Textorah

II Kings 6

1
וַיֹּאמְרוּ בְנֵי־הַנְּבִיאִים אֶל־אֱלִישָׁע הִנֵּה־נָא הַמָּקוֹם אֲשֶׁר אֲנַחְנוּ יֹשְׁבִים שָׁם לְפָנֶיךָ צַר מִמֶּנּוּ
And the sons of the prophets said unto Elisha: 'Behold now, the place where we dwell before thee is too strait for us.
Καὶ εἶπον υἱοὶ τῶν προφητῶν πρὸς Ἐλισαιὲ, ἰδοὺ δὴ ὁ τόπος ἐν ᾧ ἡμεῖς οἰκοῦμεν ἐνώπιόν σου στενὸς ἀφʼ ἡμῶν.
And the sons of the prophets said to Elisha, Behold now, the place wherein we dwell before thee is too narrow for us.
2
נֵלְכָה־נָּא עַד־הַיַּרְדֵּן וְנִקְחָה מִשָּׁם אִישׁ קוֹרָה אֶחָת וְנַעֲשֶׂה־לָּנוּ שָׁם מָקוֹם לָשֶׁבֶת שָׁם וַיֹּאמֶר לֵכוּ
Let us go, we pray thee, unto the Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell.' And he answered: 'Go ye.'
Πορευθῶμεν δὴ ἕως τοῦ Ἰορδάνου, καὶ λάβωμεν ἐκεῖθεν ἀνὴρ εἷς δοκὸν μίαν, καὶ ποιήσωμεν ἑαυτοῖς ἐκεῖ τοῦ οἰκεῖν ἐκεῖ· καὶ εἶπε, δεῦτε.
Let us go, we pray thee, unto Jordan, and take thence every man a beam, and make for ourselves a habitation there.
3
וַיֹּאמֶר הָאֶחָד הוֹאֶל נָא וְלֵךְ אֶת־עֲבָדֶיךָ וַיֹּאמֶר אֲנִי אֵלֵךְ
And one said: 'Be content, I pray thee, and go with thy servants.' And he answered: 'I will go.'
Καὶ εἶπεν ὁ εἷς ἐπιεικῶς, δεῦρο μετὰ τῶν δούλων σου· καὶ εἶπεν, ἐγὼ πορεύσομαι.
And he said, Go. And one of them said gently, Come with thy servants. And he said, I will go.
4
וַיֵּלֶךְ אִתָּם וַיָּבֹאוּ הַיַּרְדֵּנָה וַיִּגְזְרוּ הָעֵצִים
So he went with them. And when they came to the Jordan, they cut down wood.
Καὶ ἐπορεύθη μετʼ αὐτῶν, καὶ ἦλθον εἰς τὸν Ἰορδάνην, καὶ ἔτεμνον τὰ ξύλα.
And he went with them, and they came to Jordan, and began to cut down wood.
5
וַיְהִי הָאֶחָד מַפִּיל הַקּוֹרָה וְאֶת־הַבַּרְזֶל נָפַל אֶל־הַמָּיִם וַיִּצְעַק וַיֹּאמֶר אֲהָהּ אֲדֹנִי וְהוּא שָׁאוּל
But as one was felling a beam, the axe-head fell into the water; and he cried, and said: 'Alas, my master! for it was borrowed.'
Καὶ ἰδοὺ ὁ εἷς καταβάλλων τὴν δοκὸν, καὶ τὸ σιδήριον ἐξέπεσεν εἰς τὸ ὕδωρ, καὶ ἐβόησεν, ὤ κύριε, καὶ αὐτὸ κεκρυμμένον.
And behold, one was cutting down a beam, and the axe head fell into the water: and he cried out, Alas! master: and it was hidden.
6
וַיֹּאמֶר אִישׁ־הָאֱלֹהִים אָנָה נָפָל וַיַּרְאֵהוּ אֶת־הַמָּקוֹם וַיִּקְצָב־עֵץ וַיַּשְׁלֶךְ־שָׁמָּה וַיָּצֶף הַבַּרְזֶל
And the man of G-d said: 'Where fell it?' And he showed him the place. And he cut down a stick, and cast it in thither, and made the iron to swim.
Καὶ εἶπεν ὁ ἄνθρωπος τοῦ Θεοῦ, ποῦ ἔπεσε; καὶ ἔδειξεν αὐτῷ τὸν τόπον· καὶ ἀπέκνισε ξύλον καὶ ἔῤῥιψεν ἐκεῖ, καὶ ἐπεπόλασεν τὸ σιδήριον.
And the man of God said, Where did it fall? and he showed him the place: and he broke off a stick, and threw it in there, and the iron came to the surface.
7
וַיֹּאמֶר הָרֶם לָךְ וַיִּשְׁלַח יָדוֹ וַיִּקָּחֵהוּ
And he said: 'Take it up to thee.' So he put out his hand, and took it.
Καὶ εἴρηκεν, ὕψωσον σεαυτῷ· καὶ ἐξέτεινε τὴν χεῖρα, καὶ ἔλαβεν αὐτό.
And he said, Take it up to thyself. And he stretched out his hand, and took it.
8
וּמֶלֶךְ אֲרָם הָיָה נִלְחָם בְּיִשְׂרָאֵל וַיִּוָּעַץ אֶל־עֲבָדָיו לֵאמֹר אֶל־מְקוֹם פְּלֹנִי אַלְמֹנִי תַּחֲנֹתִי
Now the king of Aram warred against Israel; and he took counsel with his servants, saying: `In such and such a place shall be my camp.'
Καὶ ὁ βασιλεὺς Συρίας ἦν πολεμῶν ἐν Ἰσραήλ· καὶ ἐβουλεύσατο πρὸς τοὺς παῖδας αὐτοῦ, λέγων, εἰς τὸν τόπον τόνδε τινὰ ἐλμωνὶ παρεμβαλῶ.
And the king of Syria was at war with Israel: and he consulted with his servants, saying, I will encamp in such a place.
9
וַיִּשְׁלַח אִישׁ הָאֱלֹהִים אֶל־מֶלֶךְ יִשְׂרָאֵל לֵאמֹר הִשָּׁמֶר מֵעֲבֹר הַמָּקוֹם הַזֶּה כִּי־שָׁם אֲרָם נְחִתִּים
And the man of G-d sent unto the king of Israel, saying: 'Beware that thou pass not such a place; for thither the Arameans are coming down.'
Καὶ ἀπέστειλεν Ἐλισαιὲ πρὸς τὸν βασιλέα Ἰσραὴλ, λέγων, φύλαξαι μὴ παρελθεῖν ἐν τῷ τόπῳ τούτῳ, ὅτι ἐκεῖ Συρία κέκρυπται.
And Elisha sent to the king of Israel, saying, Take heed that thou pass not by that place, for the Syrians are hidden there.
10
וַיִּשְׁלַח מֶלֶךְ יִשְׂרָאֵל אֶל־הַמָּקוֹם אֲשֶׁר אָמַר־לוֹ אִישׁ־הָאֱלֹהִים והזהירה וְהִזְהִירוֹ וְנִשְׁמַר שָׁם לֹא אַחַת וְלֹא שְׁתָּיִם
And the king of Israel sent to the place which the man of G-d told him and warned him of; and he guarded himself there, not once nor twice.
Καὶ ἀπέστειλεν ὁ βασιλεὺς Ἰσραὴλ εἰς τὸν τόπον ὃν εἶπεν αὐτῷ Ἐλισαιὲ, καὶ ἐφυλάξατο ἐκεῖθεν οὐ μίαν οὐδὲ δύο.
And the king of Israel sent to the place which Elisha mentioned to him, and saved himself thence not once or twice.
11
וַיִּסָּעֵר לֵב מֶלֶךְ־אֲרָם עַל־הַדָּבָר הַזֶּה וַיִּקְרָא אֶל־עֲבָדָיו וַיֹּאמֶר אֲלֵיהֶם הֲלוֹא תַּגִּידוּ לִי מִי מִשֶּׁלָּנוּ אֶל־מֶלֶךְ יִשְׂרָאֵל
And the heart of the king of Aram was sore troubled for this thing; and he called his servants, and said unto them: 'Will ye not tell me which of us is for the king of Israel?'
Καὶ ἐξεκινήθη ἡ ψυχὴ βασιλέως Συρίας περὶ τοῦ λόγου τούτου· καὶ ἐκάλεσε τοὺς παῖδας αὐτοῦ, καὶ εἶπε πρὸς αὐτοὺς, οὐκ ἀναγγελεῖτέ μοι τίς προδίδωσί με βασιλεῖ Ἰσραήλ;
And the mind of the king of Syria was very much disturbed concerning this thing; and he called his servants, and said to them, Will ye not tell me who betrays me to the king of Israel?
12
וַיֹּאמֶר אַחַד מֵעֲבָדָיו לוֹא אֲדֹנִי הַמֶּלֶךְ כִּי־אֱלִישָׁע הַנָּבִיא אֲשֶׁר בְּיִשְׂרָאֵל יַגִּיד לְמֶלֶךְ יִשְׂרָאֵל אֶת־הַדְּבָרִים אֲשֶׁר תְּדַבֵּר בַּחֲדַר מִשְׁכָּבֶךָ
And one of his servants said: 'Nay, my lord, O king; but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bed-chamber.'
Καὶ εἶπεν εἷς τῶν παίδων αὐτοῦ, οὐχί κύριέ μου βασιλεῦ, ὅτι Ἐλισαιὲ ὁ προφήτης ὁ ἐν Ἰσραὴλ ἀναγγέλλει τῷ βασιλεῖ Ἰσραὴλ πάντας τοὺς λόγους, οὓς ἐὰν λαλήσῃς ἐν τῷ ταμείῳ τοῦ κοιτῶνός σου.
And one of his servants said, Nay, my Lord, O king, for Elisha the prophet that is in Israel reports to the king of Israel all the words whatsoever thou mayest say in thy bedchamber.
13
וַיֹּאמֶר לְכוּ וּרְאוּ אֵיכֹה הוּא וְאֶשְׁלַח וְאֶקָּחֵהוּ וַיֻּגַּד־לוֹ לֵאמֹר הִנֵּה בְדֹתָן
And he said: 'Go and see where he is, that I may send and fetch him.' And it was told him, saying: 'Behold, he is in Dothan.'
Καὶ εἶπε, δεῦτε ἴδετε ποῦ οὗτος, καὶ ἀποστείλας λήψομαι αὐτόν· καὶ ἀπήγγειλαν αὐτῷ, λέγοντες, ἰδοὺ ἐν Δωθαΐμ.
And he said, Go, see where this man [is], and I will send and take him. And they sent word to him, saying, Behold, [he is] in Dothan.
14
וַיִּשְׁלַח־שָׁמָּה סוּסִים וְרֶכֶב וְחַיִל כָּבֵד וַיָּבֹאוּ לַיְלָה וַיַּקִּפוּ עַל־הָעִיר
Therefore sent he thither horses, and chariots, and a great host; and they came by night, and compassed the city about.
Καὶ ἀπέστειλεν ἐκεῖ ἵππον καὶ ἅρμα καὶ δύναμιν βαρεῖαν, καὶ ἦλθον νυκτὸς καὶ περιεκύκλωσαν τὴν πόλιν.
And he sent thither horses, and chariots, and a mighty host: and they came by night, and compassed about the city.
15
וַיַּשְׁכֵּם מְשָׁרֵת אִישׁ הָאֱלֹהִים לָקוּם וַיֵּצֵא וְהִנֵּה־חַיִל סוֹבֵב אֶת־הָעִיר וְסוּס וָרָכֶב וַיֹּאמֶר נַעֲרוֹ אֵלָיו אֲהָהּ אֲדֹנִי אֵיכָה נ͏ַעֲשֶׂה
And when the servant of the man of G-d was risen early, and gone forth, behold, a host with horses and chariots was round about the city. And his servant said unto him: 'Alas, my master! how shall we do?'
Καὶ ὤρθρισεν ὁ λειτουργὸς Ἐλισαιὲ ἀναστῆναι, καὶ ἐξῆλθε· καὶ ἰδοὺ δύναμις κυκλοῦσα τὴν πόλιν, καὶ ἵππος καὶ ἅρμα· καὶ εἶπε τὸ παιδάριον πρὸς αὐτὸν, ὦ κύριε, πῶς ποιήσομεν;
And the servant of Elisha rose up early and went out; and, behold, a host compassed the city, and horses and chariots: and the servant said to him, O master, what shall we do?
16
וַיֹּאמֶר אַל־תִּירָא כִּי רַבִּים אֲשֶׁר אִתָּנוּ מֵאֲשֶׁר אוֹתָם
And he answered: 'Fear not: for they that are with us are more than they that are with them.'
Καὶ εἶπεν Ἐλισαιὲ, μὴ φοβοῦ, ὅτι πλείους οἱ μεθʼ ἡμῶν ὑπὲρ τοὺς μετʼ αὐτῶν.
And Elisha said, Fear not, for they who are with us [are] more than they that are with them.
17
וַיִּתְפַּלֵּל אֱלִישָׁע וַיֹּאמַר יְהוָה פְּקַח־נָא אֶת־עֵינָיו וְיִרְאֶה וַיִּפְקַח יְהוָה אֶת־עֵינֵי הַנַּעַר וַיַּרְא וְהִנֵּה הָהָר מָלֵא סוּסִים וְרֶכֶב אֵשׁ סְבִיבֹת אֱלִישָׁע
And Elisha prayed, and said: `HaShem, I pray Thee, open his eyes, that he may see.' And HaShem opened the eyes of the young man; and he saw; and, behold, the mountain was full of horses and chariots of fire round about Elisha.
Καὶ προσηύξατο Ἐλισαιὲ, καὶ εἶπε, Κύριε, διάνοιξον δὴ τοὺς ὀφθαλμοὺς τοῦ παιδαρίου καὶ ἰδέτω· καὶ διήνοιξε Κύριος τοὺς ὀφθαλμοὺς αὐτοῦ καὶ εἶδε· καὶ ἰδοὺ τὸ ὄρος πλῆρες ἵππων, καὶ ἅρμα πυρὸς περικύκλῳ Ἐλισαιέ.
And Elisha prayed, and said, Lord, open, I pray thee, the eyes of the servant, and let him see. And the Lord opened his eyes, and he saw: and, behold, the mountain [was] full of horses, and there were chariots of fire round about Elisha.
18
וַיֵּרְדוּ אֵלָיו וַיִּתְפַּלֵּל אֱלִישָׁע אֶל־יְהוָה וַיֹּאמַר הַךְ־נָא אֶת־הַגּוֹי־הַזֶּה בַּסַּנְוֵרִים וַיַּכֵּם בַּסַּנְוֵרִים כִּדְבַר אֱלִישָׁע
And when they came down to him, Elisha prayed unto HaShem, and said: 'Smite this people, I pray Thee, with blindness.' And He smote them with blindness according to the word of Elisha.
Καὶ κατέβησαν πρὸς αὐτόν· καὶ προσηύξατο πρὸς Κύριον, καὶ εἶπε, πάταξον δὴ τὸ ἔθνος τοῦτο ἀορασίᾳ· καὶ ἐπάταξεν αὐτοὺς ἀορασίᾳ, κατὰ τὸ ῥῆμα Ἑλισαιὲ.
And they came down to him; and he prayed to the Lord, and said, Smite, I pray thee, this people with blindness. And he smote them with blindness, according to the word of Elisha.
19
וַיֹּאמֶר אֲלֵהֶם אֱלִישָׁע לֹא זֶה הַדֶּרֶךְ וְלֹא זֹה הָעִיר לְכוּ אַחֲרַי וְאוֹלִיכָה אֶתְכֶם אֶל־הָאִישׁ אֲשֶׁר תְּבַקֵּשׁוּן וַיֹּלֶךְ אוֹתָם שֹׁמְרוֹנָה
And Elisha said unto them: 'This is not the way, neither is this the city; follow me, and I will bring you to the man whom ye seek.' And he led them to Samaria.
Καὶ εἶπε πρὸς αὐτοὺς Ἑλισαιὲ, οὐχὶ αὕτη ἡ πόλις καὶ αὕτη ἡ ὁδός· δεῦτε ὀπίσω μου, καὶ ἄξω ὑμᾶς πρὸς τὸν ἄνδρα ὃν ζητεῖτε· καὶ ἀπήγαγεν αὐτοὺς πρὸς Σαμάρειαν.
And Elisha said to them, This [is] not the city, and this [is] not the way: follow me, and I will bring you to the man whom ye seek. And he led them away to Samaria.
20
וַיְהִי כְּבֹאָם שֹׁמְרוֹן וַיֹּאמֶר אֱלִישָׁע יְהוָה פְּקַח אֶת־עֵינֵי־אֵלֶּה וְיִרְאוּ וַיִּפְקַח יְהוָה אֶת־עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה בְּתוֹךְ שֹׁמְרוֹן
And it came to pass, when they were come into Samaria, that Elisha said: 'HaShem, open the eyes of these men, that they may see.' And HaShem opened their eyes, and they saw; and, behold, they were in the midst of Samaria.
Καὶ ἐγένετο ὡς εἰσῆλθον εἰς Σαμάρειαν, καὶ εἶπεν Ἑλισαιὲ, ἄνοιξον δή Κύριε τοὺς ὀφθαλμοὺς αὐτῶν καὶ ἰδέτωσαν· καὶ διήνοιξε Κύριος τοὺς ὀφθαλμοὺς αὐτῶν, καὶ εἶδου· καὶ ἰδοὺ ἦσαν ἐν μέσῳ Σαμαρείας.
And it came to pass when they entered into Samaria, that Elisha said, Open, I pray thee, O Lord, their eyes, and let them see. And the Lord opened their eyes, and they saw; and, behold, they were in the midst of Samaria.
21
וַיֹּאמֶר מֶלֶךְ־יִשְׂרָאֵל אֶל־אֱלִישָׁע כִּרְאֹתוֹ אוֹתָם הַאַכֶּה אַכֶּה אָבִי
And the king of Israel said unto Elisha, when he saw them: 'My father, shall I smite them? shall I smite them?'
Καὶ εἶπεν ὁ βασιλεὺς Ἰσραήλ πρὸς Ἑλισαιὲ, ὡς εἶδεν αὐτοὺς, εἰ πατάξας πατάξω, πάτερ;
And the king of Israel said to Elisha, when he saw them, Shall I [not] verily smite them, [my] father?
22
וַיֹּאמֶר לֹא תַכֶּה הַאֲשֶׁר שָׁבִיתָ בְּחַרְבְּךָ וּבְקַשְׁתְּךָ אַתָּה מַכֶּה שִׂים לֶחֶם וָמַיִם לִפְנֵיהֶם וְיֹאכְלוּ וְיִשְׁתּוּ וְיֵלְכוּ אֶל־אֲדֹנֵיהֶם
And he answered: 'Thou shalt not smite them; hast thou taken captive with thy sword and with thy bow those whom thou wouldest smite? set bread and water before them, that they may eat and drink, and go to their master.'
Καὶ εἶπεν, Οὐ πατάξεις, εἰ μὴ οὓς ᾐχμαλώτευσας ἐν ῥομφαίᾳ σου καὶ τόξῳ σου σὺ τύπτεις· παράθες ἄρτους καὶ ὕδωρ ἐνώπιον αὐτῶν, καὶ φαγέτωσαν καὶ πιέτωσαν, καὶ ἀπελθέτωσαν πρὸς τὸν κύριον αὐτῶν.
And he said, Thou shalt not smite them, unless thou wouldest smite those whom thou hast taken captive with thy sword and with thy bow: set bread and water before them, and let them eat and drink, and depart to their master.
23
וַיִּכְרֶה לָהֶם כֵּרָה גְדוֹלָה וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אֲדֹנֵיהֶם וְלֹא־יָסְפוּ עוֹד גְּדוּדֵי אֲרָם לָבוֹא בְּאֶרֶץ יִשְׂרָאֵל
And he prepared great provision for them; and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Aram came no more into the land of Israel.
Καὶ παρέθηκεν αὐτοῖς παράθεσιν μεγάλην, καὶ ἔφαγον καὶ ἔπιον· καὶ ἀπέστειλεν αὐτοὺς, καὶ ἀπῆλθον πρὸς τὸν κύριον αὐτῶν· καὶ οὐ προσέθεντο ἔτι μονόζωνοι Συρίας τοῦ ἐλθεῖν εἰς γῆν Ἰσραήλ.
And he set before them a great feast, and they ate and drank: and he dismissed them, and they departed to their master. And the bands of Syria came no longer into the land of Israel.
24
וַיְהִי אַחֲרֵי־כֵן וַיִּקְבֹּץ בֶּן־הֲדַד מֶלֶךְ־אֲרָם אֶת־כָּל־מַחֲנֵהוּ וַיַּעַל וַיָּצַר עַל־שֹׁמְרוֹן
And it came to pass after this, that Ben-hadad king of Aram gathered all his host, and went up, and besieged Samaria.
Καὶ ἐγένετο μετὰ ταῦτα, καὶ ἤθροισεν υἱὸς Ἅδερ βασιλεὺς Συρίας πᾶσαν τὴν παρεμβολὴν αὐτοῦ, καὶ ἀνέβη, καὶ περιεκάθισαν ἐπὶ Σαμάρειαν.
And it came to pass after this, that the son of Hadad king of Syria gathered all his army, and went up, and besieged Samaria.
25
וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן וְהִנֵּה צָרִים עָלֶיהָ עַד הֱיוֹת רֹאשׁ־חֲמוֹר בִּשְׁמֹנִים כֶּסֶף וְרֹבַע הַקַּב חרייונים דִּבְיוֹנִים בַּחֲמִשָּׁה־כָסֶף
And there was a great famine in Samaria; and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver, and the fourth part of a kab of dove's dung for five pieces of silver.
Καὶ ἐγένετο λιμὸς μέγας ἐν Σαμαρείᾳ· καὶ ἰδοὺ περιεκάθηντο ἐπʼ αὐτὴν ἕως οὗ ἐγενήθη κεφαλὴ ὄνου πεντήκοντα ἀργυρίου, καὶ τέταρτον τοῦ κάβου κόπρου περιστερῶν πέντε ἀργυρίου.
And there was a great famine in Samaria: and, behold, they besieged it, until an ass’s head was [valued] at fifty pieces of silver, and the fourth part of a cab of dove’s dung at five pieces of silver.
26
וַיְהִי מֶלֶךְ יִשְׂרָאֵל עֹבֵר עַל־הַחֹמָה וְאִשָּׁה צָעֲקָה אֵלָיו לֵאמֹר הוֹשִׁיעָה אֲדֹנִי הַמֶּלֶךְ
And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying: 'Help, my lord, O king.'
Καὶ ἦν ὁ βασιλεὺς Ἰσραὴλ διαπορευόμενος ἐπὶ τοῦ τείχους· καὶ γυνὴ ἐβόησε πρὸς αὐτὸν, λέγουσα, Σῶσον κύριε βασιλεῦ.
And the king of Israel was passing by on the wall, and a woman cried to him, saying, Help, my lord, O king.
27
וַיֹּאמֶר אַל־יוֹשִׁעֵךְ יְהוָה מֵאַיִן אוֹשִׁיעֵךְ הֲמִן־הַגֹּרֶן אוֹ מִן־הַיָּקֶב
And he said: 'If HaShem do not help thee, whence shall I help thee? out of the threshingfloor, or out of the winepress?'
Καὶ εἶπεν αὐτῇ, μὴ σὲ σώσαι Κύριος, πόθεν σώσω σε; μὴ ἀπὸ ἅλωνος ἢ ἀπὸ ληνοῦ;
And he said to her, Unless the Lord help thee, whence shall I help thee? from the corn floor, or from the winepress?
28
וַיֹּאמֶר־לָהּ הַמֶּלֶךְ מַה־לָּךְ וַתֹּאמֶר הָאִשָּׁה הַזֹּאת אָמְרָה אֵלַי תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ הַיּוֹם וְאֶת־בְּנִי נֹאכַל מָחָר
And the king said unto her: 'What aileth thee?' And she answered: 'This woman said unto me: Give thy son, that we may eat him to-day, and we will eat my son to-morrow.
Καὶ εἶπεν αὐτῇ ὁ βασιλεύς, τί ἐστι σοι; καὶ εἶπεν ἡ γυνή, αὕτη εἶπε πρὸς μέ, δὸς τὸν υἱόν σου καὶ φαγόμεθα αὐτὸν σήμερον, καὶ τὸν υἱόν μου φαγόμεθα αὐτὸν αὔριον.
And the king said to her, What is [the matter] with thee? And the woman said to him, This [woman] said to me, Give thy son, and we will eat him today, and we will eat my son tomorrow.
29
וַנְּבַשֵּׁל אֶת־בְּנִי וַנֹּאכְלֵהוּ וָאֹמַר אֵלֶיהָ בַּיּוֹם הָאַחֵר תְּנִי אֶת־בְּנֵךְ וְנֹאכְלֶנּוּ וַתַּחְבִּא אֶת־בְּנָהּ
So we boiled my son, and did eat him; and I said unto her on the next day: Give thy son, that we may eat him; and she hath hid her son.'
Καὶ ἡψήσαμεν τὸν υἱόν μου καὶ ἐφάγομεν αὐτὸν, καὶ εἶπον πρὸς αὐτὴν τῇ ἡμέρᾳ τῇ δευτέρᾳ, δὸς τὸν υἱόν σου καὶ φάγωμεν αὐτόν· καὶ ἔκρυψε τὸν υἱὸν αὐτῆς.
So we boiled my son, and ate him; and I said to her on the second day, Give thy son, and let us eat him: and she has hidden her son.
30
וַיְהִי כִשְׁמֹעַ הַמֶּלֶךְ אֶת־דִּבְרֵי הָאִשָּׁה וַיִּקְרַע אֶת־בְּגָדָיו וְהוּא עֹבֵר עַל־הַחֹמָה וַיַּרְא הָעָם וְהִנֵּה הַשַּׂק עַל־בְּשָׂרוֹ מִבָּיִת
And it came to pass, when the king heard the words of the woman, that he rent his clothes--now he was passing by upon the wall--and the people looked, and, behold, he had sackcloth within upon his flesh.
Καὶ ἐγένετο ὡς ἤκουσεν ὁ βασιλεὺς Ἰσραὴλ τοὺς λόγους τῆς γυναικὸς, διέῤῥηξε τὰ ἱμάτια αὐτοῦ, καὶ αὐτὸς διεπορεύετο ἐπὶ τοῦ τείχους, καὶ εἶδεν ὁ λαὸς τὸν σάκκον ἐπὶ τῆς σαρκὸς αὑτοῦ ἔσωθεν.
And it came to pass, when the king of Israel heard the words of the woman, [that] he rent his garments; and he passed by on the wall, and the people saw sackcloth within upon his flesh.
31
וַיֹּאמֶר כֹּה־יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִף אִם־יַעֲמֹד רֹאשׁ אֱלִישָׁע בֶּן־שָׁפָט עָלָיו הַיּוֹם
Then he said: 'G-d do so to me, and more also, if the head of Elisha the son of Shaphat shall stand on him this day.'
Καὶ εἶπε, τάδε ποιήσαι μοι ὁ Θεὸς καὶ τάδε προσθείη, εἰ στήσεται ἡ κεφαλὴ Ἑλισαιὲ ἐπʼ αὐτῷ σήμερον.
And he said, God do so to me and more also, if the head of Elisha shall stand upon him this day.
32
וֶאֱלִישָׁע יֹשֵׁב בְּבֵיתוֹ וְהַזְּקֵנִים יֹשְׁבִים אִתּוֹ וַיִּשְׁלַח אִישׁ מִלְּפָנָיו בְּטֶרֶם יָבֹא הַמַּלְאָךְ אֵלָיו וְהוּא אָמַר אֶל־הַזְּקֵנִים הַרְּאִיתֶם כִּי־שָׁלַח בֶּן־הַמְרַצֵּחַ הַזֶּה לְהָסִיר אֶת־רֹאשִׁי רְאוּ כְּבֹא הַמַּלְאָךְ סִגְרוּ הַדֶּלֶת וּלְחַצְתֶּם אֹתוֹ בַּדֶּלֶת הֲלוֹא קוֹל רַגְלֵי אֲדֹנָיו אַחֲרָיו
But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him; but ere the messenger came to him, he said to the elders: 'See ye how this son of a murderer hath sent to take away my head? look, when the messenger cometh, shut the door, and hold the door fast against him; is not the sound of his master's feet behind him?'
Καὶ Ἑλισαιὲ ἐκάθητο ἐν τῷ οἴκῳ αὐτοῦ, καὶ οἱ πρεσβύτεροι ἐκάθηντο μετʼ αὐτοῦ· καὶ ἀπέστειλεν ἄνδρα πρὸ προσώπου αὐτοῦ· πρὶν ἐλθεῖν τὸν ἄγγελον πρὸς αὐτόν, καὶ αὐτὸς εἶπε πρὸς τοὺς πρεσβυτέρους, εἰ εἴδετε ὅτι ἀπέστειλεν ὁ υἱὸς τοῦ φονευτοῦ οὗτος ἀφελεῖν τὴν κεφαλήν μου; ἴδετε ὡς ἂν ἔλθῃ ὁ ἄγγελος, ἀποκλείσατε τὴν θύραν, καὶ παραθλίψατε αὐτὸν ἐν τῇ θύρᾳ· οὐχὶ φωνὴ τῶν ποδῶν τοῦ κυρίου αὐτοῦ κατόπισθεν αὐτοῦ;
And Elisha was sitting in his house, and the elders were sitting with him; and [the king] sent a man before him: before the messenger came to him, he also said to the elders, Do ye see that this son of a murderer has sent to take away my head? See, as soon as the messenger shall have come, shut the door, and forcibly detain him at the door: [is] not the sound of his master’s feet behind him?
33
עוֹדֶנּוּ מְדַבֵּר עִמָּם וְהִנֵּה הַמַּלְאָךְ יֹרֵד אֵלָיו וַיֹּאמֶר הִנֵּה־זֹאת הָרָעָה מֵאֵת יְהוָה מָה־אוֹחִיל לַיהוָה עוֹד
And while he yet talked with them, behold, the messenger came down unto him; and the king said: 'Behold, this evil is of HaShem; why should I wait for HaShem any longer?'
Ἔτι αὐτοῦ λαλοῦντος μετʼ αὐτῶν, καὶ ἰδοὺ ἄγγελος κατέβη πρὸς αὐτὸν, καὶ εἶπεν, ἰδοὺ αὕτη ἡ κακία παρὰ Κυρίου· τί ὑπομείνω τῷ Κυρίῳ ἔτι;
While he was yet speaking with them, behold, a messenger came to him: and he said, Behold, this evil [is] of the Lord; why should I wait for the Lord any longer?

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.

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