Textorah

1 Maccabees 2

1
Ἐν ταῖς ἡμέραις ἐκείναις ἀνέστη Ματταθίας Ἰωάννου τοῦ Συμεὼν, ἱερεὺς τῶν υἱῶν Ἰωαρὶβ ἀπὸ Ἱερουσαλὴμ, καὶ ἐκάθισεν ἐν Μωδεΐν.
In those days arose Mattathias [the son] of John, [the son] of Simeon, a priest of the sons of Joarib, from Jerusalem, and dwelt in Modein.
2
Καὶ αὐτῷ υἱοὶ πέντε, Ἰωαννὰν ὁ ἐπικαλούμενος Καδδὶς,
And he had five sons, John, called Gaddi:
3
Σίμων ὁ καλούμενος Θασσι,
Simon, called Thassi:
4
Ἰούδας ὁ ἐπικαλούμενος Μακκαβαῖος,
Judas, who was called Maccabeus:
5
Ἐλεάζαρ ὁ ἐπικαλούμενος Αὐαρὰν, Ἰωνάθαν ὁ ἐπικαλούμενος Ἀπφοῦς.
Eleazar, called Avaran: and Jonathan, whose surname was Apphus.
6
Καὶ εἶδε τὰς βλασφημίας τὰς γινομένας ἐν Ἰούδα καὶ ἐν Ἱερουσαλὴμ,
And when he saw the blasphemies that were committed in Judah and Jerusalem,
7
καὶ εἶπεν, οἴμοι, ἱνατί τοῦτο ἐγεννήθην ἰδεῖν τὸ σύντριμμα τοῦ λαοῦ μου, καὶ τὸ σύντριμμα τῆς πόλεως τῆς ἁγίας, καὶ καθίσαι ἐκεῖ ἐν τῷ δοθῆναι αὐτὴν ἐν χειρὶ ἐχθρῶν, καὶ τὸ ἁγίασμα ἐν χειρὶ ἀλλοτρίων;
he said, Woe is me! wherefore was I born to see this misery of my people, and of the holy city, and to dwell there, when it was delivered into the hand of the enemy, and the sanctuary into the hand of strangers?
8
Ἐγένετο ὁ ναὸς αὐτῆς ὡς ἀνὴρ ἄδοξος,
Her temple is become as a man without glory.
9
τὰ σκεύη τῆς δόξης αὐτῆς αἰχμάλωτα ἀπήχθη, ἀπεκτάνθη τὰ νήπια αὐτῆς ἐν ταῖς πλατείαις, οἱ νεανίσκοι αὐτῆς ἐν ῥομφαίᾳ ἐχθροῦ.
Her glorious vessels are carried away into captivity, her infants are slain in the streets, her young men with the sword of the enemy.
10
Ποῖον ἔθνος οὐκ ἐκληρονόμησε βασιλείαν αὐτῆς, καὶ οὐκ ἐκράτησε τῶν σκύλων αὐτῆς;
What nation hath not had a part in [her] kingdom, and gotten of her spoils?
11
Πᾶς ὁ κόσμος αὐτῆς ἀφῃρέθη, ἀντὶ ἐλευθήρας ἐγένετο εἰς δούλην.
All her ornaments are taken away; of a free woman she has become a bondslave.
12
Καὶ ἰδοὺ τὰ ἅγια ἡμῶν καὶ ἡ καλλονὴ ἡμῶν καὶ ἡ δόξα ἡμῶν ἠρημώθη, καὶ ἐβεβήλωσαν αὐτὰ τὰ ἔθνη.
And, behold, our sanctuary, even our beauty and our glory, is laid waste, and the Gentiles have profaned it.
13
Ἱνατί ἡμῖν ἔτι ζῇν;
To what end therefore shall we live any longer?
14
Καὶ διέῤῥηξε Ματταθίας καὶ υἱοὶ αὐτοῦ τὰ ἱμάτια αὐτῶν, καὶ περιεβάλοντο σάκκους, καὶ ἐπένθησαν σφόδρα.
Then Mattathias and his sons rent their clothes, and put on sackcloth, and mourned very sore.
15
Καὶ ἦλθον οἱ παρὰ τοῦ βασιλέως οἱ καταναγκάζοντες τὴν ἀποστασίαν εἰς Μωδεῒν τὴν πόλιν, ἵνα θυσιάσωσι.
In the mean while the king’s officers, such as compelled the people to revolt, came into the city Modein, to make them sacrifice.
16
Καὶ πολλοὶ ἀπὸ Ἰσραὴλ πρὸς αὐτοὺς προσῆλθον· καὶ Ματταθίας καὶ οἱ υἱοὶ αὐτοῦ συνήχθησαν.
And when many of Israel came unto them, Mattathias also and his sons came together.
17
Καὶ ἀπεκρίθησαν οἱ παρὰ τοῦ βασιλέως, καὶ εἰπον τῷ Ματταθίᾳ, λέγοντες, ἄρχων καὶ ἔνδοξος καὶ μέγας εἶ ἐν τῇ πόλει ταύτῃ, καὶ ἐστηριγμένος ἐν υἱοῖς καὶ ἀδελφοῖς.
Then answered the king’s officers, and said to Mattathias on this wise, Thou art a ruler, and an honorable and great man in this city, and strengthened with sons and brethren:
18
Νῦν οὖν πρόσελθε πρῶτος, καὶ ποίησον τὸ πρόσταγμα τοῦ βασιλέως, ὡς ἐποίησαν πάντα τὰ ἔθνη, καὶ οἱ ἄνδρες Ἰούδα, καὶ οἱ καταλειφθέντες ἐν Ἱερουσαλήμ· καὶ ἔσῃ σὺ καὶ ὁ οἶκός σου τῶν φίλων τοῦ βασιλέως, καὶ σὺ καὶ οἱ υἱοί σου δοξασθήσεσθε ἀργυρίῳ, καὶ χρυσίῳ, καὶ ἀποστολαῖς πολλαῖς.
now therefore come thou first, and fulfill the king’s commandment, like as all the nations have done, yea, and the men of Judah also, and such as remain at Jerusalem: so shalt thou and thy house be in the number of the king’s friends, and thou and thy children shall be honored with silver and gold, and many rewards.
19
Καὶ ἀπεκρίθη Ματταθίας, καὶ εἶπε φωνῇ μεγάλῃ, εἰ πάντα τὰ ἔθνη τὰ ἐν οἴκῳ τῆς βασιλείας τοῦ βασιλέως ἀκούουσιν αὐτοῦ, ἀποστῆναι ἕκαστος ἀπὸ λατρείας πατέρων αὐτοῦ, καὶ ᾑρετίσαντο ἐν ταῖς ἐντολαῖς αὐτοῦ,
Then Mattathias answered and spoke with a loud voice, Though all the nations that are under the king’s dominion obey him, and fall away every one from the religion of their fathers, and give consent to his commandments:
20
ἀλλʼ ἐγὼ καὶ οἱ υἱοί μου καὶ οἱ ἀδελφοί μου πορευσόμεθα ἐν διαθήκῃ πατέρων ἡμῶν.
yet will I and my sons and my brethren walk in the covenant of our fathers.
21
Ἵλεως ἡμῖν καταλιπεῖν νόμον καὶ δικαιώματὰ.
God forbid that we should forsake the law and the ordinances.
22
Τῶν λόγων τοῦ βασιλέως οὐκ ἀκουσόμεθα, τοῦ παρελθεῖν τὴν λατρείαν ἡμῶν, δεξιὰν ἢ ἀριστεράν.
We will not hearken to the king’s words, to go from our religion, either on the right hand, or the left.
23
Καὶ ὡς ἐπαύσατο λαλῶν τοὺς λόγους τούτους, προσῆλθεν ἀνὴρ Ἰουδαῖος ἐν ὀφθαλμοῖς πάντων, θυσιᾶσαι ἐπὶ τοῦ βωμοῦ τοῦ ἐν Μωδεῒν κατὰ τὸ πρόσταγμα τοῦ βασιλέως.
Now when he had left speaking these words, there came one of the Jews in the sight of all to sacrifice on the altar which was at Modein, according to the king’s commandment.
24
Καὶ εἶδε Ματταθίας καὶ ἐζήλωσε, καὶ ἐτρόμησαν οἱ νεφροὶ αὐτοῦ, καὶ ἀνήνεγκε θυμὸν κατὰ τὸ κρίμα, καὶ δραμῶν ἔσφαξεν αὐτὸν ἐπὶ τὸν βωμόν.
Which thing when Mattathias saw, he was inflamed with zeal, and his reins trembled, neither could he forbear to show his anger according to judgment: wherefore he ran, and slew him upon the altar.
25
Καὶ τὸν ἄνδρα τοῦ βασιλέως τὸν ἀναγκάζοντα θύειν, ἀπέκτεινεν ἐν τῷ καιρῷ ἐκείνῳ, καὶ τὸν βωμὸν καθεῖλε.
Also the king’s commissioner, who compelled men to sacrifice, he killed at that time, and the altar he pulled down.
26
Καὶ ἐζήλωσε τῷ νόμῳ καθὼς ἐποίησε Φινεὲς τῷ Ζαμβρὶ υἱῷ Σαλώμ.
Thus dealt he zealously for the law of God, like as Phinehas did unto Zimri the son of Salu.
27
Καὶ ἀνέκραξε Ματταθίας ἐν τῇ πόλει φωνῇ μεγάλῃ, λέγων, πᾶς ὁ ζηλῶν τῷ νόμῳ καὶ ἱστῶν διαθήκην, ἐξελθέτω ὀπίσω μου.
And Mattathias cried throughout the city with a loud voice, saying, Whosoever is zealous of the law, and maintaineth the covenant, let him follow me.
28
Καὶ ἔφυγον αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ εἰς τὰ ὄρη, καὶ ἐγκατέλιπον ὅσα εἶχον ἐν τῇ πόλει.
So he and his sons fled into the mountains, and left all that ever they had in the city.
29
Τότε κατέβησαν πολλοὶ ζητοῦντες δικαιοσύνην καὶ κρίμα, εἰς τὴν ἔρημον, καθίσαι ἐκεῖ,
Then many that sought after justice and judgment went down into the wilderness, to dwell there:
30
αὐτοὶ καὶ οἱ υἱοὶ αὐτῶν καὶ αἱ γυναῖκες αὐτῶν καὶ τὰ κτήνη αὐτῶν, ὅτι ἐπληθύνθη ἐπʼ αὐτοὺς τὰ κακά.
both they and their children, and their wives, and their cattle; because afflictions increased sore upon them.
31
Καὶ ἀνηγγέλη τοῖς ἀνδράσι τοῦ βασιλέως καὶ ταῖς δυνάμεσιν αἳ ἦσαν ἐν Ἱερουσαλὴμ πόλει Δαυὶδ, ὅτι κατέβησαν ἄνδρες, οἵτινες διεσκέδασαν τὴν ἐντολὴν τοῦ βασιλέως, εἰς τοὺς κρύφους ἐν τῇ ἐρήμῳ.
Now when it was told the king’s servants, and the host that was at Jerusalem, in the city of David, that certain men, who had broken the king’s commandment, were gone down into the secret places in the wilderness,
32
Καὶ ἔδραμον ὀπίσω αὐτῶν πολλοί· καὶ καταλαβόντες αὐτοὺς παρενέβαλον ἐπʼ αὐτοὺς, καὶ συνεστήσαντο πρὸς αὐτοὺς πόλεμον ἐν τῇ ἡμέρᾳ τῶν σαββάτων,
they pursued after them a great number, and having overtaken them, they camped against them, and made war against them on the Sabbath day.
33
καὶ εἶπον πρὸς αὐτοὺς, ἕως τοῦ νῦν ἱκανόν· ἐξέλθετε καὶ ποιήσατε κατὰ τὸν λόγον τοῦ βασιλέως, καὶ ζήσεσθε.
And they said unto them, Let that which ye have done hitherto suffice; come forth, and do according to the commandment of the king, and ye shall live.
34
Καὶ εἶπον, οὐκ ἐξελευσόμεθα, οὐδὲ ποιήσομεν τὸν λόγον τοῦ βασιλέως, τοῦ βεβηλῶσαι τὴν ἡμέραν τῶν σαββάτων.
But they said, We will not come forth, neither will we do the king’s commandment, to profane the Sabbath day.
35
καὶ ἐτάχυναν ἐπʼ αὐτοὺς πόλεμον.
So then they gave them the battle with all speed.
36
Καὶ οὐκ ἀπεκρίθησαν αὐτοῖς, οὐδὲ λίθον ἐνετίναξαν αὐτοῖς, οὐδὲ ἐνέφραξαν τοὺς κρύφους,
Howbeit they answered them not, neither cast they a stone at them, nor stopped the places where they lay hidden;
37
λέγοντες, ἀποθάνωμεν πάντες ἐν τῇ ἁπλότητι ἡμῶν· μαρτυρεῖ ἐφʼ ἡμᾶς ὁ οὐρανὸς καὶ ἡ γῆ, ὅτι ἀκρίτως ἀπόλλυτε ἡμᾶς.
but said, Let us die all in our innocency: heaven and earth shall testify for us, that ye put us to death wrongfully.
38
Καὶ ἀνέστησαν ἐπʼ αὐτοὺς ἐν τῷ πολέμῳ τοῖς σάββασι, καὶ ἀπέθανον αὐτοὶ καὶ αἱ γυναῖκες αὐτῶν, καὶ τὰ τέκνα αὐτῶν, καὶ τὰ κτήνη αὐτῶν, ἕως χιλίων ψυχῶν ἀνθρώπων.
So they rose up against them in battle on the Sabbath, and they slew them, with their wives and children, and their cattle, to the number of a thousand people.
39
Καὶ ἔγνω Ματταθίας καὶ οἱ φίλοι αὐτοῦ, καὶ ἐπένθησαν ἐπʼ αὐτοὺς ἕως σφόδρα.
Now when Mattathias and his friends understood hereof, they mourned for them right sore.
40
Καὶ εἶπεν ἀνὴρ τῷ πλησίον αὐτοῦ, ἐὰν πάντες ποιήσωμεν ὡς οἱ ἀδελφοὶ ἡμῶν ἐποίησαν, καὶ μὴ πολεμήσωμεν πρὸς τὰ ἔθνη ὑπὲρ τῶν ψυχῶν ἡμῶν καὶ τῶν δικαιωμάτων ἡμῶν, νῦν τάχιον ἡμᾶς ἐξολοθρεύσουσιν ἀπὸ τῆς γῆς.
And one of them said to another, If we all do as our brethren have done, and fight not for our lives and laws against the heathen, they will now quickly root us out of the earth.
41
Καὶ ἐβουλεύσαντο τῇ ἡμέρᾳ ἐκείνῃ, λέγοντες, πᾶς ἄνθρωπος ὃς ἐὰν ἔλθῃ πρὸς ἡμᾶς εἰς πόλεμον τῇ ἡμέρᾳ τῶν σαββάτων, πολεμήσωμεν κατέναντι αὐτοῦ, καὶ οὐ μὴ ἀποθάνωμεν πάντες καθὼς ἀπέθανον οἱ ἀδελφοὶ ἡμῶν ἐν τοῖς κρύφοις.
At that time therefore they decreed, saying, Whosoever shall come to make battle with us on the Sabbath day, we will fight against him: neither will we die all, as our brethren that were murdered in the secret places.
42
Τότε συνήχθησαν πρὸς αὐτοὺς συναγωγὴ Ἰουδαίων, ἰσχυροὶ δυνάμει ἀπὸ Ἰσραὴλ, πᾶς ὁ ἑκουσιαζόμενος τῷ νόμῳ.
Then came there unto him a company of Hasideans, who were mighty men of Israel, even all such as were voluntarily devoted unto the law.
43
Καὶ πάντες οἱ φυγαδεύοντες ἀπὸ τῶν κακῶν προσετέθησαν αὐτοῖς, καὶ ἐγένοντο αὐτοῖς εἰς στήριγμα.
Also all they that fled for persecution joined themselves unto them, and were a stay unto them.
44
Καὶ συνεστήσαντο δύναμιν, καὶ ἐπάταξαν ἁμαρτωλοὺς ἐν ὀργῇ αὐτῶν, καὶ ἄνδρας ἀνόμους ἐν θυμῷ αὐτῶν· καὶ οἱ λοιποὶ ἔφυγον εἰς τὰ ἔθνη σωθῆναι.
So they joined their forces, and smote sinful men in their anger, and wicked men in their wrath: but the rest fled to the heathen for succor.
45
Καὶ ἐκύκλωσε Ματταθίας καὶ οἱ φίλοι αὐτοῦ, καὶ καθεῖλον τοὺς βωμοὺς.
Then Mattathias and his friends went round about, and pulled down the altars:
46
Καὶ περιέτεμον τὰ παιδάρια τὰ ἀπερίτμητα ὅσα εὗρον ἐν ὁρίοις Ἰσραὴλ ἐν ἰσχύϊ.
and what children soever they found within the coast of Israel uncircumcised, those they circumcised valiantly.
47
Καὶ ἐδίωξαν τοὺς υἱοὺς τῆς ὑπεπηφανίας, καὶ κατευωδώθη τὸ ἔργον ἐν χειρὶ αὐτῶν.
They pursued also after the proud men, and the work prospered in their hand.
48
Καὶ ἀντελάβοντο τοῦ νόμου ἐκ χειρὸς τῶν ἐθνῶν καὶ ἐκ χειρὸς τῶν βασιλέων· καὶ οὐκ ἔδωκαν κέρας τῷ ἁμαρτωλῷ.
So they recovered the law out of the hand of the Gentiles, and out of the hand of kings, neither suffered they the sinner to triumph.
49
Καὶ ἤγγισαν αἱ ἡμέραι τοῦ Ματταθίου ἀποθανεῖν, καὶ εἶπε τοῖς υἱοῖς αὐτοῦ, νῦν ἐστηρίχθη ὑπερηφανία καὶ ἐλεγμὸς καὶ καιρὸς καταστροφῆς καὶ ὀργὴ θυμοῦ.
Now when the time drew near that Mattathias should die, he said unto his sons, Now have pride and rebuke gotten strength, and the time of destruction, and the wrath of indignation:
50
Καὶ νῦν, τέκνα, ζηλώσατε τῷ νόμῳ, καὶ δότε τὰς ψυχὰς ὑμῶν ὑπὲρ διαθήκης πατέρων ἡμῶν.
now therefore, my sons, be ye zealous for the law, and give your lives for the covenant of your fathers.
51
Μνήσθητε τῶν πατέρων ἡμῶν τὰ ἔργα ἃ ἐποίησαν ἐν ταῖς γενεαῖς αὐτῶν, καὶ δέξασθε δόξαν μεγάλην καὶ ὄνομα αἰώνιον.
Call to remembrance what acts our fathers did in their time; so shall ye receive great honor and an everlasting name.
52
Ἁβραὰμ οὐχὶ ἐν πειρασμῷ εὑρέθη πιστὸς, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην;
Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?
53
Ἰωσὴφ ἐν καιρῷ στενοχωρίας αὐτοῦ ἐφύλαξεν ἐντολὴν, καὶ ἐγένετο κύριος Αἰγύπτου.
Joseph in the time of his distress kept the commandment, and was made lord of Egypt;
54
Φινεὲς ὁ πατὴρ ἡμῶν ἐν τῷ ζηλῶσαι ζῆλον, ἔλαβε διαθήκην ἱερωσύνης αἰωνίας.
Phinehas our father in being zealous and fervent obtained the covenant of an everlasting priesthood.
55
Ἰησοῦς ἐν τῷ πληρῶσαι λόγον, ἐγένετο κριτὴς ἐν Ἰσραήλ.
Joshua for fulfilling the word was made a judge in Israel.
56
Χαλὲβ ἐν τῷ ἐπιμαρτύρασθαι ἐν τῇ ἐκκλησία, ἔλαβε γῆς κληρονομίαν.
Caleb for bearing witness before the congregation received the heritage of the land.
57
Δαυὶδ ἐν τῷ ἐλέῳ αὐτοῦ, ἐκληρονόμησε θρόνον βασιλείας εἰς αἰῶνα αἰῶνος.
David for being merciful possessed the throne of an everlasting kingdom.
58
Ἡλίας ἐν τῷ ζηλῶσαι ζῆλον νόμου, ἀνελήφθη ἕως εἰς τὸν οὐρανόν.
Elijah for being zealous and fervent for the law was taken up into heaven.
59
Ἀνανίας, Ἀζαρίας, Μισαήλ, πιστεύσαντες ἐσώθησαν ἐκ φλογός.
Hananiah, Azariah, and Mishael, by believing were saved out of the flame.
60
Δανιὴλ ἐν τῇ ἁπλότητι αὐτοῦ ἐῤῥύσθη ἐκ στόματος λεόντων.
Daniel for his innocency was delivered from the mouth of lions.
61
Καὶ οὕτως ἐννοήθητε κατὰ γενεὰν καὶ γενεὰν, ὅτι πάντες οἱ ἐλπίζοντες ἐπʼ αὐτὸν οὐκ ἀσθενήσουσι.
And thus consider ye throughout all ages, that none that put their trust in him shall be overcome.
62
Καὶ ἀπὸ λόγων ἀνδρὸς ἁμαρτωλοῦ μὴ φοβηθῆτε, ὅτι ἡ δόξα αὐτοῦ εἰς κοπρίαν καὶ εἰς σκώληκας.
Fear not then the words of a sinful man: for his glory shall be dung and worms.
63
Σήμερον ἐπαρθήσεται, καὶ αὔριον οὐ μὴ εὑρεθῇ, ὅτι ἔστρεψεν εἰς τὸν χοῦν αὐτοῦ, καὶ ὁ διαλογισμὸς αὐτοῦ ἀπώλετο.
To day he shall be lifted up, and tomorrow he shall not be found, because he is returned into his dust, and his thought is come to nothing.
64
Καὶ ὑμεῖς, τέκνα, ἰσχύσατε καὶ ἀνδρίζεσθε ἐν τῷ νόμῳ, ὅτι ἐν αὐτῷ δοξασθήσεσθε.
Wherefore, ye my sons, be valiant, and show yourselves men in the behalf of the law; for by it shall ye obtain glory.
65
Καὶ ἰδοὺ Συμεὼν ὁ ἀδελφὸς ὑμῶν, οἶδα ὅτι ἀνὴρ βουλῆς ἐστιν, αὐτοῦ ἀκούετε πάσας τὰς ἡμέρας, αὐτὸς ὑμῖν ἔσται εἰς πατέρα.
And, behold, I know that your brother Simon is a man of counsel, give ear unto him always: he shall be a father unto you.
66
Καὶ Ἰούδας Μακκαβαῖος ἰσχυρὸς δυνάμει ἐκ νεότητος αὐτοῦ, οὗτος ὑμῖν ἔσται ἄρχων στρατιᾶς, καὶ πολεμήσει πόλεμον λαῶν.
As for Judas Maccabeus, he hath been mighty and strong, even from his youth up: let him be your captain, and fight the battle of the people.
67
Καὶ ὑμεῖς προσάξατε πρὸς ὑμᾶς πάντας τοὺς ποιητὰς τοῦ νόμου, καὶ ἐκδικήσατε ἐκδίκησιν τοῦ λαοῦ ὑμῶν.
Take also unto you all those that observe the law, and avenge ye the wrong of your people.
68
Ἀνταπόδοτε ἀνταπόδομα τοῖς ἔθνεσι, καὶ προσέχετε εἰς τὰ προστάγματα τοῦ νόμου.
Recompense fully the heathen, and take heed to the commandments of the law.
69
Καὶ εὐλόγησεν αὐτούς· καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ.
So he blessed them, and was gathered to his fathers.
70
Καὶ ἀπέθανεν ἐν τῷ ἕκτῳ καὶ τεσσαρακοστῷ καὶ ἑκατοστῷ ἔτει· καὶ ἔθαψαν αὐτὸν οἱ υἱοὶ αὐτοῦ ἐν τάφοις πατέρων αὐτῶν ἐν Μωδεῒν, καὶ ἐκόψαντο αὐτὸν πᾶς Ἰσραὴλ κοπετὸν μέγαν.
And he died in the hundred forty and sixth year, and his sons buried him in the sepulchers of his fathers at Modein, and all Israel made great lamentation for him.

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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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