Textorah

Nehemiah 12

1
וְאֵלֶּה הַכֹּהֲנִים וְהַלְוִיִּם אֲשֶׁר עָלוּ עִם־זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל וְיֵשׁוּעַ שְׂרָיָה יִרְמְיָה עֶזְרָא
Now these are the priests and the Levites that went up with Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra;
Καὶ οὗτοι οἱ ἱερεῖς καὶ οἱ Λευῖται οἱ ἀναβάντες μετὰ Ζοροβάβελ υἱοῦ Σαλαθιὴλ καὶ Ἰησοῦ· Σαραΐα, Ἱερεμία, Ἔσδρα,
Now these [are] the priests and the Levites that went up with Zerubbabel the son of Shealtiel and Jeshua: Seraiah, Jeremiah, Ezra,
2
אֲמַרְיָה מַלּוּךְ חַטּוּשׁ
Amariah, Malluch, Hattush;
Ἀμαρία, Μαλοὺχ,
Amariah, Malluch,
3
שְׁכַנְיָה רְחֻם מְרֵמֹת
Shecaniah, Rehum, Meremoth;
Σεχενία·
Shecaniah.
4
עִדּוֹא גִנְּתוֹי אֲבִיָּה
Iddo, Ginnethoi, Abijah;
5
מִיָּמִין מַעַדְיָה בִּלְגָּה
Mijamin, Maadiah, Bilgah;
6
שְׁמַעְיָה וְיוֹיָרִיב יְדַעְיָה
Shemaiah, and Joiarib, Jedaiah;
7
סַלּוּ עָמוֹק חִלְקִיָּה יְדַעְיָה אֵלֶּה רָאשֵׁי הַכֹּהֲנִים וַאֲחֵיהֶם בִּימֵי יֵשׁוּעַ
Sallu, Amok, Hilkiah, Jedaiah. These were the chiefs of the priests and their brethren in the days of Jeshua.
Οὗτοι οἱ ἄρχοντες τῶν ἱερέων, καὶ ἀδελφοὶ αὐτῶν ἐν ἡμέραις Ἰησοί·
These [were] the chiefs of the priests, and their brethren in the days of Jeshua.
8
וְהַלְוִיִּם יֵשׁוּעַ בִּנּוּי קַדְמִיאֵל שֵׁרֵבְיָה יְהוּדָה מַתַּנְיָה עַל־הֻיְּדוֹת הוּא וְאֶחָיו
Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, and Mattaniah, who was over the thanksgiving, he and his brethren.
Καὶ οἱ Λευῖται, Ἰησοῦ, Βανουὶ, Καδμιὴλ, Σαραβία, Ἰωδαὲ, Ματθανία, ἐπὶ τῶν χειρῶν αὐτὸς, καὶ οἱ ἀδελφοὶ αὐτῶν
And the Levites [were], Jeshua, Binnui, Kadmiel, Sherebiah, Judah, Mattaniah: he [was] over the bands, and his brethren
9
וּבַקְבֻּקְיָה וענו וְעֻנִּי אֲחֵיהֶם לְנֶגְדָּם לְמִשְׁמָרוֹת
Also Bakbukiah and Unni, their brethren, were over against them in wards.
εἰς τὰς ἐφημερίας.
[were appointed] to the daily courses.
10
וְיֵשׁוּעַ הוֹלִיד אֶת־יוֹיָקִים וְיוֹיָקִים הוֹלִיד אֶת־אֶלְיָשִׁיב וְאֶלְיָשִׁיב אֶת־יוֹיָדָע
And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib begot Joiada,
Καὶ Ἰησοὺς ἐγέννησε τὸν Ἰωακὶμ, καὶ Ἰωακὶμ ἐγέννησε τὸν Ἐλιασὶβ, καὶ Ἐλιασὶβ τὸν Ἰωδαὲ,
And Jeshua begot Joiakim, and Joiakim begot Eliashib, and Eliashib [begot] Joiada,
11
וְיוֹיָדָע הוֹלִיד אֶת־יוֹנָתָן וְיוֹנָתָן הוֹלִיד אֶת־יַדּוּעַ
and Joiada begot Jonathan and Jonathan begot Jaddua.
καὶ Ἰωδαὲ ἐγέννησε τὸν Ἰωνάθαν, καὶ Ἰωνάθαν ἐγέννησε τὸν Ἰαδού.
and Joiada begot Jonathan, and Jonathan begot Jaddua.
12
וּבִימֵי יוֹיָקִים הָיוּ כֹהֲנִים רָאשֵׁי הָאָבוֹת לִשְׂרָיָה מְרָיָה לְיִרְמְיָה חֲנַנְיָה
And in the days of Joiakim were priests, heads of fathers' houses: of Seraiah, Meraiah; of Jeremiah, Hananiah;
Καὶ ἐν ἡμέραις Ἰωακὶμ ἀδελφοὶ αὐτοῦ οἱ ἱερεῖς καὶ οἱ ἄρχοντες τῶν πατριῶν, τῷ Σαραΐα, Ἀμαρία· τῷ Ἱερεμία, Ἀυανία·
And in the days of Joiakim, his brethren the priests and the heads of families [were, belonging] to Seraiah, Meraiah; to Jeremiah, Hananiah;
13
לְעֶזְרָא מְשֻׁלָּם לַאֲמַרְיָה יְהוֹחָנָן
of Ezra, Meshullam; of Amariah, Jehohanan;
Τῷ Ἔσδρᾳ Μεσουλάμ· τῷ Ἀμαρία, Ἰωανάν·
to Ezra, Meshullam; to Amariah, Jehohanan;
14
למלוכי לִמְלִיכוּ יוֹנָתָן לִשְׁבַנְיָה יוֹסֵף
of Melicu, Jonathan; of Shebaniah, Joseph;
τῷ Ἀμαλοὺχ, Ἰωνάθαν· τῷ Σεχενία, Ἰωσήφ·
to Malluchi, Jonathan; to Shebaniah, Joseph;
15
לְחָרִם עַדְנָא לִמְרָיוֹת חֶלְקָי
of Harim, Adna; of Meraioth, Helkai;
Τῷ Ἀρὲ, Μαννάς· τῷ Μαριὼθ, Ἐλκαΐ·
to Harim, Adna; to Meraioth, Helkai;
16
לעדיא לְעִדּוֹא זְכַרְיָה לְגִנְּתוֹן מְשֻׁלָּם
of Iddo, Zechariah; of Ginnethon, Meshullam;
τῷ Ἀδαδαῒ, Ζαχαρία· τῷ Γαναθὼθ, Μεσολάμ·
to Iddo, Zechariah; to Ginnethon, Meshullam;
17
לַאֲבִיָּה זִכְרִי לְמִנְיָמִין לְמוֹעַדְיָה פִּלְטָי
of Abijah, Zichri; of Miniamin; of Moadiah, Piltai;
Τῷ Ἀβιὰ, Ζεχρί· τῷ Μιαμὶν, Μααδαί· τῷ Φελετὶ, τῷ βαλγὰς, Σαμουέ· τῷ Σεμία, Ἰωνάθαν·
to Abijah, Zichri; to Miniamin, Maadiah; to Piltai, [one];
18
לְבִלְגָּה שַׁמּוּעַ לִשְׁמַעְיָה יְהוֹנָתָן
of Bilgah, Shammua; of Shemaiah, Jehonathan;
Τῷ Ἰωαρὶβ,
to Bilgah, Shammua; to Shemaiah, Jehonathan;
19
וּלְיוֹיָרִיב מַתְּנַי לִידַעְיָה עֻזִּי
and of Joiarib, Mattenai; of Jedaiah, Uzzi;
Ματθαναΐ τῷ Ἐδίῳ, Ὀζί.
to Joiarib, Mattenai; to Jedaiah, Uzzi;
20
לְסַלַּי קַלָּי לְעָמוֹק עֵבֶר
of Sallai, Kallai; of Amok, Eber;
Τῷ Σαλαῒ, καλλαΐ· τῷ Ἀμὲκ, Ἀβέδ·
to Sallai, Kallai; to Amok, Eber;
21
לְחִלְקִיָּה חֲשַׁבְיָה לִידַעְיָה נְתַנְאֵל
of Hilkiah, Hashabiah; of Jedaiah, Nethanel.
Τῷ Ἐλκίᾳ, Ἀσαβιας· τῷ Ἰσδεϊοὺ, Ναθαναήλ
to Hilkiah, Hashabiah; to Jedaiah, Nethanel.
22
הַלְוִיִּם בִּימֵי אֶלְיָשִׁיב יוֹיָדָע וְיוֹחָנָן וְיַדּוּעַ כְּתוּבִים רָאשֵׁי אָבוֹת וְהַכֹּהֲנִים עַל־מַלְכוּת דָּרְיָוֶשׁ הַפָּרְסִי
The Levites in the days of Eliashib, Joiada, and Johanan, and Jaddua, were recorded heads of fathers' houses; also the priests, in the reign of Darius the Persian.
Οἱ Λευῖται ἐν ἡμέραις Ἐλιασὶβ, Ἰωαδὰ, καὶ Ἰωὰ, καὶ Ἰωανὰν, καὶ Ἰδούα, γεγραμμένοι ἄρχοντες τῶυ πατριῶν, καὶ οἱ ἱερεῖς ἐν βασιλείᾳ Δαρείου τοῦ Πέρσου.
The Levites in the days of Eliashib, Joiada, and Joa, and Johanan, and Jaddua, [were] recorded heads of families: also the priests, in the reign of Darius the Persian.
23
בְּנֵי לֵוִי רָאשֵׁי הָאָבוֹת כְּתוּבִים עַל־סֵפֶר דִּבְרֵי הַיָּמִים וְעַד־יְמֵי יוֹחָנָן בֶּן־אֶלְיָשִׁיב
The sons of Levi, heads of fathers' houses, were written in the book of the chronicles, even until the days of Johanan the son of Eliashib.
Υἱοὶ δὲ Λυεὶ ἄρχοντες τῶν πατριῶν γεγραμμένοι ἐπὶ βιβλίῳ λόγων τῶν ἡμερῶν, καὶ ἕως ἡμερῶν Ἰωανὰν υἱοῦ Ἐλισουέ.
And the sons of Levi, heads of families, [were] written in the book of the chronicles, even to the days of Johanan son of Eliashib.
24
וְרָאשֵׁי הַלְוִיִּם חֲשַׁבְיָה שֵׁרֵבְיָה וְיֵשׁוּעַ בֶּן־קַדְמִיאֵל וַאֲחֵיהֶם לְנֶגְדָּם לְהַלֵּל לְהוֹדוֹת בְּמִצְוַת דָּוִיד אִישׁ־הָאֱלֹהִים מִשְׁמָר לְעֻמַּת מִשְׁמָר
And the chiefs of the Levites: Hashabiah, Sherebiah, and Jeshua the son of Kadmiel, with their brethren over against them, to praise and give thanks, according to the commandment of David the man of G-d, ward against ward.
Καὶ οἱ ἄρχοντες τῶν Λευιτῶν, Ἀσαβία, καὶ Σαραβία, καὶ Ἰησοῦ· καὶ υἱοὶ Καδμιὴλ καὶ ἀδελφοὶ αὐτῶν κατεναντίον αὐτῶν εἰς ὕμνον αἰνεῖν ἐν ἐντολῇ Δαυὶδ ἀνθρώπου τοῦ Θεοῦ ἐφημερίαν πρὸς ἐφημερίαν.
And the heads of the Levites [were] Hashabiah, and Sherebiah, and Jeshua: and the sons of Kadmiel, and their brethren over against them, were to sing hymns of praise, according to the commandment of David the man of God, course by course.
25
מַתַּנְיָה וּבַקְבֻּקְיָה עֹבַדְיָה מְשֻׁלָּם טַלְמוֹן עַקּוּב שֹׁמְרִים שׁוֹעֲרִים מִשְׁמָר בַּאֲסֻפֵּי הַשְּׁעָרִים
Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, were porters keeping the ward at the store-houses of the gates.
Ἐν τῷ συναγαγεῖν με τοὺς πυλωροὺς
When I gathered the porters,
26
אֵלֶּה בִּימֵי יוֹיָקִים בֶּן־יֵשׁוּעַ בֶּן־יוֹצָדָק וּבִימֵי נְחֶמְיָה הַפֶּחָה וְעֶזְרָא הַכֹּהֵן הַסּוֹפֵר
These were in the days of Joiakim the son of Jeshua, the son of Jozadak, and in the days of Nehemiah the governor, and of Ezra the priest the scribe.
ἐν ἡμέραις Ἰωακὶμ υἱοῦ Ἰησοῦ, υἱοῦ Ἰωσεδὲκ, καὶ ἐν ἡμέραις Νεεμία, καὶ Ἔσδρας ὁ ἱερεὺς γραμματεύς.
[it was] in the days of Joiakim son of Jeshua, son of Jozadak, and in the days of Nehemiah: and Ezra the priest [was] scribe.
27
וּבַחֲנֻכַּת חוֹמַת יְרוּשָׁלִַם בִּקְשׁוּ אֶת־הַלְוִיִּם מִכָּל־מְקוֹמֹתָם לַהֲבִיאָם לִירוּשָׁלָ͏ִם לַעֲשֹׂת חֲנֻכָּה וְשִׂמְחָה וּבְתוֹדוֹת וּבְשִׁיר מְצִלְתַּיִם נְבָלִים וּבְכִנֹּרוֹת
And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps.
Καὶ ἐν ἐγκαινίοις τείχους Ἱερουσαλὴμ ἐζήτησαν τοὺς Λευίτας ἐν τοῖς τόποις αὐτῶν τοῦ ἐνέγκαι αὐτοὺς εἰς Ἱερουσαλὴμ, ποιῆσαι ἐγκαίνια καὶ εὐφροσύνην ἐν θωδαθὰ, καὶ ἐν ᾠδαῖς κυμβαλίζοντες, καὶ ψαλτήρια, καὶ κινύραι.
And at the dedication of the wall of Jerusalem they sought the Levites in their places, to bring them to Jerusalem, to keep a feast of dedication and gladness with thanksgiving, and they sounded cymbals with songs, and [had] psalteries and harps.
28
וַיֵּאָסְפוּ בְּנֵי הַמְשֹׁרְרִים וּמִן־הַכִּכָּר סְבִיבוֹת יְרוּשָׁלִַם וּמִן־חַצְרֵי נְטֹפָתִי
And the sons of the singers gathered themselves together, both out of the Plain round about Jerusalem, and from the villages of the Netophathites;
Καὶ συνήχθησαν οἱ υἱοὶ τῶν ᾀδόντων καὶ ἀπὸ τῆς περιχώρου κυκλόθεν εἰς Ἱερουσαλὴμ, καὶ ἀπὸ ἐπαύλεων,
And the sons of the singers were assembled both from the neighborhood round about to Jerusalem, and from the villages,
29
וּמִבֵּית הַגִּלְגָּל וּמִשְּׂדוֹת גֶּבַע וְעַזְמָוֶת כִּי חֲצֵרִים בָּנוּ לָהֶם הַמְשֹׁרֲרִים סְבִיבוֹת יְרוּשָׁלָ͏ִם
also from Beth-gilgal, and out of the fields of Geba and Azmaveth; for the singers had builded them villages round about Jerusalem.
καὶ ἀπὸ ἀγρῶν, ὅτι ἐπαύλεις ᾠκοδόμησαν ἑαυτοῖς οἱ ᾄδοντες ἐν Ἰερουσαλήμ.
and from the country: for the singers built themselves villages by Jerusalem.
30
וַיִּטַּהֲרוּ הַכֹּהֲנִים וְהַלְוִיִּם וַיְטַהֲרוּ אֶת־הָעָם וְאֶת־הַשְּׁעָרִים וְאֶת־הַחוֹמָה
And the priests and the Levites purified themselves; and they purified the people, and the gates, and the wall.
Καὶ ἐκαθαρίσθησαν οἱ ἱερεῖς καὶ οἱ Λευῖται, καὶ ἐκαθάρισαν τὸν λαὸν καὶ τοὺς πυλωροὺς καὶ τὸ τεῖχος.
And the priests and the Levites purified themselves, and they purified the people, and the porters, and the wall.
31
וָאַעֲלֶה אֶת־שָׂרֵי יְהוּדָה מֵעַל לַחוֹמָה וָאַעֲמִידָה שְׁתֵּי תוֹדֹת גְּדוֹלֹת וְתַהֲלֻכֹת לַיָּמִין מֵעַל לַחוֹמָה לְשַׁעַר הָאַשְׁפֹּת
Then I brought up the princes of Judah upon the wall, and appointed two great companies that gave thanks and went in procession: on the right hand upon the wall toward the dung gate;
Καὶ ἀνήνεγκαν τοὺς ἄρχοντας Ἰούδα ἐπάνω τοῦ τείχους· καὶ ἔστησαν δύο περὶ αἰνέσεως μεγάλους, καὶ διῆλθον ἐκ δεξιῶν ἐπάνω τοῦ τεὶχους τῆς κοπρίας.
And they brought up the princes of Judah on the wall, and they appointed two great [companies] for thanksgiving, and they passed on the right hand on the wall of the Dung Gate.
32
וַיֵּלֶךְ אַחֲרֵיהֶם הוֹשַׁעְיָה וַחֲצִי שָׂרֵי יְהוּדָה
and after them went Hoshaiah, and half of the princes of Judah;
Καὶ ἐπορεύθησαν ὀπίσω αὐτῶν Ὠσαΐα καὶ ἥμισυ ἀρχόντων Ἰούδα,
And after them went Hoshaiah, and half the princes of Judah,
33
וַעֲזַרְיָה עֶזְרָא וּמְשֻׁלָּם
and Azariah, Ezra, and Meshullam,
καὶ Ἀζαρίας, καὶ Ἔσδρας, καὶ Μεσολλὰμ,
and Azariah, and Ezra, and Meshullam,
34
יְהוּדָה וּבִנְיָמִן וּשְׁמַעְיָה וְיִרְמְיָה
Judah, and Benjamin, and Shemaiah, and Jeremiah;
καὶ Ἰούδα, καὶ Βενιαμὶν, καὶ Σαμαΐας, καὶ Ἱερεμὶα.
and Judah, and Benjamin, and Shemaiah and Jeremiah.
35
וּמִבְּנֵי הַכֹּהֲנִים בַּחֲצֹצְרוֹת זְכַרְיָה בֶן־יוֹנָתָן בֶּן־שְׁמַעְיָה בֶּן־מַתַּנְיָה בֶּן־מִיכָיָה בֶּן־זַכּוּר בֶּן־אָסָף
and certain of the priests' sons with trumpets: Zechariah the son of Jonathan, the son of Shemaiah, the son of Mattaniah, the son of Micaiah, the son of Zaccur, the son of Asaph;
Καὶ ἀπὸ τῶν υἱῶν τῶν ἱερέων ἐν σάλπιγξι, Ζαχαρίας υἱὸς Ἰωνὰθαν, υἱὸς Σαμαΐα, υἱὸς Ματθανία, υἱὸς Μιχαία, υἱὸς Ζακχοὺρ, υἱὸς Ἀσάφ·
And [some] of the sons of the priests with trumpets, Zechariah son of Jonathan, son of Shemaiah, son of Mattaniah, son of Micaiah, son of Zaccur, son of Asaph:
36
וְאֶחָיו שְׁמַעְיָה וַעֲזַרְאֵל מִלֲלַי גִּלֲלַי מָעַי נְתַנְאֵל וִיהוּדָה חֲנָנִי בִּכְלֵי־שִׁיר דָּוִיד אִישׁ הָאֱלֹהִים וְעֶזְרָא הַסּוֹפֵר לִפְנֵיהֶם
and his brethren, Shemaiah, and Azarel, Milalai, Gilalai, Maai, Nethanel, and Judah, Hanani, with the musical instruments of David the man of G-d; and Ezra the scribe was before them;
Καὶ ἀδελφοὶ αὐτοῦ, Σαμαΐα, καὶ Ὀζιὴλ, Γελὼλ, Ἰαμὰ, Ἀΐα, Ναθαναὴλ, καὶ Ἰούδα, Ανανὶ, τοῦ αἰνεῖν ἐν ᾠδαῖς Δαυὶδ ἀνθρώπου τοῦ Θεοῦ· καὶ Ἔσδρας ὁ γραμματεὺς ἔμπροσθεν αὐτῶν ἐπὶ πύλης,
and his brethren, Shemaiah, and Azarel, Gilalai, Jama, Maai, Nethanel, and Judah, Hanani, to praise with the hymns of David the man of God;
37
וְעַל שַׁעַר הָעַיִן וְנֶגְדָּם עָלוּ עַל־מַעֲלוֹת עִיר דָּוִיד בַּמַּעֲלֶה לַחוֹמָה מֵעַל לְבֵית דָּוִיד וְעַד שַׁעַר הַמַּיִם מִזְרָח
and by the fountain gate, and straight before them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward.
τοῦ αἰνεῖν κατέναντι αὐτῶν· καὶ ἀνέβησαν ἐπὶ κλίμακας πόλεως Δαυὶδ ἐν ἀναβάσει τοῦ τείχους ἐπάνωθεν τοῦ οἴκου Δαυὶδ, καὶ ἕως τῆς πύλης τοῦ ὕδατος
and Ezra the scribe [was] before them, at the gate, to praise before them, and they went up by the steps of the city of David, in the ascent of the wall, above the house of David, even to the Water Gate
38
וְהַתּוֹדָה הַשֵּׁנִית הַהוֹלֶכֶת לְמוֹאל וַאֲנִי אַחֲרֶיהָ וַחֲצִי הָעָם מֵעַל לְהַחוֹמָה מֵעַל לְמִגְדַּל הַתַּנּוּרִים וְעַד הַחוֹמָה הָרְחָבָה
And the other company of them that gave thanks went to meet them, and I after them, with the half of the people, upon the wall, above the tower of the furnaces, even unto the broad wall;
39
וּמֵעַל לְשַׁעַר־אֶפְרַיִם וְעַל־שַׁעַר הַיְשָׁנָה וְעַל־שַׁעַר הַדָּגִים וּמִגְדַּל חֲנַנְאֵל וּמִגְדַּל הַמֵּאָה וְעַד שַׁעַר הַצֹּאן וְעָמְדוּ בְּשַׁעַר הַמַּטָּרָה
and above the gate of Ephraim, and by the gate of the old city and by the fish gate, and the tower of Hananel, and the tower of Hammeah, even unto the sheep gate; and they stood still in the gate of the guard.
Ἐφραὶμ, καὶ ἐπὶ τὴν πύλην ἰχθυρὰν, καὶ πύργῳ Ἁναμεὴλ, καὶ ἕως πύλης τῆς προβατικῆς.
of Ephraim, and to the Fish Gate, and by the tower of Hananel, and as far as the Sheep Gate.
40
וַתַּעֲמֹדְנָה שְׁתֵּי הַתּוֹדֹת בְּבֵית הָאֱלֹהִים וַאֲנִי וַחֲצִי הַסְּגָנִים עִמִּי
So stood the two companies of them that gave thanks in the house of G-d, and I, and the half of the rulers with me;
41
וְהַכֹּהֲנִים אֶלְיָקִים מַעֲשֵׂיָה מִנְיָמִין מִיכָיָה אֶלְיוֹעֵינַי זְכַרְיָה חֲנַנְיָה בַּחֲצֹצְרוֹת
and the priests, Eliakim, Maaseiah, Miniamin, Micaiah, Elioenai, Zechariah, and Hananiah, with trumpets;
42
וּמַעֲשֵׂיָה וּשְׁמַעְיָה וְאֶלְעָזָר וְעֻזִּי וִיהוֹחָנָן וּמַלְכִּיָּה וְעֵילָם וָעָזֶר וַיַּשְׁמִיעוּ הַמְשֹׁרְרִים וְיִזְרַחְיָה הַפָּקִיד
and Maaseiah, and Shemaiah, and Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. And the singers sang loud, with Jezrahiah their overseer.
Καὶ ἠκούσθησαν οἱ ᾄδοντες, καὶ ἐπεσκέπησαν.
And the singers were heard, and were numbered.
43
וַיִּזְבְּחוּ בַיּוֹם־הַהוּא זְבָחִים גְּדוֹלִים וַיִּשְׂמָחוּ כִּי הָאֱלֹהִים שִׂמְּחָם שִׂמְחָה גְדוֹלָה וְגַם הַנָּשִׁים וְהַיְלָדִים שָׂמֵחוּ וַתִּשָּׁמַע שִׂמְחַת יְרוּשָׁלַ͏ִם מֵרָחוֹק
And they offered great sacrifices that day, and rejoiced; for G-d had made them rejoice with great joy; and the women also and the children rejoiced; so that the joy of Jerusalem was heard even afar off.
Καὶ ἔθυσαν ἐν τῇ ἡμέρᾳ ἐκείνῃ θυσιάσματα μεγάλα, καὶ ηὐφράνθησαν, ὅτι ὁ Θεὸς ηὔφρανεν αὐτοὺς μεγάλως· καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ τέκνα αὐτῶν ηὐφράνθησαν, καὶ ἠκούσθη ἡ εὐφροσύνη ἐν Ἱερουσαλὴμ ἀπὸ μακρόθεν.
And in that day they offered great sacrifices, and rejoiced; for God had made them very joyful: and their wives and their children rejoiced: and the joy in Jerusalem was heard from afar off.
44
וַיִּפָּקְדוּ בַיּוֹם הַהוּא אֲנָשִׁים עַל־הַנְּשָׁכוֹת לָאוֹצָרוֹת לַתְּרוּמוֹת לָרֵאשִׁית וְלַמַּעַשְׂרוֹת לִכְנוֹס בָּהֶם לִשְׂדֵי הֶעָרִים מְנָאוֹת הַתּוֹרָה לַכֹּהֲנִים וְלַלְוִיִּם כִּי שִׂמְחַת יְהוּדָה עַל־הַכֹּהֲנִים וְעַל־הַלְוִיִּם הָעֹמְדִים
And on that day were men appointed over the chambers for the treasures, for the heave-offerings, for the first-fruits, and for the tithes, to gather into them, according to the fields of the cities, the portions appointed by the law for the priests and Levites; for Judah rejoiced for the priests and for the Levites that took their stations.
Καὶ κατέστησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ἄνδρας ἐπὶ τῶν γαζοφυλακίων, τοῖς θησαυροῖς, ταῖς ἀπαρχαῖς, καὶ ταῖς δεκάταις, καὶ τοῖς συνηγμένοις ἐν αὐτοῖς ἄρχουσι τῶν πόλεων, μερίδας τοῖς ἱερεῦσι καὶ τοῖς Λευίταις, ὅτι εὐφροσύνη ἐν Ἰούδα ἐπὶ τοὺς ἱερεῖς, καὶ ἐπὶ τοὺς Λευίτας τοὺς ἑστῶτας.
And in that day they appointed men over the treasuries, for the treasures, the firstfruits, and the tithes, and [for] the chiefs of the cities who were assembled among them, [to furnish] portions for the priests and Levites: for [there was] joy in Judah over the priests and over the Levites that waited.
45
וַיִּשְׁמְרוּ מִשְׁמֶרֶת אֱלֹהֵיהֶם וּמִשְׁמֶרֶת הַטָּהֳרָה וְהַמְשֹׁרְרִים וְהַשֹּׁעֲרִים כְּמִצְוַת דָּוִיד שְׁלֹמֹה בְנוֹ
And they kept the ward of their G-d, and the ward of the purification, and so did the singers and the porters, according to the commandment of David, and of Solomon his son.
Καὶ ἐφύλαξαν φυλακὰς Θεοῦ αὐτῶν, καὶ φυλακὰς τοῦ καθαρισμοῦ, καὶ τοὺς ᾄδοντας, καὶ τοὺς πυλωρούς, ὡς ἐντολαὶ Δαυὶδ καὶ Σαλωμὼν υἱοῦ αὐτοῦ.
And they kept the charges of their God, and the charges of the purification, and [ordered] the singers and the porters, according to the commandments of David and his son Solomon.
46
כִּי־בִימֵי דָוִיד וְאָסָף מִקֶּדֶם ראש רָאשֵׁי הַמְשֹׁרְרִים וְשִׁיר־תְּהִלָּה וְהֹדוֹת לֵאלֹהִים
For in the days of David and Asaph of old there were chief of the singers, and songs of praise and thanksgiving unto G-d.
Ὅτι ἐν ἡμέραις Δαυὶδ Ἀσὰφ ἀπʼ ἀρχῆς πρῶτος τῶν ᾀδόντων, καὶ ὕμνον καὶ αἴνεσιν τῷ Θεῷ,
For in the days of David Asaph was originally first of the singers, and [they sang] hymns and praise to God.
47
וְכָל־יִשְׂרָאֵל בִּימֵי זְרֻבָּבֶל וּבִימֵי נְחֶמְיָה נֹתְנִים מְנָיוֹת הַמְשֹׁרְרִים וְהַשֹּׁעֲרִים דְּבַר־יוֹם בְּיוֹמוֹ וּמַקְדִּשִׁים לַלְוִיִּם וְהַלְוִיִּם מַקְדִּשִׁים לִבְנֵי אַהֲרֹן
And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, as every day required; and they hallowed for the Levites; and the Levites hallowed for the sons of Aaron.
καὶ πᾶς Ἰσραὴλ ἐν ἡμέραις Ζοροβάβελ καὶ ἐν ταῖς ἡμέραις Νεεμίου, διδόντες μερίδας τῶν ᾀδόντων καὶ τῶν πυλωρῶν, λόγον ἡμέρας ἐν ἡμέρᾳ αὐτοῦ, καὶ ἁγιάζοντες τοῖς Λευίταις, καὶ οἱ Λευῖται ἁγιάζοντες τοῖς υἱοῖς Ἀαρών.
And all Israel in the days of Zerubbabel, and in the days of Nehemiah, gave the portions of the singers and the porters, a daily rate: and consecrated them to the Levites: and the Levites consecrated them to the sons of Aaron.

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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