Textorah

II Kings 5

1
וְנַעֲמָן שַׂר־צְבָא מֶלֶךְ־אֲרָם הָיָה אִישׁ גָּדוֹל לִפְנֵי אֲדֹנָיו וּנְשֻׂא פָנִים כִּי־בוֹ נָתַן־יְהוָה תְּשׁוּעָה לַאֲרָם וְהָאִישׁ הָיָה גִּבּוֹר חַיִל מְצֹרָע
Now Naaman, captain of the host of the king of Aram, was a great man with his master, and held in esteem, because by him HaShem had given victory unto Aram; he was also a mighty man of valour, but he was a leper.
Καὶ Ναιμὰν ὁ ἄρχων τῆς δυνάμεως Συρίας ἦν ἀνὴρ μέγας ἐνώπιον τοῦ κυρίου αὐτοῦ, καὶ τεθαυμασμένος προσώπῳ, ὅτι ἐν ὑτῶ ἔδωκε Κύριος σωτηρίαν Συρίᾳ· καὶ ὁ ἀνὴρ ἦν δυνατὸς ἰσχύϊ, λελεπρωμένος.
Now Naaman, the captain of the host of Syria, was a great man before his master, and highly respected, because by him the Lord had given deliverance to Syria, and the man was mighty in strength, [but] a leper.
2
וַאֲרָם יָצְאוּ גְדוּדִים וַיִּשְׁבּוּ מֵאֶרֶץ יִשְׂרָאֵל נַעֲרָה קְטַנָּה וַתְּהִי לִפְנֵי אֵשֶׁת נַעֲמָן
And the Arameans had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife.
Καὶ Συρία ἐξῆλθον μονόζωνοι, καὶ ᾐχμαλώτευσαν ἐκ γῆς Ἰσραὴλ νεάνιδα μικρὰν, καὶ ἦν ἐνώπιον τῆς γυναικὸς Ναιμάν.
And the Syrians went forth in small bands, and took captive out of the land of Israel a little maid: and she waited on Naaman’s wife.
3
וַתֹּאמֶר אֶל־גְּבִרְתָּהּ אַחֲלֵי אֲדֹנִי לִפְנֵי הַנָּבִיא אֲשֶׁר בְּשֹׁמְרוֹן אָז יֶאֱסֹף אֹתוֹ מִצָּרַעְתּוֹ
And she said unto her mistress: 'Would that my lord were with the prophet that is in Samaria! then would he recover him of his leprosy.'
Ἡ δὲ εἶπε τῇ κυρίᾳ αὐτῆς, ὄφελον ὁ κύριός μου ἐνώπιον τοῦ προφήτου τοῦ Θεοῦ τοῦ ἐν Σαμαρείᾳ, τότε ἀποσυνάξει αὐτὸν ἀπὸ τῆς λέπρας αὐτοῦ.
And she said to her mistress, O that my lord were before the prophet of God in Samaria; then he would recover him from his leprosy.
4
וַיָּבֹא וַיַּגֵּד לַאדֹנָיו לֵאמֹר כָּזֹאת וְכָזֹאת דִּבְּרָה הַנַּעֲרָה אֲשֶׁר מֵאֶרֶץ יִשְׂרָאֵל
And he went in, and told his lord, saying: `Thus and thus said the maid that is of the land of Israel.'
Καὶ εἰσῆλθε καὶ ἀπήγγειλε τῷ κυρίῳ ἑαυτῆς, καὶ εἶπεν, οὕτως καὶ οὕτως ἐλάλησεν ἡ νεᾶνις ἡ ἐκ γῆς Ἰσραήλ.
And she went in and told her lord, and said, Thus and thus spoke the maid from the land of Israel.
5
וַיֹּאמֶר מֶלֶךְ־אֲרָם לֶךְ־בֹּא וְאֶשְׁלְחָה סֵפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֵּלֶךְ וַיִּקַּח בְּיָדוֹ עֶשֶׂר כִּכְּרֵי־כֶסֶף וְשֵׁשֶׁת אֲלָפִים זָהָב וְעֶשֶׂר חֲלִיפוֹת בְּגָדִים
And the king of Aram said: 'Go now, and I will send a letter unto the king of Israel.' And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
Καὶ εἶπε βασιλεὺς Συρίας πρὸς Ναιμὰν, δεῦρο, εἴσελθε καὶ ἐξαποστελῶ βιβλίον πρὸς βασιλέα Ἰσραήλ· καὶ ἐπορεύθη, καὶ ἔλαβεν ἐν τῇ χειρὶ αὐτοῦ δέκα τάλαντα ἀργυρίου, καὶ ἑξακισχιλίους χρυσοῦς, καὶ δέκα ἀλλασσομένας στολὰς.
And the king of Syria said to Naaman, Go to, go, and I will send a letter to the king of Israel. And he went, and took in his hand ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.
6
וַיָּבֵא הַסֵּפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל לֵאמֹר וְעַתָּה כְּבוֹא הַסֵּפֶר הַזֶּה אֵלֶיךָ הִנֵּה שָׁלַחְתִּי אֵלֶיךָ אֶת־נַעֲמָן עַבְדִּי וַאֲסַפְתּוֹ מִצָּרַעְתּוֹ
And he brought the letter to the king of Israel, saying: 'And now when this letter is come unto thee, behold, I have sent Naaman my servant to thee, that thou mayest recover him of his leprosy.'
Καὶ ἤνεγκε τὸ βιβλίον πρὸς τὸν βασιλέα Ἰσραὴλ, λέγων, καὶ νῦν ὡς ἂν ἔλθῃ τὸ βιβλίον τοῦτο πρὸς σὲ, ἰδοὺ ἀπέστειλα πρὸς σὲ Ναιμὰν τὸν δοῦλόν μου, καὶ ἀποσυνάξεις αὐτὸν ἀπὸ τῆς λέπρας αὐτοῦ.
And he brought the letter to the king of Israel, saying, Now then, as soon as this letter shall reach thee, behold, I have sent to thee my servant Naaman, and thou shalt recover him from his leprosy.
7
וַיְהִי כִּקְרֹא מֶלֶךְ־יִשְׂרָאֵל אֶת־הַסֵּפֶר וַיִּקְרַע בְּגָדָיו וַיֹּאמֶר הַאֱלֹהִים אָנִי לְהָמִית וּלְהַחֲיוֹת כִּי־זֶה שֹׁלֵחַ אֵלַי לֶאֱסֹף אִישׁ מִצָּרַעְתּוֹ כִּי אַךְ־דְּעוּ־נָא וּרְאוּ כִּי־מִתְאַנֶּה הוּא לִי
And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said: 'Am I G-d, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh an occasion against me.'
Καὶ ἐγένετο ὡς ἀνέγνω βασιλεὺς Ἰσραὴλ τὸ βιβλίον, διέῤῥηξε τὰ ἱμάτια αὐτοῦ, καὶ εἶπεν, ὁ Θεὸς ἐγὼ τοῦ θανατῶσαι καὶ ζωοποιῆσαι, ὅτι οὗτος ἀποστέλλει πρὸς μὲ ἀποσυνάξαι ἄνδρα ἀπὸ τῆς λέπρας αὐτοῦ; ὅτι πλὴν γνῶτε δὴ καὶ ἴδετε ὅτι προφασίζεται οὗτός μοι.
And it came to pass, when the king of Israel read the letter, [that] he rent his garments, and said, [Am] I God, to kill and to make alive, that this [man] sends to me to recover a man of his leprosy? consider, however, I pray you, and see that this [man] seeks an occasion against me.
8
וַיְהִי כִּשְׁמֹעַ אֱלִישָׁע אִישׁ־הָאֱלֹהִים כִּי־קָרַע מֶלֶךְ־יִשְׂרָאֵל אֶת־בְּגָדָיו וַיִּשְׁלַח אֶל־הַמֶּלֶךְ לֵאמֹר לָמָּה קָרַעְתָּ בְּגָדֶיךָ יָבֹא־נָא אֵלַי וְיֵדַע כִּי יֵשׁ נָבִיא בְּיִשְׂרָאֵל
And it was so, when Elisha the man of G-d heard that the king of Israel had rent his clothes, that he sent to the king, saying: 'Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.'
Καὶ ἐγένετο ὡς ἤκουσεν Ἐλισαιὲ, ὅτι διέῤῥηξεν ὁ βασιλεὺς Ἰσραὴλ τὰ ἱμάτια αὐτοῦ, καὶ ἀπέστειλε πρὸς τὸν βασιλέα Ἰσραὴλ, λέγων, ἱνατί διέῤῥηξας τὰ ἱμάτιά σου; ἐλθέτω δὴ πρὸς μὲ Ναιμὰν, καὶ γνώτω ὅτι ἐστι προφήτης ἐν Ἰσραήλ.
And it came to pass, when Elisha heard that the king of Israel had rent his garments, that he sent to the king of Israel, saying, Wherefore hast thou rent thy garments? Let Naaman, I pray thee, come to me, and let him know that there is a prophet in Israel.
9
וַיָּבֹא נַעֲמָן בסוסו בְּסוּסָיו וּבְרִכְבּוֹ וַיַּעֲמֹד פֶּתַח־הַבַּיִת לֶאֱלִישָׁע
So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha.
Καὶ ἦλθε Ναιμὰν ἐν ἵππῳ καὶ ἅρματι, καὶ ἔστη ἐπὶ θύρας οἴκου Ἐλισαιέ.
So Naaman came with horse and chariot, and stood at the door of the house of Elisha.
10
וַיִּשְׁלַח אֵלָיו אֱלִישָׁע מַלְאָךְ לֵאמֹר הָלוֹךְ וְרָחַצְתָּ שֶׁבַע־פְּעָמִים בַּיַּרְדֵּן וְיָשֹׁב בְּשָׂרְךָ לְךָ וּטְהָר
And Elisha sent a messenger unto him, saying: 'Go and wash in the Jordan seven times, and thy flesh shall come back to thee, and thou shalt be clean.'
Καὶ ἀπέστειλεν Ἐλισαιὲ ἄγγελον πρὸς αὐτὸν, λέγων, πορευθεὶς λοῦσαι ἑπτάκις ἐν τῷ Ἰορδάνῃ, καὶ ἐπιστρέψει ἡ σάρξ σου σοὶ καὶ καθαρισθήσῃ.
And Elisha sent a messenger to him, saying, Go and wash seven times in Jordan, and thy flesh shall return to thee, and thou shalt be cleansed.
11
וַיִּקְצֹף נַעֲמָן וַיֵּלַךְ וַיֹּאמֶר הִנֵּה אָמַרְתִּי אֵלַי יֵצֵא יָצוֹא וְעָמַד וְקָרָא בְּשֵׁם־יְהוָה אֱלֹהָיו וְהֵנִיף יָדוֹ אֶל־הַמָּקוֹם וְאָסַף הַמְּצֹרָע
But Naaman was wroth, and went away, and said: 'Behold, I thought: He will surely come out to me, and stand, and call on the name of HaShem his G-d, and wave his hand over the place, and recover the leper.
Καὶ ἐθυμώθη Ναιμάν καὶ ἀπῆλθε, καὶ εἶπεν, ἰδοὺ εἶπον, πρὸς μὲ πάντως ἐξελεύσεται καὶ στήσεται, καὶ ἐπικαλέσεται ἐν ὀνόματι Θεοῦ αὐτοῦ, καὶ ἐπιθήσει τὴν χεῖρα αὐτοῦ ἐπὶ τὸν τόπον, καὶ ἀποσυνάξει τὸ λεπρόν.
And Naaman was angry, and departed, and said, Behold, I said, He will by all means come out to me, and stand, and call on the name of his God, and lay his hand upon the place, and recover the leper.
12
הֲלֹא טוֹב אבנה אֲמָנָה וּפַרְפַּר נַהֲרוֹת דַּמֶּשֶׂק מִכֹּל מֵימֵי יִשְׂרָאֵל הֲלֹא־אֶרְחַץ בָּהֶם וְטָהָרְתִּי וַיִּפֶן וַיֵּלֶךְ בְּחֵמָה
Are not Amanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?' So he turned, and went away in a rage.
Οὐχὶ ἀγαθὸς Ἀβανὰ καὶ Φαρφὰρ ποταμοὶ Δαμασκοῦ ὑπὲρ πάντα τὰ ὕδατα Ἰσραὴλ; οὐχὶ πορευθεὶς λούσομαι ἐν αὐτοῖς, καὶ καθαρισθήσομαι; καὶ ἐξέκλινε καὶ ἀπῆλθεν ἐν θυμῷ.
[Are] not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not go and wash in them, and be cleansed? and he turned and went away in a rage.
13
וַיִּגְּשׁוּ עֲבָדָיו וַיְדַבְּרוּ אֵלָיו וַיֹּאמְרוּ אָבִי דָּבָר גָּדוֹל הַנָּבִיא דִּבֶּר אֵלֶיךָ הֲלוֹא תַעֲשֶׂה וְאַף כִּי־אָמַר אֵלֶיךָ רְחַץ וּטְהָר
And his servants came near, and spoke unto him, and said: 'My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee: Wash, and be clean?'
Καὶ ἤγγισαν οἱ παῖδες αὐτοῦ, καὶ ἐλάλησαν πρὸς αὐτὸν, μέγαν λόγον ἐλάλησεν ὁ προφήτης πρὸς σέ· οὐχὶ ποιήσεις; καὶ ὅτι εἶπε πρὸς σέ, λοῦσαι καὶ καθαρίσθητι.
And his servants came near and said to him, [Suppose] the prophet had spoken a great thing to thee, wouldest thou not perform it? yet he has but said to thee, Wash, and be cleansed.
14
וַיֵּרֶד וַיִּטְבֹּל בַּיַּרְדֵּן שֶׁבַע פְּעָמִים כִּדְבַר אִישׁ הָאֱלֹהִים וַיָּשָׁב בְּשָׂרוֹ כִּבְשַׂר נַעַר קָטֹן וַיִּטְהָר
Then went he down, and dipped himself seven times in the Jordan, according to the saying of the man of G-d; and his flesh came back like unto the flesh of a little child, and he was clean.
Καὶ κατέβη Ναιμὰν καὶ ἐβαπτίσατο ἐν τῷ Ἰορδάνῃ ἑπτάκις κατὰ τὸ ῥῆμα Ἐλισαῖε· καὶ ἐπέστρεψεν ἡ σὰρξ αὐτοῦ ὡς σὰρξ παιδαρίου μικροῦ, καὶ ἐκαθαρίσθη.
So Naaman went down, and dipped himself seven times in Jordan, according to the word of Elisha: and his flesh returned to him as the flesh of a little child, and he was cleansed.
15
וַיָּשָׁב אֶל־אִישׁ הָאֱלֹהִים הוּא וְכָל־מַחֲנֵהוּ וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר הִנֵּה־נָא יָדַעְתִּי כִּי אֵין אֱלֹהִים בְּכָל־הָאָרֶץ כִּי אִם־בְּיִשְׂרָאֵל וְעַתָּה קַח־נָא בְרָכָה מֵאֵת עַבְדֶּךָ
And he returned to the man of G-d, he and all his company, and came, and stood before him; and he said: 'Behold now, I know that there is no G-d in all the earth, but in Israel; now therefore, I pray thee, take a present of thy servant.'
Καὶ ἐπέστρεψε πρὸς Ἐλισαιὲ αὐτὸς καὶ πᾶσα ἡ παρεμβολὴ αὐτοῦ, καὶ ἦλθε καὶ ἔστη ἐνώπιον αὐτοῦ, καὶ εἶπεν, ἰδοὺ ἔγνωκα ὅτι οὐκ ἔστι Θεὸς ἐν πάσῃ τῇ γῇ, ὅτι ἀλλʼ ἢ ἐν τῷ Ἰσραήλ· καὶ νῦν λάβε τὴν εὐλογίαν παρὰ τοῦ δούλου σου.
And he and all his company returned to Elisha, and he came and stood before him, and said, Behold, I know that there is no God in all the earth, save only in Israel: and now receive a blessing of thy servant.
16
וַיֹּאמֶר חַי־יְהוָה אֲשֶׁר־עָמַדְתִּי לְפָנָיו אִם־אֶקָּח וַיִּפְצַר־בּוֹ לָקַחַת וַיְמָאֵן
But he said: 'As HaShem liveth, before whom I stand, I will receive none.' And he urged him to take it; but he refused.
Καὶ εἶπεν Ἐλισαιὲ ζῇ Κύριος ᾧ παρέστην ἐνώπιον αὐτοῦ, εἰ λήψομαι· καὶ παρεβιάσατο αὐτὸν λαβεῖν, καὶ ἠπείθησε·
And Elisha said, [As] the Lord lives, before whom I stand, I will not take [one]. And he pressed him to take [one]: but he would not.
17
וַיֹּאמֶר נַעֲמָן וָלֹא יֻתַּן־נָא לְעַבְדְּךָ מַשָּׂא צֶמֶד־פְּרָדִים אֲדָמָה כִּי לוֹא־יַעֲשֶׂה עוֹד עַבְדְּךָ עֹלָה וָזֶבַח לֵאלֹהִים אֲחֵרִים כִּי אִם־לַיהוָה
And Naaman said: 'If not, yet I pray thee let there be given to thy servant two mules' burden of earth; for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods, but unto HaShem.
Καὶ εἶπε Ναιμὰν, καὶ εἰ μὴ, δοθήτω δὴ τῷ δούλῳ σου γόμος ζεῦγος ἡμιόνων, καὶ σύ μοι δώσεις ἐκ τῆς γῆς τῆς πυῤῥᾶς, ὅτι οὐ ποιήσει ἔτι ὁ δοῦλός σου ὁλοκαύτωμα καὶ θυσίασμα θεοῖς ἑτέροις ἀλλʼ ἢ τῷ Κυρίῳ τῷ ῥήματι τούτῳ.
And Naaman said, Well then, if not, let there be given to thy servant, I pray thee, the load [of a] yoke of mules; and thou shalt give me of the red earth: for henceforth thy servant will not offer whole burnt offering or sacrifice to other gods, but only to the Lord by [reason of] this thing.
18
לַדָּבָר הַזֶּה יִסְלַח יְהוָה לְעַבְדֶּךָ בְּבוֹא אֲדֹנִי בֵית־רִמּוֹן לְהִשְׁתַּחֲוֺת שָׁמָּה וְהוּא נִשְׁעָן עַל־יָדִי וְהִשְׁתַּחֲוֵיתִי בֵּית רִמֹּן בְּהִשְׁתַּחֲוָיָתִי בֵּית רִמֹּן יִסְלַח־נא יְהוָה לְעַבְדְּךָ בַּדָּבָר הַזֶּה
In this thing HaShem pardon thy servant: when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I prostrate myself in the house of Rimmon, when I prostrate myself in the house of Rimmon, HaShem pardon thy servant in this thing.'
Καὶ ἱλάσεται Κύριος τῷ δούλῳ σου ἐν τῷ εἰσπορεύεσθαι τὸν κύριόν μου εἰς οἶκον Ῥεμμὰν προσκυνῆσαι ἐκεῖ· καὶ αὐτὸς ἐπαναπαύσεται ἐπὶ τῆς χειρός μου, καὶ προσκυνήσω ἐν οἴκῳ Ῥεμμὰν ἐν τῷ προσκυνεῖν αὐτὸν ἐν οἴκῳ Ῥεμμάν· καὶ ἱλάσεται δὴ Κύριος τῷ δούλῳ σου ἐν τῷ λόγῳ τούτῳ.
And let the Lord be propitious to thy servant when my master goes into the house of Rimmon to worship there, and he shall lean on my hand, and I shall bow down in the house of Rimmon when he bows down in the house of Rimmon; even let the Lord, I pray, be merciful to thy servant in this matter.
19
וַיֹּאמֶר לוֹ לֵךְ לְשָׁלוֹם וַיֵּלֶךְ מֵאִתּוֹ כִּבְרַת־אָרֶץ
And he said unto him: 'Go in peace.' So he departed from him some way.
Καὶ εἶπεν Ἐλισαιὲ πρὸς Ναιμὰν, δεῦρο εἰς εἰρήνην· καὶ ἀπῆλθεν ἀπʼ αὐτοῦ εἰς δεβραθὰ τῆς γῆς.
And Elisha said to Naaman, Go in peace. And he departed from him a little way.
20
וַיֹּאמֶר גֵּיחֲזִי נַעַר אֱלִישָׁע אִישׁ־הָאֱלֹהִים הִנֵּה חָשַׂךְ אֲדֹנִי אֶת־נַעֲמָן הָאֲרַמִּי הַזֶּה מִקַּחַת מִיָּדוֹ אֵת אֲשֶׁר־הֵבִיא חַי־יְהוָה כִּי־אִם־רַצְתִּי אַחֲרָיו וְלָקַחְתִּי מֵאִתּוֹ מְאוּמָה
But Gehazi, the servant of Elisha the man of G-d, said: 'Behold, my master hath spared this Naaman the Aramean, in not receiving at his hands that which he brought; as HaShem liveth, I will surely run after him, and take somewhat of him.'
Καὶ εἶπε Γιεζὶ τὸ παιδάριον Ἐλισαιὲ, ἰδοὺ ἐφείσατο ὁ κύριός μου τοῦ Ναιμὰν τοῦ Σύρου τούτου, τοῦ μὴ λαβεῖν ἐκ χειρὸς αὐτοῦ ἃ ἐνήνοχε· ζῇ Κύριος, ὅτι εἰ μὴ δραμοῦμαι ὀπίσω αὐτοῦ, καὶ λήψομαι ἀπʼ αὐτοῦ τι.
And Gehazi the servant of Elisha said, Behold, my Lord has spared this Syrian Naaman, so as not to take of his hand what he has brought: as the Lord lives, I will surely run after him, and take somewhat of him.
21
וַיִּרְדֹּף גֵּיחֲזִי אַחֲרֵי נַעֲמָן וַיִּרְאֶה נַעֲמָן רָץ אַחֲרָיו וַיִּפֹּל מֵעַל הַמֶּרְכָּבָה לִקְרָאתוֹ וַיֹּאמֶר הֲשָׁלוֹם
So Gehazi followed after Naaman. And when Naaman saw one running after him, he alighted from the chariot to meet him, and said: 'Is all well?'
Καὶ ἐδίωξε Γιεζὶ ὀπίσω τοῦ Ναιμάν· καὶ εἶδεν αὐτὸν Ναιμὰν τρέχοντα ὀπίσω αὐτοῦ, καὶ ἐπέστρεψεν ἀπὸ τοῦ ἅρματος εἰς ἀπαντὴν αὐτοῦ.
So Gehazi followed after Naaman: and Naaman saw him running after him, and turned back from his chariot to meet him.
22
וַיֹּאמֶר שָׁלוֹם אֲדֹנִי שְׁלָחַנִי לֵאמֹר הִנֵּה עַתָּה זֶה בָּאוּ אֵלַי שְׁנֵי־נְעָרִים מֵהַר אֶפְרַיִם מִבְּנֵי הַנְּבִיאִים תְּנָה־נָּא לָהֶם כִּכַּר־כֶּסֶף וּשְׁתֵּי חֲלִפוֹת בְּגָדִים
And he said: 'All is well. My master hath sent me, saying: Behold, even now there are come to me from the hill-country of Ephraim two young men of the sons of the prophets; give them, I pray thee, a talent of silver, and two changes of raiment.'
Καὶ εἶπεν, εἰρήνη· ὁ κύριός μου ἀπεστειλέ με, λέγων, ἰδοὺ νῦν ἦλθον πρὸς μὲ δύο παιδάρια ἐξ ὄρους Ἐφραὶμ ἀπὸ τῶν υἱῶν τῶν προφητῶν· δὸς δὴ αὐτοῖς τάλαντον ἀργυρίου, καὶ δύο ἀλλασσομένας στολάς.
And [Gehazi] said, All is well: my master has sent me, saying, Behold, now are there come to me two young men of the sons of the prophets from Mount Ephraim; give them, I pray thee, a talent of silver, and two changes of raiment.
23
וַיֹּאמֶר נַעֲמָן הוֹאֵל קַח כִּכָּרָיִם וַיִּפְרָץ־בּוֹ וַיָּצַר כִּכְּרַיִם כֶּסֶף בִּשְׁנֵי חֲרִטִים וּשְׁתֵּי חֲלִפוֹת בְּגָדִים וַיִּתֵּן אֶל־שְׁנֵי נְעָרָיו וַיִּשְׂאוּ לְפָנָיו
And Naaman said: 'Be content, take two talents.' And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bore them before him.
Καὶ εἶπε, λάβε διτάλαντον ἀργυρίου· καὶ ἔλαβε δύο τάλαντα ἀρλυρίον ἐν δυσὶ θυλάκοις, καὶ δύο ἀλλασσομένας στολὰς, καὶ ἔδωκεν ἐπὶ δύο παιδάρια αὐτοῦ, καὶ ᾖραν ἔμπροσθεν αὐτοῦ.
And [Naaman] said, Take two talents of silver. And he took two talents of silver in two bags, and two changes of raiment, and put them upon two of his servants, and they bore them before him.
24
וַיָּבֹא אֶל־הָעֹפֶל וַיִּקַּח מִיָּדָם וַיִּפְקֹד בַּבָּיִת וַיְשַׁלַּח אֶת־הָאֲנָשִׁים וַיֵּלֵכוּ
And when he came to the hill, he took them from their hand, and deposited them in the house; and he let the men go, and they departed.
Καὶ ἦλθεν εἰς τὸ σκοτεινὸν, καὶ ἔλαβεν ἐκ τῶν χειρῶν αὐτῶν, καὶ παρέθετο ἐν οἴκῳ, καὶ ἐξαπέστειλε τοὺς ἄνδρας.
And he came to a secret place, and took them from their hands, and laid them up in the house, and dismissed the men.
25
וְהוּא־בָא וַיַּעֲמֹד אֶל־אֲדֹנָיו וַיֹּאמֶר אֵלָיו אֱלִישָׁע מאן מֵאַיִן גֵּחֲזִי וַיֹּאמֶר לֹא־הָלַךְ עַבְדְּךָ אָנֶה וָאָנָה
But he went in, and stood before his master. And Elisha said unto him: 'Whence comest thou, Gehazi?' And he said: 'Thy servant went no whither.'
Καὶ αὐτὸς εἰσῆλθε, καὶ παρειστήκει πρὸς τὸν κύριον αὐτοῦ· καὶ εἶπε πρὸς αὐτὸν Ἐλισαιὲ, πόθεν Γιεζί; καὶ εἶπε Γιεζί, Οὐ πεπόρευται ὁ δοῦλός σου ἔνθα καὶ ἔνθα.
And he went in himself and stood before his master; and Elisha said to him,
26
וַיֹּאמֶר אֵלָיו לֹא־לִבִּי הָלַךְ כַּאֲשֶׁר הָפַךְ־אִישׁ מֵעַל מֶרְכַּבְתּוֹ לִקְרָאתֶךָ הַעֵת לָקַחַת אֶת־הַכֶּסֶף וְלָקַחַת בְּגָדִים וְזֵיתִים וּכְרָמִים וְצֹאן וּבָקָר וַעֲבָדִים וּשְׁפָחוֹת
And he said unto him: 'Went not my heart with thee, when the man turned back from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and men-servants and maid-servants?
Καὶ εἶπε πρὸς αὐτὸν Ἐλισαιὲ, οὐχὶ ἡ καρδία μου ἐπορεύθη μετὰ σοῦ ὅτε ἐπέστρεψεν ὁ ἀνὴρ ἀπὸ τοῦ ἅρματος εἰς συναντήν σοι; καὶ νῦν ἔλαβες τὸ ἀργύριον, καὶ νῦν ἔλαβες τὰ ἱμάτια, καὶ ἐλαιῶνας καὶ ἀμπελῶνας καὶ πρόβατα καὶ βόας καὶ παῖδας καὶ παιδίσκας.
Whence [comest thou], Gehazi? and Gehazi said, Thy servant has not been hither or thither. And Elisha said to him, Went not my heart with thee, when the man returned from his chariot to meet thee? and now thou hast received silver, and now thou hast received raiment, and olive yards, and vineyards, and sheep, and oxen, and menservants, and maidservants.
27
וְצָרַעַת נַעֲמָן תִּדְבַּק־בְּךָ וּבְזַרְעֲךָ לְעוֹלָם וַיֵּצֵא מִלְּפָנָיו מְצֹרָע כַּשָּׁלֶג
The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever.' And he went out from his presence a leper as white as snow.
Καὶ ἡ λέπρα Ναιμὰν κολληθήσεται ἐν σοὶ καὶ ἐν τῷ σπέρματί σου εἰς τὸν αἰῶνα· καὶ ἐξῆλθεν ἐκ προσώπου αὐτοῦ λελεπρωμένος ὡσεὶ χιών.
The leprosy also of Naaman shall cleave to thee, and to thy seed forever. And he went out from his presence leprous, like snow.

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.