Textorah

Judges 3

1
וְאֵלֶּה הַגּוֹיִם אֲשֶׁר הִנִּיחַ יְהוָה לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל אֵת כָּל־אֲשֶׁר לֹא־יָדְעוּ אֵת כָּל־מִלְחֲמוֹת כְּנָעַן
Now these are the nations which HaShem left, to prove Israel by them, even as many as had not known all the wars of Canaan;
Καὶ ταῦτα τὰ ἔθνη ἃ ἀφῆκε Κύριος αὐτὰ ὥστε πειρᾶσαι ἐν αὐτοῖς τὸν Ἰσραὴλ, πάντας τοὺς μὴ ἐγνωκότας τοὺς πολέμους Χαναάν.
And these [are] the nations which the Lord left to prove Israel with them, all that had not known the wars of Canaan.
2
רַק לְמַעַן דַּעַת דֹּרוֹת בְּנֵי־יִשְׂרָאֵל לְלַמְּדָם מִלְחָמָה רַק אֲשֶׁר־לְפָנִים לֹא יְדָעוּם
only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof;
Πλὴν διὰ τὰς γενεὰς υἱῶν Ἰσραὴλ τοῦ διδάξαι αὐτοὺς πόλεμον, πλὴν οἱ ἔμπροσθεν αὐτῶν οὐκ ἔγνωσαν αὐτά.
Only for the sake of the generations of Israel, to teach them war, only the men before them knew them not.
3
חֲמֵשֶׁת סַרְנֵי פְלִשְׁתִּים וְכָל־הַכְּנַעֲנִי וְהַצִּידֹנִי וְהַחִוִּי יֹשֵׁב הַר הַלְּבָנוֹן מֵהַר בַּעַל חֶרְמוֹן עַד לְבוֹא חֲמָת
namely, the five lords of the Philistines, and all the Canaanites, and the Zidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entrance of Hamath.
Τὰς πέντε σατραπείας τῶν ἀλλοφύλων, καὶ πάντα τὸν Χαναναῖον, καὶ τὸν Σιδώνιον, καὶ τὸν Εὐαῖον τὸν κατοικοῦντα τὸν Λίβανον ἀπὸ τοῦ ὄρους τοῦ Ἀερμὼν ἕως Λαβωεμάθ.
The five lordships of the Philistines, and every Canaanite, and the Sidonian, and the Hivite who dwelt in Lebanon from the mount of Hermon to Lebo-hamath.
4
וַיִּהְיוּ לְנַסּוֹת בָּם אֶת־יִשְׂרָאֵל לָדַעַת הֲיִשְׁמְעוּ אֶת־מִצְוֺת יְהוָה אֲשֶׁר־צִוָּה אֶת־אֲבוֹתָם בְּיַד־מֹשֶׁה
And they were there, to prove Israel by them, to know whether they would hearken unto the commandments of HaShem, which He commanded their fathers by the hand of Moses.
Καὶ ἐγένετο ὥστε πειρᾶσαι ἐν αὐτοῖς τὸν Ἰσραὴλ, γνῶναι εἰ ἀκούσονται τὰς ἐντολὰς Κυρίου, ἃς ἐνετείλατο τοῖς πατράσιν αὐτῶν ἐν χειρὶ Μωυσῆ.
And [this] was done in order to prove Israel by them, to know whether they would obey the commands of the Lord, which he charged their fathers by the hand of Moses.
5
וּבְנֵי יִשְׂרָאֵל יָשְׁבוּ בְּקֶרֶב הַכְּנַעֲנִי הַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי
And the children of Israel dwelt among the Canaanites, the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites;
Καὶ οἱ υἱοὶ Ἰσραὴλ κατῴκησαν ἐν μέσῳ τοῦ Χαναναίου, καὶ τοῦ Χετταίου, καὶ τοῦ Ἀμοῤῥαίου, καὶ τοῦ Φερεζαίου, καὶ τοῦ Εὐαίου, καὶ τοῦ Ἰεβουσαίου.
And the children of Israel dwelt in the midst of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
6
וַיִּקְחוּ אֶת־בְּנוֹתֵיהֶם לָהֶם לְנָשִׁים וְאֶת־בְּנוֹתֵיהֶם נָתְנוּ לִבְנֵיהֶם וַיַּעַבְדוּ אֶת־אֱלֹהֵיהֶם
and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods.
Καὶ ἔλαβον τὰς θυγατέρας αὐτῶν ἑαυτοῖς εἰς γυναῖκας, καὶ τὰς θυγατέρας αὐτῶν ἔδωκαν τοῖς υἱοῖς αὐτῶν, καὶ ἐλάτρευσαν τοῖς θεοῖς αὐτῶν.
And they took their daughters for wives to themselves, and they gave their daughters to their sons, and served their gods.
7
וַיַּעֲשׂוּ בְנֵי־יִשְׂרָאֵל אֶת־הָרַע בְּעֵינֵי יְהוָה וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָאֲשֵׁרוֹת
And the children of Israel did that which was evil in the sight of HaShem, and forgot HaShem their G-d, and served the Baalim and the Asheroth.
Καὶ ἐποίησαν οἱ υἱοὶ Ἰσραὴλ τὸ πονηρὸν ἐναντίον Κυρίου· καὶ ἐπελάθοντο Κυρίου τοῦ Θεοῦ αὐτῶν, καὶ ἐλάτρευσαν τοῖς Βααλὶμ καὶ τοῖς ἄλσεσι.
And the children of Israel did evil in the sight of the Lord, and forgot the Lord their God, and served Baalim and the groves.
8
וַיִּחַר־אַף יְהוָה בְּיִשְׂרָאֵל וַיִּמְכְּרֵם בְּיַד כּוּשַׁן רִשְׁעָתַיִם מֶלֶךְ אֲרַם נַהֲרָיִם וַיַּעַבְדוּ בְנֵי־יִשְׂרָאֵל אֶת־כּוּשַׁן רִשְׁעָתַיִם שְׁמֹנֶה שָׁנִים
Therefore the anger of HaShem was kindled against Israel, and He gave them over into the hand of Cushan-rishathaim king of Aram-naharaim; and the children of Israel served Cushan-rishathaim eight years.
Καὶ ὠργίσθη θυμῷ Κύριος ἐν τῷ Ἰσραὴλ, καὶ ἀπέδοτο αὐτοὺς ἐν χειρὶ Χουσαρσαθαὶμ βασιλέως Συρίας ποταμῶν· καὶ ἐδούλευσαν οἱ υἱοὶ Ἰσραὴλ τῷ Χουσαρσαθαὶμ ἔτη ὀκτώ.
And the Lord was very angry with Israel, and sold them into the hand of Cushan-rishathaim king of Syria of the rivers: and the children of Israel served Cushan-rishathaim eight years.
9
וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה מוֹשִׁיעַ לִבְנֵי יִשְׂרָאֵל וַיּוֹשִׁיעֵם אֵת עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ
And when the children of Israel cried unto HaShem, HaShem raised up a saviour to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb's younger brother.
Καὶ ἐκέκραξαν οἱ υἱοὶ Ἰσραὴλ πρὸς Κύριον· καὶ ἤγειρε Κύριος σωτῆρα τῷ Ἰσραὴλ, καὶ ἔσωσεν αὐτοὺς, τὸν Γοθονιὴλ υἱὸν Κενὲζ ἀδελφοῦ Χάλεβ τὸν νεώτερον ὑπὲρ αὐτόν.
And the children of Israel cried to the Lord; and the Lord raised up a savior to Israel, and he saved them, Othniel the son of Kenaz, the brother of Caleb younger than himself.
10
וַתְּהִי עָלָיו רוּחַ־יְהוָה וַיִּשְׁפֹּט אֶת־יִשְׂרָאֵל וַיֵּצֵא לַמִּלְחָמָה וַיִּתֵּן יְהוָה בְּיָדוֹ אֶת־כּוּשַׁן רִשְׁעָתַיִם מֶלֶךְ אֲרָם וַתָּעָז יָדוֹ עַל כּוּשַׁן רִשְׁעָתָיִם
And the spirit of HaShem came upon him, and he judged Israel; and he went out to war, and HaShem delivered Cushan-rishathaim king of Aram into his hand; and his hand prevailed against Cushan-rishathaim.
Καὶ ἐγένετο ἐπʼ αὐτὸν πνεῦμα Κυρίου, καὶ ἔκρινε τὸν Ἰσραήλ· καὶ ἐξῆλθεν εἰς πόλεμον πρὸς Χουσαρσαθαίμ· καὶ παρέδωκε Κύριος ἐν χειρὶ αὐτοῦ τὸν Χουσαρσαθαὶμ βασιλέα Συρίας ποταμῶν· καὶ ἐκραταιώθη χεὶρ αὐτοῦ ἐπὶ τὸν Χουσαρσαθαίμ.
And the Spirit of the Lord came upon him, and he judged Israel; and he went out to war against Cushan-rishathaim: and the Lord delivered into his hand Cushan-rishathaim king of Syria of the rivers, and his hand prevailed against Cushan-rishathaim.
11
וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה וַיָּמָת עָתְנִיאֵל בֶּן־קְנַז
And the land had rest forty years. And Othniel the son of Kenaz died.
Καὶ ἡσύχασεν ἡ γῆ ἔτη τεσσαράκοντα· καὶ ἀπέθανε Γοθονιὴλ υἱὸς Κενέζ.
And the land was quiet forty years; and Othniel the son of Kenaz died.
12
וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה וַיְחַזֵּק יְהוָה אֶת־עֶגְלוֹן מֶלֶךְ־מוֹאָב עַל־יִשְׂרָאֵל עַל כִּי־עָשׂוּ אֶת־הָרַע בְּעֵינֵי יְהוָה
And the children of Israel again did that which was evil in the sight of HaShem; and HaShem strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of HaShem.
Καὶ προσέθεντο οἱ υἱοὶ Ἰσραὴλ ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου· καὶ ἐνίσχυσε Κύριος τὸν Ἐγλὼμ βασιλέα Μωὰβ ἐπὶ τὸν Ἰσραὴλ, διὰ τὸ πεποιηκέναι αὐτοὺς τὸ πονηρὸν ἔναντι Κυρίου.
And the children of Israel continued to do evil before the Lord: and the Lord strengthened Eglon king of Moab against Israel, because they had done evil before the Lord.
13
וַיֶּאֱסֹף אֵלָיו אֶת־בְּנֵי עַמּוֹן וַעֲמָלֵק וַיֵּלֶךְ וַיַּךְ אֶת־יִשְׂרָאֵל וַיִּירְשׁוּ אֶת־עִיר הַתְּמָרִים
And he gathered unto him the children of Ammon and Amalek; and he went and smote Israel, and they possessed the city of palm-trees.
Καὶ συνήγαγε πρὸς ἑαυτὸν πάντας τοὺς υἱοὺς Ἀμμὼν καὶ Ἀμαλὴκ, καὶ ἐπορεύθη καὶ ἐπάταξε τὸν Ἰσραὴλ, καὶ ἐκληρονόμησε τὴν πόλιν τῶν φοινίκων.
And he gathered to himself all the children of Ammon and Amalek, and went and smote Israel, and took possession of the city of Palm trees.
14
וַיַּעַבְדוּ בְנֵי־יִשְׂרָאֵל אֶת־עֶגְלוֹן מֶלֶךְ־מוֹאָב שְׁמוֹנֶה עֶשְׂרֵה שָׁנָה
And the children of Israel served Eglon the king of Moab eighteen years.
Καὶ ἐδούλευσαν οἱ υἱοὶ Ἰσραὴλ τῷ Ἐγλὼμ βασιλεῖ Μωὰβ ἔτη δεκαοκτώ.
And the children of Israel served Eglon the king of Moab eighteen years.
15
וַיִּזְעֲקוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה וַיָּקֶם יְהוָה לָהֶם מוֹשִׁיעַ אֶת־אֵהוּד בֶּן־גֵּרָא בֶּן־הַיְמִינִי אִישׁ אִטֵּר יַד־יְמִינוֹ וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל בְּיָדוֹ מִנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב
But when the children of Israel cried unto HaShem, HaShem raised them up a saviour, Ehud the son of Gera, the Benjamite, a man left-handed; and the children of Israel sent a present by him unto Eglon the king of Moab.
Καὶ ἐκέκραξαν οἱ υἱοὶ Ἰσραὴλ πρὸς Κύριον· καὶ ἤγειρεν αὐτοῖς σωτῆρα, τὸν Ἀὼδ υἱὸν Γηρὰ υἱὸν τοῦ Ἰεμενὶ ἄνδρα ἀμφοτεροδέξιον· καὶ ἐξαπέστειλαν οἱ υἱοὶ Ἰσραὴλ δῶρα ἐν χειρὶ αὐτοῦ τῷ Ἐγλὼμ βασιλεῖ Μωάβ.
And the children of Israel cried to the Lord; and he raised up to them a savior, Ehud the son of Gera a son of Jamin, a man who used both hands alike: and the children of Israel sent gifts by his hand to Eglon king of Moab.
16
וַיַּעַשׂ לוֹ אֵהוּד חֶרֶב וְלָהּ שְׁנֵי פֵיוֹת גֹּמֶד אָרְכָּהּ וַיַּחְגֹּר אוֹתָהּ מִתַּחַת לְמַדָּיו עַל יֶרֶךְ יְמִינוֹ
And Ehud made him a sword which had two edges, of a cubit length; and he girded it under his raiment upon his right thigh.
Καὶ ἐποίησεν ἑαυτῷ Ἀὼδ μάχαιραν δίστομον, σπιθαμῆς τὸ μῆκος αὐτῆς· καὶ περιεζώσατο αὐτὴν ὑπὸ τὸν μανδύαν ἐπὶ τὸν μηρὸν αὐτοῦ τὸν δεξιόν.
And Ehud made himself a dagger of two edges, of a span long, and he girded it under his cloak upon his right thigh.
17
וַיַּקְרֵב אֶת־הַמִּנְחָה לְעֶגְלוֹן מֶלֶךְ מוֹאָב וְעֶגְלוֹן אִישׁ בָּרִיא מְאֹד
And he offered the present unto Eglon king of Moab--now Eglon was a very fat man.
Καὶ ἐπορεύθη, καὶ προσήνεγκε τὰ δῶρα τῷ Ἐγλὼμ βασιλεῖ Μωάβ· καὶ Ἐγλὼμ ἀνὴρ ἀστεῖος σφόδρα.
And he went, and brought the presents to Eglon king of Moab, and Eglon [was] a very handsome man.
18
וַיְהִי כַּאֲשֶׁר כִּלָּה לְהַקְרִיב אֶת־הַמִּנְחָה וַיְשַׁלַּח אֶת־הָעָם נֹשְׂאֵי הַמִּנְחָה
And when he had made an end of offering the present, he sent away the people that bore the present.
Καὶ ἐγένετο ἡνίκα συνετέλεσεν Ἀὼδ προσφέρων τὰ δῶρα, καὶ ἐξαπέστειλε τοὺς φέροντας τὰ δῶρα,
And it came to pass when Ehud [had] made an end of offering his gifts, that he dismissed those that brought the gifts.
19
וְהוּא שָׁב מִן־הַפְּסִילִים אֲשֶׁר אֶת־הַגִּלְגָּל וַיֹּאמֶר דְּבַר־סֵתֶר לִי אֵלֶיךָ הַמֶּלֶךְ וַיֹּאמֶר הָס וַיֵּצְאוּ מֵעָלָיו כָּל־הָעֹמְדִים עָלָיו
But he himself turned back from the quarries that were by Gilgal, and said: 'I have a secret errand unto thee, O king.' And he said: 'Keep silence.' And all that stood by him went out from him.
καὶ αὐτὸς ὑπέστρεψεν ἀπὸ τῶν γλυπτῶν τῶν μετὰ τῆς Γαλγάλ· καὶ εἶπεν Ἀὼδ, λόγος μοι κρύφιος πρὸς σὲ, βασιλεῦ· καὶ εἶπεν Ἐγλὼμ πρὸς αὐτὸν, σιώπα· καὶ ἐξαπέστειλεν ἀφʼ ἑαυτοῦ πάντας τοὺς ἐφεστῶτας ἐπʼ αὐτόν,
And he himself returned from the quarries that are by Gilgal; and Ehud said, I have a secret errand to thee, O king! and Eglon said to him, Be silent: and he sent away from his presence all who waited upon him.
20
וְאֵהוּד בָּא אֵלָיו וְהוּא־יֹשֵׁב בַּעֲלִיַּת הַמְּקֵרָה אֲשֶׁר־לוֹ לְבַדּוֹ וַיֹּאמֶר אֵהוּד דְּבַר־אֱלֹהִים לִי אֵלֶיךָ וַיָּקָם מֵעַל הַכִּסֵּא
And Ehud came unto him; and he was sitting by himself alone in his cool upper chamber. And Ehud said: 'I have a message from G-d unto thee.' And he arose out of his seat.
καὶ Ἀὼδ εἰσῆλθε πρὸς αὐτόν· καὶ αὐτὸς ἐκάθητο ἐν τῷ ὑπερῴῳ τῷ θερινῷ τῷ ἑαυτοῦ μονώτατος· καὶ εἶπεν Ἀὼδ, λόγος Θεοῦ μοι πρὸς σὲ, βασιλεῦ· καὶ ἐξανέστη ἀπὸ τοῦ θρόνου Ἐγλὼμ ἐγγὺς αὐτοῦ.
And Ehud went in to him; and he sat in his own upper summer chamber quite alone; and Ehud said, I have a message from God to thee, O king: and Eglon rose up from his throne near him.
21
וַיִּשְׁלַח אֵהוּד אֶת־יַד שְׂמֹאלוֹ וַיִּקַּח אֶת־הַחֶרֶב מֵעַל יֶרֶךְ יְמִינוֹ וַיִּתְקָעֶהָ בְּבִטְנוֹ
And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly.
Καὶ ἐγένετο ἅμα τῷ ἀναστῆναι αὐτὸν, καὶ ἐξέτεινεν Ἀὼδ τὴν χεῖρα τὴν ἀριστερὰν αὐτοῦ, καὶ ἔλαβε τὴν μάχαιραν ἐπάνωθεν τοῦ μηροῦ αὐτοῦ τοῦ δεξιοῦ, καὶ ἐνέπηξεν αὐτὴν ἐν τῇ κοιλίᾳ αὐτοῦ,
And it came to pass as he arose, that Ehud stretched forth his left hand, and took the dagger off his right thigh, and plunged it into his belly;
22
וַיָּבֹא גַם־הַנִּצָּב אַחַר הַלַּהַב וַיִּסְגֹּר הַחֵלֶב בְּעַד הַלַּהַב כִּי לֹא שָׁלַף הַחֶרֶב מִבִּטְנוֹ וַיֵּצֵא ה͏ַפַּרְשְׁדֹנָה
And the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it came out behind.
καὶ ἐπεισήνεγκε καί γε τὴν λαβὴν ὀπίσω τῆς φλογὸς, καὶ ἀπέκλεισε τὸ στέαρ κατὰ τῆς φλογὸς, ὅτι οὐκ ἐξέσπασε τὴν μάχαιραν ἐκ τῆς κοιλίας αὐτοῦ.
and drove in also the haft after the blade, and the fat closed in upon the blade, for he drew not out the dagger from his belly.
23
וַיֵּצֵא אֵהוּד הַמִּסְדְּרוֹנָה וַיִּסְגֹּר דַּלְתוֹת הָעַלִיָּה בַּעֲדוֹ וְנָעָל
Then Ehud went forth into the porch, and shut the doors of the upper chamber upon him, and locked them.
Καὶ ἐξῆλθεν Ἀὼδ τὴν προστάδα· καὶ ἐξῆλθε τοὺς διατεταγμένους, καὶ ἀπέκλεισε τὰς θύρας τοῦ ὑπερῴου κατʼ αὐτοῦ, καὶ ἐσφήνωσε.
And Ehud went out to the porch, and passed out by the appointed [guards], and shut the doors of the chamber upon him, and locked [them].
24
וְהוּא יָצָא וַעֲבָדָיו בָּאוּ וַיִּרְאוּ וְהִנֵּה דַּלְתוֹת הָעֲלִיָּה נְעֻלוֹת וַיֹּאמְרוּ אַךְ מֵסִיךְ הוּא אֶת־רַגְלָיו בַּחֲדַר הַמְּקֵרָה
Now when he was gone out, his servants came; and they saw, and, behold, the doors of the upper chamber were locked; and they, said: 'Surely he is covering his feet in the cabinet of the cool chamber.'
Καὶ αὐτὸς ἐξῆλθε· καὶ οἱ παῖδες αὐτοῦ ἐπῆλθον καὶ εἶδον, καὶ ἰδοὺ αἱ θύραι τοῦ ὑπερῴου ἐσφηνωμέναι· καὶ εἶπαν, μήποτε ἀποκενοῖ τοὺς πόδας αὐτοῦ ἐν τῷ ταμείῳ τῷ θερινῷ;
And he went out: and Eglon’s servants came, and saw, and behold, the doors of the upper chamber [were] locked; and they said, Does he not uncover his feet in the summer chamber?
25
וַיָּחִילוּ עַד־בּוֹשׁ וְהִנֵּה אֵינֶנּוּ פֹתֵחַ דַּלְתוֹת הָעֲלִיָּה וַיִּקְחוּ אֶת־הַמַּפְתֵּחַ וַיִּפְתָּחוּ וְהִנֵּה אֲדֹנֵיהֶם נֹפֵל אַרְצָה מֵת
And they tarried till they were ashamed; and, behold, he opened not the doors of the upper chamber; therefore they took the key, and opened them; and, behold, their lord was fallen down dead on the earth.
Καὶ ὑπέμειναν ἕως ᾑσχύνοντο· καὶ ἰδοὺ οὐκ ἔστιν ὁ ἀνοίγων τὰς θύρας τοῦ ὑπερῴου· καὶ ἔλαβον τὴν κλεῖδα, καὶ ἤνοιξαν· καὶ ἰδοὺ ὁ κύριος αὐτῶν πεπτωκὼς ἐπὶ τὴν γῆν τεθνηκώς.
And they waited till they were ashamed, and, behold, there was no one that opened the doors of the upper chamber; and they took the key, and opened them; and, behold, their lord was fallen down dead upon the earth.
26
וְאֵהוּד נִמְלַט עַד הִתְמַהְמְהָם וְהוּא עָבַר אֶת־הַפְּסִילִים וַיִּמָּלֵט הַשְּׂעִירָתָה
And Ehud escaped while they lingered, having passed beyond the quarries, and escaped unto Seirah.
Καὶ Ἀὼδ διεσώθη ἕως ἐθορυβοῦντο, καὶ οὐκ ἦν ὁ προσνοῶν αὐτῷ· καὶ αὐτὸς παρῆλθε τὰ γλυπτὰ, καὶ διεσώθη εἰς Σετειρωθά.
And Ehud escaped while they were in a tumult, and no one paid attention to him; and he passed the quarries, and escaped to Seirah.
27
וַיְהִי בְּבוֹאוֹ וַיִּתְקַע בַּשּׁוֹפָר בְּהַר אֶפְרָיִם וַיֵּרְדוּ עִמּוֹ בְנֵי־יִשְׂרָאֵל מִן־הָהָר וְהוּא לִפְנֵיהֶם
And it came to pass, when he was come, that he blew a horn in the hill-country of Ephraim, and the children of Israel went down with him from the hill-country, and he before them.
Καὶ ἐγένετο ἡνίκα ἦλθεν Ἀὼδ εἰς γῆν Ἰσραὴλ, καὶ ἐσάλπισεν ἐν κερατίνῃ ἐν τῷ ὄρει Ἐφραὶμ, καὶ κατέβησαν σὺν αὐτῷ οἱ υἱοὶ Ἰσραὴλ ἀπὸ τοῦ ὄρους, καὶ αὐτὸς ἔμπροσθεν αὐτῶν.
And it came to pass when Ehud came into the land of Israel, that he blew the horn in Mount Ephraim, and the children of Israel came down with him from the mountain, and he [was] before them.
28
וַיֹּאמֶר אֲלֵהֶם רִדְפוּ אַחֲרַי כִּי־נָתַן יְהוָה אֶת־אֹיְבֵיכֶם אֶת־מוֹאָב בְּיֶדְכֶם וַיֵּרְדוּ אַחֲרָיו וַיִּלְכְּדוּ אֶת־מַעְבְּרוֹת הַיַּרְדֵּן לְמוֹאָב וְלֹא־נָתְנוּ אִישׁ לַעֲבֹר
And he said unto them: 'Follow after me; for HaShem hath delivered your enemies the Moabites into your hand.' And they went down after him, and took the fords of the Jordan against the Moabites, and suffered not a man to pass over.
Καὶ εἶπε πρὸς αὐτοὺς, κατάβητε ὀπίσω μου, ὅτι παρέδωκε Κύριος ὁ Θεὸς τοὺς ἐχθροὺς ἡμῶν τὴν Μωὰβ ἐν χειρὶ ἡμῶν· καὶ κατέβησαν ὀπίσω αὐτοῦ, καὶ προκατελάβοντο τὰς διαβάσεις τοῦ Ἰορδάνου τῆς Μωὰβ, καὶ οὐκ ἀφῆκεν ἄνδρα διαβῆναι.
And he said to them, Come down after me, for the Lord God has delivered our enemies, even Moab, into our hand; and they went down after him, and seized on the fords of Jordan before Moab, and he did not suffer a man to pass over.
29
וַיַּכּוּ אֶת־מוֹאָב בָּעֵת הַהִיא כַּעֲשֶׂרֶת אֲלָפִים אִישׁ כָּל־שָׁמֵן וְכָל־אִישׁ חָיִל וְלֹא נִמְלַט אִישׁ
And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valour; and there escaped not a man.
Καὶ ἐπάταξαν τὴν Μωὰβ τῇ ἡμέρᾳ ἐκείνῃ ὡσεὶ δέκα χιλιάδας ἀνδρῶν, πᾶν λιπαρὸν καὶ πάντα ἄνδρα δυνάμεως, καὶ οὐ διεσώθη ὁ ἀνήρ.
And they smote Moab on that day about ten thousand men, every lusty [person] and every mighty man; and not a man escaped.
30
וַתִּכָּנַע מוֹאָב בַּיּוֹם הַהוּא תַּחַת יַד יִשְׂרָאֵל וַתִּשְׁקֹט הָאָרֶץ שְׁמוֹנִים שָׁנָה
So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
Καὶ ἐνετράπη Μωὰβ ἐν τῇ ἡμέρᾳ ἐκείνῃ ὑπὸ χεῖρα Ἰσραὴλ, καὶ ἡσύχασεν ἡ γῆ ὀγδοήκοντα ἔτη· καὶ ἔκρινεν αὐτοὺς Ἀὼδ ἕως οὗ ἀπέθανε.
So Moab was humbled in that day under the hand of Israel, and the land had rest eighty years; and Ehud judged them till he died.
31
וְאַחֲרָיו הָיָה שַׁמְגַּר בֶּן־עֲנָת וַיַּךְ אֶת־פְּלִשְׁתִּים שֵׁשׁ־מֵאוֹת אִישׁ בְּמַלְמַד הַבָּקָר וַיֹּשַׁע גַּם־הוּא אֶת־יִשְׂרָאֵל
And after him was Shamgar the son of Anath, who smote of the Philistines six hundred men with an ox-goad; and he also saved Israel.
Καὶ μετʼ αὐτὸν ἀνέστη Σαμεγὰρ υἱὸς Δινὰχ, καὶ ἐπάταξε τοὺς ἀλλοφύλους εἰς ἑξακοσίους ἄνδρας ἐν τῷ ἀροτρόποδι τῶν βοῶν· καὶ ἔσωσε καί γε αὐτὸς τὸν Ἰσραήλ.
And after him rose up Shamgar the son of Anath, and smote the Philistines to the number of six hundred men with a plowshare [such as is drawn by] oxen; and he too delivered Israel.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.