Textorah

Judges 11

1
וְיִפְתָּח הַגִּלְעָדִי הָיָה גִּבּוֹר חַיִל וְהוּא בֶּן־אִשָּׁה זוֹנָה וַיּוֹלֶד גִּלְעָד אֶת־יִפְתָּח
Now Jephthah the Gileadite was a mighty man of valour, and he was the son of a harlot; and Gilead begot Jephthah.
Καὶ Ἰεφθάε ὁ Γαλααδίτης ἐπῃρμένος δυνάμει, καὶ αὐτὸς υἱοῖς γυναικὸς πόρνης, ἣ ἐγέννησε τῷ Γαλαὰδ τὸν Ἰεφθάε.
And Jephthah the Gileadite [was] a mighty man; and he [was] the son of a harlot, who bore Jephthah to Gilead.
2
וַתֵּלֶד אֵשֶׁת־גִּלְעָד לוֹ בָּנִים וַיִּגְדְּלוּ בְנֵי־הָאִשָּׁה וַיְגָרְשׁוּ אֶת־יִפְתָּח וַיֹּאמְרוּ לוֹ לֹא־תִנְחַל בְּבֵית־אָבִינוּ כִּי בֶּן־אִשָּׁה אַחֶרֶת אָתָּה
And Gilead's wife bore him sons; and when his wife's sons grew up, they drove out Jephthah, and said unto him: 'Thou shalt not inherit in our father's house; for thou art the son of another woman.'
Καὶ ἔτεκεν ἡ γυνὴ Γαλαὰδ αὐτῷ υἱούς· καὶ ἡδρύνθησαν οἱ υἱοὶ τῆς γυναικὸς, καὶ ἐξέβαλον τὸν Ἰεφθάε, καὶ εἶπαν αὐτῷ, οὐ κληρονομήσεις ἐν τῷ οἴκῳ τοῦ πατρὸς ἡμῶν, ὅτι υἱὸς γυναικὸς ἑταίρας σύ.
And the wife of Gilead bore him sons; and the sons of his wife grew up, and they cast out Jephthah, and said to him, Thou shalt not inherit in the house of our father, for thou art the son of a concubine.
3
וַיִּבְרַח יִפְתָּח מִפְּנֵי אֶחָיו וַיֵּשֶׁב בְּאֶרֶץ טוֹב וַיִּתְלַקְּטוּ אֶל־יִפְתָּח אֲנָשִׁים רֵיקִים וַיֵּצְאוּ עִמּוֹ
Then Jephthah fled from his brethren, and dwelt in the land of Tob; and there were gathered vain fellows to Jephthah, and they went out with him.
Καὶ ἔφυγεν Ἰεφθάε ἀπὸ προσώπου τῶν ἀδελφῶν αὐτοῦ, καὶ ᾤκησεν ἐν γῇ Τώβ· καὶ συνεστράφησαν πρὸς Ἰεφθάε ἄνδρες κενοὶ, καὶ ἐξῆλθον μετʼ αὐτοῦ.
And Jephthah fled from the face of his brethren, and dwelt in the land of Tob; and vain men gathered to Jephthah, and went out with him.
4
וַיְהִי מִיָּמִים וַיִּלָּחֲמוּ בְנֵי־עַמּוֹן עִם־יִשְׂרָאֵל
And it came to pass after a while, that the children of Ammon made war against Israel.
Καὶ ἐγένετο ἡνίκα παρετάξαντο οἱ υἱοὶ Ἀμμῶν μετὰ Ἰσραὴλ,
And it came to pass when the children of Ammon prepared to fight with Israel,
5
וַיְהִי כַּאֲשֶׁר־נִלְחֲמוּ בְנֵי־עַמּוֹן עִם־יִשְׂרָאֵל וַיֵּלְכוּ זִקְנֵי גִלְעָד לָקַחַת אֶת־יִפְתָּח מֵאֶרֶץ טוֹב
And it was so, that when the children of Ammon made war against Israel, the elders of Gilead went to fetch Jephthah out of the land of Tob.
καὶ ἐπορεύθησαν οἱ πρεσβύτεροι Γαλαὰδ λαβεῖν τὸν Ἰεφθάε ἀπὸ τῆς γῆς Τὼβ,
that the elders of Gilead went to fetch Jephthah from the land of Tob.
6
וַיֹּאמְרוּ לְיִפְתָּח לְכָה וְהָיִיתָה לָּנוּ לְקָצִין וְנִלָּחֲמָה בִּבְנֵי עַמּוֹן
And they said unto Jephthah: 'Come and be our chief, that we may fight with the children of Ammon.'
καὶ εἶπαν τῷ Ἰεφθάε, δεῦρο καὶ ἔσῃ ἡμῖν εἰς ἀρχηγὸν, καὶ παραταξόμεθα πρὸς υἱοὺς Ἀμμών.
And they said to Jephthah, Come, and be our head, and we will fight with the sons of Ammon.
7
וַיֹּאמֶר יִפְתָּח לְזִקְנֵי גִלְעָד הֲלֹא אַתֶּם שְׂנֵאתֶם אוֹתִי וַתְּגָרְשׁוּנִי מִבֵּית אָבִי וּמַדּוּעַ בָּאתֶם אֵלַי עַתָּה כַּאֲשֶׁר צַר לָכֶם
And Jephthah said unto the elders of Gilead: 'Did not ye hate me, and drive me out of my father's house? and why are ye come unto me now when ye are in distress?'
Καὶ εἶπεν Ἰεφθάε τοῖς πρεσβυτέροις Γαλαὰδ, οὐχὶ ὑμεῖς ἐμισήσατέ με, καὶ ἐξεβάλετέ με ἐκ τοῦ οἴκου τοῦ πατρός μου, καὶ ἐξαπεστείλατέ με ἀφʼ ὑμῶν; καὶ διατί ἤλθατε πρὸς μὲ νῦν ἡνίκα χρῄζετε;
And Jephthah said to the elders of Gilead, Did ye not hate me, and cast me out of my father’s house, and banish me from you? and wherefore are ye come to me now when ye want me?
8
וַיֹּאמְרוּ זִקְנֵי גִלְעָד אֶל־יִפְתָּח לָכֵן עַתָּה שַׁבְנוּ אֵלֶיךָ וְהָלַכְתָּ עִמָּנוּ וְנִלְחַמְתָּ בִּבְנֵי עַמּוֹן וְהָיִיתָ לָּנוּ לְרֹאשׁ לְכֹל יֹשְׁבֵי גִלְעָד
And the elders of Gilead said unto Jephthah: 'Therefore are we returned to thee now, that thou mayest go with us, and fight with the children of Ammon, and thou shalt be our head over all the inhabitants of Gilead.'
Καὶ εἶπαν οἱ προσβύτεροι Γαλαὰδ πρὸς Ἰεφθάε, διὰ τοῦτο νῦν ἐπεστρέψαμεν πρὸς σὲ, καὶ πορεύσῃ μεθʼ ἡμῶν, καὶ παρατάξῃ πρὸς υἱοὺς Ἀμμὼν, καὶ ἔσῃ ἡμῖν εἰς ἄρχοντα πᾶσι τοῖς κατοικοῦσι Γαλαάδ.
And the elders of Gilead said to Jephthah, Therefore have we now turned to thee, that thou shouldest go with us, and fight against the sons of Ammon, and be our head over all the inhabitants of Gilead.
9
וַיֹּאמֶר יִפְתָּח אֶל־זִקְנֵי גִלְעָד אִם־מְשִׁיבִים אַתֶּם אוֹתִי לְהִלָּחֵם בִּבְנֵי עַמּוֹן וְנָתַן יְהוָה אוֹתָם לְפָנָי אָנֹכִי אֶהְיֶה לָכֶם לְרֹאשׁ
And Jephthah said unto the elders of Gilead: 'If ye bring me back home to fight with the children of Ammon, and HaShem deliver them before me, I will be your head.'
Καὶ εἶπεν Ἰεφθάε πρὸς τοὺς πρεσβυτέρους Γαλαὰδ, εἰ ἐπιστρέφετέ με ὑμεῖς παρατάξασθαι ἐν υἱοῖς Ἀμμὼν, καὶ παραδῷ αὐτοὺς Κύριος ἐνώπιον ἐμοῦ, καὶ ἐγὼ ὑμῖν ἔσομαι εἰς ἄρχοντα.
And Jephthah said to the elders of Gilead, If ye turn me back to fight with the children of Ammon, and the Lord should deliver them before me, then will I be your head.
10
וַיֹּאמְרוּ זִקְנֵי־גִלְעָד אֶל־יִפְתָּח יְהוָה יִהְיֶה שֹׁמֵעַ בֵּינוֹתֵינוּ אִם־לֹא כִדְבָרְךָ כֵּן נַעֲשֶׂה
And the elders of Gilead said unto Jephthah: 'The HaShem shall be witness between us; surely according to thy word so will we do.'
Καὶ εἶπαν οἱ πρεσβύτεροι Γαλαὰδ πρὸς Ἰεφθάε, Κύριος ἔστω ἀκούων ἀναμέσον ἡμῶν, εἰ μὴ κατὰ τὸ ῥῆμά σου οὕτω ποιήσομεν.
And the elders of Gilead said to Jephthah, The Lord be witness between us, if we shall not do according to thy word.
11
וַיֵּלֶךְ יִפְתָּח עִם־זִקְנֵי גִלְעָד וַיָּשִׂימוּ הָעָם אוֹתוֹ עֲלֵיהֶם לְרֹאשׁ וּלְקָצִין וַיְדַבֵּר יִפְתָּח אֶת־כָּל־דְּבָרָיו לִפְנֵי יְהוָה בַּמִּצְפָּה
Then Jephthah went with the elders of Gilead, and the people made him head and chief over them; and Jephthah spoke all his words before HaShem in Mizpah.
Καὶ ἐπορεύθη Ἰεφθάε μετὰ τῶν πρεσβυτέρων Γαλαὰδ, καὶ ἔθηκαν αὐτὸν ὁ λαὸς ἐπʼ αὐτοὺς εἰς κεφαλὴν καὶ εἰς ἀρχηγόν· καὶ ἐλάλησεν Ἰεφθαέ πάντας τοὺς λόγους αὐτοῦ ἐνώπιον Κυρίου ἐν Μασσηφά.
And Jephthah went with the elders of Gilead, and the people made him head and ruler over them: and Jephthah spoke all his words before the Lord in Mizpah.
12
וַיִּשְׁלַח יִפְתָּח מַלְאָכִים אֶל־מֶלֶךְ בְּנֵי־עַמּוֹן לֵאמֹר מַה־לִּי וָלָךְ כִּי־בָאתָ אֵלַי לְהִלָּחֵם בְּאַרְצִי
And Jephthah sent messengers unto the king of the children of Ammon, saying: 'What hast thou to do with me, that thou art come unto me to fight against my land?'
Καὶ ἀπέστειλεν Ἰεφθάε ἀγγέλους πρὸς βασιλέα υἱῶν Ἀμμὼν, λέγων, τί ἐμοὶ καὶ σοὶ, ὅτι ἦλθες πρὸς μὲ τοῦ παρατάξασθαι ἐν τῇ γῇ μου;
And Jephthah sent messengers to the king of the children of Ammon, saying, What have I to do with thee, that thou hast come against me to fight in my land?
13
וַיֹּאמֶר מֶלֶךְ בְּנֵי־עַמּוֹן אֶל־מַלְאֲכֵי יִפְתָּח כִּי־לָקַח יִשְׂרָאֵל אֶת־אַרְצִי בַּעֲלוֹתוֹ מִמִּצְרַיִם מֵאַרְנוֹן וְעַד־הַיַּבֹּק וְעַד־הַיַּרְדֵּן וְעַתָּה הָשִׁיבָה אֶתְהֶן בְּשָׁלוֹם
And the king of the children of Ammon answered unto the messengers of Jephthah: 'Because Israel took away my land, when he came up out of Egypt, from the Arnon even unto the Jabbok, and unto the Jordan; now therefore restore those cities peaceably.'
Καὶ εἶπε βασιλεὺς υἱῶν Ἀμμὼν πρὸς τοὺς ἀγγέλους Ἰεφθάε, ὅτι ἔλαβεν Ἰσραὴλ τὴν γῆν μου ἐν τῷ ἀναβαίνειν αὐτὸν ἐξ Αἰγύπτου ἀπὸ Ἀρνὼν ἕως Ἰαβὸκ καὶ ἕως τοῦ Ἰορδάνου· καὶ νῦν ἐπίστρεψον αὐτὰς ἐν εἰρήνῃ, καὶ πορεύσομαι.
And the king of the children of Ammon said to the messengers of Jephthah, Because Israel took my land when he went up out of Egypt, from Arnon to Jabbok, and to Jordan: now then return them peaceably and I will depart.
14
וַיּוֹסֶף עוֹד יִפְתָּח וַיִּשְׁלַח מַלְאָכִים אֶל־מֶלֶךְ בְּנֵי עַמּוֹן
And Jephthah sent messengers again unto the king of the children of Ammon;
Καὶ προσέθηκεν ἔτι Ἰεφθάε, καὶ ἀπέστειλεν ἀγγέλους πρὸς βασιλέα υἱῶν Ἀμμών.
And Jephthah again sent messengers to the king of the children of Ammon,
15
וַיֹּאמֶר לוֹ כֹּה אָמַר יִפְתָּח לֹא־לָקַח יִשְׂרָאֵל אֶת־אֶרֶץ מוֹאָב וְאֶת־אֶרֶץ בְּנֵי עַמּוֹן
and he said unto him: 'Thus saith Jephthah: Israel took not away the land of Moab, nor the land of the children of Ammon.
Καὶ εἶπεν αὐτῷ, οὕτω λέγει Ἰεφθάε, οὐκ ἔλαβεν Ἰσραὴλ τὴν γῆν Μωὰβ, καὶ τὴν γῆν υἱῶν Ἀμμών,
and said to him, Thus says Jephthah, Israel took not the land of Moab, nor the land of the children of Ammon;
16
כִּי בַּעֲלוֹתָם מִמִּצְרָיִם וַיֵּלֶךְ יִשְׂרָאֵל בַּמִּדְבָּר עַד־יַם־סוּף וַיָּבֹא קָדֵשָׁה
But when they came up from Egypt, and Israel walked through the wilderness unto the Red Sea, and came to Kadesh;
ὅτι ἐν τῷ ἀναβαίνειν αὐτοὺς ἐξ Αἰγύπτου ἐπορεύθη Ἰσραὴλ ἐν τῇ ἐρήμῳ ἕως θαλάσσης Σὶφ, καὶ ἦλθεν εἰς Κάδης.
for in their going up out of Egypt Israel went in the wilderness as far as the Sea of Siph, and came to Kadesh.
17
וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־מֶלֶךְ אֱדוֹם לֵאמֹר אֶעְבְּרָה־נָּא בְאַרְצֶךָ וְלֹא שָׁמַע מֶלֶךְ אֱדוֹם וְגַם אֶל־מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה וַיֵּשֶׁב יִשְׂרָאֵל בְּקָדֵשׁ
then Israel sent messengers unto the king of Edom, saying: Let me, I pray thee, pass through thy land; but the king of Edom hearkened not. And in like manner he sent unto the king of Moab; but he would not; and Israel abode in Kadesh.
Καὶ ἀπέστειλεν Ἰσραὴλ ἀγγέλους πρὸς βασιλέα Ἐδὼμ, λέγων, παρελεύσομαι δὴ ἐν τῇ γῇ σου· καὶ οὐκ ἤκουσε βασιλεὺς Ἐδώμ· καί γε πρὸς βασιλέα Μωὰβ ἀπέστειλε, καὶ οὐκ εὐδόκησε· καὶ ἐκάθισεν Ἰσραὴλ ἐν Κάδης,
And Israel sent messengers to the king of Edom, saying, I will pass, if it please thee, by thy land: and the king of Edom complied not: and [Israel] also sent to the king of Moab, and he did not consent; and Israel sojourned in Kadesh.
18
וַיֵּלֶךְ בַּמִּדְבָּר וַיָּסָב אֶת־אֶרֶץ אֱדוֹם וְאֶת־אֶרֶץ מוֹאָב וַיָּבֹא מִמִּזְרַח־שֶׁמֶשׁ לְאֶרֶץ מוֹאָב וַיַּחֲנון בְּעֵבֶר אַרְנוֹן וְלֹא־בָאוּ בִּגְבוּל מוֹאָב כִּי אַרְנוֹן גְּבוּל מוֹאָב
Then he walked through the wilderness, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and they pitched on the other side of the Arnon; but they came not within the border of Moab, for the Arnon was the border of Moab.
καὶ ἐπορεύθη ἐν τῇ ἐρήμῳ, καὶ ἐκύκλωσε τὴν γῆν Ἐδὼμ καὶ τὴν γῆν Μωάβ· καὶ ἦλθεν ἀπὸ ἀνατολῶν ἡλίου τῇ γῇ Μωὰβ, καὶ παρενέβαλεν ἐν πέραν Ἀρνὼν, καὶ οὐκ εἰσῆλθεν ἐν ὁρίοις Μωὰβ, ὅτι Ἀρνὼν ὅριον Μωάβ.
And [they] journeyed in the wilderness, and compassed the land of Edom and the land of Moab: and they came by the east of the land of Moab, and encamped in the country beyond Arnon, and came not within the borders of Moab, for Arnon [is] the border of Moab.
19
וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחוֹן מֶלֶךְ־הָאֱמֹרִי מֶלֶךְ חֶשְׁבּוֹן וַיֹּאמֶר לוֹ יִשְׂרָאֵל נַעְבְּרָה־נָּא בְאַרְצְךָ עַד־מְקוֹמִי
And Israel sent messengers unto Sihon king of the Amorites, the king of Heshbon; and Israel said unto him: Let us pass, we pray thee, through thy land unto my place.
Καὶ ἀπέστειλεν Ἰσραὴλ ἀγγέλους πρὸς Σηὼν βασιλέα τοῦ Ἀμοῤῥαίου βασιλέα Ἐσεβῶν, καὶ εἶπεν αὐτῷ Ἰσραήλ, παρέλθωμεν δὴ ἐν τῇ γῇ σου ἕως τοῦ τόπου ἡμῶν.
And Israel sent messengers to Sihon king of the Amorite, king of Heshbon, and Israel said to him, Let us pass, we pray thee, by thy land to our place.
20
וְלֹא־הֶאֱמִין סִיחוֹן אֶת־יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחוֹן אֶת־כָּל־עַמּוֹ וַיַּחֲנוּ בְּיָהְצָה וַיִלָּחֶם עִם־יִשְׂרָאֵל
But Sihon trusted not Israel to pass through his border; but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.
Καὶ οὐκ ἐνεπίστευσε Σηὼν τῷ Ἰσραὴλ παρελθεῖν ἐν τῷ ὁρίῳ αὐτοῦ· καὶ συνῆξε Σηὼν πάντα τὸν λαὸν αὐτοῦ, καὶ παρενέβαλον εἰς Ἰασὰ, καὶ παρετάξατο πρὸς Ἰσραήλ.
And Sihon did not trust Israel to pass by his coast; and Sihon gathered all his people, and they encamped at Jahaz; and he set the battle in array against Israel.
21
וַיִּתֵּן יְהוָה אֱלֹהֵי־יִשְׂרָאֵל אֶת־סִיחוֹן וְאֶת־כָּל־עַמּוֹ בְּיַד יִשְׂרָאֵל וַיַּכּוּם וַיִּירַשׁ יִשְׂרָאֵל אֵת כָּל־אֶרֶץ הָאֱמֹרִי יוֹשֵׁב הָאָרֶץ הַהִיא
And HaShem, the G-d of Israel, delivered Sihon and all his people into the hand of Israel, and they smote them; so Israel possessed all the land of the Amorites, the inhabitants of that country.
Καὶ παρέδωκε Κύριος ὁ Θεὸς Ἰσραὴλ τὸν Σηὼν καὶ πάντα τὸν λαὸν αὐτοῦ ἐν χειρὶ Ἰσραὴλ, καὶ ἐπάταξεν αὐτόν· καὶ ἐκληρονόμησεν Ἰσραὴλ πᾶσαν τὴν γῆν τοῦ Ἀμοῤῥαίου τοῦ κατοικοῦντος τὴν γῆν ἐκείνην
And the Lord God of Israel delivered Sihon and all his people into the hand of Israel, and they smote him; and Israel inherited all the land of the Amorite who dwelt in that land,
22
וַיִּירְשׁוּ אֵת כָּל־גְּבוּל הָאֱמֹרִי מֵאַרְנוֹן וְעַד־הַיַּבֹּק וּמִן־הַמִּדְבָּר וְעַד־הַיַּרְדֵּן
And they possessed all the border of the Amorites, from the Arnon even unto the Jabbok, and from the wilderness even unto the Jordan.
ἀπὸ Ἀρνὼν καὶ ἕως τοῦ Ἰαβὸκ, καὶ ἀπὸ τοῦ ἐρήμου ἕως τοῦ Ἰορδάνου.
from Arnon and to Jabbok, and from the wilderness to Jordan.
23
וְעַתָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵל הוֹרִישׁ אֶת־הָאֱמֹרִי מִפְּנֵי עַמּוֹ יִשְׂרָאֵל וְאַתָּה תִּירָשֶׁנּוּ
So now HaShem, the G-d of Israel, hath dispossessed the Amorites from before His people Israel, and shouldest thou possess them?
Καὶ νῦν Κύριος ὁ Θεὸς Ἰσραὴλ ἐξῇρε τὸν Ἀμοῤῥαῖον ἀπὸ προσώπου λαοῦ αὐτοῦ Ἰσραήλ, καὶ σὺ κληρονομήσεις αὐτόν;
And now the Lord God of Israel has removed the Amorite from before his people Israel, and shalt thou inherit his [land]?
24
הֲלֹא אֵת אֲשֶׁר יוֹרִישְׁךָ כְּמוֹשׁ אֱלֹהֶיךָ אוֹתוֹ תִירָשׁ וְאֵת כָּל־אֲשֶׁר הוֹרִישׁ יְהוָה אֱלֹהֵינוּ מִפָּנֵינוּ אוֹתוֹ נִירָשׁ
Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever HaShem our G-d hath dispossessed from before us, them will we possess.
Οὐχὶ ἃ ἐὰν κληρονομήσει σε Χαμὼς ὁ θεὸς σοῦ, αὐτὰ κληρονομήσεις, καὶ τοὺς πάντας οὓς ἐξῇρε Κύριος ὁ Θεὸς ἡμῶν ἀπὸ προσώπου ἡμῶν, αὐτοὺς κληρονομήσομεν;
Wilt thou not inherit those possessions which Chemosh thy god shall cause thee to inherit; and shall not we inherit the [land of] all those whom the Lord our God has removed from before you?
25
וְעַתָּה הֲטוֹב טוֹב אַתָּה מִבָּלָק בֶּן־צִפּוֹר מֶלֶךְ מוֹאָב הֲרוֹב רָב עִם־יִשְׂרָאֵל אִם־נִלְחֹם נִלְחַם בָּם
And now art thou any thing better than Balak the son of Zippor, king of Moab? did he ever strive against Israel, or did he ever fight against them?
Καὶ νῦν μὴ ἐν ἀγαθῷ ἀγαθώτερος σὺ ὑπὲρ Βαλὰκ υἱὸν Σεπφὼρ βασιλέως Μωάβ; μὴ μαχόμενος ἐμαχέσατο μετὰ Ἰσραὴλ, ἢ πολεμῶν ἐπολέμησεν αὐτὸν,
And now art thou any better than Balak son of Zippor, king of Moab? Did he indeed fight with Israel, or indeed make war with him,
26
בְּשֶׁבֶת יִשְׂרָאֵל בְּחֶשְׁבּוֹן וּבִבְנוֹתֶיהָ וּבְעַרְעוֹר וּבִבְנוֹתֶיהָ וּבְכָל־הֶעָרִים אֲשֶׁר עַל־יְדֵי אַרְנוֹן שְׁלֹשׁ מֵאוֹת שָׁנָה וּמַדּוּעַ לֹא־הִצַּלְתֶּם בָּעֵת הַהִיא
While Israel dwelt in Heshbon and its towns, and in Aroer and its towns, and in all the cities that are along by the side of the Arnon, three hundred years; wherefore did ye not recover them within that time?
ἐν τῷ οἰκῆσαι ἐν Ἐσεβὼν καὶ ἐν τοῖς ὁρίοις αὐτῆς, καὶ ἐν γῇ Ἀροὴρ καὶ ἐν τοῖς ὁρίοις αὐτῆς, καὶ ἐν πάσαις ταῖς πόλεσι ταῖς παρὰ τὸν Ἰορδάνην, τριακόσια ἔτη; καὶ διατί οὐκ ἐῤῥύσω αὐτοὺς ἐν τῷ καιρῷ ἐκείνῳ;
when [Israel] dwelt in Heshbon and in its coasts, and in the land of Aroer and in its coasts, and in all the cities by Jordan, three hundred years? and wherefore didst thou not recover them in that time?
27
וְאָנֹכִי לֹא־חָטָאתִי לָךְ וְאַתָּה עֹשֶׂה אִתִּי רָעָה לְהִלָּחֶם בִּי יִשְׁפֹּט יְהוָה הַשֹּׁפֵט הַיּוֹם בֵּין בְּנֵי יִשְׂרָאֵל וּבֵין בְּנֵי עַמּוֹן
I therefore have not sinned against thee, but thou doest me wrong to war against me; HaShem, the Judge, be judge this day between the children of Israel and the children of Ammon.'
Καὶ νῦν ἐγώ εἰμι οὐχ ἥμαρτόν σοι, καὶ σὺ ποιεῖς μετʼ ἐμοῦ πονηρίαν τοῦ παρατάξασθαι ἐν ἐμοί· κρίναι Κύριος ὁ κρίνων σήμερον ἀναμέσον υἱῶν Ἰσραὴλ καὶ ἀναμέσον υἱῶν Ἀμμών.
And now I have not sinned against thee, but thou wrongest me in preparing war against me: may the Lord the Judge judge this day between the children of Israel and the children of Ammon.
28
וְלֹא שָׁמַע מֶלֶךְ בְּנֵי עַמּוֹן אֶל־דִּבְרֵי יִפְתָּח אֲשֶׁר שָׁלַח אֵלָיו
Howbeit the king of the children of Ammon hearkened not unto the words of Jephthah which he sent him.
Καὶ οὐκ ἤκουσε βασιλεὺς υἱῶν Ἀμμὼν τῶν λόγων Ἰεφθάε, ὧν ἀπέστειλε πρὸς αὐτόν.
But the king of the children of Ammon hearkened not to the words of Jephthah, which he sent to him.
29
וַתְּהִי עַל־יִפְתָּח רוּחַ יְהוָה וַיַּעֲבֹר אֶת־הַגִּלְעָד וְאֶת־מְנַשֶּׁה וַיַּעֲבֹר אֶת־מִצְפֵּה גִלְעָד וּמִמִּצְפֵּה גִלְעָד עָבַר בְּנֵי עַמּוֹן
Then the spirit of HaShem came upon Jephthah, and he passed over Gilead and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over unto the children of Ammon.
Καὶ ἐγένετο ἐπὶ Ἰεφθάε πνεῦμα Κυρίου, καὶ παρῆλθε τὸν Γαλαὰδ, καὶ τὸν Μανασσῆ, καὶ παρῆλθε τὴν σκοπιὰν Γαλαὰδ εἰς τὸ πέραν υἱῶν Ἀμμών.
And the Spirit of the Lord came upon Jephthah, and he passed over Gilead, and Manasseh, and passed by the watchtower of Gilead to the other side of the children of Ammon.
30
וַיִּדַּר יִפְתָּח נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתוֹן תִּתֵּן אֶת־בְּנֵי עַמּוֹן בְּיָדִי
And Jephthah vowed a vow unto HaShem, and said: 'If Thou wilt indeed deliver the children of Ammon into my hand,
Καὶ ηὔξατο Ἰεφθάε εὐχὴν τῷ Κυρίῳ, καὶ εἶπεν, ἐὰν διδοὺς δῷς μοι τοὺς υἱοὺς Ἁμμὼν ἐν τῆ χειρί μου,
And Jephthah vowed a vow to the Lord, and said, If thou wilt indeed deliver the children of Ammon into my hand,
31
וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי לִקְרָאתִי בְּשׁוּבִי בְשָׁלוֹם מִבְּנֵי עַמּוֹן וְהָיָה לַיהוָה וְהַעֲלִיתִהוּ עוֹלָה
then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, it shall be HaShem'S, and I will offer it up for a burnt-offering.'
καὶ ἔσται ὁ ἐκπορευόμενος ὃς ἂν ἐξέλθῃ ἀπὸ τῆς θύρας τοῦ οἴκου μου εἰς συνάντησίν μου ἐν τῷ ἐπιστρέφειν με ἐν εἰρήνῃ ἀπὸ υἱῶν Ἀμμὼν, καὶ ἔσται τῷ Κυρίῳ, ἀνοίσω αὐτὸν ὁλοκαύτωμα.
then it shall come to pass that whosoever shall first come out of the door of my house to meet me when I return in peace from the children of Ammon, he shall be the Lord’s: I will offer him up for a whole burnt offering.
32
וַיַּעֲבֹר יִפְתָּח אֶל־בְּנֵי עַמּוֹן לְהִלָּחֶם בָּם וַיִתְּנֵם יְהוָה בְּיָדוֹ
So Jephthah passed over unto the children of Ammon to fight against them; and HaShem delivered them into his hand.
Καὶ παρῆλθεν Ἰεφθάε πρὸς υἱοὺς Ἀμμὼν παρατάξασθαι πρὸς αὐτούς· καὶ παρέδωκεν αὐτοὺς Κύριος ἐν χειρὶ αὐτοῦ.
And Jephthah advanced to meet the sons of Ammon to fight against them; and the Lord delivered them into his hand.
33
וַיַּכֵּם מֵעֲרוֹעֵר וְעַד־בּוֹאֲךָ מִנִּית עֶשְׂרִים עִיר וְעַד אָבֵל כְּרָמִים מַכָּה גְּדוֹלָה מְאֹד וַיִּכָּנְעוּ בְּנֵי עַמּוֹן מִפְּנֵי בְּנֵי יִשְׂרָאֵל
And he smote them from Aroer until thou come to Minnith, even twenty cities, and unto Abel-cheramim, with a very great slaughter. So the children of Ammon were subdued before the children of Israel.
Καὶ ἐπάταξεν αὐτοὺς ἀπὸ Ἀροὴρ ἕως ἐλθεῖν ἄχρις Ἀρνὼν ἐν ἀριθμῷ εἴκοσι πόλεις, καὶ ἕως Ἐβελχαρμὶμ, πληγὴν μεγάλην σφόδρα· καὶ συνεστάλησαν οἱ υἱοὶ Ἀμμὼν ἀπὸ προσώπου υἱῶν Ἰσραήλ.
And he smote them from Aroer till [one] comes to Arnon, in number twenty cities, and as far as Abel-keramim, with a very great destruction: and the children of Ammon were straitened before the children of Israel.
34
וַיָּבֹא יִפְתָּח הַמִּצְפָּה אֶל־בֵּיתוֹ וְהִנֵּה בִתּוֹ יֹצֵאת לִקְרָאתוֹ בְתֻפִּים וּבִמְחֹלוֹת וְרַק הִיא יְחִידָה אֵין־לוֹ מִמֶּנּוּ בֵּן אוֹ־בַת
And Jephthah came to Mizpah unto his house, and, behold, his daughter came out to meet him with timbrels and with dances; and she was his only child; beside her he had neither son nor daughter.
Καὶ ἦλθεν Ἰεφθάε εἰς Μασσηφὰ εἰς τὸν οἶκον αὐτοῦ· καὶ ἰδοὺ ἡ θυγάτηρ αὐτοῦ ἐξεπορεύετο εἰς ὑπάντησιν ἐν τυμπάνοις καὶ χοροῖς· καὶ αὕτη ἦν μονογενὴς αὐτῷ· οὐκ ἦν αὐτῷ ἕτερος υἱὸς ἢ θυγάτηρ.
And Jephthah came to Mizpah to his house; and behold, his daughter came forth to meet him with timbrels and dances; and she was his only child, he had not another son or daughter.
35
וַיְהִי כִרְאוֹתוֹ אוֹתָהּ וַיִּקְרַע אֶת־בְּגָדָיו וַיֹּאמֶר אֲהָהּ בִּתִּי הַכְרֵעַ הִכְרַעְתִּנִי וְאַתְּ הָיִיתְ בְּעֹכְרָי וְאָנֹכִי פָּצִיתִי־פִי אֶל־יְהוָה וְלֹא אוּכַל לָשׁוּב
And it came to pass, when he saw her, that he rent his clothes, and said: 'Alas, my daughter! thou hast brought me very low, and thou art become my troubler; for I have opened my mouth unto HaShem, and I cannot go back.'
Καὶ ἐγένετο ὡς εἶδεν αὐτὴν αὐτός, διέῤῥηξε τὰ ἱμάτια αὐτοῦ, καὶ εἶπεν, ἆ ἆ, θυγάτηρ μου, ταραχῇ ἐτάραξάς με, καὶ σὺ ἦς ἐν τῷ ταράχῳ μου, καὶ ἐγώ εἰμι ἤνοιξα κατὰ σοῦ τὸ στόμα μου πρὸς Κύριον, καὶ οὐ δυνήσομαι ἀποστρέψαι.
And it came to pass when he saw her, that he rent his garments, and said, Ah, ah, my daughter, thou hast indeed troubled me, and thou wast the cause of my trouble; and I have opened my mouth against thee to the Lord, and I shall not be able to return from it.
36
וַתֹּאמֶר אֵלָיו אָבִי פָּצִיתָה אֶת־פִּיךָ אֶל־יְהוָה עֲשֵׂה לִי כַּאֲשֶׁר יָצָא מִפִּיךָ אַחֲרֵי אֲשֶׁר עָשָׂה לְךָ יְהוָה נְקָמוֹת מֵאֹיְבֶיךָ מִבְּנֵי עַמּוֹן
And she said unto him: 'My father, thou hast opened thy mouth unto HaShem; do unto me according to that which hath proceeded out of thy mouth; forasmuch as HaShem hath taken vengeance for thee of thine enemies, even of the children of Ammon.'
Ἡ δὲ εἶπε πρὸς αὐτὸν, πάτερ, ἤνοιξας τὸ στόμα σου πρὸς Κύριον; ποίησόν μοι ὃν τρόπον ἐξῆλθεν ἐκ στόματός σου, ἐν τῷ ποιῆσαί σοι Κύριον ἐκδίκησιν τῶν ἐχθρῶν σου ἀπὸ τῶν υἱῶν Ἀμμών.
And she said to him, Father, hast thou opened thy mouth to the Lord? Do to me accordingly as [the word] went out of thy mouth, in that the Lord has wrought vengeance for thee on thine enemies of the children of Ammon.
37
וַתֹּאמֶר אֶל־אָבִיהָ יֵעָשֶׂה לִּי הַדָּבָר הַזֶּה הַרְפֵּה מִמֶּנִּי שְׁנַיִם חֳדָשִׁים וְאֵלְכָה וְיָרַדְתִּי עַל־הֶהָרִים וְאֶבְכֶּה עַל־בְּתוּלַי אָנֹכִי ורעיתי וְרֵעוֹתָי
And she said unto her father: 'Let this thing be done for me: let me alone two months, that I may depart and go down upon the mountains, and bewail my virginity, I and my companions.'
Καὶ ἥδε εἶπε πρὸς τὸν πατέρα αὐτῆς, ποιησάτω δὴ ὁ πατήρ μου τὸν λόγον τοῦτον· ἔασόν με δύο μῆνας, καὶ πορεύσομαι καὶ καταβήσομαι ἐπὶ τὰ ὄρη, καὶ κλαύσομαι ἐπὶ τὰ παρθένιά μου ἐγώ εἰμι καὶ αἱ συνεταιρίδες μου.
And she said to her father, Let my father now do this thing: let me alone for two months, and I will go up and down on the mountains, and I will bewail my virginity, I and my companions.
38
וַיֹּאמֶר לֵכִי וַיִּשְׁלַח אוֹתָהּ שְׁנֵי חֳדָשִׁים וַתֵּלֶךְ הִיא וְרֵעוֹתֶיהָ וַתֵּבְךְּ עַל־בְּתוּלֶיהָ עַל־הֶהָרִים
And he said: 'Go.' And he sent her away for two months; and she departed, she and her companions, and bewailed her virginity upon the mountains.
Καὶ εἶπε, πορεύου· καὶ ἀπέστειλεν αὐτὴν δύο μῆνας· καὶ ἐπορεύθη αὐτὴ καὶ αἱ συνεταιρίδες αὐτῆς, καὶ ἔκλαυσεν ἐπὶ τὰ παρθένια αὐτῆς ἐπὶ τὰ ὄρη.
And he said, Go: and he sent her away for two months; and she went, and her companions, and she bewailed her virginity on the mountains.
39
וַיְהִי מִקֵּץ שְׁנַיִם חֳדָשִׁים וַתָּשָׁב אֶל־אָבִיהָ וַיַּעַשׂ לָהּ אֶת־נִדְרוֹ אֲשֶׁר נָדָר וְהִיא לֹא־יָדְעָה אִישׁ וַתְּהִי־חֹק בְּיִשְׂרָאֵל
And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed; and she had not known man. And it was a custom in Israel,
Καὶ ἐγένετο ἐν τέλει τῶν δύο μηνῶν, καὶ ἐπέστρεψε πρὸς τὸν πατέρα αὐτῆς· καὶ ἐποίησεν ἐν αὐτῇ τὴν εὐχὴν αὐτοῦ ἣν ηὔξατο· καὶ αὕτη οὐκ ἔγνω ἄνδρα· καὶ ἐγένετο εἰς πρόσταγμα ἐν Ἰσραήλ·
And it came to pass at the end of the two months that she returned to her father; and he performed upon her his vow which he vowed; and she knew no man:
40
מִיָּמִים יָמִימָה תֵּלַכְנָה בְּנוֹת יִשְׂרָאֵל לְתַנּוֹת לְבַת־יִפְתָּח הַגִּלְעָדִי אַרְבַּעַת יָמִים בַּשָּׁנָה
that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year.
Ἀπὸ ἡμερῶν εἰς ἡμέρας ἐπορεύοντο θυγατέρες Ἰσραὴλ θρηνεῖν τὴν θυγατέρα Ἰεφθάε τοῦ Γαλααδίτου ἐπὶ τέσσαρας ἡμέρας ἐν τῷ ἐνιαυτῷ.
and it was an ordinance in Israel, [That] the daughters of Israel went from year to year to bewail the daughter of Jephthah the Gileadite for four days in a year.

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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