Textorah

Nehemiah 11

1
וַיֵּשְׁבוּ שָׂרֵי־הָעָם בִּירוּשָׁלָ͏ִם וּשְׁאָר הָעָם הִפִּילוּ גוֹרָלוֹת לְהָבִיא אֶחָד מִן־הָעֲשָׂרָה לָשֶׁבֶת בִּירוּשָׁלִַם עִיר הַקֹּדֶשׁ וְתֵשַׁע הַיָּדוֹת בֶּעָרִים
And the princes of the people dwelt in Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts in the other cities.
Καὶ ἐκάθισαν οἱ ἄρχοντες τοῦ λαοῦ ἐν Ἱερουσαλήμ· καὶ οἱ κατάλοιποι τοῦ λαοῦ ἐβάλοσαν κλήρους ἐνέγκαι ἕνα ἀπὸ τῶν δέκα καθίσαι ἐν Ἱερουσαλὴμ πόλει τῇ ἁγίᾳ, καὶ ἐννέα μέρη ἐν ταῖς πόλεσι.
And the chiefs of the people dwelt in Jerusalem: and the rest of the people cast lots, to bring one of [every] ten to dwell in Jerusalem the holy city, and nine parts in the [other] cities.
2
וַיְבָרֲכוּ הָעָם לְכֹל ה͏ָאֲנָשִׁים הַמִּתְנַדְּבִים לָשֶׁבֶת בִּירוּשָׁלָ͏ִם
And the people blessed all the men that willingly offered themselves to dwell in Jerusalem.
Καὶ εὐλόγησεν ὁ λαὸς τοὺς πάντας ἄνδρας τοὺς ἑκουσιαζομένους καθίσαι ἐν Ἱερουσαλήμ.
And the people blessed all the men that volunteered to dwell in Jerusalem.
3
וְאֵלֶּה רָאשֵׁי הַמְּדִינָה אֲשֶׁר יָשְׁבוּ בִּירוּשָׁלָ͏ִם וּבְעָרֵי יְהוּדָה יָשְׁבוּ אִישׁ בַּאֲחֻזָּתוֹ בְּעָרֵיהֶם יִשְׂרָאֵל הַכֹּהֲנִים וְהַלְוִיִּם וְהַנְּתִינִים וּבְנֵי עַבְדֵי שְׁלֹמֹה
Now these are the chiefs of the province that dwelt in Jerusalem; but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israelites, the priests, and the Levites, and the Nethinim, and the children of Solomon's servants.
Καὶ οὗτοι οἱ ἄρχοντες τῆς χώρας οἳ ἐκάθισαν ἐν Ἱερουσαλὴμ καὶ ἐν πόλεσιν Ἰούδα· ἐκάθισαν ἀνὴρ ἐν κατασχέσει αὐτοῦ ἐν πόλεσιν αὐτῶν Ἰσραὴλ, οἱ ἱερεῖς, καὶ οἱ Λευῖται, καὶ οἱ Ναθιναοι, καὶ οἱ υἱοὶ δούλων Σαλωμών·
Now these [are] the chiefs of the province who dwelt in Jerusalem, and in the cities of Judah; [every] man dwelt in his possession in their cities: Israel, the priests, and the Levites, and the Nathinim, and the children of the servants of Solomon.
4
וּבִירוּשָׁלִַם יָשְׁבוּ מִבְּנֵי יְהוּדָה וּמִבְּנֵי בִנְיָמִן מִבְּנֵי יְהוּדָה עֲתָיָה בֶן־עֻזִּיָּה בֶּן־זְכַרְיָה בֶן־אֲמַרְיָה בֶּן־שְׁפַטְיָה בֶן־מַהֲלַלְאֵל מִבְּנֵי־פָרֶץ
And in Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah: Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, of the children of Perez;
Καὶ ἐν Ἱερουσαλὴμ ἐκάθισαν ἀπὸ υἱῶν Ἰούδα, καὶ ἀπὸ υἱῶν Βενιαμίν· Ἀπὸ υἱῶν Ἰούδα, Ἀθαΐα υἱὸς Ἀζία, υἱὸς Ζαχαρία, υἱὸς Σαμαρία, υἱὸς Σαφατία, υἱὸς Μαλελεήλ· καὶ ἀπὸ τῶν υἱῶν Φαρὲς,
And there dwelt in Jerusalem [some] of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, and [some] of the sons of Perez;
5
וּמַעֲשֵׂיָה בֶן־בָּרוּךְ בֶּן־כָּל־חֹזֶה בֶּן־חֲזָיָה בֶן־עֲדָיָה בֶן־יוֹיָרִיב בֶּן־זְכַרְיָה בֶּן־הַשִּׁלֹנִי
and Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of the Shilonite.
καὶ Μαασία υἱὸς Βαροὺχ, υἱὸς Χαλαζὰ, υἱὸς Ὀζία, υἱὸς Ἀδαΐα, υἱὸς Ἰωαρὶβ, υἱὸς Ζαχαρίου, υἱὸς τοῦ Σηλωνί.
and Maaseiah son of Baruch, son of Col-hozeh, son of Hazaiah, son of Adaiah, son of Joiarib, son of Zechariah, son of Shiloh.
6
כָּל־בְּנֵי־פֶרֶץ הַיֹּשְׁבִים בִּירוּשָׁלָ͏ִם אַרְבַּע מֵאוֹת שִׁשִּׁים וּשְׁמֹנָה אַנְשֵׁי־חָיִל
All the sons of Perez that dwelt in Jerusalem were four hundred threescore and eight valiant men.
Πάντες υἱοὶ Φαρὲς οἱ καθήμενοι ἐν Ἱερουσαλὴμ, τετρακόσιοι ἑξηκονταοκτὼ ἄνδρες δυνάμεως.
All the sons of Perez who dwelt in Jerusalem [were] four hundred and sixty-eight men of might.
7
וְאֵלֶּה בְּנֵי בִנְיָמִן סַלֻּא בֶּן־מְשֻׁלָּם בֶּן־יוֹעֵד בֶּן־פְּדָיָה בֶן־קוֹלָיָה בֶן־מַעֲשֵׂיָה בֶּן־אִיתִיאֵל בֶּן־יְשַׁעְיָה
And these are the sons of Benjamin: Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jeshaiah.
Καὶ οὗτοι υἱοὶ Βενιαμὶν, Σηλὼ υἱὸς Μεσουλὰμ, υἱὸς Ἰωὰδ, υἱὸς Φαδαΐα, υἱὸς Κωλεΐα, υἱὸς Μαασίου, υἱὸς Ἐθιὴλ, υἱὸς Ἰεσία,
And these [were] the children of Benjamin; Sallu son of Meshullam, son of Joed, son of Pedaiah, son of Kolaiah, son of Maaseiah, son of Ithiel, son of Jeshaiah.
8
וְאַחֲרָיו גַּבַּי סַלָּי תְּשַׁע מֵאוֹת עֶשְׂרִים וּשְׁמֹנָה
And after him Gabbai, Sallai, nine hundred twenty and eight.
καὶ ὀπίσω αὐτοῦ Γηβὲ, Σηλὶ, ἐννακόσιοι εἰκοσιοκτώ.
And after him Gebe, Seli, nine hundred and twenty-eight.
9
וְיוֹאֵל בֶּן־זִכְרִי פָּקִיד עֲלֵיהֶם וִיהוּדָה בֶן־הַסְּנוּאָה עַל־הָעִיר מִשְׁנֶה
And Joel the son of Zichri was their overseer; and Judah the son of Hassenuah was second over the city.
Καὶ Ἰωὴλ υἱὸς Ζεχρὶ ἐπίσκοπος ἐπʼ αὐτούς· καὶ Ἰούδα υἱὸς Ἀσανὰ ἀπὸ τῆς πόλεως, δεύτερος.
And Joel son of Zichri [was] overseer over them: and Judah son of Hassenuah was second in the city.
10
מִן־הַכֹּהֲנִים יְדַעְיָה בֶן־יוֹיָרִיב יָכִין
Of the priests: Jedaiah the son of Joiarib, Jachin,
Ἀπὸ τῶν ἱερέων· καὶ Ἰαδία υἱὸς Ἰωαρὶβ, Ἰαχὶν.
Of the priests: both Jedaiah son of Joiarib, and Jachin.
11
שְׂרָיָה בֶן־חִלְקִיָּה בֶּן־מְשֻׁלָּם בֶּן־צָדוֹק בֶּן־מְרָיוֹת בֶּן־אֲחִיטוּב נְגִד בֵּית הָאֱלֹהִים
Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, the ruler of the house of G-d,
Σαραία υἱὸς Ἐλχία, υἱὸς Μεσουλὰμ, υἱὸς Σαδδοὺκ, υἱὸς Μαριὼθ, υἱὸς Αἰτὼθ, ἀπέναντι οἴκου τοῦ Θεοῦ.
Seraiah, son of Hilkiah, son of Meshullam, son of Zadok, son of Meraioth, son of Ahitub, was over the house of God.
12
וַאֲחֵיהֶם עֹשֵׂי הַמְּלָאכָה לַבַּיִת שְׁמֹנֶה מֵאוֹת עֶשְׂרִים וּשְׁנָיִם וַעֲדָיָה בֶּן־יְרֹחָם בֶּן־פְּלַלְיָה בֶּן־אַמְצִי בֶן־זְכַרְיָה בֶּן־פַּשְׁחוּר בֶּן־מַלְכִּיָּה
and their brethren that did the work of the house, eight hundred twenty and two; and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashhur, the son of Malchijah,
Καὶ οἱ ἀδελφοὶ αὐτῶν ποιοῦντες τὸ ἔργον τοῦ οἴκου, ὀκτακόσιοι εἰκοσιδύο· καὶ Ἀδαΐα υἱὸς Ἱεροὰμ, υἱοῦ Φαλαλία, υἱοῦ Ἀμασὶ, υἱὸς Ζαχαρία, υἱὸς Φασσοὺρ, υἱὸς Μελχία,
And their brethren doing the work of the house were eight hundred and twenty-two: and Adaiah son of Jeroham, son of Pelaliah, son of Amzi, son of Zechariah, son of Pashhur, son of Malchijah,
13
וְאֶחָיו רָאשִׁים לְאָבוֹת מָאתַיִם אַרְבָּעִים וּשְׁנָיִם וַעֲמַשְׁסַי בֶּן־עֲזַרְאֵל בֶּן־אַחְזַי בֶּן־מְשִׁלֵּמוֹת בֶּן־אִמֵּר
and his brethren, chiefs of fathers' houses, two hundred forty and two; and Amashsai the son of Azarel, the son of Ahzai, the son of Meshillemoth, the son of Immer,
καὶ ἀδελφοὶ αὐτοῦ ἄρχοντες πατριῶν, διακόσιοι τεσσαρακονταδύο· καὶ Ἀμασία υἱὸς Ἐσδριὴλ, υἱοῦ Μεσαριμὶθ, υἱοῦ Ἐμμὴρ,
and his brethren, chiefs of families, two hundred and forty-two: and Amashsai son of Azarel, son of Meshillemoth, son of Immer,
14
וַאֲחֵיהֶם גִּבּוֹרֵי חַיִל מֵאָה עֶשְׂרִים וּשְׁמֹנָה וּפָקִיד עֲלֵיהֶם זַבְדִּיאֵל בֶּן־הַגְּדוֹלִים
and their brethren, mighty men of valour, a hundred twenty and eight; and their overseer was Zabdiel, the son of Haggedolim.
καὶ ἀδελφοὶ αὐτοῦ δυνατοὶ παρατάξεως, ἐκατὸν εἰκοσιοκτώ· καὶ ἐπίσκοπος Βαδιὴλ υἱὸς τῶν μεγάλων.
and his brethren, mighty men of war, a hundred and twenty-eight: and [their] overseer [was] Zabdiel son of [one of the] great men.
15
וּמִן־הַלְוִיִּם שְׁמַעְיָה בֶן־חַשּׁוּב בֶּן־עַזְרִיקָם בֶּן־חֲשַׁבְיָה בֶּן־בּוּנִּי
And of the Levites: Shemaiah the son of Hasshub, the son of Azrikam, the son of Hashabiah, the son of Bunni;
Καὶ ἀπὸ τῶν Λευιτῶν, Σαμαΐα υἱὸς Ἐσρικὰμ, Ματθανίας υἱὸς Μιχὰ,
And of the Levites; Shemaiah, son of Azrikam,
16
וְשַׁבְּתַי וְיוֹזָבָד עַל־הַמְּלָאכָה הַחִיצֹנָה לְבֵית הָאֱלֹהִים מֵרָאשֵׁי הַלְוִיִּם
and Shabbethai and Jozabad, of the chiefs of the Levites, who had the oversight of the outward business of the house of G-d;
17
וּמַתַּנְיָה בֶן־מִיכָה בֶּן־זַבְדִּי בֶן־אָסָף רֹאשׁ הַתְּחִלָּה יְהוֹדֶה לַתְּפִלָּה וּבַקְבֻּקְיָה מִשְׁנֶה מֵאֶחָיו וְעַבְדָּא בֶּן־שַׁמּוּעַ בֶּן־גָּלָל בֶּן־ידיתון יְדוּתוּן
and Mattaniah the son of Mica, the son of Zabdi, the son of Asaph, who was the chief to begin the thanksgiving in prayer, and Bakbukiah, the second among his brethren; and Abda the son of Shammua, the son of Galal, the son of Jeduthun.
καὶ Ἰωβὴβ υἱὸς Σαμουῒ,
Mattaniah son of Mica, and Jobeb son of Samui,
18
כָּל־הַלְוִיִּם בְּעִיר הַקֹּדֶשׁ מָאתַיִם שְׁמֹנִים וְאַרְבָּעָה
All the Levites in the holy city were two hundred fourscore and four.
διακόσιοι ὀγδοηκοντατέσσαρες.
two hundred and eighty-four.
19
וְהַשּׁוֹעֲרִים עַקּוּב טַלְמוֹן וַאֲחֵיהֶם הַשֹּׁמְרִים בַּשְּׁעָרִים מֵאָה שִׁבְעִים וּשְׁנָיִם
Moreover the porters, Akkub, Talmon, and their brethren, that kept watch at the gates, were a hundred seventy and two.
Καὶ οἱ πυλωροὶ, Ἀκοὺβ, Τελαμὶν, καὶ οἱ ἀδελφοὶ αὐτῶν, ἑκατὸν ἑβδομηκονταδύο.
And the porters; Akkub, Talmon, and their brethren, a hundred and seventy-two.
20
וּשְׁאָר יִשְׂרָאֵל הַכֹּהֲנִים הַלְוִיִּם בְּכָל־עָרֵי יְהוּדָה אִישׁ בְּנַחֲלָתוֹ
And the residue of Israel, of the priests, the Levites, were in all the cities of Judah, every one in his inheritance.
21
וְהַנְּתִינִים יֹשְׁבִים בָּעֹפֶל וְצִיחָא וְגִשְׁפָּא עַל־הַנְּתִינִים
But the Nethinim dwelt in Ophel; and Ziha and Gishpa were over the Nethinim.
22
וּפְקִיד הַלְוִיִּם בִּירוּשָׁלִַם עֻזִּי בֶן־בָּנִי בֶּן־חֲשַׁבְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָא מִבְּנֵי אָסָף הַמְשֹׁרְרִים לְנֶגֶד מְלֶאכֶת בֵּית־הָאֱלֹהִים
The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Mica, of the sons of Asaph, the singers, over the business of the house of G-d.
Καὶ ἐπίσκοπος Λευιτῶν υἱὸς Βανὶ, υἱὸς Οζὶ, υἱὸς Ἀσαβία, υἱὸς Μιχά· ἀπὸ υἱῶν Ἀσὰφ, τῶν ᾀδόντων ἀπέναντι ἔργου οἴκου τοῦ Θεοῦ·
And the overseer of the Levites [was] the son of Bani, son of Uzzi, the son of Hashabiah, the son of Mica. Of the sons of Asaph the singers [some were] over the house of God,
23
כִּי־מִצְוַת הַמֶּלֶךְ עֲלֵיהֶם וַאֲמָנָה עַל־הַמְשֹׁרְרִים דְּבַר־יוֹם בְּיוֹמוֹ
For there was a commandment from the king concerning them, and a sure ordinance concerning the singers, as every day required.
ὅτι ἐντολὴ τοῦ βασιλέως εἰς αὐτούς.
for so was the king’s commandment concerning them.
24
וּפְתַחְיָה בֶּן־מְשֵׁיזַבְאֵל מִבְּנֵי־זֶרַח בֶּן־יְהוּדָה לְיַד הַמֶּלֶךְ לְכָל־דָּבָר לָעָם
And Pethahiah the son of Meshezabel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people.
Καὶ Φαθαΐα υἱὸς Βασηζὰ πρὸς χεῖρα τοῦ βασιλέως εἰς πᾶν χρῆμα τῷ λαῷ,
And Pethahiah son of Meshezabel was in attendance on the king in every matter for the people,
25
וְאֶל־הַחֲצֵרִים בִּשְׂדֹתָם מִבְּנֵי יְהוּדָה יָשְׁבוּ בְּקִרְיַת הָאַרְבַּע וּבְנֹתֶיהָ וּבְדִיבֹן וּבְנֹתֶיהָ וּבִיקַּבְצְאֵל וַחֲצֵרֶיהָ
And for the villages, with their fields, some of the children of Judah dwelt in Kiriath-arba and the towns thereof, and in Dibon and the towns thereof, and in Jekabzeel and the villages thereof;
καὶ πρὸς τὰς ἐπαύλεις ἐν ἀγρῷ αὐτῶν· καὶ ἀπὸ υἱῶν Ἰούδα ἐκάθισαν ἐν Καριαθαρβὸκ,
and with regard to villages in their country district: and [some] of the children of Judah dwelt in Kiriath-arba,
26
וּבְיֵשׁוּעַ וּבְמוֹלָדָה וּבְבֵית פָּלֶט
and in Jeshua, and in Moladah, and Beth-pelet;
καὶ ἐν Ἰησοὺ,
and in Jeshua,
27
וּבַחֲצַר שׁוּעָל וּבִבְאֵר שֶׁבַע וּבְנֹתֶיהָ
and in Hazar-shual, and in Beer-sheba and the towns thereof;
καὶ ἐν Βηρσαβεὲ,
and in Beersheba:
28
וּבְצִקְלַג וּבִמְכֹנָה וּבִבְנֹתֶיהָ
and in Ziklag, and in Meconah and in the towns thereof;
29
וּבְעֵין רִמּוֹן וּבְצָרְעָה וּבְיַרְמוּת
and in En-rimmon, and in Zorah, and in Jarmuth;
30
זָנֹחַ עֲדֻלָּם וְחַצְרֵיהֶם לָכִישׁ וּשְׂדֹתֶיהָ עֲזֵקָה וּבְנֹתֶיהָ וַיַּחֲנוּ מִבְּאֵר־שֶׁבַע עַד־גֵּיא־הִנֹּם
Zanoah, Adullam, and their villages, Lachish and the fields thereof, Azekah and the towns thereof. So they encamped from Beer-sheba unto the valley of Hinnom.
καὶ ἐπαύλεις αὐτῶν Λαχὶς καὶ ἀγροὶ αὐτῆς· καὶ παρενεβάλοσαν ἐν Βηρσαβεέ.
and their villages [were] Lachish and her lands: and they pitched their tents in Beersheba.
31
וּבְנֵי בִנְיָמִן מִגָּבַע מִכְמָשׂ וְעַיָּה וּבֵית־אֵל וּבְנֹתֶיהָ
And the children of Benjamin from Geba onward, at Michmas and Aijah, and at Beth-el and the towns thereof;
Καὶ οἱ υἱοὶ Βενιαμὶν ἀπὸ Γαβαὰ Μαχμάς.
And the children of Benjamin [dwelt] from Geba [to] Michmash.
32
עֲנָתוֹת נֹב עֲנָנְיָה
at Anathoth, Nob, Ananiah;
33
חָצוֹר רָמָה גִּתָּיִם
Hazor, Ramah, Gittaim;
34
חָדִיד צְבֹעִים נְבַלָּט
Hadid, Zeboim, Neballat;
35
לֹד וְאוֹנוֹ גֵּי הַחֲרָשִׁים
Lod, and Ono, Ge-harashim.
36
וּמִן־הַלְוִיִּם מַחְלְקוֹת יְהוּדָה לְבִנְיָמִין
And of the Levites, certain courses in Judah were joined to Benjamin.
Καὶ ἀπὸ τῶν Λευιτῶν μερίδες Ἰούδα τῷ Βενιαμίν.
And of the Levites there were divisions to Judah [and] to Benjamin.

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.