Textorah

1 Maccabees 3

1
Καὶ ἀνέστη Ἰούδας ὁ καλούμενος Μακκαβαῖος υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
Then his son Judas, called Maccabeus, rose up in his stead.
2
Καὶ ἐβοήθουν αὐτῷ πάντες οἱ ἀδελφοὶ αὐτοῦ, καὶ πάντες ὅσοι ἐκολλήθησαν τῷ πατρὶ αὐτοῦ, καὶ ἐπολέμουν τὸν πόλεμον Ἰσραὴλ μετʼ εὐφροσύνης.
And all his brethren helped him, and so did all they that held with his father, and they fought with cheerfulness the battle of Israel.
3
Καὶ ἐπλάτυνε δόξαν τῷ λαῷ αὐτοῦ, καὶ ἐνεδύσατο θώρακα ὡς γίγας, καὶ συνεζώσατο τὰ σκεύη αὐτοῦ τὰ πολεμικά· καὶ συνεστήσατο πολέμους σκεπάζων παρεμβολὴν ἐν ῥομφαίᾳ.
So he got his people great honor, and put on a breastplate as a giant, and girded his warlike harness about him, and he made battles, protecting the host with his sword.
4
Καὶ ὡμοιώθη λέοντι ἐν τοῖς ἔργοις αὐτοῦ, καὶ ὡς σκύμνος ἐρευγόμενος εἰς θήραν.
In his acts he was like a lion, and like a lion’s whelp roaring for his prey.
5
Καὶ ἐδίωξεν ἀνόμους ἐξερευνῶν, καὶ τοὺς ταράσσοντας τὸν λαὸν αὐτοῦ ἐφλόγισε·
For he pursued the wicked, and sought them out, and burned up those that vexed his people.
6
Καὶ συνεστάλησαν οἱ ἄνομοι ἀπὸ τοῦ φόβου αὐτοῦ, καὶ πάντες οἱ ἐργάται τῆς ἀνομίας συνεταράχθησαν, καὶ εὐοδώθη σωτηρία ἐν χειρὶ αὐτοῦ.
Wherefore the wicked shrunk for fear of him, and all the workers of iniquity were troubled, because salvation prospered in his hand.
7
Καὶ ἐπίκρανε βασιλεῖς πολλούς, καὶ εὔφρανε τὸν Ἰακὼβ ἐν τοῖς ἔργοις αὐτοῦ, καὶ ἕως τοῦ αἰῶνος τὸ μνημόσυνον αὐτοῦ εἰς εὐλογίαν.
He grieved also many kings, and made Jacob glad with his acts, and his memorial is blessed forever.
8
Καὶ διῆλθεν ἐν πόλεσιν Ἰούδα, καὶ ἐξωλόθρευσεν ἀσεβεῖς ἐξ αὐτῆς, καὶ ἀπέστρεψεν ὀργὴν ἀπὸ Ἰσραήλ.
Moreover he went through the cities of Judah, destroying the ungodly out of them, and turning away wrath from Israel:
9
Καὶ ὠνομάσθη ἕως ἐσχάτου τῆς γῆς, καὶ συνήγαγεν ἀπολλυμένους.
so that he was renowned unto the utmost part of the earth, and he received unto him such as were ready to perish.
10
Καὶ συνήγαγεν Ἀπολλώνιος ἔθνη, καὶ ἀπὸ Σαμαρείας δύναμιν μεγάλην, τοῦ πολεμῆσαι πρὸς Ἰσραήλ.
Then Apollonius gathered the Gentiles together, and a great host out of Samaria, to fight against Israel.
11
Καὶ ἔγνω Ἰούδας, καὶ ἐξῆλθεν εἰς συνάντησιν αὐτῷ, καὶ ἐπάταξεν αὐτὸν, καὶ ἀπέκτεινεν αὐτόν· καὶ ἔπεσον τραυματίαι πολλοὶ, καὶ οἱ ἐπίλοιποι ἔφυγον.
Which thing when Judas perceived, he went forth to meet him, and so he smote him, and slew him: many also fell down slain, but the rest fled.
12
Καὶ ἔλαβε τὰ σκῦλα αὐτῶν, καὶ τὴν μάχαιραν Ἀπολλωνίου ἔλαβεν Ἰούδας, καὶ ἦν πολεμῶν ἐν αὐτῇ πάσας τὰς ἡμέρας.
Wherefore Judas took their spoils, and Apollonius’ sword also, and therewith he fought all his life long.
13
Καὶ ἤκουσε Σήρων, ὁ ἄρχων τῆς δυνάμεως Συρίας, ὅτι ἤθροισεν Ἰούδας ἄθροισμα, καὶ ἐκκλησίαν πιστῶν μετʼ αὐτοῦ ἐκπορευομένων εἰς πόλεμον·
Now when Seron, a prince of the army of Syria, heard say that Judas had gathered unto him a multitude and company of the faithful to go out with him to war;
14
Καὶ εἶπε, ποιήσω ἐμαυτῷ ὄνομα καὶ δοξασθήσομαι ἐν τῇ βασιλείᾳ, καὶ πολεμήσω τὸν Ἰούδαν καὶ τοὺς σὺν αὐτῷ, τοὺς ἐξουδενοῦντας τὸν λόγον τοῦ βασιλέως.
he said, I will get me a name and honor in the kingdom; for I will go fight with Judas and them that are with him, who despise the king’s commandment.
15
Καὶ προσέθετο τοῦ ἀναβῆναι· καὶ ἀνέβη μετʼ αὐτοῦ παρεμβολὴ ἀσεβῶν ἰσχυρὰ βοηθῆσαι αὐτῷ, καὶ ποιῆσαι τὴν ἐκδίκησιν ἐν υἱοῖς Ἰσραήλ.
So he made him ready to go up, and there went with him a mighty host of the ungodly to help him, and to be avenged of the children of Israel.
16
Καὶ ἤγγισαν ἕως ἀναβάσεως Βαιθωρών· καὶ ἐξῆλθεν Ἰούδας εἰς συνάντησιν αὐτῷ ὀλιγοστός.
And when he came near to the going up of Beth-horon, Judas went forth to meet him with a small company:
17
Ὡς δὲ ἴδον τὴν παρεμβολὴν ἐρχομένην εἰς συνάντησιν αὐτοῖς, εἶπον τῷ Ἰούδα, πῶς δυνησόμεθα ὀλιγοστοὶ ὄντες πολεμῆσαι πρὸς πλῆθος τοσοῦτον ἰσχυρόν; καὶ ἡμεῖς ἐκλελύμεθα ἀσιτοῦντες σήμερον.
who, when they saw the host coming to meet them, said unto Judas, How shall we be able, being so few, to fight against so great a multitude [and] so strong, seeing we are ready to faint with fasting all this day?
18
Καὶ εἶπεν Ἰούδας, εὔκοπόν ἐστι συγκλεισθῆναι πολλοὺς ἐν χερσὶν ὀλίγων· καὶ οὐκ ἔστι διαφορὰ ἐναντίον τοῦ Θεοῦ τοῦ οὐρανοῦ σώζειν ἐν πολλοῖς ἢ ἐν ὀλίγοις.
Unto whom Judas answered, It is no hard matter for many to be shut up in the hands of a few; and with [the God of] heaven it is all one, to deliver with a great multitude, or a small company;
19
Ὅτι οὐκ ἐν πλήθει δυνάμεως νίκη πολέμου ἐστὶν, ἀλλʼ ἢ ἐκ τοῦ οὐρανοῦ ἡ ἰσχύς.
for the victory of battle standeth not in the multitude of a host; but strength cometh from heaven.
20
Αὐτοὶ ἔρχονται πρὸς ἡμᾶς ἐν πλήθει ὕβρεως καὶ ἀνομίας, τοῦ ἐξᾶραι ἡμᾶς καὶ τὰς γυναῖκας ἡμῶν, καὶ τὰ τέκνα ἡμῶν, τοῦ σκυλεῦσαι ἡμᾶς.
They come against us in much pride and iniquity to destroy us, and our wives and children, and to spoil us:
21
Ἡμεῖς δὲ πολεμοῦμεν περὶ τῶν ψυχῶν ἡμῶν καὶ τῶν νομίμων ἡμῶν.
but we fight for our lives and our laws.
22
Καὶ αὐτὸς συντρίψει αὐτοὺς πρὸ προσώπου ἡμῶν· ὑμεῖς δὲ μὴ φοβηθῆτε ἀπʼ αὐτῶν.
Wherefore the Lord himself will overthrow them before our face: and as for you, be ye not afraid of them.
23
Ὡς δὲ ἐπαύσατο λαλῶν, ἐνήλατο εἰς αὐτοὺς ἄφνω, καὶ συνετρίβη Σήρων καὶ ἡ παρεμβολὴ αὐτοῦ ἐνώπιον αὐτοῦ.
Now as soon as he had left off speaking, he leaped suddenly upon them, and so Seron and his host were overthrown before him.
24
Καὶ ἐδίωκον αὐτὸν ἐν τῇ καταβάσει Βαιθωρῶν ἕως τοῦ πεδίου· καὶ ἔπεσον ἀπʼ αὐτῶν εἰς ἄνδρας ὀκτακοσίους· οἱ δὲ λοιποὶ ἔφυγον εἰς γῆν Φυλιστιείμ.
And they pursued them from the going down of Beth-horon unto the plain, where were slain about eight hundred men of them; and the residue fled into the land of the Philistines.
25
Καὶ ἤρξατο ὁ φόβος Ἰούδα καὶ τῶν ἀδελφῶν αὐτοῦ καὶ ἡ πτόησις ἐπιπίπτειν ἐπὶ τὰ ἔθνη τὰ κύκλῳ αὐτῶν.
Then began the fear of Judas and his brethren, and exceeding great dread, to fall upon the nations round about them:
26
Καὶ ἤγγισεν ἕως τοῦ βασιλέως τὸ ὄνομα αὐτοῦ, καὶ ὑπὲρ τῶν παρατάξεων Ἰούδα ἐξηγεῖτο πᾶν ἔθνος.
insomuch as his fame came unto the king, and all nations talked of the battles of Judas.
27
Ὡς δὲ ἤκουσεν Ἀντίοχος ὁ βασιλεὺς τοὺς λόγους τούτους, ὠργίσθη θυμῷ· καὶ ἀπέστειλε καὶ συνήγαγε τὰς δυνάμεις πάσας τῆς βασιλείας αὐτοῦ, παρεμβολὴν ἰσχυρὰν σφόδρα.
Now when King Antiochus heard these things, he was full of indignation: wherefore he sent and gathered together all the forces of his realm, [even] a very strong army.
28
Καὶ ἤνοιξε τὸ γαζοφυλάκιον αὐτοῦ, καὶ ἔδωκεν ὀψώνια ταῖς δυνάμεσιν αὐτοῦ εἰς ἐνιαυτόν· καὶ ἐνετείλατο εἶναι αὐτοὺς ἑτοίμους εἰς πᾶσαν χρείαν.
He opened also his treasure, and gave his soldiers pay for a year, commanding them to be ready whensoever he should need them.
29
Καὶ εἶδεν ὅτι ἐξέλιπε τὸ ἀργύριον ἀπὸ τῶν θησαυρῶν, καὶ οἱ φορολόγοι τῆς χώρας ὀλίγοι, χάριν τῆς διχοστασίας καὶ πληγῆς ἧς κατεσκεύασεν ἐν τῇ γῇ, τοῦ ἆραι τὰ νόμιμα ἃ ἦσαν ἀφʼ ἡμερῶν τῶν πρώτων.
Nevertheless, when he saw that the money of his treasures failed, and that the tributes in the country were small, because of the dissension and plague, which he had brought upon the land in taking away the laws which had been of old time;
30
Καὶ εὐλαβήθη μὴ οὐκ ἔχῃ ὡς ἅπαξ καὶ δὶς εἰς τὰς δαπάνας καὶ τὰ δόματα ἃ ἐδίδου ἔμπροσθεν δαψιλεῖ χειρὶ, καὶ ἐπερίσσευσεν ὑπέρ τοὺς βασιλεῖς τοὺς ἔμπροσθεν.
he feared that he should not be able to bear the charges any longer, nor to have such gifts to give so liberally as he did before: for he had abounded above the kings that were before him.
31
Καὶ ἠπορεῖτο τῇ ψυχῇ αὐτοῦ σφόδρα, καὶ ἐβουλεύσατο τοῦ πορευθῆναι εἰς τὴν Περσίδα, καὶ λαβεῖν τοὺς φόρους τῶν χωρῶν, καὶ συναγαγεῖν ἀργύριον πολύ.
Wherefore, being greatly perplexed in his mind, he determined to go into Persia, there to take the tributes of the countries, and to gather much money.
32
Καὶ κατέλιπε Λυσίαν ἄνθρωπον ἔνδοξον καὶ ἀπὸ γένους τῆς βασιλείας, ἐπὶ τῶν πραγμάτων τοῦ βασιλέως ἀπὸ τοῦ ποταμοῦ Εὐφράτου ἕως τῶν ὁρίων Αἰγύπτου,
So he left Lysias, a nobleman, and one of the blood royal, to oversee the affairs of the king from the river Euphrates unto the borders of Egypt:
33
καὶ τρέφειν Ἀντίοχον τὸν υἱὸν αὐτοῦ ἕως τοῦ ἐπιστρέψαι αὐτόν.
and to bring up his son Antiochus, until he came again.
34
Καὶ παρέδωκεν αὐτῷ τὰς ἡμίσεις τῶν δυνάμεων καὶ τοὺς ἐλέφαντας· καὶ ἐνετείλατο αὐτῷ περὶ πάντων ὧν ἐβούλετο, καὶ περὶ τῶν κατοικούντων τὴν Ἰουδαίαν καὶ Ἱερουσαλὴμ,
Moreover he delivered unto him the half of his forces, and the elephants, and gave him charge of all things that he would have done, as also concerning them that dwelt in Judah and Jerusalem;
35
ἀποστεῖλαι ἐπʼ αὐτοὺς δύναμιν, τοῦ ἐκτρίψαι καὶ ἐξᾶραι τὴν ἰσχὺν Ἰσραὴλ, καὶ τὸ κατάλειμμα Ἱερουσαλὴμ, καὶ ἆραι τὸ μνημόσυνον αὐτῶν ἀπὸ τοῦ τόπου,
[to wit], that he should send an army against them, to destroy and root out the strength of Israel, and the remnant of Jerusalem, and to take away their memorial from that place;
36
καὶ κατοικῆσαι υἱοὺς ἀλλογενεῖς ἐν πᾶσι τοῖς ὁρίοις αὐτῶν, καὶ κατακληροδοτῆσαι τὴν γῆν αὐτῶν.
and that he should place strangers in all their quarters, and divide their land by lot.
37
Καὶ ὁ βασιλεὺς παρέλαβε τὰς ἡμίσεις τῶν δυνάμεων τὰς καταλειφθείσας, καὶ ἀπῇρεν ἀπὸ Ἀντιοχείας ἀπὸ πόλεως βασιλείας αὐτοῦ, ἔτους ἑβδόμου καὶ τεσσαρακοστοῦ καὶ ἑκατοστοῦ· καὶ διεπέρασε τὸν Εὐφράτην ποταμὸν, καὶ διεπορεύετο τὰς ἐπάνω χώρας.
So the king took the half of the forces that remained, and departed from Antioch, his royal city, the hundred forty and seventh year; and he passed the river Euphrates, and went through the high countries.
38
Καὶ ἐπέλεξε Λυσίας Πτολεμαῖον τὸν Δορυμένους, καὶ Νικάνορα, καὶ Γοργίαν, ἄνδρας δυνατοὺς τῶν φίλων τοῦ βασιλέως.
Then Lysias chose Ptolemy the [son] of Dorymenes, and Nicanor, and Gorgias, mighty men of the king’s friends:
39
Καὶ ἀπέστειλε μετʼ αὐτῶν τεσσαράκοντα χιλιάδας ἀνδρῶν καὶ ἑπτακισχιλίαν ἵππον, τοῦ ἐλθεῖν εἰς γῆν Ἰούδα, καὶ καταφθεῖραι αὐτὴν, κατὰ τὸν λόγον τοῦ βασιλέως.
and with them he sent forty thousand footmen, and seven thousand horsemen, to go into the land of Judah, and to destroy it, as the king commanded.
40
Καὶ ἀπῇραν σὺν πάσῃ τῇ δυνάμει αὐτῶν, καὶ ἦλθον, καὶ παρενέβαλον πλησίον Ἐμμαοὺμ ἐν τῇ γῇ τῇ πεδινῇ.
So they went forth with all their power, and came and pitched by Emmaus in the plain country.
41
Καὶ ἤκουσαν οἱ ἔμποροι τῆς χώρας τὸ ὄνομα αὐτῶν, καὶ ἔλαβον ἀργύριον καὶ χρυσίον πολὺ σφόδρα καὶ παῖδας, καὶ ἦλθον εἰς τὴν παρεμβολὴν τοῦ λαβεῖν τοὺς υἱοὺς Ἰσραὴλ εἰς παῖδας· καὶ προσετέθησαν πρὸς αὐτοὺς δύναμις Συρίας καὶ γῆς ἀλλοφύλων.
And the merchants of the country, hearing the fame of them, took silver and gold very much, with servants, and came into the camp to buy the children of Israel for slaves: a power also of Syria and of the land of the Philistines joined themselves unto them.
42
Καὶ εἶδεν Ἰούδας καὶ οἱ ἀδελφοὶ αὐτοῦ ὅτι ἐπληθύνθη τὰ κακὰ, καὶ αἱ δυνάμεις παρεμβάλλουσιν ἐν τοῖς ὁρίοις αὐτῶν· καὶ ἐπέγνωσαν τοὺς λόγους τοῦ βασιλέως οὓς ἐνετείλατο ποιῆσαι τῷ λαῷ εἰς ἀπώλειαν καὶ συντέλειαν·
Now when Judas and his brethren saw that miseries were multiplied, and that the forces did encamp themselves in their borders; for they knew how the king had given commandment to destroy the people, and utterly abolish them;
43
καὶ εἶπεν ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, ἀναστήσωμεν τὴν καθαίρεσιν τοῦ λαοῦ ἡμῶν, καὶ πολεμήσωμεν περὶ τοῦ λαοῦ ἡμῶν καὶ τῶν ἁγίων.
they said one to another, Let us restore the decayed estate of our people, and let us fight for our people and the sanctuary.
44
Καὶ συνηθροίσθη ἡ συναγωγὴ τοῦ εἶναι ἑτοίμους εἰς πόλεμον, καὶ τοῦ προσεύξασθαι, καὶ αἰτῆσαι ἔλεον καὶ οἰκτιρμούς.
Then the congregation gathered together, that they might be ready for battle, and that they might pray, and ask mercy and compassion.
45
Καὶ Ἱερουσαλὴμ ἦν ἀοίκητος ὡς ἔρημος, οὐκ ἦν ὁ εἰσπορευόμενος καὶ ἐκπορευόμενος ἐκ τῶν γεννημάτων αὐτῆς· καὶ τὸ ἁγίασμα καταπατούμενον, καὶ υἱοὶ ἀλλογενῶν ἐν τῇ ἄκρᾳ, κατάλυμα τοῖς ἔθνεσι· καὶ ἐξῄρθη τέρψις ἐξ Ἰακὼβ, καὶ ἐξέλιπεν αὐλὸς καὶ κινύρα.
Now Jerusalem was laid void as a wilderness, there was none of her children that went in or out: the sanctuary also was trodden down, and aliens kept the stronghold; the heathen had their habitation in that place; and joy was taken from Jacob, and the pipe with the harp ceased.
46
Καὶ συνήχθησαν, καὶ ἤλθοσαν εἰς Μασσηφὰ κατέναντι Ἱερουσαλὴμ, ὅτι τόπος προσευχῆς εἰς Μασσηφὰ τὸ πρότερον τῷ Ἰσραήλ.
Wherefore the Israelites assembled themselves together, and came to Mizpah, over against Jerusalem; for in Mizpah was the place where they prayed aforetime in Israel.
47
Καὶ ἐνήστευσαν τῇ ἡμέρᾳ ἐκείνῃ, καὶ περιεβάλοντο σάκκους καὶ σποδὸν ἐπὶ τὰς κεφαλὰς αὐτῶν, καὶ διέῤῥηξαν τὰ ἱμάτια αὐτῶν.
Then they fasted that day, and put on sackcloth, and cast ashes upon their heads, and rent their clothes,
48
Καὶ ἐξεπέτασαν τὸ βιβλίον τοῦ νόμου, περὶ ὧν ἐξηρεύνων τὰ ἔθνη τὰ ὁμοιώματα τῶν εἰδώλων αὐτῶν.
and laid open the book of the law, wherein the heathen had sought to paint the likeness of their images.
49
Καὶ ἤνεγκαν τὰ ἱμάτια τῆς ἱερωσύνης, καὶ τὰ πρωτογεννήματα, καὶ τὰς δεκάτας· καὶ ἤγειραν τοὺς Ναζαραίους, οἳ ἐπλήρωσαν τὰς ἡμέρας.
They brought also the priest’s garments, and the firstfruits, and the tithes: and the Nazirites they stirred up, who had accomplished their days.
50
Καὶ ἐβόησαν φωνῇ εἰς τὸν οὐρανὸν, λέγοντες, τί ποιήσωμεν τούτοις, καὶ ποῦ αὐτοὺς ἀπαγάγωμεν;
Then cried they with a loud voice toward heaven, saying, What shall we do with these, and whither shall we carry them away?
51
Καὶ τὰ ἅγιά σου καταπεπάτηται, καὶ βεβήλωται· καὶ οἱ ἱερεῖς σου ἐν πένθει καὶ ταπεινώσει.
For thy sanctuary is trodden down and profaned, and thy priests are in heaviness, and brought low.
52
Καὶ ἰδοὺ τὰ ἔθνη συνῆκται ἐφʼ ἡμᾶς τοῦ ἐξᾶραι ἡμᾶς· σὺ οἶδας ἃ λογίζονται ἐφʼ ἡμᾶς.
And, lo, the heathen are assembled together against us to destroy us: what things they imagine against us, thou knowest.
53
Πῶς δυνησόμεθα ὑποστῆναι κατὰ πρόσωπον αὐτῶν, ἐὰν μὴ σὺ βοηθήσῃς ἡμῖν;
How shall we be able to stand against them, except thou, [O God], be our help?
54
Καὶ ἐσάλπισαν ταῖς σάλπιγξι, καὶ ἐβόησαν φωνῇ μεγάλῃ.
Then sounded they with trumpets, and cried with a loud voice.
55
Καὶ μετὰ τοῦτο κατέστησεν Ἰούδας ἡγουμένους τοῦ λαοῦ, χιλιάρχους, καὶ ἑκατοντάρχους, καὶ πεντηκοντάρχους, καὶ δεκάρχους.
And after this Judas ordained captains over the people, [even] captains over thousands, and over hundreds, and over fifties, and over tens.
56
Καὶ εἶπον τοῖς οἰκοδομοῦσιν οἰκίας, καὶ μνηστευομένους γυναῖκας, καὶ φυτεύουσιν ἀμπελῶνας, καὶ δειλοῖς, ἀποστρέφειν ἕκαστον εἰς τὸν οἶκον αὐτοῦ, κατὰ τὸν νόμον.
But as for such as were building houses, or had betrothed wives, or were planting vineyards, or were fearful, those he commanded that they should return, every man to his own house, according to the law.
57
Καὶ ἀπῇρεν ἡ παρεμβολὴ, καὶ παρενέβαλε κατὰ Νότον Ἐμμαούμ.
So the camp removed, and pitched upon the south side of Emmaus.
58
Καὶ εἶπεν Ἰούδας, περιζώσασθε, καὶ γίνεσθε εἰς υἱοὺς δυνατοὺς, καὶ γίνεσθε ἕτοιμοι εἰς τοπρωῒ τοῦ πολεμῆσαι ἐν τοῖς ἔθνεσι τούτοις, τοῖς ἐπισυνηγμένοις ἐφʼ ἡμᾶς ἐξᾶραι ἡμᾶς καὶ τὰ ἅγια ἡμῶν.
And Judas said, Arm yourselves, and be valiant men, and see that ye be in readiness against the morning, that ye may fight with these nations, that are assembled together against us to destroy us and our sanctuary:
59
Ὅτι κρεῖσσον ἡμᾶς ἀποθανεῖν ἐν τῷ πολέμῳ, ἢ ἐπιδεῖν ἐπὶ τὰ κακὰ τοῦ ἔθνους ἡμῶν καὶ τῶν ἁγίων·
for it is better for us to die in battle, than to behold the calamities of our people and our sanctuary.
60
Ὡς δʼ ἂν ᾖ θέλημα ἐν οὐρανῷ, οὕτω ποιήσει.
Nevertheless, as the will [of God] is in heaven, so let him do.

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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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