Textorah

II Samuel 19

1
וַיִּרְגַּז הַמֶּלֶךְ וַיַּעַל עַל־עֲלִיַּת הַשַּׁעַר וַיֵּבְךְּ וְכֹה אָמַר בְּלֶכְתּוֹ בְּנִי אַבְשָׁלוֹם בְּנִי בְנִי אַבְשָׁלוֹם מִי־יִתֵּן מוּתִי אֲנִי תַחְתֶּיךָ אַבְשָׁלוֹם בְּנִי בְנִי
And the king was much moved, and went up to the chamber over the gate, and wept; and as he went, thus he said: 'O my son Absalom, my son, my son Absalom! would I had died for thee, O Absalom, my son, my son!'
Καὶ ἐταράχθη ὁ βασιλεὺς, καὶ ἀνέβη εἰς τὸ ὑπερῷον τῆς πύλης, καὶ ἔκλαυσε· καὶ οὕτως εἶπεν ἐν τῷ πορεύεσθαι αὐτὸν, υἱέ μου Ἀβεσσαλὼμ, υἱέ μου, υἱέ μου Ἀβεσαλώμ· τίς δῴη τὸν θάνατόν μου ἀντὶ σοῦ; ἐγὼ ἀντὶ σοῦ Ἀβεσσαλὼμ, υἱέ μου, υἱέ μου.
And the king was troubled, and went to the chamber over the gate, and wept: and thus he said as he went, My son Absalom, my son, my son Absalom; would God I had died for thee, [even] I [had died] for thee, Absalom, my son, my son!
2
וַיֻּגַּד לְיוֹאָב הִנֵּה הַמֶּלֶךְ בֹּכֶה וַיִּתְאַבֵּל עַל־אַבְשָׁלֹם
And it was told Joab: 'Behold, the king weepeth and mourneth for Absalom.'
Καὶ ἀνηγγέλη τῷ Ἰωὰβ, λέγοντες, ἰδοῦ ὁ βασιλεὺς κλαίει καὶ πενθεῖ ἐπὶ Ἀβεσσαλώμ.
And they brought Joab word, saying, Behold, the king weeps and mourns for Absalom.
3
וַתְּהִי הַתְּשֻׁעָה בַּיּוֹם הַהוּא לְאֵבֶל לְכָל־הָעָם כִּי־שָׁמַע הָעָם בַּיּוֹם הַהוּא לֵאמֹר נֶעֱצַב הַמֶּלֶךְ עַל־בְּנוֹ
And the victory that day was turned into mourning unto all the people; for the people heard say that day: 'The king grieveth for his son.'
Καὶ ἐγένετο ἡ σωτηρία ἐν τῇ ἡμέρᾳ ἐκείνῃ εἰς πένθος παντὶ τῷ λαῷ, ὅτι ἤκουσεν ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγων, ὅτι λυπεῖται ὁ βασιλεὺς ἐπὶ τῷ υἱῷ αὐτοῦ.
And the victory was turned that day into mourning to all the people, for the people heard say that day, The king grieves after his son.
4
וַיִּתְגַּנֵּב הָעָם בַּיּוֹם הַהוּא לָבוֹא הָעִיר כַּאֲשֶׁר יִתְגַּנֵּב הָעָם הַנִּכְלָמִים בְּנוּסָם בַּמִּלְחָמָה
And the people got them by stealth that day into the city, as people that are ashamed steal away when they flee in battle.
Καὶ διεκλέπτετο ὁ λαὸς ἐν τῇ ἡμέρᾳ ἐκείνῃ τοῦ εἰσελθεῖν εἰς τὴν πόλιν, καθὼς διακλέπτεται ὁ λαὸς οἱ αἰσχυνόμενοι ἐν τῷ αὐτοὺς φεύγειν ἐν τῷ πολέμῳ.
And the people stole away that day to go into the city, as people steal away when they are ashamed as they flee in the battle.
5
וְהַמֶּלֶךְ לָאַט אֶת־פָּנָיו וַיִּזְעַק הַמֶּלֶךְ קוֹל גָּדוֹל בְּנִי אַבְשָׁלוֹם אַבְשָׁלוֹם בְּנִי בְנִי
And the king covered his face, and the king cried with a loud voice: 'O my son Absalom, O Absalom, my son, my son!'
Καὶ ὁ βασιλεὺς ἔκρυψε τὸ πρόσωπον αὐτοῦ· καὶ ἔκραξεν ὁ βασιλεὺς φωνῇ μεγάλῃ, λέγων, υἱέ μου Ἀβεσσαλὼμ, Ἀβεσσαλὼμ υἱὲ μου.
And the king hid his face: and the king cried with a loud voice, My son Absalom! Absalom my son!
6
וַיָּבֹא יוֹאָב אֶל־הַמֶּלֶךְ הַבָּיִת וַיֹּאמֶר הֹבַשְׁתָּ הַיּוֹם אֶת־פְּנֵי כָל־עֲבָדֶיךָ הַמְמַלְּטִים אֶת־נַפְשְׁךָ הַיּוֹם וְאֵת נֶפֶשׁ בָּנֶיךָ וּבְנֹתֶיךָ וְנֶפֶשׁ נָשֶׁיךָ וְנֶפֶשׁ פִּלַגְשֶׁיךָ
And Joab came into the house to the king, and said: 'Thou hast shamed this day the faces of all thy servants, who this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;
Καὶ εἰσῆλθεν Ἰωὰβ πρὸς τὸν βασιλέα εἰς τὸν οἶκον, καὶ εἶπε, κατῄσχυνας σήμερον τὰ πρόσωπα πάντων τῶν δούλων σου τῶν ἐξαιρουμένων σε σήμερον, καὶ τὴν ψυχὴν τῶν υἱῶν σου, καὶ τῶν θυγατέρων σου, καὶ τὴν ψυχὴν τῶν γυναικῶν σου, καὶ τῶν παλλακῶν σου,
And Joab went in to the king, into the house, and said, Thou hast this day shamed the faces of all thy servants that have delivered thee this day, and [have saved] the lives of thy sons and of thy daughters, and the lives of thy wives, and of thy concubines,
7
לְאַהֲבָה אֶת־שֹׂנְאֶיךָ וְלִשְׂנֹא אֶת־אֹהֲבֶיךָ כִּי הִגַּדְתָּ הַיּוֹם כִּי אֵין לְךָ שָׂרִים וַעֲבָדִים כִּי יָדַעְתִּי הַיּוֹם כִּי לא לוּ אַבְשָׁלוֹם חַי וְכֻלָּנוּ הַיּוֹם מֵתִים כִּי־אָז יָשָׁר בְּעֵינֶיךָ
in that thou lovest them that hate thee, and hatest them that love thee. For thou hast declared this day, that princes and servants are nought unto thee; for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well.
τοῦ ἀγαπᾷν τοὺς μισοῦντάς σε, καὶ μισεῖν τοὺς ἀγαπῶντάς σε· καὶ ἀνήγγειλας σήμερον, ὅτι οὐκ εἰσὶν οἱ ἄρχοντές σου, οὐδὲ παῖδες· ὅτι ἔγνωκα σήμερον, ὅτι εἰ Ἀβεσσαλὼμ ἔζη, πάντες ἡμεῖς σήμερον νεκροί, ὅτι τότε τὸ εὐθὲς ἦν ἐν ὀφθαλμοῖς σου.
forasmuch as thou lovest them that hate thee, and hatest them that love thee; and thou hast this day declared, that thy princes and thy servants are nothing [in thy sight]: for I know this day, that if Absalom were alive, [and] all of us dead today, then it would have been right in thy sight.
8
וְעַתָּה קוּם צֵא וְדַבֵּר עַל־לֵב עֲבָדֶיךָ כִּי בַיהוָה נִשְׁבַּעְתִּי כִּי־אֵינְךָ יוֹצֵא אִם־יָלִין אִישׁ אִתְּךָ הַלַּיְלָה וְרָעָה לְךָ זֹאת מִכָּל־הָרָעָה אֲשֶׁר־בָּאָה עָלֶיךָ מִנְּעֻרֶיךָ עַד־עָתָּה
Now therefore arise, go forth, and speak to the heart of thy servants; for I swear by HaShem, if thou go not forth, there will not tarry a man with thee this night; and that will be worse unto thee than all the evil that hath befallen thee from thy youth until now.'
Καὶ νῦν ἀναστὰς ἔξελθε καὶ λάλησον εἰς τὴν καρδίαν τῶν δούλων σου, ὅτι ἐν Κυρίῳ ὤμοσα, ὅτι εἰ μὴ ἐκπορεύσῃ σήμερον, εἰ αὐλισθήσεται ἀνὴρ μετὰ σοῦ τὴν νύκτα ταύτην· καὶ ἐπίγνωθι σεαυτῷ, καὶ κακόν σοι τοῦτο ὑπὲρ πᾶν τὸ κακὸν τὸ ἐπελθόν σοι ἐκ νεότητός σου ἕως τοῦ νῦν.
And now arise, and go forth, and speak comfortably to thy servants; for I have sworn by the Lord, that unless thou wilt go forth today, there shall not a man remain with thee this night: and know for thyself, this thing [will] indeed [be] evil to thee beyond all the evil that has come upon thee from thy youth until now.
9
וַיָּקָם הַמֶּלֶךְ וַיֵּשֶׁב בַּשָּׁעַר וּלְכָל־הָעָם הִגִּידוּ לֵאמֹר הִנֵּה הַמֶּלֶךְ יוֹשֵׁב בַּשַּׁעַר וַיָּבֹא כָל־הָעָם לִפְנֵי הַמֶּלֶךְ וְיִשְׂרָאֵל נָס אִישׁ לְאֹהָלָיו
Then the king arose, and sat in the gate. And they told unto all the people, saying: 'Behold, the king doth sit in the gate'; and all the people came before the king. Now Israel had fled every man to his tent.
Καὶ ἀνέστη ὁ βασιλεὺς καὶ ἐκάθισεν ἐν τῇ πύλῃ· καὶ πᾶς ὁ λαὸς ἀνήγγειλαν, λέγοντες, ἰδοὺ ὁ βασιλεὺς κάθηται ἐν τῇ πύλῃ· καὶ εἰσῆλθε πᾶς ὁ λαὸς κατὰ πρόσωπον τοῦ βασιλέως ἐπὶ τὴν πύλην· καὶ Ἰσραὴλ ἔφυγεν ἀνὴρ εἰς τὰ σκηνώματα αὐτοῦ.
Then the king arose, and sat in the gate: and all the people reported, saying, Behold, the king sits in the gate. And all the people went in before the king to the gate; for Israel had fled every man to his tent.
10
וַיְהִי כָל־הָעָם נָדוֹן בְּכָל־שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר הַמֶּלֶךְ הִצִּילָנוּ מִכַּף אֹיְבֵינוּ וְהוּא מִלְּטָנוּ מִכַּף פְּלִשְׁתִּים וְעַתָּה בָּרַח מִן־הָאָרֶץ מֵעַל אַבְשָׁלוֹם
And all the people were at strife throughout all the tribes of Israel, saying: 'The king delivered us out of the hand of our enemies, and he saved us out of the hand of the Philistines; and now he is fled out of the land from Absalom.
Καὶ ἦν πᾶς ὁ λαὸς κρινόμενος ἐν πάσαις φυλαῖς Ἰσραὴλ, λέγοντες, ὁ βασιλεὺς Δαυὶδ ἐῤῥύσατο ἡμᾶς ἀπὸ πάντων τῶν ἐχθρῶν ἡμῶν, καὶ αὐτὸς ἐξείλετο ἡμᾶς ἐκ χειρὸς ἀλλοφύλων· καὶ νῦν πέφευγεν ἀπὸ τῆς γῆς, καὶ ἀπὸ τῆς βασιλείας αὐτοῦ, καὶ ἀπὸ Ἀβεσσαλώμ.
And all the people disputed among all the tribes of Israel, saying, King David delivered us from all our enemies, and he rescued us from the hand of the Philistines: and now he has fled from the land, and from his kingdom, and from Absalom.
11
וְאַבְשָׁלוֹם אֲשֶׁר מָשַׁחְנוּ עָלֵינוּ מֵת בַּמִּלְחָמָה וְעַתָּה לָמָה אַתֶּם מַחֲרִשִׁים לְהָשִׁיב אֶת־הַמֶּלֶךְ
And Absalom, whom we anointed over us, is dead in battle. Now, therefore, why speak ye not a word of bringing the king back?'
Καὶ Ἀβεσσαλὼμ, ὃν ἐχρίσαμεν ἐφʼ ἡμῶν, ἀπέθανεν ἐν τῷ πολέμῳ· καὶ νῦν ἱνατί ὑμεῖς κωφεύετε τοῦ ἐπιστρέψαι τὸν βασιλέα; καὶ τὸ ῥῆμα παντὸς Ἰσραὴλ ἦλθε πρὸς τὸν βασιλέα.
And Absalom, whom we anointed over us, is dead in battle: and now why are ye silent about bringing back the king? And the word of all Israel came to the king.
12
וְהַמֶּלֶךְ דָּוִד שָׁלַח אֶל־צָדוֹק וְאֶל־אֶבְיָתָר הַכֹּהֲנִים לֵאמֹר דַּבְּרוּ אֶל־זִקְנֵי יְהוּדָה לֵאמֹר לָמָּה תִהְיוּ אַחֲרֹנִים לְהָשִׁיב אֶת־הַמֶּלֶךְ אֶל־בֵּיתוֹ וּדְבַר כָּל־יִשְׂרָאֵל בָּא אֶל־הַמֶּלֶךְ אֶל־בֵּיתוֹ
And king David sent to Zadok and to Abiathar the priests, saying: 'Speak unto the elders of Judah, saying: Why are ye the last to bring the king back to his house? --For the speech of all Israel was come to the king, to bring him to his house.--
Καὶ ὁ βασιλεὺς Δαυὶδ ἀπέστειλε πρὸς Σαδὼκ καὶ πρὸς Ἀβιάθαρ τοῦς ἱερεῖς, λέγων, λαλήσατε πρὸς τοὺς πρεσβυτέρους Ἰούδα, λέγοντες, ἱνατί γίνεσθε ἔσχατοι τοῦ ἐπιστρέψαι τὸν βασιλέα εἰς τὸν οἶκον αὐτοῦ; καὶ λόγος παντὸς Ἰσραὴλ ἦλθε πρὸς τὸν βασιλέα εἰς τὸν οἶκον αὐτοῦ.
And King David sent to Zadok and Abiathar the priests, saying, Speak to the elders of Israel, saying, Why are ye the last to bring back the king to his house? whereas the word of all Israel is come to the king to his house.
13
אַחַי אַתֶּם עַצְמִי וּבְשָׂרִי אַתֶּם וְלָמָּה תִהְיוּ אַחֲרֹנִים לְהָשִׁיב אֶת־הַמֶּלֶךְ
Ye are my brethren, ye are my bone and my flesh; wherefore then should ye be the last to bring back the king?
Ἀδελφοί μου ὑμεῖς, ὀστᾶ μου καὶ σάρκες μου ὑμεῖς· ἱνατί γίνεσθε ἔσχατοι τοῦ ἐπιστρέψαι τὸν βασιλέα εἰς τὸν οἶκον αὐτοῦ;
Ye [are] my brethren, ye [are] my bones and my flesh: why are ye the last to bring back the king to his house?
14
וְלַעֲמָשָׂא תֹּמְרוּ הֲלוֹא עַצְמִי וּבְשָׂרִי אָתָּה כֹּה יַעֲשֶׂה־לִּי אֱלֹהִים וְכֹה יוֹסִיף אִם־לֹא שַׂר־צָבָא תִּהְיֶה לְפָנַי כָּל־הַיָּמִים תַּחַת יוֹאָב
And say ye to Amasa: Art thou not my bone and my flesh? G-d do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.'
καὶ τῷ Ἀμεσσαῒ; ἐρεῖτε, οὐχὶ ὀστοῦν μου καὶ σάρξ μου σύ; καὶ νῦν τάδε ποιήσαι μοι ὁ Θεὸς, καὶ τάδε προσθείη, εἰ μὴ ἄρχων δυνάμεως ἔσῃ ἐνώπιον ἐμοῦ πάσας τὰς ἡμέρας ἀντὶ Ἰωάβ.
And ye shall say to Amasa, [Art] thou not my bone and my flesh? and now God do so to me, and more also, if thou shalt not be commander of the host before me continually in the room of Joab.
15
וַיַּט אֶת־לְבַב כָּל־אִישׁ־יְהוּדָה כְּאִישׁ אֶחָד וַיִּשְׁלְחוּ אֶל־הַמֶּלֶךְ שׁוּב אַתָּה וְכָל־עֲבָדֶיךָ
And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent unto the king: 'Return thou, and all thy servants.'
Καὶ ἔκλινε τὴν καρδίαν παντὸς ἀνδρὸς Ἰούδα ὡς ἀνδρὸς ἑνός· καὶ ἀπέστειλαν πρὸς τὸν βασιλεα, λέγοντες, ἐπιστράφηθι σὺ καὶ πάντες οἱ δοῦλοί σου.
And he bowed the heart of all the men of Judah as that of one man; and they sent to the king, saying, Return thou, and all thy servants.
16
וַיָּשָׁב הַמֶּלֶךְ וַיָּבֹא עַד־הַיַּרְדֵּן וִיהוּדָה בָּא הַגִּלְגָּלָה לָלֶכֶת לִקְרַאת הַמֶּלֶךְ לְהַעֲבִיר אֶת־הַמֶּלֶךְ אֶת־הַיַּרְדֵּן
So the king returned, and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to bring the king over the Jordan.
Καὶ ἐπέστρεψεν ὁ βασιλεὺς, καὶ ἦλθεν ἕως τοῦ Ἰορδάνου· καὶ ἄνδρες Ἰούδα ἦλθαν εἰς Γάλγαλα τοῦ πορεύεσθαι εἰς ἀπαντὴν τοῦ βασιλέως, διαβιβάσαι τὸν βασιλέα τὸν Ἰορδάνην.
And the king returned, and came as far as Jordan. And the men of Judah came to Gilgal on their way to meet the king, to cause the king to pass over Jordan.
17
וַיְמַהֵר שִׁמְעִי בֶן־גֵּרָא בֶּן־הַיְמִינִי אֲשֶׁר מִבַּחוּרִים וַיֵּרֶד עִם־אִישׁ יְהוּדָה לִקְרַאת הַמֶּלֶךְ דָּוִד
And Shimei the son of Gera, the Benjamite, who was of Bahurim, made haste and came down with the men of Judah to meet king David.
Καὶ ἐτάχυνε Σεμεῒ υἱὸς Γηρὰ υἱοῦ τοῦ Ἰεμινὶ ἐκ Βαουρὶμ, καὶ κατέβη μετὰ ἀνδρὸς Ἰούδα εἰς ἀπαντὴν τοῦ βασιλέως Δαυίδ,
And Shimei the son of Gera, the Benjaminite, of Bahurim, hastened and went down with the men of Judah to meet King David.
18
וְאֶלֶף אִישׁ עִמּוֹ מִבִּנְיָמִן וְצִיבָא נַעַר בֵּית שָׁאוּל וַחֲמֵשֶׁת עָשָׂר בָּנָיו וְעֶשְׂרִים עֲבָדָיו אִתּוֹ וְצָלְחוּ הַיַּרְדֵּן לִפְנֵי הַמֶּלֶךְ
And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him. And they rushed into the Jordan before the king.
καὶ χίλιοι ἄνδρες μετʼ αὐτοῦ ἐκ τοῦ Βενιαμὶν, καὶ Σιβὰ τὸ παιδάριον τοῦ οἴκου Σαοὺλ, καὶ πεντεκαίδεκα υἱοὶ αὐτοῦ μετʼ αὐτοῦ, καὶ εἴκοσι δοῦλοι αὐτοῦ μετʼ αὐτοῦ· καὶ κατεύθυναν τὸν Ἰορδάνην ἔμπροσθεν τοῦ βασιλέως,
And a thousand men of Benjamin [were] with him, and Ziba the servant of the house of Saul, and his fifteen sons with him, and his twenty servants with him: and they went directly down to Jordan before the king,
19
וְעָבְרָה הָעֲבָרָה לַעֲבִיר אֶת־בֵּית הַמֶּלֶךְ וְלַעֲשׂוֹת הַטּוֹב בעינו בְּעֵינָיו וְשִׁמְעִי בֶן־גֵּרָא נָפַל לִפְנֵי הַמֶּלֶךְ בְּעָבְרוֹ בַּיַּרְדֵּן
And the ferryboat passed to and fro to bring over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, when he would go over the Jordan.
καὶ ἐλειτούργησαν τὴν λειτουργίαν τοῦ διαβιβάσαι τὸν βασιλέα· καὶ διέβη ἡ διάβασις τοῦ ἐξεγεῖραι τὸν οἶκον τοῦ βασιλέως, καὶ τοῦ ποιῆσαι τὸ εὐθὲς ἐν ὀφθαλμοῖς αὐτοῦ. Καὶ Σεμεῒ υἱὸς Γηρὰ ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ ἐνώπιον τοῦ βασιλέως, διαβαίνοντος αὐτοῦ τὸν Ἰορδάνην,
and they performed the service of bringing the king over; and there went over a ferryboat to remove the household of the king, and to do that which was right in his eyes. And Shimei the son of Gera fell on his face before the king, as he went over Jordan;
20
וַיֹּאמֶר אֶל־הַמֶּלֶךְ אַל־יַחֲשָׁב־לִי אֲדֹנִי עָוֺן וְאַל־תִּזְכֹּר אֵת אֲשֶׁר הֶעֱוָה עַבְדְּךָ בַּיּוֹם אֲשֶׁר־יָצָא אֲדֹנִי־הַמֶּלֶךְ מִירוּשָׁלָ͏ִם לָשׂוּם הַמֶּלֶךְ אֶל־לִבּוֹ
And he said unto the king: 'Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did iniquitously the day that my lord the king went out of Jerusalem, that the king should take it to his heart.
καὶ εἶπε πρὸς τὸν βασιλέα, μὴ δὴ λογισάσθω ὁ κύριός μου ἀνομίαν, καὶ μὴ μνησθῇς ὅσα ἠδίκησεν ὁ παῖς σου ἐν τῇ ἡμέρᾳ ᾗ ὁ κύριός μου ἐξεπορεύετο ἐξ Ἰερουσαλὴμ, τοῦ θέσθαι τὸν βασιλέα εἰς τὴν καρδίαν αὐτοῦ.
and said to the king, Let not my lord now impute iniquity, and remember not all the iniquity of thy servant in the day in which my lord went out from Jerusalem, so that the king should mind it.
21
כִּי יָדַע עַבְדְּךָ כִּי אֲנִי חָטָאתִי וְהִנֵּה־בָאתִי הַיּוֹם רִאשׁוֹן לְכָל־בֵּית יוֹסֵף לָרֶדֶת לִקְרַאת אֲדֹנִי הַמֶּלֶךְ
For thy servant doth know that I have sinned; therefore, behold, I am come this day the first of all the house of Joseph to go down to meet my lord the king.'
Ὅτι ἔγνω ὁ δοῦλός σου ὅτι ἐγὼ ἥμαρτον, καὶ ἰδοὺ ἐγὼ ἦλθον σήμερον πρότερος παντὸς Ἰσραὴλ καὶ οἴκου Ἰωσὴφ, τοῦ καταβῆναί με εἰς ἀπαντὴν τοῦ κυρίου μου τοῦ βασιλέως.
For thy servant knows that I have sinned: and, behold, I am come today before all Israel and the house of Joseph, to go down and meet my lord the king.
22
וַיַּעַן אֲבִישַׁי בֶּן־צְרוּיָה וַיֹּאמֶר הֲתַחַת זֹאת לֹא יוּמַת שִׁמְעִי כִּי קִלֵּל אֶת־מְשִׁיחַ יְהוָה
But Abishai the son of Zeruiah answered and said: 'Shall not Shimei be put to death for this, because he cursed HaShem'S anointed?'
Καὶ ἀπεκρίθη Ἀβεσσαὲ υἱὸς Σαρουίας, καὶ εἶπε, μὴ ἀντὶ τούτου οὐ θανατωθήσεται Σεμεῒ, ὅτι κατηράσατο τὸν χριστὸν Κυρίου;
And Abishai the son of Zeruiah answered and said, Shall not Shimei therefore be put to death, because he cursed the Lord’s anointed?
23
וַיֹּאמֶר דָּוִד מַה־לִּי וְלָכֶם בְּנֵי צְרוּיָה כִּי־תִהְיוּ־לִי הַיּוֹם לְשָׂטָן הַיּוֹם יוּמַת אִישׁ בְּיִשְׂרָאֵל כִּי הֲלוֹא יָדַעְתִּי כִּי הַיּוֹם אֲנִי־מֶלֶךְ עַל־יִשְׂרָאֵל
And David said: 'What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel?'
Καὶ εἶπε Δαυίδ, τί ἐμοὶ καὶ ὑμῖν, υἱοὶ Σαρουίας, ὅτι γίνεσθέ μοι σήμερον εἰς ἐπίβουλον; σήμερον οὐ θανατωθήσεταί τις ἀνὴρ ἐξ Ἰσραήλ· ὅτι οὐκ οἴδα εἰ σήμερον βασιλεύω ἐγὼ ἐπὶ τὸν Ἰσραήλ.
And David said, What have I to do with you, ye sons of Zeruiah, that ye as it were lie in wait against me this day? today no man in Israel shall be put to death, for I know not if I this day reign over Israel.
24
וַיֹּאמֶר הַמֶּלֶךְ אֶל־שִׁמְעִי לֹא תָמוּת וַיִּשָּׁבַע לוֹ הַמֶּלֶךְ
And the king said unto Shimei: 'Thou shalt not die.' And the king swore unto him.
Καὶ εἶπεν ὁ βασιλεὺς πρὸς Σεμεῒ, οὐ μὴ ἀποθάνῃς· καὶ ὤμοσεν αὐτῷ ὁ βασιλεύς.
And the king said to Shimei, Thou shalt not die: and the king swore to him.
25
וּמְפִבֹשֶׁת בֶּן־שָׁאוּל יָרַד לִקְרַאת הַמֶּלֶךְ וְלֹא־עָשָׂה רַגְלָיו וְלֹא־עָשָׂה שְׂפָמוֹ וְאֶת־בְּגָדָיו לֹא כִבֵּס לְמִן־הַיּוֹם לֶכֶת הַמֶּלֶךְ עַד־הַיּוֹם אֲשֶׁר־בָּא בְשָׁלוֹם
And Mephibosheth the son of Saul came down to meet the king; and he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace.
Καὶ Μεμφιβοσθὲ υἱὸς υἱοῦ Σαοὺλ κατέβη εἰς ἀπαντὴν τοῦ βασιλέως, καὶ οὐκ ἐθεράπευσε τοὺς πόδας αὐτοῦ, οὐδὲ ὠνυχίσατο, οὐδὲ ἐποίησε τὸν μύστακα αὐτοῦ, καὶ τὰ ἱμάτια αὐτοῦ οὐκ ἀπέπλυνεν, ἀπὸ τῆς ἡμέρας ἧς ἀπῆλθεν ὁ βασιλεὺς, ἕως τῆς ἡμέρας ἧς αὐτὸς παρεγένετο ἐν εἰρήνῃ.
And Mephibosheth the son of Saul’s son went down to meet the king, and had not dressed his feet, nor pared his nails, nor shaved himself, neither had he washed his garments, from the day that the king departed, until the day when he arrived in peace.
26
וַיְהִי כִּי־בָא יְרוּשָׁלַ͏ִם לִקְרַאת הַמֶּלֶךְ וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה לֹא־הָלַכְתָּ עִמִּי מְפִיבֹשֶׁת
And it came to pass, when he was come to Jerusalem to meet the king, that the king said unto him: 'Wherefore wentest not thou with me, Mephibosheth?'
Καὶ ἐγένετο ὅτε εἰσῆλθεν εἰς Ἱερουσαλὴμ εἰς ἀπάντησιν τοῦ βασιλέως, καὶ εἶπεν αὐτῷ ὁ βασιλεὺς, τί ὅτι οὐκ ἐπορεύθης μετʼ ἐμοῦ, Μεμφιβοσθέ;
And it came to pass when he went into Jerusalem to meet the king, that the king said to him, Why didst thou not go with me, Mephibosheth?
27
וַיֹּאמַר אֲדֹנִי הַמֶּלֶךְ עַבְדִּי רִמָּנִי כִּי־אָמַר עַבְדְּךָ אֶחְבְּשָׁה־לִּי הַחֲמוֹר וְאֶרְכַּב עָלֶיהָ וְאֵלֵךְ אֶת־הַמֶּלֶךְ כִּי פִסֵּחַ עַבְדֶּךָ
And he answered: 'My lord, O king, my servant deceived me; for thy servant said: I will saddle me an ass, that I may ride thereon, and go with the king; because thy servant is lame.
Καὶ εἶπε πρὸς αὐτὸν Μεμφιβοσθὲ, κύριέ μου βασιλεῦ, ὁ δοῦλός μου παρελογίσατό με, ὅτι εἶπεν ὁ παῖς σου αὐτῷ, ἐπίσαξόν μοι τὴν ὄνον, καὶ ἐπιβῶ ἐπʼ αὐτὴν, καὶ πορεύσομαι μετὰ τοῦ βασιλέως, ὅτι χωλὸς ὁ δοῦλός σου.
And Mephibosheth said to him, My lord, O king, my servant deceived me; for thy servant said to him, Saddle me the ass, and I will ride upon it, and go with the king; for thy servant [is] lame.
28
וַיְרַגֵּל בְּעַבְדְּךָ אֶל־אֲדֹנִי הַמֶּלֶךְ וַאדֹנִי הַמֶּלֶךְ כְּמַלְאַךְ הָאֱלֹהִים וַעֲשֵׂה הַטּוֹב בְּעֵינֶיךָ
And he hath slandered thy servant unto my lord the king; but my lord the king is as an angel of G-d; do therefore what is good in thine eyes.
Καὶ μεθώδευσεν ἐν τῷ δούλῳ σου πρὸς τὸν κύριόν μου τὸν βασιλέα· καὶ ὁ κύριός μου ὁ βασιλεὺς ὡς ἄγγελος τοῦ Θεοῦ, καὶ ποίησον τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου.
And he has dealt deceitfully with thy servant to my lord the king: but my lord the king [is] as an angel of God, and do thou that which is good in thine eyes.
29
כִּי לֹא הָיָה כָּל־בֵּית אָבִי כִּי אִם־אַנְשֵׁי־מָוֶת לַאדֹנִי הַמֶּלֶךְ וַתָּשֶׁת אֶת־עַבְדְּךָ בְּאֹכְלֵי שֻׁלְחָנֶךָ וּמַה־יֶּשׁ־לִי עוֹד צְדָקָה וְלִזְעֹק עוֹד אֶל־הַמֶּלֶךְ
For all my father's house were deserving of death at the hand of my lord the king; yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet? or why should I cry any more unto the king?'
Ὅτι οὐκ ἦν πᾶς ὁ οἶκος τοῦ πατρός μου, ἀλλʼ ἢ ὅτι ἄνδρες θανάτου τῷ κυρίῳ μου τῷ βασιλεῖ, καὶ ἔθηκας τὸν δοῦλόν σου ἐν τοῖς ἐσθίουσι τὴν τράπεζάν σου· καὶ τί ἐστι μοὶ ἔτι δικαίωμα, καὶ τοῦ κεκραγέναι με ἔτι πρὸς τὸν βασιλέα;
For all the house of my father were but as dead men before my lord the king; yet thou hast set thy servant among them that eat at thy table: and what right have I any longer even to cry to the king?
30
וַיֹּאמֶר לוֹ הַמֶּלֶךְ לָמָּה תְּדַבֵּר עוֹד דְּבָרֶיךָ אָמַרְתִּי אַתָּה וְצִיבָא תַּחְלְקוּ אֶת־הַשָּׂדֶה
And the king said unto him: 'Why speakest thou any more of thy matters? I say: Thou and Ziba divide the land.'
Καὶ εἶπεν αὐτῷ ὁ βασιλεὺς, ἱνατί λαλεῖς ἔτι τοὺς λόγους σου; εἶπον, σὺ καὶ Σιβὰ διελεῖσθε τὸν ἀγρόν.
And the king said to him, Why speakest thou any longer of thy matters? I have said, Thou and Ziba shall divide the land.
31
וַיֹּאמֶר מְפִיבֹשֶׁת אֶל־הַמֶּלֶךְ גַּם אֶת־הַכֹּל יִקָּח אַחֲרֵי אֲשֶׁר־בָּא אֲדֹנִי הַמֶּלֶך בְּשָׁלוֹם אֶל־בֵּיתוֹ
And Mephibosheth said unto the king: 'Yea, let him take all, forasmuch as my lord the king is come in peace unto his own house.'
Καὶ εἶπε Μεμφιβοσθὲ πρὸς τὸν βασιλέα, καί γε τὰ πάντα λαβέτω, μετὰ τὸ παραγενέσθαι τὸν κύριόν μου τὸν βασιλέα ἐν εἰρήνῃ εἰς τὸν οἶκον αὐτοῦ.
And Mephibosheth said to the king, Yea, let him take all, since my lord the king has come in peace to his house.
32
וּבַרְזִלַּי הַגִּלְעָדִי יָרַד מֵרֹגְלִים וַיַּעֲבֹר אֶת־הַמֶּלֶךְ הַיַּרְדֵּן לְשַׁלְּחוֹ אֶת־בירדן הַיַּרְדֵּן
And Barzillai the Gileadite came down from Rogelim; and he passed on to Jordan with the king, to bring him on the way over the Jordan.
Καὶ Βερζελλὶ ὁ Γαλααδίτης κατέβη ἐκ Ῥωγελλὶμ, καὶ διέβη μετὰ τοῦ βασιλέως τὸν Ἰορδάνην ἐκπέμψαι αὐτὸν τὸν Ἰορδάνην.
And Barzillai the Gileadite came down from Rogelim, and crossed over Jordan with the king, that he might conduct the king over Jordan.
33
וּבַרְזִלַּי זָקֵן מְאֹד בֶּן־שְׁמֹנִים שָׁנָה וְהוּא־כִלְכַּל אֶת־הַמֶּלֶךְ בְּשִׁיבָתוֹ בְמַחֲנַיִם כִּי־אִישׁ גָּדוֹל הוּא מְאֹד
Now Barzillai was a very aged man, even fourscore years old; and he had provided the king with sustenance while he lay at Mahanaim; for he was a very great man.
Καὶ Βερζελλὶ ἀνὴρ πρεσβύτερος σφόδρα, υἱὸς ὀγδοήκοντα ἐτῶν, καὶ αὐτὸς διέθρεψε τὸν βασιλέα ἐν τῷ οἰκεῖν αὐτὸν ἐν Μαναῒμ, ὅτι ἀνὴρ μέγας ἦν σφόδρα.
And Barzillai was a very old man, eighty years old; and he had maintained the king when he dwelt in Mahanaim; for he was a very great man.
34
וַיֹּאמֶר הַמֶּלֶךְ אֶל־בַּרְזִלָּי אַתָּה עֲבֹר אִתִּי וְכִלְכַּלְתִּי אֹתְךָ עִמָּדִי בִּירוּשָׁלָ͏ִם
And the king said unto Barzillai: 'Come thou over with me, and I will sustain thee with me in Jerusalem.'
Καὶ εἶπεν ὁ βασιλεὺς πρὸς Βερζελλὶ, σὺ διαβήσῃ μετʼ ἐμοῦ, καὶ διαθρέψω τὸ γῆράς σου μετʼ ἐμοῦ ἐν Ἱερουσαλήμ.
And the king said to Barzillai, Thou shalt go over with me, and I will nourish thine old age with me in Jerusalem.
35
וַיֹּאמֶר בַּרְזִלַּי אֶל־הַמֶּלֶךְ כַּמָּה יְמֵי שְׁנֵי חַיַּי כִּי־אֶעֱלֶה אֶת־הַמֶּלֶךְ יְרוּשָׁלָ͏ִם
And Barzillai said unto the king: 'How many are the days of the years of my life, that I should go up with the king unto Jerusalem?
Καὶ εἶπε Βερζελλὶ πρὸς τὸν βασιλέα, πόσαι ἡμέραι ἐτῶν ζωῆς μου, ὅτι ἀναβήσομαι μετὰ τοῦ βασιλέως εἰς Ἱερουσαλήμ;
And Barzillai said to the king, How many [are] the days of the years of my life, that I should go up with the king to Jerusalem?
36
בֶּן־שְׁמֹנִים שָׁנָה אָנֹכִי הַיּוֹם הַאֵדַע בֵּין־טוֹב לְרָע אִם־יִטְעַם עַבְדְּךָ אֶת־אֲשֶׁר אֹכַל וְאֶת־אֲשֶׁר אֶשְׁתֶּה אִם־אֶשְׁמַע עוֹד בְּקוֹל שָׁרִים וְשָׁרוֹת וְלָמָּה יִהְיֶה עַבְדְּךָ עוֹד לְמַשָּׂא אֶל־אֲדֹנִי הַמֶּלֶךְ
I am this day fourscore years old; can I discern between good and bad? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a burden unto my lord the king?
Υἱὸς ὀγδοήκοντα ἐτῶν ἐγώ εἰμι σήμερον· εἰ μὴν γνώσομαι ἀναμέσον ἀγαθοῦ καὶ κακοῦ; εἰ γεύσεται ὁ δοῦλός σου ἔτι ὃ φάγομαι ἢ πίομαι; ἢ ἀκούσομαι ἔτι φωνὴν ᾀδόντων καὶ ᾀδουσῶν; καὶ ἱνατί ἔσται ἔτι ὁ δοῦλός σου εἰς φορτίον ἐπὶ τὸν κύριόν μου τὸν βασιλέα;
I am this day eighty years old: can I then distinguish between good and evil? Can thy servant taste any longer what I eat or drink? can I any longer hear the voice of singing men or singing women? and wherefore shall thy servant any longer be a burden to my lord the king?
37
כִּמְעַט יַעֲבֹר עַבְדְּךָ אֶת־הַיַּרְדֵּן אֶת־הַמֶּלֶךְ וְלָמָּה יִגְמְלֵנִי הַמֶּלֶךְ הַגְּמוּלָה הַזֹּאת
Thy servant would but just go over the Jordan with the king; and why should the king recompense it me with such a reward?
Ὡς βραχὺ διαβήσεται ὁ δοῦλός σου τὸν Ἰορδάνην μετὰ τοῦ βασιλέως· καὶ ἱνατί ἀνταποδίδωσί μοι ὁ βασιλεὺς τὴν ἀνταπόδοσιν ταύτην;
Thy servant will go a little way over Jordan with the king: and why does the king return me this recompense?
38
יָשָׁב־נָא עַבְדְּךָ וְאָמֻת בְּעִירִי עִם קֶבֶר אָבִי וְאִמִּי וְהִנֵּה עַבְדְּךָ כִמְהָם יַעֲבֹר עִם־אֲדֹנִי הַמֶּלֶךְ וַעֲשֵׂה־לוֹ אֵת אֲשֶׁר־טוֹב בְּעֵינֶיךָ
Let thy servant, I pray thee, turn back, that I may die in mine own city, by the grave of my father and my mother. But behold thy servant Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.'
Καθισάτω δὴ ὁ δοῦλός σου, καὶ ἀποθανοῦμαι ἐν τῇ πόλει μου παρὰ τῷ τάφῳ τοῦ πατρός μου καὶ τῆς μητρός μου· καὶ ἰδοὺ ὁ δοῦλός σου Χαμαὰμ διαβήσεται μετὰ τοῦ κυρίου μου τοῦ βασιλέως· καὶ ποίησον αὐτῷ τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου.
Let, I pray thee, thy servant remain, and I will die in my city, by the tomb of my father and of my mother. And, behold, thy servant Chimham shall go over with my lord the king; and do thou to him as it seems good in thine eyes.
39
וַיֹּאמֶר הַמֶּלֶךְ אִתִּי יַעֲבֹר כִּמְהָם וַאֲנִי אֶעֱשֶׂה־לּוֹ אֶת־הַטּוֹב בְּעֵינֶיךָ וְכֹל אֲשֶׁר־תִּבְחַר עָלַי אֶעֱשֶׂה־לָּךְ
And the king answered: 'Chimham shall go over with me, and I will do to him that which shall seem good unto thee; and whatsoever thou shalt require of me, that will I do for thee.'
Καὶ εἶπεν ὁ βασιλεὺς, μετʼ ἐμοῦ διαβήτω Χαμαὰμ, κᾀγὼ ποιήσω αὐτῷ τὸ ἀγαθὸν ἐν ὀφθαλμοῖς μου, καὶ πάντα ὅσα ἂν ἐκλέξῃ ἐπʼ ἐμοὶ, ποιήσω σοι.
And the king said, Let Chimham go over with me, and I will do to him what is good in my sight; and whatsoever thou shalt choose at my hand, I will do for thee.
40
וַיַּעֲבֹר כָּל־הָעָם אֶת־הַיַּרְדֵּן וְהַמֶּלֶךְ עָבָר וַיִּשַּׁק הַמֶּלֶךְ לְבַרְזִלַּי וַיְבָרֲכֵהוּ וַיָּשָׁב לִמְקֹמוֹ
And all the people went over the Jordan, and the king went over; and the king kissed Barzillai, and blessed him; and he returned unto his own place.
Καὶ διέβη πᾶς ὁ λαὸς τὸν Ἰορδάνην, καὶ ὁ βασιλεὺς διέβη, καὶ κατεφίλησεν ὁ βασιλεὺς τὸν Βερζελλὶ, καὶ εὐλόγησεν αὐτὸν, καὶ ἐπέστρεψεν εἰς τὸν τόπον αὐτοῦ.
And all the people went over Jordan, and the king went over; and the king kissed Barzillai, and blessed him; and he returned to his place.
41
וַיַּעֲבֹר הַמֶּלֶךְ הַגִּלְגָּלָה וְכִמְהָן עָבַר עִמּוֹ וְכָל־עַם יְהוּדָה ויעברו הֶעֱבִירוּ אֶת־הַמֶּלֶךְ וְגַם חֲצִי עַם יִשְׂרָאֵל
So the king went over to Gilgal, and Chimham went over with him; and all the people of Judah brought the king over, and also half the people of Israel.
Καὶ διέβη ὁ βασιλεὺς εἰς Γάλγαλα, καὶ Χαμαὰμ διέβη μετʼ αὐτοῦ· καὶ πᾶς ὁ λαὸς Ἰούδα διαβαίνοντες μετὰ τοῦ βασιλέως, καί γε τὸ ἥμισυ τοῦ λαοῦ Ἰσραήλ.
And the king went over to Gilgal, and Chimham went over with him: and all the men of Judah went over with the king, and also half the people of Israel.
42
וְהִנֵּה כָּל־אִישׁ יִשְׂרָאֵל בָּאִים אֶל־הַמֶּלֶךְ וַיֹּאמְרוּ אֶל־הַמֶּלֶךְ מַדּוּעַ גְּנָבוּךָ אַחֵינוּ אִישׁ יְהוּדָה וַיַּעֲבִרוּ אֶת־הַמֶּלֶךְ וְאֶת־בֵּיתוֹ אֶת־הַיַּרְדֵּן וְכָל־אַנְשֵׁי דָוִד עִמּוֹ
And, behold, all the men of Israel came to the king, and said unto the king: 'Why have our brethren the men of Judah stolen thee away, and brought the king, and his household, over the Jordan, and all David's men with him?'
Καὶ ἰδοὺ πᾶς ἀνὴρ Ἰσραὴλ παρεγένοντο πρὸς τὸν βασιλέα, καὶ εἶπε πρὸς τὸν βασιλέα, τί ὅτι ἔκλεψάν σε οἱ ἀδελφοὶ ἡμῶν ἀνὴρ Ἰούδα, καὶ διεβίβασαν τὸν βασιλέα καὶ τὸν οἶκον αὐτοῦ τὸν Ἰορδάνην, καὶ πάντες ἄνδρες Δαυὶδ μετʼ αὐτοῦ;
And behold, all the men of Israel came to the king, and said to the king, Why have our brethren the men of Judah stolen thee away, and caused the king and all his house to pass over Jordan, and all the men of David with him?
43
וַיַּעַן כָּל־אִישׁ יְהוּדָה עַל־אִישׁ יִשְׂרָאֵל כִּי־קָרוֹב הַמֶּלֶךְ אֵלַי וְלָמָּה זֶּה חָרָה לְךָ עַל־הַדָּבָר הַזֶּה הֶאָכוֹל אָכַלְנוּ מִן־הַמֶּלֶךְ אִם־נִשֵּׂאת נִשָּׂא לָנוּ
And all the men of Judah answered the men of Israel: 'Because the king is near of kin to us; wherefore then are ye angry for this matter? have we eaten at all of the king's cost? or hath any gift been given us?'
Καὶ ἀπεκρίθη πᾶς ἀνὴρ Ἰούδα πρὸς ἄνδρα Ἰσραὴλ, καὶ εἶπαν, διότι ἐγγίζει πρὸς μὲ ὁ βασιλεύς· καὶ ἱνατί οὕτως ἐθυμώθης περὶ τοῦ λόγου τούτου; μὴ βρώσει ἐφάγαμεν ἐκ τοῦ βασιλέως, ἢ δόμα ἔδωκεν, ἢ ἄρσιν ᾖρεν ἡμῖν;
And all the men of Judah answered the men of Israel, and said, Because the king is near of kin to us: and why were you thus angry concerning this matter? have we indeed eaten of the king’s food? or has he given us a gift, or has he sent us a portion?
44
וַיַּעַן אִישׁ־יִשְׂרָאֵל אֶת־אִישׁ יְהוּדָה וַיֹּאמֶר עֶשֶׂר־יָדוֹת לִי בַמֶּלֶךְ וְגַם־בְּדָוִד אֲנִי מִמְּךָ וּמַדּוּעַ הֱקִלֹּתַנִי וְלֹא־הָיָה דְבָרִי רִאשׁוֹן לִי לְהָשִׁיב אֶת־מַלְכִּי וַיִּקֶשׁ דְּבַר־אִישׁ יְהוּדָה מִדְּבַר אִישׁ יִשְׂרָאֵל
And the men of Israel answered the men of Judah, and said: 'We have ten parts in the king, and we have also more right in David than ye; why then did ye despise us, that our advice should not be first had in bringing back our king?' And the words of the men of Judah were fiercer than the words of the men of Israel.
Καὶ ἀπεκρίθη ἀνὴρ Ἰσραὴλ τῷ ἀνδρὶ Ἰούδα, καὶ εἶπε, δέκα χεῖρές μοι ἐν τῷ βασιλεῖ, καὶ πρωτότοκος ἐγὼ ἢ σὺ, καί γε ἐν τῷ Δαυίδ εἰμι ὑπὲρ σέ· καὶ ἱνατί τοῦτο ὕβρισάς με, καὶ οὐκ ἐλογίσθη ὁ λόγος μου πρῶτός μοι τοῦ Ἰούδα ἐπιστρέψαι τὸν βασιλέα ἐμοί; καὶ ἐσκληρύνθη ὁ λόγος ἀνδρὸς Ἰούδα ὑπὲρ τὸν λόγον ἀνδρὸς Ἰσραήλ.
And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we are older than you, we have also an interest in David above you: and why have ye thus insulted us, and why was not our advice taken before that of Judah, to bring back our king? And the speech of the men of Judah was sharper than the speech of the men of Israel.

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.