Textorah

Numbers 21

1
וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ־עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי
And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.
Καὶ ἤκουσεν ὁ Χανανεὶς βασιλεὺς Ἀρὰδ ὁ κατοικῶν κατὰ τὴν ἔρημον, ὅτι ἦλθεν Ἰσραὴλ ὁδὸν Ἀθαρεὶν, καὶ ἐπολέμησε πρὸς Ἰσραὴλ, καὶ κατεπροενόμευσεν ἐξ αὐτῶν αἰχμαλωσίαν.
And Arad the Canaanitish king who dwelt by the wilderness, heard that Israel came by the way of Atharim; and he made war on Israel, and carried off some of them captives.
2
וַיִּדַּר יִשְׂרָאֵל נֶדֶר לַיהוָה וַיֹּאמַר אִם־נָתֹן תִּתֵּן אֶת־הָעָם הַזֶּה בְּיָדִי וְה͏ַחֲרַמְתִּי אֶת־עָרֵיהֶם
And Israel vowed a vow unto HaShem, and said: 'If Thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.'
Καὶ ηὔξατο Ἰσραὴλ εὐχὴν Κυρίῳ, καὶ εἶπεν, ἐάν μοι παραδῷς τὸν λαὸν τοῦτον ὑποχείριον, ἀναθεματιῶ αὐτὸν καὶ τὰς πόλεις αὐτοῦ.
And Israel vowed a vow to the Lord, and said, If thou wilt deliver this people into my power, I will devote it and its cities [to thee].
3
וַיִּשְׁמַע יְהוָה בְּקוֹל יִשְׂרָאֵל וַיִּתֵּן אֶת־הַכְּנַעֲנִי וַיַּחֲרֵם אֶתְהֶם וְאֶת־עָרֵיהֶם וַיִּקְרָא שֵׁם־הַמָּקוֹם חָרְמָה
And HaShem hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities; and the name of the place was called Hormah.
Καὶ εἰσήκουσε Κύριος τῆς φωνῆς Ἰσραὴλ, καὶ παρέδωκε τὸν Χανανεὶν ὑποχείριον αὐτοῦ· καὶ ἀνεθεμάτισεν αὐτὸν, καὶ τὰς πόλεις αὐτοῦ· καὶ ἐπεκάλεσαν τὸ ὄνομα τοῦ τόπου ἐκείνου, Ἀνάθεμα.
And the Lord hearkened to the voice of Israel, and delivered the Canaanite into his power; and [Israel] devoted him and his cities, and they called the name of that place Anathema.
4
וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ
And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way.
Καὶ ἀπάραντες ἐξ Ὢρ τοῦ ὄρους ὁδὸν ἐπὶ θάλασσαν ἐρυθρᾶν, περιεκύκλωσαν γῆν Ἐδώμ· καὶ ὠλιγοψύχησεν ὁ λαὸς ἐν τῇ ὁδῷ.
And having departed from Mount Hor by the way [leading] to the Red Sea, they compassed the land of Edom, and the people lost courage by the way.
5
וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל
And the people spoke against G-d, and against Moses: 'Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.'
Καὶ κατελάλει ὁ λαὸς πρὸς τὸν Θεὸν καὶ κατὰ Μωυσῆ, λέγοντες, ἱνατί τοῦτο; ἐξήγαγες ἡμᾶς ἐξ Αἰγύπτου ἀποκτεῖναι ἐν τῇ ἐρήμῳ; ὅτι οὐκ ἔστιν ἄρτος, οὐδὲ ὕδωρ· ἡ δὲ ψυχὴ ἡμῶν προσώχθισεν ἐν τῷ ἄρτῳ τῷ διακένῳ τούτῳ.
And the people spoke against God and against Moses, saying, Why is this? Hast thou brought us out of Egypt to slay us in the wilderness? for there is not bread nor water; and our soul loathes this light bread.
6
וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל
And HaShem sent fiery serpents among the people, and they bit the people; and much people of Israel died.
Καὶ ἀπέστειλε Κύριος εἰς τὸν λαὸν τοὺς ὄφεις τοὺς θανατοῦντας, καὶ ἔδακνον τὸν λαόν, καὶ ἀπέθανε λαὸς πολὺς τῶν υἱῶν Ἰσραήλ.
And the Lord sent among the people deadly serpents, and they bit the people, and much people of the children of Israel died.
7
וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם
And the people came to Moses, and said: 'We have sinned, because we have spoken against HaShem, and against thee; pray unto HaShem, that He take away the serpents from us.' And Moses prayed for the people.
Καὶ παραγενόμενος ὁ λαὸς πρὸς Μωυσῆν, ἔλεγον, ὅτι ἡμάρτομεν, ὅτι κατελαλήσαμεν κατὰ τοῦ Κυρίου, καὶ κατὰ σοῦ· εὔξαι οὖν πρὸς Κύριον, καὶ ἀφελέτω ἀφʼ ἡμῶν τὸν ὄφιν.
And the people came to Moses and said, We have sinned, for we have spoken against the Lord, and against thee: pray therefore to the Lord, and let him take away the serpent from us.
8
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי
And HaShem said unto Moses: 'Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.'
Καὶ ηὔξατο Μωυσῆς πρὸς Κύριον περὶ τοῦ λαοῦ· καὶ εἰπε Κύριος πρὸς Μωυσῆν, ποίησον σεαυτῷ ὄφιν, καὶ θὲς αὐτὸν ἐπὶ σημείου, καὶ ἔσται ἐὰν δάκῃ ὄφις ἄνθρωπον, πᾶς ὁ δεδηγμένος ἰδὼν αὐτὸν ζήσεται.
And Moses prayed to the Lord for the people; and the Lord said to Moses, Make thee a serpent, and put it on a signal-[staff]; and it shall come to pass that whenever a serpent shall bite a man, everyone [so] bitten that looks upon it shall live.
9
וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי
And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.
Καὶ ἐποίησε Μωυσῆς ὄφιν χαλκοῦν, καὶ ἔστησεν αὐτὸν ἐπὶ σημείου· καὶ ἐγένετο ὅταν ἔδακνεν ὄφις ἄνθρωπον, καὶ ἐπέβλεψεν ἐπὶ τὸν ὄφιν τὸν χαλκοῦν, καὶ ἔζη.
And Moses made a serpent of brass, and put it upon a signal-[staff]: and it came to pass that whenever a serpent bit a man, and he looked on the brazen serpent, he lived.
10
וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּאֹבֹת
And the children of Israel journeyed, and pitched in Oboth.
Καὶ ἀπῇραν οἱ υἱοὶ Ἰσραὴλ, καὶ παρενέβαλον ἐν Ὠβώθ.
And the children of Israel departed, and encamped in Oboth.
11
וַיִּסְעוּ מֵאֹבֹת וַיַּחֲנוּ בְּעִיֵּי הָעֲבָרִים בַּמִּדְבָּר אֲשֶׁר עַל־פְּנֵי מוֹאָב מִמִּזְרַח הַשָּׁמֶשׁ
And they journeyed from Oboth, and pitched at Ije-abarim, in the wilderness which is in front of Moab, toward the sun-rising.
Καὶ ἐξάραντες ἐξ Ὠβὼθ, καὶ παρενέβαλον ἐν Ἀχαλγαὶ ἐκ τοῦ πέραν ἐν τῇ ἐρήμῳ, ἥ ἐστι κατὰ πρόσωπον Μωὰβ, κατʼ ἀνατολὰς ἡλίου.
And having departed from Oboth, they encamped in Achalgai, on the farther side in the wilderness, which is opposite Moab, toward the east.
12
מִשָּׁם נָסָעוּ וַיַּחֲנוּ בְּנַחַל זָרֶד
From thence they journeyed, and pitched in the valley of Zered.
Καὶ ἐκεῖθεν ἀπῇραν, καὶ παρενέβαλον εἰς φάραγγα Ζαρέδ.
And thence they departed, and encamped in the Valley of Zered.
13
מִשָּׁם נָסָעוּ וַיַּחֲנוּ מֵעֵבֶר אַרְנוֹן אֲשֶׁר בַּמִּדְבָּר הַיֹּצֵא מִגְּבוּל הָאֱמֹרִי כִּי אַרְנוֹן גְּבוּל מוֹאָב בֵּין מוֹאָב וּבֵין הָאֱמֹרִי
From thence they journeyed, and pitched on the other side of the Arnon, which is in the wilderness, that cometh out of the border of the Amorites. --For Arnon is the border of Moab, between Moab and the Amorites;
Καὶ ἐκεῖθεν ἀπάραντες παρενέβαλον εἰς τὸ πέραν Ἀρνῶν ἐν τῇ ἐρήμῳ, τὸ ἐξέχον ἀπὸ τῶν ὁρίων τῶν Ἀμοῤῥαίων· ἔστι γὰρ Ἀρνῶν ὅρια Μωὰβ, ἀναμέσον Μωὰβ καὶ ἀναμέσον τοῦ Ἀμοῤῥαίου.
And they departed thence and encamped on the other side of Arnon in the wilderness, [the country] which extends from the coasts of the Amorites; for Arnon is the borders of Moab, between Moab and the Amorites.
14
עַל־כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמֹת יְהוָה אֶת־וָהֵב בְּסוּפָה וְאֶת־הַנְּחָלִים אַרְנוֹן
wherefore it is said in the book of the Wars of HaShem: Vaheb in Suphah, and the valleys of Arnon,
Διὰ τοῦτο λέγεται ἐν βιβλίῳ, πόλεμος τοῦ Κυρίου τὴν Ζωὸβ ἐφλόγισε, καὶ τοὺς χιμάῤῥους Ἀρνῶν.
Therefore it is said in a book, A war of the Lord has set on fire Zoob, And the brooks of Arnon.
15
וְאֶשֶׁד הַנְּחָלִים אֲשֶׁר נָטָה לְשֶׁבֶת עָר וְנִשְׁעַן לִגְבוּל מוֹאָב
And the slope of the valleys that inclineth toward the seat of Ar, and leaneth upon the border of Moab.--
Καὶ τοὺς χιμάῤῥους κατέστησε κατοικίσαι Ἤρ· καὶ πρόσκειται τοῖς ὁρίοις Μωάβ.
And he has appointed brooks to cause Ar to dwell [there]; And it lies near to the coasts of Moab.
16
וּמִשָּׁם בְּאֵרָה הִוא הַבְּאֵר אֲשֶׁר אָמַר יְהוָה לְמֹשֶׁה אֱסֹף אֶת־הָעָם וְאֶתְּנָה לָהֶם מָיִם
And from thence to Beer; that is the well whereof HaShem said unto Moses: 'Gather the people together, and I will give them water.'
Καὶ ἐκεῖθεν τὸ φρέαρ· τοῦτο φρέαρ, ὃ εἶπε Κύριος πρὸς Μωυσῆν, συνάγαγε τὸν λαὸν, καὶ δώσω αὐτοῖς ὕδωρ πιεῖν.
And thence [they came to] the well; this [is] the well of which the Lord said to Moses, Gather the people, and I will give them water to drink.
17
אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ
Then sang Israel this song: Spring up, O well--sing ye unto it--
Τότε ᾖσεν Ἰσραὴλ τὸ ἆσμα τοῦτο ἐπὶ τοῦ φρέατος, ἐξάρχετε αὐτῷ φρέαρ,
Then Israel sang this song at the well, Begin [to sing] of the well;
18
בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה
The well, which the princes digged, which the nobles of the people delved, with the sceptre, and with their staves. And from the wilderness to Mattanah;
ὤρυξαν αὐτὸ ἄρχοντες, ἐξελατόμησαν αὐτὸ βασιλεῖς ἐθνῶν ἐν τῇ βασιλείᾳ αὐτῶν, ἐν τῷ κυριεῦσαι αὐτῶν·
The princes dug it, The kings of the nations in their kingdom, In their lordship sank it in the rock: and [they went] from the well to Mattanah,
19
וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת
and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;
καὶ ἀπὸ φρέατος εἰς Μανθαναεὶν, καὶ ἀπὸ Μανθαναεὶν εἰς Νααλιὴλ, καὶ ἀπὸ Νααλιὴλ εἰς Βαμὼθ, καὶ ἀπὸ Βαμὼθ εἰς Ἰανὴν, ἥ ἐστιν ἐν τῷ πεδίῳ Μωὰβ, ἀπὸ κορυφῆς τοῦ λελαξευμένου, τὸ βλέπον κατὰ πρόσωπον τῆς ἐρήμου.
and from Mattanah to Nahaliel, and from Nahaliel to Bamoth, and from Bamoth to Janen, which is in the plain of Moab [as seen] from the top of the quarried [rock] that looks toward the wilderness.
20
וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב רֹאשׁ הַפִּסְגָּה וְנִשְׁקָפָה עַל־פְּנֵי הַיְשִׁימֹן
and from Bamoth to the valley that is in the field of Moab, by the top of Pisgah, which looketh down upon the desert.
21
וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל־סִיחֹן מֶלֶךְ־הָאֱמֹרִי לֵאמֹר
And Israel sent messengers unto Sihon king of the Amorites, saying:
Καὶ ἀπέστειλε Μωυσῆς πρέαβεις πρὸς Σηὼν βασιλέα Ἀμοῤῥαίων, λόγοις εἰρηνικοῖς, λέγων,
And Moses sent ambassadors to Sihon king of the Amorites, with peaceable words, saying,
22
אֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר־נַעֲבֹר גְּבֻלֶךָ
'Let me pass through thy land; we will not turn aside into field, or into vineyard; we will not drink of the water of the wells; we will go by the king's highway, until we have passed thy border.'
παρελευσόμεθα διὰ τῆς γῆς σου, τῇ ὁδῷ πορευσόμεθα· οὐκ ἐκκλινοῦμεν οὔτε εἰς ἀγρὸν, οὔτε εἰς ἀμπελῶνα·
We will pass through thy land, we will go by the road; we will not turn aside to the field or to the vineyard.
Οὐ πιόμεθα ὕδωρ ἐκ φρέατός σου· ὁδῷ βασιλικῇ παρευσόμεθα, ἕως παρέλθωμεν τὰ ὅριά σου.
We will not drink water out of thy well; we will go by the king’s highway, until we have past thy boundaries.
23
וְלֹא־נָתַן סִיחֹן אֶת־יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחֹן אֶת־כָּל־עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל הַמִּדְבָּרָה וַיָּבֹא יָהְצָה וַיִּלָּחֶם בְּיִשְׂרָאֵל
And Sihon would not suffer Israel to pass through his border; but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.
Καὶ οὐκ ἔδωκε Σηὼν τῷ Ἰσραὴλ παρελθεῖν διὰ τῶν ὁρίων αὐτοῦ· καὶ συνήγαγε Σηὼν πάντα τὸν λαὸν αὐτοῦ, καὶ ἐξῆλθε παρατάξασθαι τῷ Ἰσραὴλ εἰς τὴν ἔρημον· καὶ ἦλθεν εἰς Ἰασσὰ, καὶ παρετάξατο τῷ Ἰσραήλ.
And Sihon did not allow Israel to pass through his borders, and Sihon gathered all his people, and went out to set the battle in array against Israel into the wilderness; and he came to Jahaz, and set the battle in array against Israel.
24
וַיַּכֵּהוּ יִשְׂרָאֵל לְפִי־חָרֶב וַיִּירַשׁ אֶת־אַרְצוֹ מֵאַרְנֹן עַד־יַבֹּק עַד־בְּנֵי עַמּוֹן כִּי עַז גְּבוּל בְּנֵי עַמּוֹן
And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong.
Καὶ ἐπάταξεν αὐτὸν Ἰσραὴλ φόνῳ μαχαίρης, καὶ κατεκυρίευσαν τῆς γῆς αὐτοῦ, ἀπὸ Ἀρνῶν ἕως Ἰαβὸκ, ἕως υἱῶν Ἀμμὰν, ὅτι Ἰαζὴρ ὅρια υἱῶν Ἀμμάν ἐστι.
And Israel smote him with the slaughter of the sword, and they became possessors of his land, from Arnon to Jabbok, as far as the children of Ammon, for Jazer is the borders of the children of Ammon.
25
וַיִּקַּח יִשְׂרָאֵל אֵת כָּל־הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל־עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל־בְּנֹתֶיהָ
And Israel took all these cities; and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof.
Καὶ ἔλαβεν Ἰσραὴλ πάσας τὰς πόλεις ταύτας, καὶ κατῷκησεν Ἰσραὴλ ἐν πάσαις ταῖς πόλεσι τῶν Ἀμοῤῥαίων, ἐν Ἑσεβὼν, καὶ ἐν πάσαις ταῖς συγκυρούσαις αὐτῇ.
And Israel took all their cities, and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all cities belonging to it.
26
כִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן וַיִּקַּח אֶת־כָּל־אַרְצוֹ מִיָּדוֹ עַד־אַרְנֹן
For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon.
Ἔστι γὰρ Ἐσεβὼν, πόλις Σηὼν τοῦ βασιλέως τῶν Ἀμοῤῥαίων ἐστίν· καὶ οὗτος ἐπολέμησε βασιλέα Μωὰβ τὸ πρότερον· καὶ ἔλαβον πᾶσαν τὴν γῆν αὐτοῦ, ἀπὸ Ἀροὴρ ἕως Ἀρνῶν.
For Heshbon is the city of Sihon king of the Amorites; and he before fought against the king of Moab, and they took all his land, from Aroer to Arnon.
27
עַל־כֵּן יֹאמְרוּ הַמֹּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן
Wherefore they that speak in parables say: Come ye to Heshbon! let the city of Sihon be built and established!
Διὰ τοῦτο ἐροῦσιν οἱ αἰνιγματισταὶ, ἔλθετε εἰς Ἐσεβὼν, ἵνα οἰκοδομηθῇ καὶ κατασκευασθῇ πόλις Σηών·
Therefore say they who deal in dark speeches, Come to Heshbon, That the city of Sihon may be built and prepared.
28
כִּי־אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחֹן אָכְלָה עָר מוֹאָב בַּעֲלֵי בָּמוֹת אַרְנֹן
For a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon.
ὅτι πῦρ ἐξῆλθεν ἐξ Ἑσεβὼν, φλὸξ ἐκ πόλεως Σηὼν, καὶ κατέφαγεν ἕως Μωὰβ, καὶ κατέπιε στήλας Ἀρνῶν.
For a fire has gone forth from Heshbon, A flame from the city of Sihon, And has consumed as far as Moab, And devoured the pillars of Arnon.
29
אוֹי־לְךָ מוֹאָב אָבַדְתָּ עַם־כְּמוֹשׁ נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית לְמֶלֶךְ אֱמֹרִי סִיחוֹן
Woe to thee, Moab! thou art undone, O people of Chemosh; he hath given his sons as fugitives, and his daughters into captivity, unto Sihon king of the Amorites.
Οὐαί σοι Μωὰβ, ἀπώλου λαὸς Χαμώς· ἀπεδόθησαν οἱ υἱοὶ αὐτῶν διασώζεσθαι, καὶ αἱ θυγατέρες αὐτῶν αἰχμάλωτοι τῷ βασιλεῖ τῶν Ἀμοῤῥαίων Σηὼν,
Woe to thee, Moab; Thou art lost, thou people of Chemosh: Their sons are sold for preservation, And their daughters are captives To Sihon king of the Amorites.
30
וַנִּירָם אָבַד חֶשְׁבּוֹן עַד־דִּיבוֹן וַנַּשִּׁים עַד־נֹפַח אֲשֶׁר עַד־מֵידְבָא
We have shot at them--Heshbon is perished--even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba.
καὶ τὸ σπέρμα αὐτῶν ἀπολεῖται, Ἑσεβὼν ἕως Δαιβών· καὶ αἱ γυναῖκες ἔτι προσεξέκαυσαν πῦρ ἐπὶ Μωάβ.
And their seed shall perish [from] Heshbon to Dibon; And their women have yet farther kindled a fire against Moab.
31
וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ הָאֱמֹרִי
Thus Israel dwelt in the land of the Amorites.
Κατῴκησε δὲ Ἰσραὴλ ἐν πάσαις ταῖς πόλεσι τῶν Ἀμοῤῥαίων.
And Israel dwelt in all the cities of the Amorites.
32
וַיִּשְׁלַח מֹשֶׁה לְרַגֵּל אֶת־יַעְזֵר וַיִּלְכְּדוּ בְּנֹתֶיהָ ויירש וַיּוֹרֶשׁ אֶת־הָאֱמֹרִי אֲשֶׁר־שָׁם
And Moses sent to spy out Jazer, and they took the towns thereof, and drove out the Amorites that were there.
Καὶ ἀπέστειλε Μωυσῆς κατασκέψασθαι τὴν Ἰαζήρ· καὶ κατελάβοντο αὐτὴν, καὶ τὰς κώμας αὐτῆς, καὶ ἐξέβαλον τὸν Ἀμοῤῥαῖον τὸν κατοικοῦντα ἐκεῖ.
And Moses sent to spy out Jazer; and they took it, and its villages, and cast out the Amorite that dwelt there.
33
וַיִּפְנוּ וַיַּעֲלוּ דֶּרֶךְ הַבָּשָׁן וַיֵּצֵא עוֹג מֶלֶךְ־הַבָּשָׁן לִקְרָאתָם הוּא וְכָל־עַמּוֹ לַמִּלְחָמָה אֶדְרֶעִי
And they turned and went up by the way of Bashan; and Og the king of Bashan went out against them, he and all his people, to battle at Edrei.
Καὶ ἐπιστρέψαντες, ἀνέβησαν ὁδὸν τὴν εἰς Βασάν· καὶ ἐξῆλθεν Ὢγ βασιλεὺς τῆς Βασὰν εἰς συνάντησιν αὐτοῖς, καὶ πᾶς ὁ λαὸς αὐτοῦ εἰς πόλεμον εἰς Ἐδραείν.
And having returned, they went up the road that leads to Bashan; and Og the king of Bashan went forth to meet them, and all his people to war to Edrei.
34
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה אַל־תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת־כָּל־עַמּוֹ וְאֶת־אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן
And HaShem said unto Moses: 'Fear him not; for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.'
Καὶ εἶπε Κύριος πρὸς Μωυσῆν, μὴ φοβηθῇς αὐτὸν, ὅτι εἰς τὰς χεῖράς σου παραδέδωκα αὐτὸν, καὶ πάντα τὸν λαὸν αὐτοῦ, καὶ πᾶσαν τὴν γῆν αὐτοῦ· καὶ ποιήσεις αὐτῷ καθὼς ἐποίησας τῷ Σηὼν βασιλεῖ τῶν Ἀμοῤῥαίων, ὃς κατῴκει ἐν Ἑσεβών.
And the Lord said to Moses, Fear him not; for I have delivered him and all his people, and all his land, into thy hands; and thou shalt do to him as thou didst to Sihon king of the Amorites, who dwelt in Heshbon.
35
וַיַּכּוּ אֹתוֹ וְאֶת־בָּנָיו וְאֶת־כָּל־עַמּוֹ עַד־בִּלְתִּי הִשְׁאִיר־לוֹ שָׂרִיד וַיִּירְשׁוּ אֶת־אַרְצוֹ
So they smote him, and his sons, and all his people, until there was none left him remaining; and they possessed his land.
Καὶ ἐπάταξεν αὐτὸν καὶ τοὺς υἱοὺς αὐτοῦ, καὶ πάντα τὸν λαὸν αὐτοῦ, ἕως τοῦ μὴ καταλιπεῖν αὐτοῦ ζωγρείαν· καὶ ἐκληρονόμησαν τὴν γῆν αὐτον.
And he smote him and his sons, and all his people, until he left none of his to be taken alive; and they inherited his land.

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.