περὶ τῆς σοφίας σου.
And she said to the king, [It was] a true report which I heard in my land concerning thy words, and concerning thy wisdom.
6
וְלֹא־הֶאֱמַנְתִּי לְדִבְרֵיהֶם עַד אֲשֶׁר־בָּאתִי וַתִּרְאֶינָה עֵינַי וְהִנֵּה לֹא הֻגַּד־לִי חֲצִי מַרְבִּית חָכְמָתֶךָ יָסַפְתָּ עַל־הַשְּׁמוּעָה אֲשֶׁר שָׁמָעְתִּי
Howbeit I believed not their words, until I came, and mine eyes had seen it; and, behold, the half of the greatness of thy wisdom was not told me; thou exceedest the fame that I heard.
Καὶ οὐκ ἐπίστευσα τοῖς λόγοις ἕως οὗ ἦλθον καὶ εἶδον οἱ ὀφθαλμοί μου, καὶ ἰδοὺ οὐκ ἀπηγγέλη μοι ἥμισυ τοῦ πλήθους τῆς σοφίας σου· προσέθηκας ἐπὶ τὴν ἀκοὴν ἣν ἤκουσα.
Yet I believed not the reports until I came, and my eyes saw: and, behold, the half of the abundance of thy wisdom was not told me: thou hast exceeded the report which I heard.
7
אַשְׁרֵי אֲנָשֶׁיךָ וְאַשְׁרֵי עֲבָדֶיךָ אֵלֶּה הָעֹמְדִים לְפָנֶיךָ תָּמִיד וְשֹׁמְעִים אֶת־חָכְמָתֶךָ
Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom.
Μακάριοι οἱ ἄνδρες σου, μακάριοι οἱ παῖδες οὗτοι οἱ παρεστηκότες σοι διαπαντὸς καὶ ἀκούοντες τὴς σοφίαν σου.
Blessed [are] thy men, blessed [are] these thy servants, who stand before thee continually, and hear thy wisdom.
8
יְהִי יְהוָה אֱלֹהֶיךָ בָּרוּךְ אֲשֶׁר חָפֵץ בְּךָ לְתִתְּךָ עַל־כִּסְאוֹ לְמֶלֶךְ לַיהוָה אֱלֹהֶיךָ בְּאַהֲבַת אֱלֹהֶיךָ אֶת־יִשְׂרָאֵל לְהַעֲמִידוֹ לְעוֹלָם וַיִּתֶּנְךָ עֲלֵיהֶם לְמֶלֶךְ לַעֲשׂוֹת מִשְׁפָּט וּצְדָקָה
Blessed be HaShem thy G-d, who delighted in thee, to set thee on His throne, to be king for HaShem thy G-d; because thy G-d loved Israel, to establish them for ever, therefore made He thee king over them, to do justice and righteousness.'
Ἔστω Κύριος ὁ Θεός σου εὐλογημένος, ὃς ἠθέλησεν ἐν σοὶ τοῦ δοῦναί σε ἐπὶ θρόνον αὐτοῦ εἰς βασιλέα Κυρίῳ Θεῷ σου· ἐν τῷ ἀγαπῆσαι Κύριον τὸν Θεόν σου τὸν Ἰσραὴλ τοῦ στῆσαι αὐτὸν εἰς αἰῶνα, καὶ ἔδωκέ σε ἐπʼ αὐτοὺς εἰς βασιλέα τοῦ ποιῆσαι κρίμα καὶ δικαιοσύνην.
Blessed be the Lord thy God, who took pleasure in thee, to set thee upon his throne for a king, to the Lord thy God: forasmuch as the Lord thy God loved Israel to establish them forever, therefore he has set thee over them for a king to execute judgment and justice.
9
וַתִּתֵּן לַמֶּלֶךְ מֵאָה וְעֶשְׂרִים כִּכַּר זָהָב וּבְשָׂמִים לָרֹב מְאֹד וְאֶבֶן יְקָרָה וְלֹא הָיָה כַּבֹּשֶׂם הַהוּא אֲשֶׁר־נָתְנָה מַלְכַּת־שְׁבָא לַמֶּלֶךְ שְׁלֹמֹה
And she gave the king a hundred and twenty talents of gold, and spices in great abundance, and precious stones; neither was there any such spice as the queen of Sheba gave to king Solomon.
Καὶ ἔδωκε τῷ βασιλεῖ ἑκατὸν εἴκοσι τάλαντα χρυσίου, καὶ ἀρώματα εἰς πλῆθος πολὺ, καὶ λίθον τίμιον· καὶ οὐκ ἦν κατὰ τὰ ἀρώματα ἐκεῖνα ἃ ἔδωκε βασίλισσα Σαβὰ τῷ βασιλεῖ Σαλωμών.
And she gave the king a hundred and twenty talents of gold, and spices in very great abundance, and precious stones: and there were not [anywhere else] such spices as those which the queen of Sheba gave King Solomon.
10
וְגַם־עַבְדֵי חירם חוּרָם וְעַבְדֵי שְׁלֹמֹה אֲשֶׁר־הֵבִיאוּ זָהָב מֵאוֹפִיר הֵבִיאוּ עֲצֵי אַלְגּוּמִּים וְאֶבֶן יְקָרָה
And the servants also of Huram, and the servants of Solomon that brought gold from Ophir, brought sandal-wood and precious stones.
Καὶ οἱ παῖδες Σαλωμὼν καὶ οἱ παῖδες Χιρὰμ ἔφερον χρυσίον τῷ Σαλωμὼν ἐκ Σουφὶρ, καὶ ξύλα πεύκινα, καὶ λίθον τίμιον.
And the servants of Solomon and the servants of Hiram brought gold to Solomon out of Ophir, and pine timber, and precious stones.
11
וַיַּעַשׂ הַמֶּלֶךְ אֶת־עֲצֵי הָאַלְגּוּמִּים מְסִלּוֹת לְבֵית־יְהוָה וּלְבֵית הַמֶּלֶךְ וְכִנֹּרוֹת וּנְבָלִים לַשָּׁרִים וְלֹא־נִרְאוּ כָהֵם לְפָנִים בְּאֶרֶץ יְהוּדָה
And the king made of the sandal-wood paths for the house of HaShem, and for the king's house, and harps and psalteries for the singers; and there were none such seen before in the land of Judah.
Καὶ ἐποίησεν ὁ βασιλεὺς τὰ ξύλα τὰ πεύκινα ἀναβάσεις τῷ οἴκῳ Κυρίου, καὶ τῷ οἴκῳ τοῦ βασιλέως, καὶ κιθάρας καὶ νάβλας τοῖς ᾠδοῖς· καὶ οὐκ ὤφθησαν τοιαῦτα ἔμπροσθεν ἐν γῇ Ἰούδα.
And the king made of the pine timber steps to the house of the Lord, and to the king’s house, and harps and lutes for the singers: and such were not seen before in the land of Judah.
12
וְהַמֶּלֶךְ שְׁלֹמֹה נָתַן לְמַלְכַּת־שְׁבָא אֶת־כָּל־חֶפְצָהּ אֲשֶׁר שָׁאָלָה מִלְּבַד אֲשֶׁר־הֵבִיאָה אֶל־הַמֶּלֶךְ וַתַּהֲפֹךְ וַתֵּלֶךְ לְאַרְצָהּ הִיא וַעֲבָדֶיהָ
And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king. So she turned, and went to her own land, she and her servants.
Καὶ ὁ βασιλεὺς Σαλωμὼν ἔδωκε τῇ βασιλίσσῃ Σαβὰ πάντα τὰ θελήματα αὐτῆς ἃ ᾔτησεν, ἐκτὸς πάντων ὧν ἤνεγκε τῷ βασιλεῖ Σαλωμὼν· καὶ ἀπέστρεψεν εἰς τὴν γῆν αὐτῆς.
And King Solomon gave to the queen of Sheba all that she requested, besides all that she brought to King Solomon: and she returned to her [own] land.
13
וַיְהִי מִשְׁקַל הַזָּהָב אֲשֶׁר־בָּא לִשְׁלֹמֹה בְּשָׁנָה אֶחָת שֵׁשׁ מֵאוֹת וְשִׁשִּׁים וָשֵׁשׁ כִּכְּרֵי זָהָב
Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold;
Καὶ ἦν ὁ σταθμὸς τοῦ χρυσίου τοῦ ἐνεχθέντος τῷ Σαλωμὼν ἐν ἐνιαυτῷ ἑνὶ, ἑξακόσια ἑξηκονταὲξ τάλαντα χρυσίου,
And the weight of the gold that was brought to Solomon in one year was six hundred and sixty-six talents of gold,
14
לְבַד מֵאַנְשֵׁי הַתָּרִים וְהַסֹּחֲרִים מְבִיאִים וְכָל־מַלְכֵי עֲרַב וּפַחוֹת הָאָרֶץ מְבִיאִים זָהָב וָכֶסֶף לִשְׁלֹמֹה
beside that which the traffickers and merchants brought; and all the kings of Arabia and the governors of the country brought gold and silver to Solomon.
πλὴν τῶν ἀνδρῶν τῶν ὑποτεταγμένων καὶ τῶν ἐμπορευομένων ὧν ἔφερον· καὶ πάντων τῶν βασιλέων τῆς Ἀραβίας καὶ σατραπῶν τῆς γῆς, πάντες ἔφερον χρυσίον καὶ ἀργύριον τῷ βασιλεῖ Σαλωμών.
besides what the men who were regularly appointed and the merchants brought, and all the kings of Arabia and princes of the land: all brought gold and silver to King Solomon.
15
וַיַּעַשׂ הַמֶּלֶךְ שְׁלֹמֹה מָאתַיִם צִנָּה זָהָב שָׁחוּט שֵׁשׁ מֵאוֹת זָהָב שָׁחוּט יַעֲלֶה עַל־הַצִּנָּה הָאֶחָת
And king Solomon made two hundred targets of beaten gold: six hundred shekels of beaten gold went to one target;
Καὶ ἐποίησεν ὁ βασιλεὺς Σαλωμὼν διακοσίους θυρεοὺς χρυσοῦς ἐλατοὺς, ἑξακόσιοι χρυσοῖ καθαροὶ ἐπῆσαν ἐπὶ τὸν ἕνα θυρεόν.
And King Solomon made two hundred shields of beaten gold: there were six hundred [shekels] of pure gold to one shield.
16
וּשְׁלֹשׁ־מֵאוֹת מָגִנִּים זָהָב שָׁחוּט שְׁלֹשׁ מֵאוֹת זָהָב יַעֲלֶה עַל־הַמָּגֵן הָאֶחָת וַיִּתְּנֵם הַמֶּלֶךְ בְּבֵית יַעַר הַלְּבָנוֹן
three hundred shields of beaten gold also: three hundred shekels of gold went to one shield; and the king put them in the house of the forest of Lebanon.
Καὶ τριακοσίας ἀσπίδας ἐλατὰς χρυσᾶς, τριακοσίων χρυσῶν ἀνεφέρετο ἐπὶ τὴν ἀσπίδα ἑκάστην, καὶ ἔδωκεν αὐτὰς ὁ βασιλεὺς ἐν οἴκῳ δρυμοῦ τοῦ Λιβάνου.
And three hundred bucklers of beaten gold: [the weight] of three hundred gold shekels went to one buckler: and the king placed them in the house of the forest of Lebanon.
17
וַיַּעַשׂ הַמֶּלֶךְ כִּסֵּא־שֵׁן גָּדוֹל וַיְצַפֵּהוּ זָהָב טָהוֹר
Moreover the king made a great throne of ivory, and overlaid it with pure gold.
Καὶ ἐποίησεν ὁ βασιλεὺς θρόνον ἐλεφαντίνων ὀδόντων μέγαν, καὶ κατεχρύσωσεν αὐτὸν χρυσίῳ δοκίμῳ.
And the king made a great throne of ivory, and he gilded it with pure gold.
18
וְשֵׁשׁ מַעֲלוֹת לַכִּסֵּא וְכֶבֶשׁ בַּזָּהָב לַכִּסֵּא מָאֳחָזִים וְיָדוֹת מִזֶּה וּמִזֶּה עַל־מְקוֹם הַשָּׁבֶת וּשְׁנַיִם אֲרָיוֹת עֹמְדִים אֵצֶל הַיָּדוֹת
And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and arms on either side by the place of the seat, and two lions standing beside the arms.
Καὶ ἓξ ἀναβαθμοὶ τῷ θρόνῳ ἐνδεδεμένοι χρυσίῳ, καὶ ἀγκῶνες ἔνθεν καὶ ἔνθεν ἐπὶ τοῦ θρόνου τῆς καθέδρας, καὶ δύο λέοντες ἑστηκότες παρὰ τοὺς ἀγκῶνας,
And [there were] six steps to the throne, riveted with gold, and elbows on either side of the seat of the throne, and two lions standing by the elbows:
19
וּשְׁנֵים עָשָׂר אֲרָיוֹת עֹמְדִים שָׁם עַל־שֵׁשׁ הַמַּעֲלוֹת מִזֶּה וּמִזֶּה לֹא־נַעֲשָׂה כֵן לְכָל־מַמְלָכָה
And twelve lions stood there on the one side and on the other upon the six steps; there was not the like made in any kingdom.
καὶ δώδεκα λέοντες ἑστηκότες ἐκεῖ ἐπὶ τῶν ἓξ ἀναβαθμῶν ἔνθεν καὶ ἔνθεν· οὐκ ἐγενήθη οὕτως ἐν πάσῃ τῇ βασιλείᾳ.
and twelve lions standing there on the six steps on each side. There was not the like in any [other] kingdom.
20
וְכֹל כְּלֵי מַשְׁקֵה הַמֶּלֶךְ שְׁלֹמֹה זָהָב וְכֹל כְּלֵי בֵּית־יַעַר הַלְּבָנוֹן זָהָב סָגוּר אֵין כֶּסֶף נֶחְשָׁב בִּימֵי שְׁלֹמֹה לִמְאוּמָה
And all king Solomon's drinking-vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; silver was nothing accounted of in the days of Solomon.
Καὶ πάντα τὰ σκεύη τοῦ βασιλέως Σαλωμὼν χρυσίου, καὶ πάντα τὰ σκεύη οἴκου δρυμοῦ τοῦ Λιβάνου χρυσίῳ κατειλημμένα· οὐκ ἦν ἀργύριον λογιζόμεμον ἐν ἡμέραις Σαλωμὼν εἰς οὐθέν.
And all King Solomon’s vessels were of gold, and all the vessels of the house of the forest of Lebanon were covered with gold: silver was not thought anything of in the days of Solomon.
21
כִּי־אֳנִיּוֹת לַמֶּלֶךְ הֹלְכוֹת תַּרְשִׁישׁ עִם עַבְדֵי חוּרָם אַחַת לְשָׁלוֹשׁ שָׁנִים תָּבוֹאנָה אֳנִיּוֹת תַּרְשִׁישׁ נֹשְׂאוֹת זָהָב וָכֶסֶף שֶׁנְהַבִּים וְקוֹפִים וְתוּכִּיִּים
For the king had ships that went to Tarshish with the servants of Huram; once every three years came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.
Ὅτι ναῦς τῷ βασιλεῖ ἐπορεύετο εἰς Θαρσεῖς μετὰ τῶν παίδων Χιρὰμ, ἅπαξ διὰ τριῶν ἐτῶν ἤρχετο πλοῖα ἐκ Θαρσεὶς τῷ βασιλεῖ γέμοντα χρυσίου καὶ ἀργυρίου, καὶ ὀδόντων ἐλεφαντίνων, καὶ πιθήκων.
For a ship went for the king to Tarshish with the servants of Hiram: once every three years came vessels from Tarshish to the king, laden with gold, and silver, and ivory, and apes.
22
וַיִּגְדַּל הַמֶּלֶךְ שְׁלֹמֹה מִכֹּל מַלְכֵי הָאָרֶץ לְעֹשֶׁר וְחָכְמָה
So king Solomon exceeded all the kings of the earth in riches and wisdom.
Καὶ ἐμεγαλύνθη Σαλωμὼν ὑπὲρ πάντας τοὺς βασιλεῖς καὶ πλούτῳ καὶ σοφίᾳ.
And Solomon exceeded all [other] kings both in riches and wisdom.
23
וְכֹל מַלְכֵי הָאָרֶץ מְבַקְשִׁים אֶת־פְּנֵי שְׁלֹמֹה לִשְׁמֹעַ אֶת־חָכְמָתוֹ אֲשֶׁר־נָתַן הָאֱלֹהִים בְּלִבּוֹ
And all the kings of the earth sought the presence of Solomon, to hear his wisdom, which G-d had put in his heart.
Καὶ πάντες οἱ βασιλεῖς τῆς γῆς ἐζήτουν τὸ πρόσωπον Σαλωμὼν ἀκοῦσαι τῆς σοφίας αὐτοῦ, ἧς ἔδωκεν ὁ Θεὸς ἐν καρδίᾳ αὐτοῦ.
And all the kings of the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart.
24
וְהֵם מְבִיאִים אִישׁ מִנְחָתוֹ כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂלָמוֹת נֵשֶׁק וּבְשָׂמִים סוּסִים וּפְרָדִים דְּבַר־שָׁנָה בְּשָׁנָה
And they brought every man his present, vessels of silver, and vessels of gold, and raiment, armour, and spices, horses, and mules, a rate year by year.
Καὶ αὐτοὶ ἔφερον ἕκαστος τὰ δῶρα αὐτοῦ, σκεύη ἀργυρᾶ καὶ σκεύη χρυσᾶ, καὶ ἱματισμὸν, στακτὴν καὶ ἡδύσματα, ἵππους καὶ ἡμιόνους τὸ κατʼ ἐνιαυτὸν ἐνιαυτόν.
And they brought every one his gifts, silver vessels and golden vessels, and raiment, myrrh and spices, horses and mules, a rate every year.
25
וַיְהִי לִשְׁלֹמֹה אַרְבַּעַת אֲלָפִים אֻרְיוֹת סוּסִים וּמַרְכָּבוֹת וּשְׁנֵים־עָשָׂר אֶלֶף פָּרָשִׁים וַיַּנִּיחֵם בְּעָרֵי הָרֶכֶב וְעִם־הַמֶּלֶךְ בִּירוּשָׁלָ͏ִם
And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen, that he bestowed in the chariot cities, and with the king at Jerusalem.
Καὶ ἦσαν τῷ Σαλωμὼν τέσσαρες χιλιάδες θήλειαι ἵπποι εἰς ἅρματα, καὶ δώδεκα χιλιάδες ἱππέων, καὶ ἔθετο αὐτοὺς ἐν πόλεσι τῶν ἁρμάτων, καὶ μετὰ τοῦ βασιλέως ἐν Ἱερουσαλήμ.
And Solomon had four thousand mares for chariots, and twelve thousand horsemen; and he put them in the chariot cities, and with the king in Jerusalem.
26
וַיְהִי מוֹשֵׁל בְּכָל־הַמְּלָכִים מִן־הַנָּהָר וְעַד־אֶרֶץ פְּלִשְׁתִּים וְעַד גְּבוּל מִצְרָיִם
And he ruled over all the kings from the River even unto the land of the Philistines, and to the border of Egypt.
Καὶ ἦν ἡγούμενος πάντων τῶν βασιλέων ἀπὸ τοῦ ποταμοῦ καὶ ἕως γῆς ἀλλοφύλων, καὶ ἕως ὁρίων Αἰγύπτου.
And he ruled over all the kings from the river even to the land of the Philistines, and to the borders of Egypt.
27
וַיִּתֵּן הַמֶּלֶךְ אֶת־הַכֶּסֶף בִּירוּשָׁלַ͏ִם כָּאֲבָנִים וְאֵת הָאֲרָזִים נָתַן כַּשִּׁקְמִים אֲשֶׁר־בַּשְּׁפֵלָה לָרֹב
And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore-trees that are in the Lowland, for abundance.
Καὶ ἔδωκεν ὁ βασιλεὺς τὸ χρυσίον καὶ τὸ ἀργύριον ἐν Ἱερουσαλὴμ ὡς λίθους, καὶ τὰς κέρδους ὡς συκαμίνους τὰς ἐν τῇ πεδινῇ εἰς πλῆθος.
And the king made gold and silver in Jerusalem as stones, and cedars as the sycamore trees in the plain for abundance.
28
וּמוֹצִיאִים סוּסִים מִמִּצְרַיִם לִשְׁלֹמֹה וּמִכָּל־הָאֲרָצוֹת
And they brought horses for Solomon out of Egypt, and out of all lands.
Καὶ ἡ ἔξοδος τῶν ἵππων ἐξ Αἰγύπτου τῷ Σαλωμὼν καὶ ἐκ πάσης τῆς γῆς.
And Solomon imported horses from Egypt, and from every [other] country.
29
וּשְׁאָר דִּבְרֵי שְׁלֹמֹה הָרִאשֹׁנִים וְהָאֲחֲרוֹנִים הֲלֹא־הֵם כְּתוּבִים עַל־דִּבְרֵי נָתָן הַנָּבִיא וְעַל־נְבוּאַת אֲחִיָּה הַשִּׁילוֹנִי וּבַחֲזוֹת יעדי יֶעְדּוֹ הַחֹזֶה עַל־יָרָבְעָם בֶּן־נְבָט
Now the rest of the acts of Solomon, first and last, are they not written in the words of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Jedo the seer concerning Jeroboam the son of Nebat?
Καὶ οἱ κατάλοιποι λόγοι Σαλωμὼν οἱ πρῶτοι καὶ οἱ ἔσχατοι, ἰδοὺ οὗτοι γεγραμμένοι ἐπὶ τῶν λόγων Νάθαν τοῦ προφήτου, καὶ ἐπὶ τῶν λόγων Ἀχία τοῦ Σηλωνίτου, καὶ ἐν ταῖς ὁράσεσιν Ἰωὴλ τοῦ ὁρῶντος περὶ Ἱεροβοὰμ υἱοῦ Ναβάτ.
And the rest of the acts of Solomon, the first and the last, behold, these are written in the words of Nathan the prophet, and in the words of Ahijah the Shilonite, and in the visions of Joel the seer concerning Jeroboam the son of Nebat.
30
וַיִּמְלֹךְ שְׁלֹמֹה בִירוּשָׁלַ͏ִם עַל־כָּל־יִשְׂרָאֵל אַרְבָּעִים שָׁנָה
And Solomon reigned in Jerusalem over all Israel forty years.
Καὶ ἐβασίλευσε Σαλωμὼν ἐπὶ πάντα Ἰσραὴλ τεσσαράκοντα ἔτη.
And Solomon reigned over all Israel forty years.
31
וַיִּשְׁכַּב שְׁלֹמֹה עִם־אֲבֹתָיו וַיִּקְבְּרֻהוּ בְּעִיר דָּוִיד אָבִיו וַיִּמְלֹךְ רְחַבְעָם בְּנוֹ תַּחְתָּיו
And Solomon slept with his fathers; they buried him in the city of David his father; and Rehoboam his son reigned in his stead.
Καὶ ἐκοιμήθη Σαλωμὼν, καὶ ἔθαψαν αὐτὸν ἐν πόλει Δαυὶδ τοῦ πατρὸς αὐτοῦ, καὶ ἐβασιλευσε Ῥοβοὰμ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Solomon fell asleep, and they buried him in the city of David his father: and Rehoboam his son reigned in his stead.

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.