Textorah

II Kings 8

1
וֶאֱלִישָׁע דִּבֶּר אֶל־הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ לֵאמֹר קוּמִי וּלְכִי אתי אַתְּ וּבֵיתֵךְ וְגוּרִי בַּאֲשֶׁר תָּגוּרִי כִּי־קָרָא יְהוָה לָרָעָב וְגַם־בָּא אֶל־הָאָרֶץ שֶׁבַע שָׁנִים
Now Elisha had spoken unto the woman, whose son he had restored to life, saying: 'Arise, and go thou and thy household, and sojourn wheresoever thou canst sojourn; for HaShem hath called for a famine; and it shall also come upon the land seven years.'
Καὶ Ἑλισαιὲ ἐλάλησε πρὸς τὴν γυναῖκα, ἧς ἐζωπύρησε τὸν υἱὸν, λέγων, ἀνάστηθι καὶ δεῦρο σὺ καὶ ὁ οἶκός σου, καὶ παροίκει οὗ ἐὰν παροικήσῃς, ὅτι κέκληκε Κύριος λιμὸν ἐπὶ τὴν γῆν, καί γε ἦλθεν ἐπὶ τὴν γῆν ἑπτὰ ἔτη.
And Elisha spoke to the woman, whose son he [had] restored to life, saying, Arise, and go thou and thy house, and sojourn wherever thou mayest sojourn: for the Lord has called for a famine upon the land; indeed it is come upon the land [for] seven years.
2
וַתָּקָם הָאִשָּׁה וַתַּעַשׂ כִּדְבַר אִישׁ הָאֱלֹהִים וַתֵּלֶךְ הִיא וּבֵיתָהּ וַתָּגָר בְּאֶרֶץ־פְּלִשְׁתִּים שֶׁבַע שָׁנִים
And the woman arose, and did according to the word of the man of G-d; and she went with her household, and sojourned in the land of the Philistines seven years.
Καὶ ἀνέστη ἡ γυνὴ, καὶ ἐποίησε κατὰ τὸ ῥῆμα Ἑλισαιὲ καὶ αὐτὴ καὶ ὁ οἶκος αὐτῆς, καὶ παρῴκει ἐν γῇ ἀλλοφύλων ἑπτὰ ἔτη.
And the woman arose, and did according to the word of Elisha, both she and her house; and they sojourned in the land of the Philistines seven years.
3
וַיְהִי מִקְצֵה שֶׁבַע שָׁנִים וַתָּשָׁב הָאִשָּׁה מֵאֶרֶץ פְּלִשְׁתִּים וַתֵּצֵא לִצְעֹק אֶל־הַמֶּלֶךְ אֶל־בֵּיתָהּ וְאֶל־שָׂדָהּ
And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines; and she went forth to cry unto the king for her house and for her land.
Καὶ ἐγένετο μετὰ τὸ τέλος τῶν ἑπτὰ ἐτῶν, καὶ ἐπέστρεψεν ἡ γυνὴ ἐκ γῆς ἀλλοφύλων εἰς τὴν πόλιν, καὶ ἦλθε βοῆσαι πρὸς τὸν βασιλέα περὶ τοῦ οἴκου ἑαυτῆς καὶ περὶ τῶν ἀγρῶν αὐτῆς.
And it came to pass after the expiration of the seven years, that the woman returned out of the land of the Philistines to the city; and came to cry to the king for her house and for her lands.
4
וְהַמֶּלֶךְ מְדַבֵּר אֶל־גֵּחֲזִי נַעַר אִישׁ־הָאֱלֹהִים לֵאמֹר סַפְּרָה־נָּא לִי אֵת כָּל־הַגְּדֹלוֹת אֲשֶׁר־עָשָׂה אֱלִישָׁע
Now the king was talking with Gehazi the servant of the man of G-d, saying: 'Tell me, I pray thee, all the great things that Elisha hath done.'
Καὶ ὁ βασιλεὺς ἐλάλει πρὸς Γιεζὶ τὸ παιδάριον Ἑλισαιὲ τοῦ ἀνθρώπου τοῦ Θεοῦ, λέγων, διήγησαι δὴ ἐμοὶ πάντα τὰ μεγάλα ἃ ἐποίησεν Ἑλισαιέ.
And the king spoke to Gehazi the servant of Elisha the man of God, saying, Tell me, I pray thee, all the great things which Elisha has done.
5
וַיְהִי הוּא מְסַפֵּר לַמֶּלֶךְ אֵת אֲשֶׁר־הֶחֱיָה אֶת־הַמֵּת וְהִנֵּה הָאִשָּׁה אֲשֶׁר־הֶחֱיָה אֶת־בְּנָהּ צֹעֶקֶת אֶל־הַמֶּלֶךְ עַל־בֵּיתָהּ וְעַל־שָׂדָהּ וַיֹּאמֶר גֵּחֲזִי אֲדֹנִי הַמֶּלֶךְ זֹאת הָאִשָּׁה וְזֶה־בְּנָהּ אֲשֶׁר־הֶחֱיָה אֱלִישָׁע
And it came to pass, as he was telling the king how he had restored to life him that was dead, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said: 'My lord, O king, this is the woman, and this is her son, whom Elisha restored to life.'
Καὶ ἐγένετο αὐτοῦ ἐξηγουμένου τῷ βασιλεῖ, ὡς ἑζωπύρησεν υἱὸν τεθνηκότα, καὶ ἰδοὺ ἡ γυνὴ ἧς ἐζωπύρησε τὸν υἱὸν αὐτῆς Ἑλισαιὲ, βοῶσα πρὸς τὸν βασιλέα περὶ τοῦ οἴκου ἑαυτῆς καὶ περὶ τῶν ἀγρῶν ἑαυτῆς· καὶ εἶπε Γιεζὶ, Κύριε βασιλεῦ, αὕτη ἡ γυνὴ, καὶ οὗτος ὁ υἱὸς αὐτῆς, ὃν ἐζωπύρησεν Ἑλισαιέ.
And it came to pass, as he was telling the king how he had restored to life the dead son, behold, the woman whose son Elisha restored to life [came] crying to the king for her house and for her lands. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.
6
וַיִּשְׁאַל הַמֶּלֶךְ לָאִשָּׁה וַתְּסַפֶּר־לוֹ וַיִּתֶּן־לָהּ הַמֶּלֶךְ סָרִיס אֶחָד לֵאמֹר הָשֵׁיב אֶת־כָּל־אֲשֶׁר־לָהּ וְאֵת כָּל־תְּבוּאֹת הַשָּׂדֶה מִיּוֹם עָזְבָה אֶת־הָאָרֶץ וְעַד־עָתָּה
And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying: 'Restore all that was hers, and all the fruits of the field since the day that she left the land, even until now.'
Καὶ ἐπηρώτησεν ὁ βασιλεὺς τὴν γυναῖκα· καὶ διηγήσατο αὐτῷ· καὶ ἔδωκεν αὐτῇ ὁ βασιλεὺς εὐνοῦχον ἕνα, λέγων, ἐπίστρεψον πάντα τὰ αὐτῆς, καὶ πάντα τὰ γεννήματα τοῦ ἀγροῦ ἀπὸ τῆς ἡμέρας ἧς κατέλιπε τὴν γῆν ἕως τοῦ νῦν.
And the king asked the woman, and she told him: and the king appointed her a eunuch, saying, Restore all that was hers, and all the fruits of the field from the day that she left the land until now.
7
וַיָּבֹא אֱלִישָׁע דַּמֶּשֶׂק וּבֶן־הֲדַד מֶלֶךְ־אֲרָם חֹלֶה וַיֻּגַּד־לוֹ לֵאמֹר בָּא אִישׁ הָאֱלֹהִים עַד־הֵנָּה
And Elisha came to Damascus; and Ben-hadad the king of Aram was sick; and it was told him, saying. 'The man of G-d is come hither.'
Καὶ ἦλθεν Ἑλισαιὲ εἰς Δαμασκόν· καὶ υἱὸς Ἄδερ βασιλεὺς Συρίας ἠῤῥώστησε, καὶ ἀνήγγειλαν αὐτῷ, λέγοντες, ἥκει ὁ ἄνθρωπος τοῦ Θεοῦ ἕως ᾧδε.
And Elisha came to Damascus; and the king of Syria the son of Hadad was ill, and they brought him word, saying, The man of God is come hither.
8
וַיֹּאמֶר הַמֶּלֶךְ אֶל־חֲזָהאֵל קַח בְּיָדְךָ מִנְחָה וְלֵךְ לִקְרַאת אִישׁ הָאֱלֹהִים וְדָרַשְׁתָּ אֶת־יְהוָה מֵאוֹתוֹ לֵאמֹר הַאֶחְיֶה מֵחֳלִי זֶה
And the king said unto Hazael: 'Take a present in thy hand, and go meet the man of G-d, and inquire of HaShem by him, saying: Shall I recover of this sickness?'
Καὶ εἶπεν ὁ βασιλεὺς πρὸς Ἀζαὴλ, λάβε ἐν τῇ χειρί σου μαναὰ, καὶ δεῦρο εἰς ἀπαντὴν τοῦ ἀνθρώπου τοῦ Θεοῦ, καὶ ἐπιζήτησον τὸν Κύριον παρʼ αὐτοῦ, λέγων, εἰ ζήσομαι ἐκ τῆς ἀῤῥωστίας μου ταύτης;
And the king said to Hazael, Take in thy hand a present, and go to meet the man of God, and inquire of the Lord by him, saying, Shall I recover of this my disease?
9
וַיֵּלֶךְ חֲזָאֵל לִקְרָאתוֹ וַיִּקַּח מִנְחָה בְיָדוֹ וְכָל־טוּב דַּמֶּשֶׂק מַשָּׂא אַרְבָּעִים גָּמָל וַיָּבֹא וַיַּעֲמֹד לְפָנָיו וַיֹּאמֶר בִּנְךָ בֶן־הֲדַד מֶלֶךְ־אֲרָם שְׁלָחַנִי אֵלֶיךָ לֵאמֹר הַאֶחְיֶה מֵחֳלִי זֶה
So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said: 'Thy son Ben-hadad king of Aram hath sent me to thee, saying: Shall I recover of this sickness?'
Καὶ ἐπορεύθη Ἀζαὴλ εἰς ἀπαντὴν αὐτοῦ, καὶ ἔλαβε μαναὰ ἐν τῇ χειρὶ αὐτοῦ, καὶ πάντα τὰ ἀγαθὰ Δαμασκοῦ, ἄρσιν τεσσαράκοντα καμήλων, καὶ ἦλθε καὶ ἔστη ἐνώπιον αὐτοῦ, καὶ εἶπε πρὸς Ἑλισαιὲ, υἱός σου υἱὸς Ἅδερ βασιλεὺς Συρίας ἀπέστειλέ με πρὸς σὲ ἐπερωτῆσαι, λέγων, εἰ ζήσομαι ἐκ τῆς ἀῤῥωστίας μου ταύτης;
And Hazael went to meet him, and he took a present in his hand, and all the good things of Damascus, forty camels’ load, and came and stood before him, and said to Elisha, Thy son the son of Hadad, the king of Syria, has sent me to thee to inquire, saying, Shall I recover of this my disease?
10
וַיֹּאמֶר אֵלָיו אֱלִישָׁע לֵךְ אֱמָר־לא לוֹ חָיֹה תִחְיֶה וְהִרְאַנִי יְהוָה כִּי־מוֹת יָמוּת
And Elisha said unto him: 'Go, say unto him: Thou shalt surely recover; howbeit HaShem hath shown me that he shall surely die.'
Καὶ εἶπεν Ἑλισαιὲ, δεῦρο, εἶπον, ζωῇ ζήσῃ, καὶ ἔδειξέ μοι Κύριος ὅτι θανάτῳ ἀποθανῇ.
And Elisha said, Go, say, Thou shalt certainly live; yet the Lord has shown me that thou shalt surely die.
11
וַיַּעֲמֵד אֶת־פָּנָיו וַיָּשֶׂם עַד־בֹּשׁ וַיֵּבְךְּ אִישׁ הָאֱלֹהִים
And he settled his countenance stedfastly upon him, until he was ashamed; and the man of G-d wept.
Καὶ παρέστη τῷ προσώπῳ αὐτοῦ, καὶ ἔθηκεν ἕως αἰσχύνης· καὶ ἔκλαυσεν ὁ ἄνθρωπος τοῦ Θεοῦ.
And he stood before him, and fixed [his countenance] till he was ashamed: and the man of God wept.
12
וַיֹּאמֶר חֲזָאֵל מַדּוּעַ אֲדֹנִי בֹכֶה וַיֹּאמֶר כִּי־יָדַעְתִּי אֵת אֲשֶׁר־תַּעֲשֶׂה לִבְנֵי יִשְׂרָאֵל רָעָה מִבְצְרֵיהֶם תְּשַׁלַּח בָּאֵשׁ וּבַחֻרֵיהֶם בַּחֶרֶב תַּהֲרֹג וְעֹלְלֵיהֶם תְּרַטֵּשׁ וְהָרֹתֵיהֶם תְּבַקֵּעַ
And Hazael said: 'Why weepeth my lord?' And he answered: 'Because I know the evil that thou wilt do unto the children of Israel: their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child.'
Καὶ εἶπεν Ἀζαὴλ, τί ὅτι ὁ κύριός μου κλαίει; καὶ εἶπεν, ὅτι οἶδα ὅσα ποιήσεις τοῖς υἱοῖς Ἰσραὴλ κακά· τὰ ὀχυρώματα αὐτῶν ἐξαποστελεῖς ἐν πυρὶ, καὶ τοὺς ἐκλεκτοὺς αὐτῶν ἐν ῥομφαίᾳ ἀποκτενεῖς, καὶ τὰ νήπια αὐτῶν ἐνσείσεις, καὶ τὰς ἐν γαστρὶ ἐχούσας αὐτῶν ἀναῥῥήξεις.
And Hazael said, Why does my lord weep? And he said, Because I know all the evil that thou wilt do to the children of Israel: thou wilt utterly destroy their strongholds with fire, and thou wilt slay their choice men with the sword, and thou wilt dash their infants [against the ground], and their women with child thou wilt rip up.
13
וַיֹּאמֶר חֲזָהאֵל כִּי מָה עַבְדְּךָ הַכֶּלֶב כִּי יַעֲשֶׂה הַדָּבָר הַגָּדוֹל הַזֶּה וַיֹּאמֶר אֱלִישָׁע הִרְאַנִי יְהוָה אֹתְךָ מֶלֶךְ עַל־אֲרָם
And Hazael said: 'But what is thy servant, who is but a dog, that he should do this great thing?' And Elisha answered: 'The HaShem hath shown me that thou shalt be king over Aram.'
Καὶ εἶπεν Ἀζαὴλ, τίς ἐστιν ὁ δοῦλός σου, ὁ κύων ὁ τεθνηκὼς, ὅτι ποιήσει τὸ ῥῆμα τοῦτο; καὶ εἶπεν Ἑλισαιὲ, ἔδειξέ μοι Κύριός σε βασιλεύοντα ἐπὶ Συρίαν.
And Hazael said, Who is thy servant? a dead dog, that he should do this thing? And Elisha said, The Lord has shown me thee ruling over Syria.
14
וַיֵּלֶךְ מֵאֵת אֱלִישָׁע וַיָּבֹא אֶל־אֲדֹנָיו וַיֹּאמֶר לוֹ מָה־אָמַר לְךָ אֱלִישָׁע וַיֹּאמֶר אָמַר לִי חָיֹה תִחְיֶה
Then he departed from Elisha, and came to his master, who said to him: 'What said Elisha to thee?' And he answered: 'He told me that thou wouldest surely recover.'
Καὶ ἀπῆλθεν ἀπὸ Ἑλισαιὲ, καὶ εἰσῆλθε πρὸς τὸν κύριον αὐτοῦ, καὶ εἶπεν αὐτῷ, τί εἶπέ σοι Ἑλισαιέ; καὶ εἶπεν, εἶπέ μοι, ζωῇ ζήσῃ.
And he departed from Elisha, and went in to his lord; and he said to him, What said Elisha to thee? and he said, He said to me, Thou shalt surely live.
15
וַיְהִי מִמָּחֳרָת וַיִּקַּח הַמַּכְבֵּר וַיִּטְבֹּל בַּמַּיִם וַיִּפְרֹשׂ עַל־פָּנָיו וַיָּמֹת וַיִּמְלֹךְ חֲזָהאֵל תַּחְתָּיו
And it came to pass on the morrow, that he took the coverlet, and dipped it in water, and spread it on his face, so that he died; and Hazael reigned in his stead.
Καὶ ἐγένετο τῇ ἐπαύριον, καὶ ἔλαβε τὸ μαχβὰρ καὶ ἔβαψεν ἐν τῷ ὕδατι, καὶ περιέβαλεν ἐπὶ τὸ πρόσωπον αὐτοῦ, καὶ ἀπέθανε· καὶ ἐβασίλευσεν Ἀζαὴλ ἀντʼ αὐτοῦ.
And it came to pass on the next day that he took a thick cloth, and dipped it in water, and put it on his face, and he died: and Hazael reigned in his stead.
16
וּבִשְׁנַת חָמֵשׁ לְיוֹרָם בֶּן־אַחְאָב מֶלֶךְ יִשְׂרָאֵל וִיהוֹשָׁפָט מֶלֶךְ יְהוּדָה מָלַךְ יְהוֹרָם בֶּן־יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה
And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being the king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
Ἐν ἔτει πέμπτῳ τῷ Ἰωρὰμ υἱῷ Ἀχαὰβ βασιλεῖ Ἰσραὴλ, καὶ Ἰωσαφὰτ βασιλεῖ Ἰούδα, ἐβασίλευσεν Ἰωρὰμ υἱὸς Ἰωσαφὰτ βασιλεὺς Ἰούδα.
In the fifth year of Joram son of Ahab king of Israel, and while Jehoshaphat was king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
17
בֶּן־שְׁלֹשִׁים וּשְׁתַּיִם שָׁנָה הָיָה בְמָלְכוֹ וּשְׁמֹנֶה שנה שָׁנִים מָלַךְ בִּירוּשָׁלָ͏ִם
Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.
Υἱὸς τριάκοντα καὶ δύο ἐτῶν ἦν ἐν τῷ βασιλεύειν αὐτὸν, καὶ ὀκτὼ ἔτη ἐβασίλευσεν ἐν Ἱερουσαλήμ.
Thirty and two years old was he when he began to reign, and he reigned eight years in Jerusalem.
18
וַיֵּלֶךְ בְּדֶרֶךְ מַלְכֵי יִשְׂרָאֵל כַּאֲשֶׁר עָשׂוּ בֵּית אַחְאָב כִּי בַּת־אַחְאָב הָיְתָה־לּוֹ לְאִשָּׁה וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה
And he walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab to wife; and he did that which was evil in the sight of HaShem.
Καὶ ἐπορεύθη ἐν ὁδῷ βασιλέων Ἰσραὴλ καθὼς ἐποίησεν οἶκος Ἀχαὰβ, ὅτι θυγάτηρ Ἀχαὰβ ἦν αὐτῷ εἰς γυναῖκα, καὶ ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου.
And he walked in the way of the kings of Israel, as did the house of Ahab; for the daughter of Ahab was his wife: and he did that which was evil in the sight of the Lord.
19
וְלֹא־אָבָה יְהוָה לְהַשְׁחִית אֶת־יְהוּדָה לְמַעַן דָּוִד עַבְדּוֹ כַּאֲשֶׁר אָמַר־לוֹ לָתֵת לוֹ נִיר לְבָנָיו כָּל־הַיָּמִים
Howbeit HaShem would not destroy Judah, for David His servant's sake, as He promised him to give unto him a lamp and to his children alway.
Καὶ οὐκ ἠθέλησε Κύριος διαφθεῖραι τὸν Ἰούδαν διὰ Δαυὶδ τὸν δοῦλον αὐτοῦ, καθὼς εἶπε δοῦναι αὐτῷ λύχνον καὶ τοῖς υἱοῖς αὐτοῦ πάσας τὰς ἡμέρας.
But the Lord would not destroy Judah for David his servant’s sake, as he said he would give a light to him and to his sons continually.
20
בְּיָמָיו פָּשַׁע אֱדוֹם מִתַּחַת יַד־יְהוּדָה וַיַּמְלִכוּ עֲלֵיהֶם מֶלֶךְ
In his days Edom revolted from under the hand of Judah, and made a king over themselves.
Ἐν ταῖς ἡμέραις αὐτοῦ ἠθέτησεν Ἐδὼμ ὑποκάτωθεν χειρὸς Ἰούδα, καὶ ἐβασίλευσαν ἐφʼ ἑαυτὸν βασιλέα.
In his days Edom revolted from under the hand of Judah, and they made a king over themselves.
21
וַיַּעֲבֹר יוֹרָם צָעִירָה וְכָל־הָרֶכֶב עִמּוֹ וַיְהִי־הוּא קָם לַיְלָה וַיַּכֶּה אֶת־אֱדוֹם הַסֹּבֵיב אֵלָיו וְאֵת שָׂרֵי הָרֶכֶב וַיָּנָס הָעָם לְאֹהָלָיו
Then Joram passed over to Zair, and all his chariots with him; and he rose up by night, and smote the Edomites that compassed him about, and the captains of the chariots; and the people fled to their tents.
Καὶ ἀνέβη Ἰωρὰμ εἰς Σιὼρ, καὶ πάντα τὰ ἅρματα τὰ μετʼ αὐτοῦ· καὶ ἐγένετο αὐτοῦ ἀναστάντος, καὶ ἐπάταξε τὸν Ἐδὼμ τὸν κυκλώσαντα ἐπʼ αὐτὸν, καὶ τοὺς ἄρχοντας τῶν ἁρμάτων, καὶ ἔφυγεν ὁ λαὸς εἰς τὰ σκηνώματα αὐτῶν.
And Joram went up to Zair, and all the chariots that were with him: and it came to pass after he had arisen, that he smote Edom who compassed him about, and the captains of the chariots; and the people fled to their tents.
22
וַיִּפְשַׁע אֱדוֹם מִתַּחַת יַד־יְהוּדָה עַד הַיּוֹם הַזֶּה אָז תִּפְשַׁע לִבְנָה בָּעֵת הַהִיא
Yet Edom revolted from under the hand of Judah, unto this day. Then did Libnah revolt at the same time.
Καὶ ἠθέτησεν Ἐδὼμ ὑποκάτω τῆς χειρὸς Ἰούδα ἕως τῆς ἡμέρας ταύτης· τότε ἠθέτησε Λοβνὰ ἐν τῷ καιρῷ ἐκείνῳ.
Yet Edom revolted from under the hand of Judah till this day. Then Libnah revolted at that time.
23
וְיֶתֶר דִּבְרֵי יוֹרָם וְכָל־אֲשֶׁר עָשָׂה הֲלוֹא־הֵם כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי יְהוּדָה
And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
Καὶ τὰ λοιπὰ τῶν λόγων Ἰωρὰμ καὶ πάντα ὅσα ἐποίησεν, οὐκ ἰδοὺ ταῦτα γέγραπται ἐπὶ βιβλίῳ λόγων τῶν ἡμερῶν τοῖς βασιλεῦσιν Ἰούδα;
And the rest of the acts of Joram, and all that he did, behold, are not these written in the book of the chronicles of the kings of Judah?
24
וַיִּשְׁכַּב יוֹרָם עִם־אֲבֹתָיו וַיִּקָּבֵר עִם־אֲבֹתָיו בְּעִיר דָּוִד וַיִּמְלֹךְ אֲחַזְיָהוּ בְנוֹ תַּחְתָּיו
And Joram slept with his fathers, and was buried with his fathers in the city of David; and Ahaziah his son reigned in his stead.
Καὶ ἐκοιμήθη Ἰωρὰμ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ ἐν πόλει Δαυὶδ τοῦ πατρὸς αὐτοῦ· καὶ ἐβασίλευσεν Ὀχοζίας υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
So Joram slept with his fathers, and was buried with his fathers in the city of his father David: and Ahaziah his son reigned in his stead.
25
בִּשְׁנַת שְׁתֵּים־עֶשְׂרֵה שָׁנָה לְיוֹרָם בֶּן־אַחְאָב מֶלֶךְ יִשְׂרָאֵל מָלַךְ אֲחַזְיָהוּ בֶן־יְהוֹרָם מֶלֶךְ יְהוּדָה
In the twelfth year of Joram the son of Ahab king of Israel did Ahaziah the son of Jehoram king of Judah begin to reign.
Ἐν ἔτει δωδεκάτῳ τῷ Ἰωρὰμ υἱῷ Ἀχαὰβ βασιλεῖ Ἰσραὴλ ἐβασίλευσεν Ὀχοζίας υἱὸς Ἰωράμ.
In the twelfth year of Joram son of Ahab king of Israel, Ahaziah son of Jehoram began to reign.
26
בֶּן־עֶשְׂרִים וּשְׁתַּיִם שָׁנָה אֲחַזְיָהוּ בְמָלְכוֹ וְשָׁנָה אַחַת מָלַךְ בִּירוּשָׁלָ͏ִם וְשֵׁם אִמּוֹ עֲתַלְיָהוּ בַּת־עָמְרִי מֶלֶךְ יִשְׂרָאֵל
Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name was Athaliah the daughter of Omri king of Israel.
Υἱὸς εἴκοσι καὶ δύο ἐτῶν Ὀχοζίας ἐν τῷ βασιλεύειν αὐτόν, καὶ ἐνιαυτὸν ἕνα ἐβασίλευσεν ἐν Ἱερουσαλὴμ, καὶ ὄνομα τῆς μητρὸς αὐτοῦ Γοθολία θυγάτηρ Ἀμβρὶ βασιλέως Ἰσραήλ.
Twenty and two years old [was] Ahaziah when he began to reign, and he reigned one year in Jerusalem: and the name of his mother [was] Athaliah, daughter of Omri king of Israel.
27
וַיֵּלֶךְ בְּדֶרֶךְ בֵּית אַחְאָב וַיַּעַשׂ הָרַע בְּעֵינֵי יְהוָה כְּבֵית אַחְאָב כִּי חֲתַן בֵּית־אַחְאָב הוּא
And he walked in the way of the house of Ahab, and did that which was evil in the sight of HaShem, as did the house of Ahab; for he was the son-in-law of the house of Ahab.
Καὶ ἐπορεύθη ἐν ὁδῷ οἴκου Ἀχαὰβ, καὶ ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου καθὼς ὁ οἶκος Ἀχαάβ.
And he walked in the way of the house of Ahab, and did that which was evil in the sight of the Lord, as did the house of Ahab.
28
וַיֵּלֶךְ אֶת־יוֹרָם בֶּן־אַחְאָב לַמִּלְחָמָה עִם־חֲזָהאֵל מֶלֶךְ־אֲרָם בְּרָמֹת גִּלְעָד וַיַּכּוּ אֲרַמִּים אֶת־יוֹרָם
And he went with Joram the son of Ahab to war against Hazael king of Aram at Ramoth-gilead; and the Arameans wounded Joram.
Καὶ ἐπορεύθη μετὰ Ἰωρὰμ υἱοῦ Ἀχαὰβ εἰς πόλεμον μετὰ Ἁζαὴλ βασιλέως ἀλλοφύλων ἐν Ῥεμμὼθ Γαλαὰδ, καὶ ἐπάταξαν οἱ Σύροι τὸν Ἰωράμ.
And he went with Joram the son of Ahab to war against Hazael king of the Syrians in Ramoth-gilead; and the Syrians wounded Joram.
29
וַיָּשָׁב יוֹרָם הַמֶּלֶךְ לְהִתְרַפֵּא בְיִזְרְעֶאל מִן־הַמַּכִּים אֲשֶׁר יַכֻּהוּ אֲרַמִּים בָּרָמָה בְּהִלָּחֲמוֹ אֶת־חֲזָהאֵל מֶלֶךְ אֲרָם וַאֲחַזְיָהוּ בֶן־יְהוֹרָם מֶלֶךְ יְהוּדָה יָרַד לִרְאוֹת אֶת־יוֹרָם בֶּן־אַחְאָב בְּיִזְרְעֶאל כִּי־חֹלֶה הוּא
And king Joram returned to be healed in Jezreel of the wounds which the Arameans had given him at Ramah, when he fought against Hazael king of Aram. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.
Καὶ ἐπέστρεψεν ὁ βασιλεὺς Ἰωρὰμ τοῦ ἰατρευθῆναι ἐν Ἰεζράελ ἀπὸ τῶν πληγῶν ὧν ἐπάταξαν αὐτὸν ἐν Ῥεμμὼθ, ἐν τῷ πολεμεῖν αὐτὸν μετὰ Ἁζαὴλ βασιλέως Συρίας· καὶ Ὀχοζίας υἱὸς Ἰωρὰμ κατέβη τοῦ ἰδεῖν τὸν Ἰωρὰμ υἱὸν Ἀχαὰβ ἐν Ἰεζράελ, ὅτι ἠῤῥώστει αὐτός.
And King Joram returned to be healed in Jezreel of the wounds with which they wounded him in Ramah, when he fought with Hazael king of Syria. And Ahaziah son of Jehoram went down to see Joram the son of Ahab in Jezreel, because he was sick.

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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