Textorah

II Samuel 2

1
וַיְהִי אַחֲרֵי־כֵן וַיִּשְׁאַל דָּוִד בַּיהוָה לֵאמֹר הַאֶעֱלֶה בְּאַחַת עָרֵי יְהוּדָה וַיֹּאמֶר יְהוָה אֵלָיו עֲלֵה וַיֹּאמֶר דָּוִד אָנָה אֶעֱלֶה וַיֹּאמֶר חֶבְרֹנָה
And it came to pass after this, that David inquired of HaShem, saying: 'Shall I go up into any of the cities of Judah?' And HaShem said unto him: 'Go up.' And David said: 'Whither shall I go up?' And He said: 'Unto Hebron.'
Καὶ ἐγένετο μετὰ ταῦτα καὶ ἐπηρώτησε Δαυὶδ ἐν Κυρίῳ, λέγων, εἰ ἀναβῶ εἰς μίαν τῶν πόλεων Ἰούδα; καὶ εἶπε Κύριος πρὸς αὐτὸν, ἀνάβηθι· καὶ εἶπε Δαυὶδ, ποῦ ἀναβῶ; καὶ εἶπεν, εἰς Χεβρών.
And it came to pass after this that David inquired of the Lord, saying, Shall I go up into one of the cities of Judah? and the Lord said to him, Go up. And David said, Whither shall I go up? and he said, To Hebron.
2
וַיַּעַל שָׁם דָּוִד וְגַם שְׁתֵּי נָשָׁיו אֲחִינֹעַם הַיִּזְרְעֵלִית וַאֲבִיגַיִל אֵשֶׁת נָבָל הַכַּרְמְלִי
So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.
Καὶ ἀνέβη ἐκεῖ Δαυὶδ εἰς Χεβρὼν, καὶ ἀμφότεραι αἱ γυναῖκες αὐτοῦ, Ἀχινάαμ ἡ Ἰεζραηλίτις, καὶ Ἀβιγαία ἡ γυνὴ Νάβαλ τοῦ Καρμηλίου,
And David went up thither to Hebron, [he] and both his wives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite,
3
וַאֲנָשָׁיו אֲשֶׁר־עִמּוֹ הֶעֱלָה דָוִד אִישׁ וּבֵיתוֹ וַיֵּשְׁבוּ בְּעָרֵי חֶבְרוֹן
And his men that were with him did David bring up, every man with his household; and they dwelt in the cities of Hebron.
καὶ οἱ ἄνδρες οἱ μετʼ αὐτοῦ ἕκαστος, καὶ ὁ οἶκος αὐτοῦ, καὶ κατῴκουν ἐν ταῖς πόλεσι Χεβρών.
and the men that were with him, every one and his family; and they dwelt in the cities of Hebron.
4
וַיָּבֹאוּ אַנְשֵׁי יְהוּדָה וַיִּמְשְׁחוּ־שָׁם אֶת־דָּוִד לְמֶלֶךְ עַל־בֵּית יְהוּדָה וַיַּגִּדוּ לְדָוִד לֵאמֹר אַנְשֵׁי יָבֵישׁ גִּלְעָד אֲשֶׁר קָבְרוּ אֶת־שָׁאוּל
And the men of Judah came, and they there anointed David king over the house of Judah. And they told David, saying: 'The men of Jabesh-gilead were they that buried Saul.'
Καὶ ἔρχονται ἄνδρες τῆς Ἰουδαίας, καὶ χρίουσι τὸν Δαυὶδ ἐκεῖ τοῦ βασιλεύειν ἐπὶ τὸν οἶκον Ἰούδα· Καὶ ἀπήγγειλαν τῷ Δαυὶδ, λέγοντες, ὅτι οἱ ἄνδρες Ἰαβὶς τῆς Γαλααδίτιδος ἔθαψαν τὸν Σαούλ.
And the men of Judea come, and anoint David there to reign over the house of Judah; and they reported to David, saying, The men of Jabesh of the country of Gilead have buried Saul.
5
וַיִּשְׁלַח דָּוִד מַלְאָכִים אֶל־אַנְשֵׁי יָבֵישׁ גִּלְעָד וַיֹּאמֶר אֲלֵיהֶם בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל וַתִּקְבְּרוּ אֹתוֹ
And David sent messengers unto the men of Jabesh-gilead, and said unto them: 'Blessed be ye of HaShem, that ye have shown this kindness unto your lord, even unto Saul, and have buried him.
Καὶ ἀπέστειλε Δαυὶδ ἀγγέλους πρὸς τοὺς ἡγουμένους Ἰαβὶς τῆς Γαλααδίτιδος, καὶ εἶπε πρὸς αὐτοὺς Δαυὶδ, εὐλογημένοι ὑμεῖς τῷ Κυρίῳ, ὅτι ἐποιήσατε τὸ ἔλεος τοῦτο ἐπὶ τὸν κύριον ὑμῶν, ἐπὶ Σαοὺλ τὸν χριστὸν Κυρίου, καὶ ἐθάψατε αὐτὸν καὶ Ἰωνάθαν τὸν υἱὸν αὐτοῦ.
And David sent messengers to the rulers of Jabesh of the country of Gilead, and David said to them, Blessed be ye of the Lord, because ye have wrought this mercy toward your lord, even toward Saul the anointed of the Lord, and ye have buried him and Jonathan his son.
6
וְעַתָּה יַעַשׂ־יְהוָה עִמָּכֶם חֶסֶד וֶאֱמֶת וְגַם אָנֹכִי אֶעֱשֶׂה אִתְּכֶם הַטּוֹבָה הַזֹּאת אֲשֶׁר עֲשִׂיתֶם הַדָּבָר הַזֶּה
And now HaShem show kindness and truth unto you; and I also will requite you this kindness, because ye have done this thing.
Καὶ νῦν ποιῆσαι Κύριος μεθʼ ὑμῶν ἔλεος καὶ ἀλήθειαν· καί γε ἐγὼ ποιήσω μεθʼ ὑμῶν τὸ ἀγαθὸν τοῦτο, ὅτι ἐποιήσατε τὸ ῥῆμα τοῦτο.
And now may the Lord deal in mercy and truth toward you: and I also will requite toward you this good deed, because ye have done this.
7
וְעַתָּה תֶּחֱזַקְנָה יְדֵיכֶם וִהְיוּ לִבְנֵי־חַיִל כִּי־מֵת אֲדֹנֵיכֶם שָׁאוּל וְגַם־אֹתִי מָשְׁחוּ בֵית־יְהוּדָה לְמֶלֶךְ עֲלֵיהֶם
Now therefore let your hands be strong, and be ye valiant; for Saul your lord is dead, and also the house of Judah have anointed me king over them.'
Καὶ νῦν κραταιούσθωσαν αἱ χεῖρες ὑμῶν, καὶ γίνεσθε εἰς υἱοὺς δυνατοὺς, ὅτι τέθνηκεν ὁ κύριος ὑμῶν Σαοὺλ, καί γε ἐμὲ κέχρικεν ὁ οἶκος Ἰούδα ἐφʼ ἑαυτὸν εἰς βασιλέα.
And now let your hands be made strong, and be valiant; for your master Saul is dead, and moreover the house of Judah have anointed me to be king over them.
8
וְאַבְנֵר בֶּן־נֵר שַׂר־צָבָא אֲשֶׁר לְשָׁאוּל לָקַח אֶת־אִישׁ בֹּשֶׁת בֶּן־שָׁאוּל וַיַּעֲבִרֵהוּ מַחֲנָיִם
Now Abner the son of Ner, captain of Saul's host, had taken Ish-bosheth the son of Saul, and brought him over to Mahanaim;
Καὶ Ἀβεννὴρ υἱὸς Νὴρ ἀρχιστράτηγος τοῦ Σαοὺλ ἔλαβε τὸν Ἰεβοσθὲ υἱὸν Σαοὺλ, καὶ ἀνεβίβασεν αὐτὸν ἐκ τῆς παρεμβολῆς εἰς Μαναὲμ,
But Abner, the son of Ner, the commander-in-chief of Saul’s army, took Ish-bosheth son of Saul, and brought him up from the camp to Mahanaim
9
וַיַּמְלִכֵהוּ אֶל־הַגִּלְעָד וְאֶל־הָאֲשׁוּרִי וְאֶל־יִזְרְעֶאל וְעַל־אֶפְרַיִם וְעַל־בִּנְיָמִן וְעַל־יִשְׂרָאֵל כֻּלֹּה
and he made him king over Gilead, and over the Ashurites, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel.
καὶ ἐβασίλευσεν αὐτὸν ἐπὶ τὴν Γαλααδίτιν, καὶ ἐπὶ τὸν Θασιρὶ, καὶ ἐπὶ τὸν Ἰεζραὴλ, καὶ ἐπὶ τὸν Ἐφραὶμ, καὶ ἐπὶ τὸν Βενιαμὶν, καὶ ἐπὶ πάντα Ἰσραήλ.
and made him king over the land of Gilead, and over Thasiri, and over Jezreel, and over Ephraim, and over Benjamin, and over all Israel.
10
בֶּן־אַרְבָּעִים שָׁנָה אִישׁ־בֹּשֶׁת בֶּן־שָׁאוּל בְּמָלְכוֹ עַל־יִשְׂרָאֵל וּשְׁתַּיִם שָׁנִים מָלָךְ אַךְ בֵּית יְהוּדָה הָיוּ אַחֲרֵי דָוִד
Ish-bosheth Saul's son was forty years old when he began to reign over Israel, and he reigned two years. But the house of Judah followed David.
Τεσσαράκοντα ἐτῶν Ἰεβοσθὲ υἱὸς Σαοὺλ, ὅτε ἐβασίλευσεν ἐπὶ τὸν Ἰσραὴλ· καὶ δύο ἔτη ἐβασίλευσε, πλὴν τοῦ οἴκου Ἰούδα, οἳ ἦσαν ὀπίσω Δαυίδ.
Ish-bosheth, Saul’s son [was] forty years old, when he reigned over Israel; and he reigned two years, but not over the house of Judah, who followed David.
11
וַיְהִי מִסְפַּר הַיָּמִים אֲשֶׁר הָיָה דָוִד מֶלֶךְ בְּחֶבְרוֹן עַל־בֵּית יְהוּדָה שֶׁבַע שָׁנִים וְשִׁשָּׁה חֳדָשִׁים
And the time that David was king in Hebron over the house of Judah was seven years and six months.
Καὶ ἐγένοντο αἱ ἡμέραι ἃς Δαυὶδ ἐβασίλευσεν ἐν Χεβρὼν ἐπὶ τὸν οἶκον Ἰούδα, ἑπτὰ ἔτη καὶ μῆνας ἕξ.
And the days which David reigned in Hebron over the house of Judah were seven years and six months.
12
וַיֵּצֵא אַבְנֵר בֶּן־נֵר וְעַבְדֵי אִישׁ־בֹּשֶׁת בֶּן־שָׁאוּל מִמַּחֲנַיִם גִּבְעוֹנָה
And Abner the son of Ner, and the servants of Ish-bosheth the son of Saul, went out from Mahanaim to Gibeon.
Καὶ ἐξῆλθεν Ἀβεννὴρ υἱὸς Νὴρ, καὶ οἱ παῖδες Ἰεβοσθὲ υἱοῦ Σαοὺλ ἐκ Μαναὲμ εἰς Γαβαών·
And Abner the son of Ner went forth, and the servants of Ish-bosheth the son of Saul, from Mahanaim to Gibeon.
13
וְיוֹאָב בֶּן־צְרוּיָה וְעַבְדֵי דָוִד יָצְאוּ וַיִּפְגְּשׁוּם עַל־בְּרֵכַת גִּבְעוֹן יַחְדָּו וַיֵּשְׁבוּ אֵלֶּה עַל־הַבְּרֵכָה מִזֶּה וְאֵלֶּה עַל־הַבְּרֵכָה מִזֶּה
And Joab the son of Zeruiah, and the servants of David, went out; and they met together by the pool of Gibeon, and sat down, the one on the one side of the pool, and the other on the other side of the pool.
Καὶ Ἰωὰβ υἱὸς Σαρουία, καὶ οἱ παῖδες Δαυὶδ ἐξῆλθον ἐκ Χεβρὼν, καὶ συναντῶσιν αὐτοῖς ἐπὶ τὴν κρήνην τὴν Γαβαὼν ἐπὶ τὸ αὐτὸ, καὶ ἐκάθισαν οὗτοι ἐπὶ τὴν κρήνην ἐντεῦθεν, καὶ οὗτοι ἐπὶ τὴν κρήνην ἐντεῦθεν.
And Joab the son of Zeruiah, and the servants of David, went forth from Hebron, and met them at the fountain of Gibeon, at the same place: and these sat down by the fountain on this side, and those by the fountain on that side.
14
וַיֹּאמֶר אַבְנֵר אֶל־יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וַיֹּאמֶר יוֹאָב יָקֻמוּ
And Abner said to Joab: 'Let the young men, I pray thee, arise and play before us.' And Joab said: 'Let them arise.'
Καὶ εἶπεν Ἀβεννὴρ πρὸς Ἰωὰβ, ἀναστήτωσαν δὴ τὰ παιδάρια, καὶ παιξάτωσαν ἐνώπιον ὑμῶν· καὶ εἶπεν Ἰωὰβ, ἀναστήτωσαν.
And Abner said to Joab, Let now the young men arise, and play before us. And Joab said, Let them arise.
15
וַיָּקֻמוּ וַיַּעַבְרוּ בְמִסְפָּר שְׁנֵים עָשָׂר לְבִנְיָמִן וּלְאִישׁ בֹּשֶׁת בֶּן־שָׁאוּל וּשְׁנֵים עָשָׂר מֵעַבְדֵי דָוִד
Then they arose and passed over by number: twelve for Benjamin, and for Ish-bosheth the son of Saul, and twelve of the servants of David.
Καὶ ἀνέστησαν καὶ παρῆλθον ἐν ἀριθμῷ τῶν παίδων Βενιαμὶν δώδεκα τῶν Ἰεβοσθὲ υἱοῦ Σαοὺλ, καὶ δώδεκα ἐκ τῶν παίδων Δαυίδ
And there arose and passed over by number twelve of the children of Benjamin, belonging to Ish-bosheth the son of Saul, and twelve of the servants of David.
16
וַיַּחֲזִקוּ אִישׁ בְּרֹאשׁ רֵעֵהוּ וְחַרְבּוֹ בְּצַד רֵעֵהוּ וַיִּפְּלוּ יַחְדָּו וַיִּקְרָא לַמָּקוֹם הַהוּא חֶלְקַת הַצֻּרִים אֲשֶׁר בְּגִבְעוֹן
And they caught every one his fellow by the head, and thrust his sword in his fellow's side; so they fell down together; wherefore that place was called Helkath-hazzurim, which is in Gibeon.
Καὶ ἐκράτησαν ἕκαστος τῇ χειρὶ τὴν κεφαλὴν τοῦ πλησίον αὐτοῦ, καὶ μάχαιρα αὐτοῦ εἰς πλευρὰν τοῦ πλησίον αὐτοῦ, καὶ πίπτουσι κατὰ τὸ αὐτό· καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου, μερὶς τῶν ἐπιβούλων, ἥ ἐστιν ἐν Γαβαών.
And they seized every one the head of his neighbor with his hand, and his sword [was thrust] into the side of his neighbor, and they fall down together: and the name of that place was called The portion of the treacherous ones, which is in Gibeon.
17
וַתְּהִי הַמִּלְחָמָה קָשָׁה עַד־מְאֹד בַּיּוֹם הַהוּא וַיִּנָּגֶף אַבְנֵר וְאַנְשֵׁי יִשְׂרָאֵל לִפְנֵי עַבְדֵי דָוִד
And the battle was very sore that day; and Abner was beaten, and the men of Israel, before the servants of David.
Καὶ ἐγένετο ὁ πόλεμος σκληρὸς ὥστε λίαν ἐν τῇ ἡμέρᾳ ἐκείνῃ· καὶ ἔπταισεν Ἀβεννὴρ καὶ ἄνδρες Ἰσραὴλ ἐνώπιον παίδων Δαυίδ.
And the battle was very severe on that day; and Abner and the men of Israel were worsted before the servants of David.
18
וַיִּהְיוּ־שָׁם שְׁלֹשָׁה בְּנֵי צְרוּיָה יוֹאָב וַאֲבִישַׁי וַעֲשָׂהאֵל וַעֲשָׂהאֵל קַל בְּרַגְלָיו כְּאַחַד הַצְּבָיִם אֲשֶׁר בַּשָּׂדֶה
And the three sons of Zeruiah were there, Joab, and Abishai, and Asahel; and Asahel was as light of foot as one of the roes that are in the field.
Καὶ ἐγένοντο ἐκεῖ τρεῖς υἱοὶ Σαρουία, Ἰωὰβ, καὶ Ἀβεσσὰ, καὶ Ἀσαήλ· καὶ Ἀσαὴλ κοῦφος τοῖς ποσὶν αὐτοῦ· ὡσεὶ μία δορκὰς ἐν ἀγρῷ.
And there were there the three sons of Zeruiah, Joab, and Abishai, and Asahel: and Asahel was swift in his feet as a roe in the field.
19
וַיִּרְדֹּף עֲשָׂהאֵל אַחֲרֵי אַבְנֵר וְלֹא־נָטָה לָלֶכֶת עַל־הַיָּמִין וְעַל־הַשְּׂמֹאול מֵאַחֲרֵי אַבְנֵר
And Asahel pursued after Abner; and in going he turned not to the right hand nor to the left from following Abner.
Καὶ κατεδίωξεν Ἀσαὴλ ὀπίσω Ἀβεννὴρ, καὶ οὐκ ἐξέκλινε τοῦ πορεύεσθαι εἰς δεξιὰ οὐδὲ εἰς ἀριστερὰ κατόπισθεν Ἀβεννήρ.
And Asahel followed after Abner, and turned not to go to the right hand or to the left from following Abner.
20
וַיִּפֶן אַבְנֵר אַחֲרָיו וַיֹּאמֶר הַאַתָּה זֶה עֲשָׂהאֵל וַיֹּאמֶר אָנֹכִי
Then Abner looked behind him, and said: 'Is it thou, Asahel?' And he answered: 'It is I.'
Καὶ ἐπέβλεψεν Ἀβεννὴρ εἰς τὰ ὀπίσω αὐτοῦ, καὶ εἶπεν, εἰ σὺ εἶ αὐτὸς Ἀσαήλ; καὶ εἶπεν, ἐγώ εἰμι.
And Abner looked behind him, and said, Art thou Asahel himself? and he said, I am.
21
וַיֹּאמֶר לוֹ אַבְנֵר נְטֵה לְךָ עַל־יְמִינְךָ אוֹ עַל־שְׂמֹאלֶךָ וֶאֱחֹז לְךָ אֶחָד מֵהַנְּעָרִים וְקַח־לְךָ אֶת־חֲלִצָתוֹ וְלֹא־אָבָה עֲשָׂהאֵל לָסוּר מֵאַחֲרָיו
And Abner said to him: 'Turn thee aside to thy right hand or to thy left, and lay thee hold on one of the young men, and take thee his armour.' But Asahel would not turn aside from following him.
Καὶ εἶπεν αὐτῷ Ἀβεννὴρ, ἔκκλινον σὺ εἰς τὰ δεξιὰ ἢ εἰς τὰ ἀριστερὰ, καὶ κατάσχε σεαυτῷ ἓν τῶν παιδαρίων, καὶ λάβε σεαυτῷ τὴν πανοπλίαν αὐτοῦ· καὶ οὐκ ἠθέλησεν Ἀσαὴλ ἐκκλῖναι ἐκ τῶν ὄπισθεν αὐτοῦ.
And Abner said to him, Turn thou to the right hand or to the left, and lay hold for thyself on one of the young men, and take to thyself his armor: but Asahel would not turn back from following him.
22
וַיֹּסֶף עוֹד אַבְנֵר לֵאמֹר אֶל־עֲשָׂהאֵל סוּר לְךָ מֵאַחֲרָי לָמָּה אַכֶּכָּה אַרְצָה וְאֵיךְ אֶשָּׂא פָנַי אֶל־יוֹאָב אָחִיךָ
And Abner said again to Asahel: 'Turn thee aside from following me; wherefore should I smite thee to the ground? how then should I hold up my face to Joab thy brother?'
Καὶ προσέθετο ἔτι Ἀβεννὴρ λέγων τῷ Ἀσαὴλ, ἀπόστηθι ἀπʼ ἐμοῦ, ἵνα μὴ πατάξω σε εἰς τὴν γῆν· καὶ πῶς ἀρῶ τὸ πρόσωπόν μου πρὸς Ἰωάβ;
And Abner said yet again to Asahel, Stand aloof from me, lest I smite thee to the ground? and how should I lift up my face to Joab?
23
וַיְמָאֵן לָסוּר וַיַּכֵּהוּ אַבְנֵר בְּאַחֲרֵי הַחֲנִית אֶל־הַחֹמֶשׁ וַתֵּצֵא הַחֲנִית מֵאַחֲרָיו וַיִּפָּל־שָׁם וַיָּמָת תחתו תַּחְתָּיו וַיְהִי כָּל־הַבָּא אֶל־הַמָּקוֹם אֲשֶׁר־נָפַל שָׁם עֲשָׂהאֵל וַיָּמֹת וַיַּעֲמֹדוּ
Howbeit he refused to turn aside; wherefore Abner with the hinder end of the spear smote him in the groin, that the spear came out behind him; and he fell down there, and died in the same place; and it came to pass, that as many as came to the place where Asahel fell down and died stood still.
Καὶ ποῦ ἐστι ταῦτα; ἐπίστρεφε πρὸς Ἰωὰβ τὸν ἀδελφόν σου. Καὶ οὐκ ἐβούλετο τοῦ ἀποστῆναι· καὶ τύπτει αὐτὸν Ἀβεννὴρ ἐν τῷ ὀπίσω τοῦ δόρατος ἐπὶ τὴν ψόαν, καὶ διεξῆλθε τὸ δόρυ ἐκ τῶν ὀπίσω αὐτοῦ, καὶ πίπτει ἐκεῖ καὶ ἀποθνήσκει ὑποκάτω αὐτοῦ· καὶ ἐγένετο πᾶς ὁ ἐρχόμενος ἕως τοῦ τόπου οὗ ἔπεσεν ἐκεῖ Ἀσαὴλ καὶ ἀπέθανε, καὶ ὑφίστατο.
And what does this mean? return to Joab thy brother. But he would not stand aloof; and Abner smites him with the hinder end of the spear on the loins, and the spear went out behind him, and he falls there and dies on the spot: and it came to pass that everyone that came to the place where Asahel fell and died, stood still.
24
וַיִּרְדְּפוּ יוֹאָב וַאֲבִישַׁי אַחֲרֵי אַבְנֵר וְהַשֶּׁמֶשׁ בָּאָה וְהֵמָּה בָּאוּ עַד־גִּבְעַת אַמָּה אֲשֶׁר עַל־פְּנֵי־גִיחַ דֶּרֶךְ מִדְבַּר גִּבְעוֹן
But Joab and Abishai pursued after Abner; and the sun went down when they were come to the hill of Ammah, that lieth before Giah by the way of the wilderness of Gibeon.
Καὶ κατεδίωξεν Ἰωὰβ καὶ Ἀβεσσὰ ὀπίσω Ἀβεννὴρ, καὶ ὁ ἥλιος ἔδυνε· καὶ αὐτοὶ εἰσῆλθον ἕως τοῦ βουνοῦ Ἀμμὰν, ὅ ἐστιν ἐπὶ προσώπου Γαῒ, ὁδὸν ἔρημον Γαβαών.
And Joab and Abishai pursued after Abner, and the sun went down: and they went as far as the hill of Ammah, which is in the front of Giah, by the desert way of Gibeon.
25
וַיִּתְקַבְּצוּ בְנֵי־בִנְיָמִן אַחֲרֵי אַבְנֵר וַיִּהְיוּ לַאֲגֻדָּה אֶחָת וַיַּעַמְדוּ עַל רֹאשׁ־גִּבְעָה אֶחָת
And the children of Benjamin gathered themselves together after Abner, and became one band, and stood on the top of a hill.
Καὶ συναθροίζονται οἱ υἱοὶ Βενιαμὶν οἱ ὀπίσω Ἀβεννὴρ, καὶ ἐγενήθησαν εἰς συνάντησιν μίαν, καὶ ἔστησαν ἐπὶ κεφαλὴν βουνοῦ ἑνός.
And the children of Benjamin who followed Abner gather themselves together, and they formed themselves into one body, and stood on the top of a hill.
26
וַיִּקְרָא אַבְנֵר אֶל־יוֹאָב וַיֹּאמֶר הֲלָנֶצַח תֹּאכַל חֶרֶב הֲלוֹא יָדַעְתָּה כִּי־מָרָה תִהְיֶה בָּאַחֲרוֹנָה וְעַד־מָתַי לֹא־תֹאמַר לָעָם לָשׁוּב מֵאַחֲרֵי אֲחֵיהֶם
Then Abner called to Joab, and said: 'Shall the sword devour for ever? knowest thou not that it will be bitterness in the end? how long shall it be then, ere thou bid the people return from following their brethren?'
Καὶ ἐκάλεσεν Ἀβεννὴρ Ἰωὰβ, καὶ εἶπε, μὴ εἰς νῖκος καταφάγεται ἡ ῥομφαία; ἢ οὐκ οἴδας ὅτι πικρὰ ἔσται εἰς τὰ ἔσχατα; καὶ ἕως πότε οὐ μὴ εἴπῃς τῷ λαῷ ἀποστρέφειν ἀπὸ ὄπισθε τῶν ἀδελφῶν ἡμῶν;
And Abner called Joab, and said, Shall the sword devour perpetually? knowest thou not that it will be bitter at last? How long then wilt thou refuse to tell the people to turn from following our brethren?
27
וַיֹּאמֶר יוֹאָב חַי הָאֱלֹהִים כִּי לוּלֵא דִּבַּרְתָּ כִּי אָז מֵהַבֹּקֶר נַעֲלָה הָעָם אִישׁ מֵאַחֲרֵי אָחִיו
And Joab said: 'As G-d liveth, if thou hadst not spoken, surely then only after the morning the people had gone away, every one from following his brother.'
Καὶ εἶπεν Ἰωὰβ, ζῇ Κύριος, ὅτι εἰ μὴ ἐλάλησας, διότι τότε ἐκ πρωϊόθεν ἀνέβη ἂν ὁ λαὸς ἕκαστος κατόπισθε τοῦ ἀδελφοῦ αὐτοῦ.
And Joab said, As the Lord lives, if thou hadst not spoken, even from the morning the people had gone up every one from following his brother.
28
וַיִּתְקַע יוֹאָב בַּשּׁוֹפָר וַיַּעַמְדוּ כָּל־הָעָם וְלֹא־יִרְדְּפוּ עוֹד אַחֲרֵי יִשְׂרָאֵל וְלֹא־יָסְפוּ עוֹד לְהִלָּחֵם
So Joab blew the horn, and all the people stood still, and pursued after Israel no more, neither fought they any more.
Καὶ ἐσάλπισεν Ἰωὰβ τῇ σάλπιγγι, καὶ ἀπέστησαν πᾶς ὁ λαὸς, καὶ οὐ κατεδίωξαν ὀπίσω τοῦ Ἰσραὴλ, καὶ οὐ προσέθεντο ἔτι τοῦ πολεμεῖν.
And Joab sounded the trumpet, and all the people departed, and did not pursue after Israel, and did not fight any longer.
29
וְאַבְנֵר וַאֲנָשָׁיו הָלְכוּ בָּעֲרָבָה כֹּל הַלַּיְלָה הַהוּא וַיַּעַבְרוּ אֶת־הַיַּרְדֵּן וַיֵּלְכוּ כָּל־הַבִּתְרוֹן וַיָּבֹאוּ מַחֲנָיִם
And Abner and his men went all that night through the Arabah; and they passed over the Jordan, and went through all Bithron, and came to Mahanaim.
Καὶ Ἀβεννὴρ καὶ οἱ ἄνδρες αὐτοῦ ἀπῆλθον εἰς δυσμὰς ὅλην τὴν νύκτα ἐκείνην, καὶ διέβαινον τὸν Ἰορδάνην, καὶ ἐπορεύθησαν ὅλην τὴν παρατείνουσαν, καὶ ἔρχονται εἰς τὴν παρεμβολήν.
And Abner and his men departed at evening, [and went] all that night, and crossed over Jordan, and went along the whole adjacent [country], and they come to the camp.
30
וְיוֹאָב שָׁב מֵאַחֲרֵי אַבְנֵר וַיִּקְבֹּץ אֶת־כָּל־הָעָם וַיִּפָּקְדוּ מֵעַבְדֵי דָוִד תִּשְׁעָה־עָשָׂר אִישׁ וַעֲשָׂה־אֵל
And Joab returned from following Abner; and when he had gathered all the people together, there lacked of David's servants nineteen men and Asahel.
Καὶ Ἰωὰβ ἀνέστρεψεν ὄπισθεν ἀπὸ τοῦ Ἀβεννὴρ, καὶ συνήθροισε πάντα τὸν λαὸν, καὶ ἐπεσκέπησαν τῶν παίδων Δαυὶδ ἐννεακαίδεκα ἄνδρες,
And Joab returned from following Abner, and he assembled all the people, and there were missing of the people of David, nineteen men, and Asahel.
31
וְעַבְדֵי דָוִד הִכּוּ מִבִּנְיָמִן וּבְאַנְשֵׁי אַבְנֵר שְׁלֹשׁ־מֵאוֹת וְשִׁשִּׁים אִישׁ מֵתוּ
But the servants of David had smitten of Benjamin, even of Abner's men--three hundred and threescore men died.
καὶ Ἀσαήλ. Καὶ οἱ παῖδες Δαυὶδ ἐπάταξαν τῶν υἱῶν Βενιαμὶν τῶν ἀνδρῶν Ἀβεννὴρ τριακοσίους ἑξήκοντα ἄνδρας παρʼ αὐτοῦ.
And the servants of David smote of the children of Benjamin, of the men of Abner, three hundred and sixty men belonging to him.
32
וַיִּשְׂאוּ אֶת־עֲשָׂהאֵל וַיִּקְבְּרֻהוּ בְּקֶבֶר אָבִיו אֲשֶׁר בֵּית לָחֶם וַיֵּלְכוּ כָל־הַלַּיְלָה יוֹאָב וַאֲנָשָׁיו וַיֵּאֹר לָהֶם בְּחֶבְרוֹן
And they took up Asahel, and buried him in the sepulchre of his father, which was in Beth-lehem. And Joab and his men went all night, and the day broke upon them at Hebron.
Καὶ αἴρουσι τὸν Ἀσαὴλ, καὶ θάπτουσιν αὐτὸν ἐν τῷ τάφῳ τοῦ πατρὸς αὐτοῦ ἐν Βηθλεέμ· καὶ ἐπορεύθη Ἰωὰβ καὶ οἱ ἄνδρες οἱ μετʼ αὐτοῦ ὅλην τὴν νύκτα, καὶ διέφαυσεν αὐτοῖς ἐν Χεβρών.
And they take up Asahel, and bury him in the tomb of his father in Bethlehem. And Joab and the men with him went all the night, and the morning rose upon them in Hebron.

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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