Textorah

II Samuel 23

1
וְאֵלֶּה דִּבְרֵי דָוִד הָאַחֲרֹנִים נְאֻם דָּוִד בֶּן־יִשַׁי וּנְאֻם הַגֶּבֶר הֻקַם עָל מְשִׁיחַ אֱלֹהֵי יַעֲקֹב וּנְעִים זְמִרוֹת יִשְׂרָאֵל
Now these are the last words of David: The saying of David the son of Jesse, and the saying of the man raised on high, the anointed of the G-d of Jacob, and the sweet singer of Israel:
Πιστὸς Δαυὶδ υἱὸς Ἰεσσαί, καὶ πιστὸς ἀνὴρ ὃν ἀνέστησε Κύριος ἐπὶ χριστὸν Θεοῦ Ἰακὼβ, καὶ εὐπρεπεῖς ψαλμοὶ Ἰσραήλ.
And these [are] the last words of David. Faithful [is] David the son of Jesse, And faithful the man whom the Lord raised up to be the anointed of the God of Jacob, And beautiful [are] the psalms of Israel.
2
רוּחַ יְהוָה דִּבֶּר־בִּי וּמִלָּתוֹ עַל־לְשׁוֹנִי
The spirit of HaShem spoke by me, and His word was upon my tongue.
Πνεῦμα Κυρίου ἐλάλησεν ἐν ἐμοὶ, καὶ ὁ λόγος αὐτοῦ ἐπὶ γλώσσης μου.
The Spirit of the Lord spoke by me, And his word [was] upon my tongue.
3
אָמַר אֱלֹהֵי יִשְׂרָאֵל לִי דִבֶּר צוּר יִשְׂרָאֵל מוֹשֵׁל בָּאָדָם צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים
The G-d of Israel said, The Rock of Israel spoke to me: 'Ruler over men shall be the righteous, even he that ruleth in the fear of G-d,
Λέγει ὁ Θεὸς Ἰσραὴλ, ἐμοὶ ἐλάλησε φύλαξ ἐξ Ἰσραὴλ παραβολήν· εἶπὸν ἐν ἀνθρώπῳ, πῶς κραταιώσητε φόβον χριστοῦ;
The God of Israel says, A watchman out of Israel spoke to me a parable: I said among men, How will ye strengthen the fear of the anointed?
4
וּכְאוֹר בֹּקֶר יִזְרַח־שָׁמֶשׁ בֹּקֶר לֹא עָבוֹת מִנֹּגַהּ מִמָּטָר דֶּשֶׁא מֵאָרֶץ
And as the light of the morning, when the sun riseth, a morning without clouds; when through clear shining after rain, the tender grass springeth out of the earth.'
Καὶ ἐν φωτὶ Θεοῦ πρωΐας, ἀνατείλαι ἥλιος τοπρωῒ, οὗ Κύριος παρῆλθεν ἐκ φέγγους, καὶ ὡς ἐξ ὑετοῦ χλόης ἀπὸ γῆς.
And in the morning light of God, let the sun arise in the morning, From the light of which the Lord passed on, And as it were from the rain of the tender grass upon the earth.
5
כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ
For is not my house established with G-d? for an everlasting covenant He hath made with me, ordered in all things, and sure; for all my salvation, and all my desire, will he not make it to grow?
Οὐ γὰρ οὕτως ὁ οἶκός μου μετὰ ἰσχυροῦ, διαθήκην γὰρ αἰώνιον ἔθετό μοι ἑτοίμην ἐν παντὶ καιρῷ πεφυλαγμένην· ὅτι πᾶσα σωτηρία μου καὶ πᾶν θέλημα, ὅτι οὐ μὴ βλαστήσῃ ὁ παράνομος.
For my house [is] not so with the Mighty One: For he has made an everlasting covenant with me, Ready, guarded at every time; For all my salvation and all my desire [is], That the wicked should not flourish.
6
וּבְלִיַּעַל כְּקוֹץ מֻנָד כֻּלָּהַם כִּי־לֹא בְיָד יִקָּחוּ
But the ungodly, they are as thorns thrust away, all of them, for they cannot be taken with the hand;
Ὥσπερ ἄκανθα ἐξωσμένη πάντες οὗτοι, ὅτι οὐ χειρὶ ληφθήσονται,
All these [are] as a thorn thrust forth, For they shall not be taken with the hand,
7
וְאִישׁ יִגַּע בָּהֶם יִמָּלֵא בַרְזֶל וְעֵץ חֲנִית וּבָאֵשׁ שָׂרוֹף יִשָּׂרְפוּ בַּשָּׁבֶת
But the man that toucheth them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in their place.
καὶ ἀνὴρ οὐ κοπιάσει ἐν αὐτοῖς· καὶ πλῆρες σιδήρου, καὶ ξύλον δόρατος, καὶ ἐν πυρὶ καύσει, καὶ καυθήσονται αἰσχύνην αὐτῶν.
And a man shall not labor among them; And [one shall have] that which is fully armed with iron, And the staff of a spear, And he shall burn them with fire, and they shall be burned in their shame.
8
אֵלֶּה שְׁמוֹת הַגִּבֹּרִים אֲשֶׁר לְדָוִד יֹשֵׁב בַּשֶּׁבֶת תַּחְכְּמֹנִי רֹאשׁ הַשָּׁלִשִׁי הוּא עֲדִינוֹ העצנו הָעֶצְנִי עַל־שְׁמֹנֶה מֵאוֹת חָלָל בְּפַעַם אחד אֶחָת
These are the names of the mighty men whom David had: Josheb-basshebeth a Tahchemonite, chief of the captains; the same was Adino the Eznite; he lifted up his spear against eight hundred, whom he slew at one time.
Ταῦτα τὰ ὀνόματα τῶν δυνατῶν Δαυίδ· Ἰεβοσθὲ ὁ Χαναναῖος ἄρχων τοῦ τρίτου ἐστίν· Ἀδινὼν ὁ Ἀσωναῖος, οὗτος ἐσπάσατο τὴν ῥομφαίαν αὐτοῦ ἐπὶ ὀκτακοσίους στρατιώτας εἰσάπαξ.
These [are] the names of the mighty men of David: Josheb-basshebeth the Canaanite is a captain of the third [part]: Adinon the Asonite, he drew his sword against eight hundred soldiers at once.
9
ואחרו וְאַחֲרָיו אֶלְעָזָר בֶּן־דדי דֹּדוֹ בֶּן־אֲחֹחִי בִּשְׁלֹשָׁה גברים הַגִּבֹּרִים עִם־דָּוִד בְּחָרְפָם בַּפְּלִשְׁתִּים נֶאֶסְפוּ־שָׁם לַמִּלְחָמָה וַיַּעֲלוּ אִישׁ יִשְׂרָאֵל
And after him was Eleazar the son of Dodo the son of an Ahohite, one of the three mighty men with David, when they jeoparded their lives against the Philistines that were there gathered together to battle, and the men of Israel were gone away;
Καὶ μετʼ αὐτὸν Ἐλεανὰν υἱὸς πατραδέλφου αὐτοῦ υἱὸς Δουδὶ τοῦ ἐν τοῖς τρισὶ δυνατοῖς μετὰ Δαυίδ· καὶ ἐν τῷ ὀνειδίσαι αὐτὸν ἐν τοῖς ἀλλοφύλοις, συνήχθησαν ἐκεῖ εἰς πόλεμον, καὶ ἀνέβησεν ἀνὴρ Ἰσραήλ.
And after him Elhanan the son of his uncle, son of Dodo who was among the three mighty men with David; and when he defied the Philistines they were gathered there to war, and the men of Israel went up.
10
הוּא קָם וַיַּךְ בַּפְּלִשְׁתִּים עַד כִּי־יָגְעָה יָדוֹ וַתִּדְבַּק יָדוֹ אֶל־הַחֶרֶב וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה בַּיּוֹם הַהוּא וְהָעָם יָשֻׁבוּ אַחֲרָיו אַךְ־לְפַשֵּׁט
he stood firm, and smote the Philistines until his hand was weary, and his hand did cleave unto the sword; and HaShem wrought a great victory that day; and the people returned after him only to strip the slain.
Αὐτὸς ἀνέστη καὶ ἐπάταξεν ἐν τοῖς ἀλλοφύλοις, ἕως οὗ ἐκοπίασεν ἡ χεὶρ αὐτοῦ, καὶ προσεκολλήθη ἡ χεὶρ αὐτοῦ πρὸς τὴν μάχαιραν· καὶ ἐποίησε Κύριος σωτηρίαν μεγάλην ἐν τῇ ἡμέρᾳ ἐκείνῃ· καὶ ὁ λαὸς ἐκάθητο ὀπίσω αὐτοῦ πλὴν ἐκδιδύσκειν.
He arose and smote the Philistines, until his hand was weary, and his hand clove to the sword: and the Lord wrought a great salvation in that day, and the people rested behind him only to strip [the slain].
11
וְאַחֲרָיו שַׁמָּא בֶן־אָגֵא הָרָרִי וַיֵּאָסְפוּ פְלִשְׁתִּים לַחַיָּה וַתְּהִי־שָׁם חֶלְקַת הַשָּׂדֶה מְלֵאָה עֲדָשִׁים וְהָעָם נָס מִפְּנֵי פְלִשְׁתִּים
And after him was Shammah the son of Age the Ararite. And the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistines.
Καὶ μετʼ αὐτὸν Σαμαΐα υἱὸς Ἄσα ὁ Ἀρουχαῖος· καὶ συνήχθησαν οἱ ἀλλόφυλοι εἰς Θηρία· καὶ ἦν ἐκεῖ μερὶς τοῦ ἀγροῦ πλήρης φακοῦ· καὶ ὁ λαὸς ἔφυγεν ἐκ προσώπου ἀλλοφύλων.
And after him Shammah the son of Agee the Hararite: and the Philistines were gathered to Theria; and there was there a portion of ground full of lentils; and the people fled before the Philistines.
12
וַיִּתְיַצֵּב בְּתוֹךְ־הַחֶלְקָה וַיַּצִּילֶהָ וַיַּךְ אֶת־פְּלִשְׁתִּים וַיַּעַשׂ יְהוָה תְּשׁוּעָה גְדוֹלָה
But he stood in the midst of the plot, and defended it, and slew the Philistines; and HaShem wrought a great victory.
Καὶ ἐστηλώθη ἐν μέσῳ τῆς μερίδος, καὶ ἐξείλατο αὐτὴν, καὶ ἐπάταξε τοὺς ἀλλοφύλους· καὶ ἐποίησε Κύριος σωτηρίαν μεγάλην.
And he stood firm in the midst of the portion, and rescued it, and smote the Philistines; and the Lord wrought a great deliverance.
13
וַיֵּרְדוּ שלשים שְׁלֹשָׁה מֵהַשְּׁלֹשִׁים רֹאשׁ וַיָּבֹאוּ אֶל־קָצִיר אֶל־דָּוִד אֶל־מְעָרַת עֲדֻלָּם וְחַיַּת פְּלִשְׁתִּים חֹנָה בְּעֵמֶק רְפָאִים
And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam; and the troop of the Philistines were encamped in the valley of Rephaim.
Καὶ κατέβησαν τρεῖς ἀπὸ τῶν τριάκοντα, καὶ κατέβησαν εἰς Κασὼν πρὸς Δαυὶδ, εἰς τὸ σπήλαιον Ὀδολλάμ· καὶ τάγμα τῶν ἀλλοφύλων, καὶ παρενέβαλον ἐν τῇ κοιλάδι Ῥαφαΐν.
And three out of the thirty went down, and came to Cason to David, to the cave of Adullam; and [there was] an army of the Philistines, and they encamped in the Valley of Rephaim.
14
וְדָוִד אָז בַּמְּצוּדָה וּמַצַּב פְּלִשְׁתִּים אָז בֵּית לָחֶם
And David was then in the stronghold, and the garrison of the Philistines was then in Beth-lehem.
Καὶ Δαυὶδ τότε ἐν τῇ περιοχῇ, καὶ τὸ ὑπόστεμα τῶν ἀλλοφύλων τότε ἐν Βηθλεέμ.
And David [was] then in the stronghold, and the garrison of the Philistines [was] then in Bethlehem.
15
וַיִּתְאַוֶּה דָוִד וַיֹּאמַר מִי יַשְׁקֵנִי מַיִם מִבֹּאר בֵּית־לֶחֶם אֲשֶׁר בַּשָּׁעַר
And David longed, and said: 'Oh that one would give me water to drink of the well of Beth-lehem, which is by the gate!'
Καὶ ἐπεθύμησε Δαυὶδ καὶ εἶπε, τίς ποτιεῖ με ὕδωρ ἐκ τοῦ λάκκου τοῦ ἐν Βηθλεὲμ τοῦ ἐν τῇ πύλῃ; τὸ δὲ σύστεμα τῶν ἀλλοφύλων τότε ἐν Βηθλεέμ.
And David longed, and said, Who will give me water to drink out of the well that is in Bethlehem by the gate? now the band of the Philistines [was] then in Bethlehem.
16
וַיִּבְקְעוּ שְׁלֹשֶׁת הַגִּבֹּרִים בְּמַחֲנֵה פְלִשְׁתִּים וַיִּשְׁאֲבוּ־מַיִם מִבֹּאר בֵּית־לֶחֶם אֲשֶׁר בַּשַּׁעַר וַיִּשְׂאוּ וַיָּבִאוּ אֶל־דָּוִד וְלֹא אָבָה לִשְׁתּוֹתָם וַיַּסֵּךְ אֹתָם לַיהוָה
And the three mighty men broke through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David; but he would not drink thereof, but poured it out unto HaShem.
Καὶ διέῤῥηξαν οἱ τρεῖς δυνατοὶ ἐν τῇ παρεμβολῇ τῶν ἀλλοφύλων, καὶ ὑδρεύσαντο ὕδωρ ἐκ τοῦ λάκκου τοῦ ἐν Βηθλεὲμ τοῦ ἐν τῇ πύλῃ· καὶ ἔλαβαν, καὶ παρεγένοντο πρὸς Δαυίδ, καὶ οὐκ ἡθέλησε πιεῖν αὐτό· καὶ ἔσπεισεν αὐτὸ τῷ Κυρίῳ.
And the three mighty men broke through the host of the Philistines, and drew water out of the well that was in Bethlehem in the gate: and they took it, and brought it to David, and he would not drink it, but poured it out before the Lord.
17
וַיֹּאמֶר חָלִילָה לִּי יְהוָה מֵעֲשֹׂתִי זֹאת הֲדַם הָאֲנָשִׁים הַהֹלְכִים בְּנַפְשׁוֹתָם וְלֹא אָבָה לִשְׁתּוֹתָם אֵלֶּה עָשׂוּ שְׁלֹשֶׁת הַגִּבֹּרִים
And he said: 'Be it far from me, O HaShem, that I should do this; shall I drink the blood of the men that went in jeopardy of their lives?' therefore he would not drink it. These things did the three mighty men.
Καὶ εἶπεν, ἵλεώς μοι Κύριε τοῦ ποιῆσαι τοῦτο, εἰ αἷμα τῶν ἀνδρῶν τῶν πορευθέντων ἐν ταῖς ψυχαῖς αὐτῶν πίομαι· καὶ οὐκ ἠθέλησε πιεῖν αὐτό. Ταῦτα ἐποίησαν οἱ τρεῖς δυνατοί.
And he said, O Lord, forbid that I should do this, that I should drink the blood of the men who went at [the risk of] their lives: and he would not drink it. These things did these three mighty men.
18
וַאֲבִישַׁי אֲחִי יוֹאָב בֶּן־צְרוּיָה הוּא רֹאשׁ השלשי הַשְּׁלֹשָׁה וְהוּא עוֹרֵר אֶת־חֲנִיתוֹ עַל־שְׁלֹשׁ מֵאוֹת חָלָל וְלוֹ־שֵׁם בַּשְּׁלֹשָׁה
And Abishai, the brother of Joab, the son of Zeruiah, was chief of the three. And he lifted up his spear against three hundred and slew them, and had a name among the three.
Καὶ Ἀβεσσὰ ὁ ἀδελφὸς Ἰωάβ υἱὸς Σαρουίας αὐτὸς ἄρχων ἐν τοῖς τρισὶ, καὶ αὐτὸς ἐξήγειρε τὸ δόρυ αὐτοῦ ἐπὶ τριακοσίους τραυματίας· καὶ αὐτῷ ὄνομα ἐν τοῖς τρισὶν.
And Abishai the brother of Joab the son of Zeruiah, he [was] chief among the three, and he lifted up his spear against three hundred whom he slew; and he had a name among three.
19
מִן־הַשְּׁלֹשָׁה הֲכִי נִכְבָּד וַיְהִי לָהֶם לְשָׂר וְעַד־הַשְּׁלֹשָׁה לֹא־בָא
He was most honourable of the three; therefore he was made their captain; howbeit he attained not unto the first three.
Ἐκ τῶν τριῶν ἐκείνων ἔνδοξος, καὶ ἐγένετο αὐτοῖς εἰς ἄρχοντα, καὶ ἕως τῶν τριῶν οὐκ ἦλθε.
Of those three [he was] most honorable, and he became a chief over them, but he reached not to the [first] three.
20
וּבְנָיָהוּ בֶן־יְהוֹיָדָע בֶּן־אִישׁ־חי חַיִל רַב־פְּעָלִים מִקַּבְצְאֵל הוּא הִכָּה אֵת שְׁנֵי אֲרִאֵל מוֹאָב וְהוּא יָרַד וְהִכָּה אֶת־האריה הָאֲרִי בְּתוֹךְ הַבֹּאר בְּיוֹם הַשָּׁלֶג
And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, he smote the two altar-hearths of Moab; he went down also and slew a lion in the midst of a pit in time of snow;
Καὶ Βαναίας υἱὸς Ἰωδαὲ ἀνὴρ αὐτὸς πολλοστὸς ἔργοις, ἀπὸ Καβεσεήλ, καὶ αὐτὸς ἐπάταξε τοὺς δύο υἱοὺς Ἀριὴλ τοῦ Μωάβ· καὶ αὐτός κατέβη καὶ ἐπάταξε τὸν λέοντα ἐν μέσῳ τοῦ λάκκου ἐν τῇ ἡμέρᾳ τῆς χιόνος.
And Benaiah the son of Jehoiada, he was abundant in [mighty] deeds, from Kabzeel, and he smote the two sons of Ariel of Moab: and he went down and smote a lion in the midst of a pit on a snowy day.
21
וְהוּא־הִכָּה אֶת־אִישׁ מִצְרִי אשר אִישׁ מַרְאֶה וּבְיַד הַמִּצְרִי חֲנִית וַיֵּרֶד אֵלָיו בַּשָּׁבֶט וַיִּגְזֹל אֶת־הַחֲנִית מִיַּד הַמִּצְרִי וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ
and he slew an Egyptian, a goodly man; and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
Αὐτὸς ἐπάταξε τὸν ἄνδρα τὸν Αἰγύπτιον, ἄνδρα ὁρατὸν, ἐν δὲ τῇ χειρὶ τοῦ Αἰγυπτίου δόρυ ὡς ξύλον διαβάθρας· καὶ κατέβη πρὸς αὐτὸν ἐν ῥἀβδῳ, καὶ ἥρπασε τὸ δόρυ ἐκ τῆς χειρὸς τοῦ Αἰγυπτίου, καὶ ἀπέκτεινεν αὐτὸν ἐν τῷ δόρατι αὐτοῦ.
He smote an Egyptian, a wonderful man, and in the hand of the Egyptian [was] a spear as the side of a ladder; and he went down to him with a staff, and snatched the spear from the Egyptian’s hand, and slew him with his own spear.
22
אֵלֶּה עָשָׂה בְּנָיָהוּ בֶּן־יְהוֹיָדָע וְלוֹ־שֵׁם בִּשְׁלֹשָׁה הַגִּבֹּרִים
These things did Benaiah the son of Jehoiada, and had a name among the three mighty men.
Ταῦτα ἐποίησε Βαναίας υἱὸν Ἰωδαὲ, καὶ αὐτῷ ὄνομα ἐν τοῖς τρισὶ τοῖς δυνατοῖς,
These things did Benaiah the son of Jehoiada, and he had a name among the three mighty men.
23
מִן־הַשְּׁלֹשִׁים נִכְבָּד וְאֶל־הַשְּׁלֹשָׁה לֹא־בָא וַיְשִׂמֵהוּ דָוִד אֶל־מִשְׁמַעְתּוֹ
He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard.
ἐκ τῶν τριῶν ἔνδοξος, καὶ πρὸς τοὺς τρεῖς οὐκ ἦλθε· καὶ ἔταξεν αὐτὸν Δαυὶδ πρὸς τὰς ἀκοὰς αὐτοῦ. Καὶ ταῦτα τὰ ὀνόματα τῶν δυνατῶν Δαυὶδ τοῦ βασιλέως.
He was honorable among the [second] three, but he reached not to the [first] three: and David made him his reporter. And these [are] the names of King David’s mighty men.
24
עֲשָׂה־אֵל אֲחִי־יוֹאָב בַּשְּׁלֹשִׁים אֶלְחָנָן בֶּן־דֹּדוֹ בֵּית לָחֶם
Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Beth-lehem;
Ἀσαὴλ ἀδελφὸς Ἰωάβ· οὗτος ἐν τοῖς τριάκοντα· Ἐλεανὰν υἱὸς Δουδὶ πατραδέλφου αὐτοῦ ἐν Βηθλεέμ·
Asahel Joab’s brother; he [was] among the thirty. Elhanan son of Dodo his uncle in Bethlehem.
25
שַׁמָּה הַחֲרֹדִי אֱלִיקָא הַחֲרֹדִי
Shammah the Harodite, Elika the Harodite;
Σαιμὰ ὁ Ῥουδαῖος·
Shammah the Rudaean.
26
חֶלֶץ הַפַּלְטִי עִירָא בֶן־עִקֵּשׁ הַתְּקוֹעִי
Helez the Paltite, Ira the son of Ikkesh the Tekoite;
Σελλὴς ὁ Κελωθί· Ἴρας υἱὸς Ἴσκα ὁ Θεκωΐτης·
Helez the Kelothite: Ira the son of Ikkesh the Tekoite.
27
אֲבִיעֶזֶר הָעַנְּתֹתִי מְבֻנַּי הַחֻשָׁתִי
Abiezer the Anathothite, Mebunnai the Hushathite;
Ἀβιέζερ ὁ Ἀνωθίτης, ἐκ τῶν υἱῶν τοῦ Ἀνωθίτου·
Abiezer the Anothite, of the sons of the Anothite.
28
צַלְמוֹן הָאֲחֹחִי מַהְרַי הַנְּטֹפָתִי
Zalmon the Ahohite, Maharai the Netophathite;
Ἐλλὼν ὁ Ἀωΐτης· Νοερὲ ὁ Νετωφατίτης·
Zalmon the Ahohite; Maharai the Netophatite.
29
חֵלֶב בֶּן־בַּעֲנָה הַנְּטֹפָתִי אִתַּי בֶּן־רִיבַי מִגִּבְעַת בְּנֵי בִנְיָמִן
Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin;
Ἐσθαὶ υἱὸς Ῥιβὰ ἐκ Γαβαὲθ υἱὸς Βενιαμὶν τοῦ Ἐφραθαίου· Ἀσμὼθ ὁ Βαρδιαμίτης·
Ittai the son of Ribai of Gibeah, son of Benjamin the Ephrathite; Asmoth the Bardiamite; Emasu the Shaalbonite:
30
בְּנָיָהוּ פִּרְעָתֹנִי הִדַּי מִנַּחֲלֵי גָעַשׁ
Benaiah a Pirathonite, Hiddai of Nahale-gaash;
31
אֲבִי־עַלְבוֹן הָעַרְבָתִי עַזְמָוֶת הַבַּרְחֻמִי
Abi-albon the Arbathite, Azmaveth the Barhumite;
32
אֶלְיַחְבָּא הַשַּׁעַלְבֹנִי בְּנֵי יָשֵׁן יְהוֹנָתָן
Eliahba the Shaalbonite, of the sons of Jashen, Jonathan;
Ἐμασοὺ ὁ Σαλαβωνίτης· υἱοὶ Ἀσάν, Ἰωνάθαν·
the sons of Jashen, Jonathan;
33
שַׁמָּה הַהֲרָרִי אֲחִיאָם בֶּן־שָׁרָר הָארָרִי
Shammah the Hararite, Ahiam the son of Sharar the Ararite;
Σαμνὰν ὁ Ἁρωδίτης· Ἀμνὰν υἱὸς Ἀραῒ Σαραουρίτης·
Shammah the Hararite; Ahiam the son of Sharar the Hararite.
34
אֱלִיפֶלֶט בֶּן־אֲחַסְבַּי בֶּן־הַמַּעֲכָתִי אֱלִיעָם בֶּן־אֲחִיתֹפֶל הַגִּלֹנִי
Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite;
Ἀλιφαλὲθ υἱὸς τοῦ Ἀσβίτου, υἱὸς τοῦ Μαχαχαχί· Ἐλιὰβ υἱὸς Ἀχιτόφελ τοῦ Γελωνίτου·
Eliphelet the son of Ahasbai, the son of the Maacah; Eliam the son of Ahithophel the Gilonite.
35
חצרו חֶצְרַי הַכַּרְמְלִי פַּעֲרַי הָאַרְבִּי
Hezrai the Carmelite, Paarai the Arbite;
Ἀσαραῒ ὁ Καρμήλιος τοῦ Οὐραιοερχί·
Hezro the Carmelite the son of Uraeoerchi.
36
יִגְאָל בֶּן־נָתָן מִצֹּבָה בָּנִי הַגָּדִי
Igal the son of Nathan of Zobah, Bani the Gadite;
Γάαλ υἱὸς Ναθανά· πολυδυνάμεως υἱὸς Γαλααδδί·
Igal the son of Nathan. The son of much valor, [the son] of Galaaddi.
37
צֶלֶק הָעַמֹּנִי נַחְרַי הַבְּאֵרֹתִי נשאי נֹשֵׂא כְּלֵי יוֹאָב בֶּן־צְרֻיָה
Zelek the Ammonite, Naharai the Beerothite, armour-bearer to Joab the son of Zeruiah;
Ἐλιὲ ὁ Ἀμμανίτης· 37aἉδροὶ ἀπὸ χειμάῤῥων· 37bΓαδαβιὴλ υἱὸς τοῦ Ἀραβωθαίου· 37cΓελωρὲ ὁ Βηθωραῖος αἴρων τὰ σκεύη· Ἰωὰβ υἱὸς Σαρουίας·
Elie the Ammonite.
38
עִירָא הַיִּתְרִי גָּרֵב הַיִּתְרִי
Ira the Ithrite, Gareb the Ithrite;
Ἴρας ὁ Ἐθιραῖος· Γηρὰβ ὁ Ἐθεναῖος·
Ira the Ithrite. Gareb the Ithrite.
39
אוּרִיָּה הַחִתִּי כֹּל שְׁלֹשִׁים וְשִׁבְעָה
Uriah the Hittite. Thirty and seven in all.
Οὐρίας ὁ Χετταῖος· οἱ πάντες τριάκοντα καὶ ἑπτά.
Uriah the Hittite: thirty-seven in all.

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.