Textorah

2 Maccabees 4

1
Ὁ δὲ προειρημένος Σίμων ὁ τῶν χρημάτων καὶ τῆς πατρίδος ἐνδείκτης γεγονὼς, ἐκακολόγει τὸν Ὀνίαν, ὡς αὐτός τε εἴη τὸν Ἡλιόδωρον ἐπισεσεικὼς, καὶ τῶν κακῶν δημιουργὸς καθεστηκώς.
This Simon now, of whom we spoke afore, having been a betrayer of the money, and of his country, slandered Onias, as if he had terrified Heliodorus, and been the worker of these evils.
2
Καὶ τὸν εὐεργέτην τῆς πόλεως, καὶ τὸν κηδεμόνα τῶν ὁμοεθνῶν, καὶ ζηλωτὴν τῶν νόμων, ἐπίβουλον τῶν πραγμάτων ἐτόλμα λέγειν.
Thus was he bold to call him a traitor, that had deserved well of the city, and tendered his own nation, and was so zealous of the laws.
3
Τῆς δὲ ἔχθρας ἐπὶ τοσοῦτον προβαινούσης, ὥστε καὶ διά τινος τῶν ὑπὸ τοῦ Σίμωνος δεδοκιμασμένων φόνους συντελεῖσθαι,
But when their hatred went so far, that by one of Simon’s faction murders were committed,
4
συνορῶν ὁ Ὀνίας τὸ χαλεπὸν τῆς φιλονεικίας, καὶ Ἀπολλώνιον μαίνεσθαι, ὡς τὸν κοίλης Συρίας καὶ Φοινίκης στρατηγὸν, συναύξοντα τὴν κακίαν τοῦ Σίμωνος,
Onias seeing the danger of this contention, and that Apollonius, as being the governor of Coelesyria and Phoenicia, did rage, and increase Simon’s malice,
5
ὡς τὸν βασιλέα διεκομίσθη, οὐ γινόμενος τῶν πολιτῶν κατήγορος, τὸ δὲ συμφέρον κοινῇ κατʼ ἰδίαν παντὶ τῷ πλήθει σκοπῶν.
he went to the king, not to be an accuser of his countrymen, but seeking the good of all, both public and private:
6
Ἑώρα γὰρ ἄνευ βασιλικῆς προνοίας ἀδύνατον εἶναι τυχεῖν εἰρήνης ἔτι τὰ πράγματα, καὶ τὸν Σίμωνα παῦλαν οὐ ληψόμενον τῆς ἀνοίας.
for he saw that it was impossible that the state should continue quiet, and Simon leave his folly, unless the king did look thereunto.
7
Μεταλλάξαντος δὲ τὸν βίον Σελεύκου, καὶ παραλαβόντος τὴν βασιλείαν Ἀντιόχου τοῦ προσαγορευθέντος Ἐπιφανοῦς, ὑπενόθευσεν Ἰάσων ὁ ἀδελφὸς Ὀνίου τὴν ἀρχιερωσύνην,
But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom, Jason the brother of Onias labored underhand to be high priest,
8
ἐπαγγειλάμενος τῷ βασιλεῖ διʼ ἐντεύξεως ἀργυοίου τάλαντα ἑξήκοντα πρὸς τοῖς τριακοσίοις, καὶ προσόδου τινὸς ἄλλης τάλαντα ὀγδοήκοντα,
promising unto the king by intercession three hundred and threescore talents of silver, and of another revenue eighty talents:
9
πρὸς δὲ τούτοις ὑπισχνεῖτο καὶ ἕτερα διαγράψαι πεντήκοντα πρὸς τοῖς ἑκατόν, ἐὰν συγχωρηθῇ διὰ τῆς ἐξουσίας αὐτοῦ, γυμνάσιον καὶ ἐφηβίαν αὐτῷ συστήσασθαι, καὶ τοὺς ἐν Ἰεροσολύμοις Ἀντιοχεῖς ἀναγράψαι.
beside this, he promised to assign a hundred and fifty more, if he might have license to set him up a place for exercise, and for the training up of youth in the fashions of the heathen, and to write them of Jerusalem [by the name of] Antiochians.
10
Ἐπινεύσαντος δὲ τοῦ βασιλέως, καὶ τῆς ἀρχῆς κρατήσας, εὐθέως ἐπὶ τὸν Ἑλληνικὸν χαρακτῆρα τοὺς ὁμοφύλους μετῆγε.
Which when the king had granted, and he had gotten into his hand the rule, he forthwith brought his own nation to the Greekish fashion.
11
Καὶ τὰ κείμενα τοῖς Ἰουδαίοις φιλάνθρωπα βασιλικὰ διὰ Ἰωάννου τοῦ πατρὸς Εὐπολέμου, τοῦ ποιησαμένου τὴν πρεσβείαν ὑπὲρ φιλίας καὶ συμμαχίας πρὸς τοὺς Ῥωμαίους, παρώσατο· καὶ τὰς μὲν νομίμους καταλύων πολιτείας, παρανόμους ἐθισμοὺς ἐκαίνιζεν.
And the royal privileges granted of special favor to the Jews by the means of John the father of Eupolemus, who went ambassador to Rome for amity and aid, he took away; and putting down the governments which were according to the law, he brought up new customs against the law:
12
Ἀσμένως γὰρ ὑπʼ αὐτὴν τὴν ἀκρόπολιν γυμνάσιον καθίδρυσε, καὶ τοὺς κρατίστους τῶν ἐφήβων ὑποτάσσων, ὑπὸ πέτασον ἦγεν.
for he built gladly a place of exercise under the tower itself, and brought the chief young men under his subjection, and made them wear a hat.
13
Ἦν δʼ οὕτως ἀκμή τις Ἑλληνισμοῦ, καὶ πρόσβασις ἀλλοφυλισμοῦ διὰ τὴν τοῦ ἀσεβοῦς καὶ οὐκ ἀρχιερέως Ἰάσωνος ὑπερβάλλουσαν ἀναγνείαν,
Now such was the height of Greek fashions, and increase of heathenish manners, through the exceeding profaneness of Jason, that ungodly wretch, and no high priest;
14
ὥστε μηκέτι περὶ τὰς τοῦ θυσιαστηρίου λειτουργίας προθύμους εἶναι τοὺς ἱερεῖς, ἀλλὰ τοῦ μὲν ναοῦ καταφρονοῦντες, καὶ τῶν θυσιῶν ἀμελοῦντες ἔσπευδον μετέχειν τῆς ἐν παλαίστρᾳ παρανόμου χορηγίας, μετὰ τὴν τοῦ δίσκου πρόκλησιν.
that the priests had no courage to serve anymore at the altar, but despising the temple, and neglecting the sacrifices, hastened to be partakers of the unlawful allowance in the place of exercise, after the game of Discus called them forth;
15
Καὶ τὰς μὲν πατρῴους τιμὰς ἐν οὐδενὶ τιθέμενοι, τὰς δὲ Ἑλληνικὰς δόξας καλλίστας ἡγούμενοι.
not setting by the honors of their fathers, but liking the glory of the Grecians best of all.
16
Ὧν χάριν περιέσχεν αὐτοὺς χαλεπὴ περίστασις, καὶ ὧν ἐζήλουν τὰς ἀγωγὰς, καὶ καθάπαν ἤθελον ἐξομοιοῦσθαι, τούτους πολεμίους καὶ τιμωρητὰς ἔσχον.
By reason whereof sore calamity came upon them: for they had them to be their enemies and avengers, whose custom they followed so earnestly, and unto whom they desired to be like in all things.
17
Ἀσεβεῖν γὰρ εἰς τοὺς θείους νόμους οὐ ῥᾴδιον, ἀλλὰ ταῦτα ὁ ἀκόλουθος καιρὸς δηλώσει.
For it is not a light thing to do wickedly against the laws of God; but the time following shall declare these things.
18
Ἀγομένου δὲ πενταετηρικοῦ ἀγῶνος ἐν Τύρῳ, καὶ τοῦ βασιλέως παρόντος,
Now when the game that was used every fifth year was kept at Tyre, the king being present,
19
ἀπέστειλεν Ἰάσων ὁ μιαρὸς θεωροὺς ἀπὸ Ἱεροσολύμων Ἀντιοχεῖς ὄντας, παρακομίζοντας ἀργυρίου δραχμὰς τριακοσίας εἰς τὴν τοῦ Ἡρακλέους θυσίαν· ἃς καὶ ἠξίωσαν οἱ παρακομίσαντες μὴ χρῆσθαι πρὸς θυσίαν διὰ τὸ μὴ καθήκειν, εἰς ἑτέραν δὲ καταθέσθαι δαπάνην.
this ungracious Jason sent special messengers from Jerusalem, who were Antiochians, to carry three hundred drachmas of silver to the sacrifice of Hercules, which even the bearers thereof thought fit not to bestow upon the sacrifice, because it was not convenient, but to be reserved for other charges.
20
Ἔπεμψεν οὖν ταῦτα, διὰ μὲν τὸν ἀποστείλαντα εἰς τὴν τοῦ Ἡρακλέους θυσίαν, ἕνεκεν δὲ τῶν παρακομιζόντων, εἰς τὰς τῶν τριήρων κατασκευάς.
This money then, in regard of the sender, was appointed to Hercules’ sacrifice; but because of the bearers thereof it was employed to the making of galleys.
21
Ἀποσταλέντος δὲ εἰς Αἴγυπτον Ἀπολλωνίου τοῦ Μενεσθέως διὰ τὰ πρωτοκλίσια Πτολεμαίου τοῦ Φιλομήτορος βασιλέως, μεταλαβὼν Ἀντίοχος ἀλλότριον αὐτὸν τῶυ αὐτῶν γεγονέναι πραγμάτων, τῆς κατʼ αὑτὸν ἀσφαλείας ἐφρόντιζεν· ὅθεν εἰς Ἰόππην παραγενόμενος, κατήντησεν εἰς Ἰεροσόλυμα.
Now when Apollonius the [son] of Menestheus was sent into Egypt for the coronation of King Ptolemy Philometor, Antiochus, understanding him not to be well affected to his affairs, provided for his own safety: whereupon he came to Joppa, and from thence to Jerusalem:
22
Μεγαλοπρεπῶς δὲ ὑπὸ τοῦ Ἰάσωνος καὶ τῆς πόλεως παραδεχθεὶς, μετὰ δᾳδουχίας καὶ βοῶν εἰσπεπόρευται εἶθʼ οὕτως εἰς τὴν Φοινίκην κατεστρατοπέδευσε.
where he was honorably received of Jason, and of the city, and was brought in with torch light, and with great shoutings: and so afterward went with his host unto Phoenicia.
23
Μετὰ δὲ τριετῆ χρόνον ἀπέστειλεν Ἰάσων Μενέλαον τὸν τοῦ προσημαινομένου Σίμωνος ἀδελφόν, παρακομίζοντα τὰ χρήματα τῷ βασιλεῖ, καὶ περὶ πραγμάτων ἀναγκαίων ὑπομνηματισμοὺς τελέσοντα.
Three years afterward Jason sent Menelaus, the aforesaid Simon’s brother, to bear the money unto the king, and to put him in mind of certain necessary matters.
24
Ὁ δὲ συσταθεὶς τῷ βασιλεῖ, καὶ δοξάσας αὐτὸν τῷ προσώπῳ τῆς ἐξουσίας, εἰς ἑαυτὸν κατήντησε τὴν ἀρχιερωσύνην, ὑπερβαλὼν τὸν Ἰάσωνα τάλαντα ἀργυρίου τριακόσια.
But he being brought to the presence of the king, when he had magnified him for the glorious appearance of his power, got the priesthood to himself, offering more than Jason by three hundred talents of silver.
25
Λαβὼν δὲ τὰς βασιλικὰς ἐντολὰς παρεγένετο, τῆς μὲν ἀρχιερωσύνης οὐδὲν ἄξιον φέρων, θυμοὺς δὲ ὠμοῦ τυράννου, καὶ θηρὸς βαρβάρου ὀργὰς ἔχων.
So he came with the king’s mandate, bringing nothing worthy the high priesthood, but having the fury of a cruel tyrant, and the rage of a savage beast.
26
Καὶ ὁ μὲν Ἰάσων ὁ τὸν ἴδιον ἀδελφὸν ὑπονοθεύσας, ὑπονοθευθεὶς ὑφʼ ἑτέρου φυγὰς εἰς τὴν Ἀμμανῖτιν χώραν συνήλαστο.
Then Jason, who had undermined his own brother, being undermined by another, was compelled to flee into the country of the Ammonites.
27
Ὁ δὲ Μενέλαος τῆς μὲν ἀρχῆς ἐκράτει, τῶν δὲ ἐπηγγελμένων τῷ βασιλεῖ χρημάτων οὐδὲν εὐτάκτει,
So Menelaus got the principality: but as for the money that he had promised unto the king, he took no good order for it, albeit Sostratus the ruler of the castle required it:
28
ποιουμένου δὲ τὴν ἀπαίτησιν Σωστράτου τοῦ τῆς ἀκροπόλεως ἐπάρχου· πρὸς τοῦτον γὰρ ἦν ἡ τῶν φόρων πρᾶξις· διʼ ἣν αἰτίαν οἱ δύο ὑπὸ τοῦ βασιλέως προσεκλήθησαν.
for unto him appertained the gathering of the customs. Wherefore they were both called before the king.
29
Καὶ ὁ μὲν Μενέλαος ἀπέλιπε τῆς ἀρχιερωσύνης διάδοχον Λυσίμαχον τὸν ἑαυτοῦ ἀδελφόν, Σώστρατος δὲ, Κράτητα τὸν ἐπὶ τῶν Κυπρίων.
Now Menelaus left his brother Lysimachus in his stead in the priesthood: and Sostratus [left] Crates, who was governor of the Cyprians.
30
Τοιούτων δὲ συνεστηκότων, συνέβη Ταρσεῖς, καὶ Μαλλώτας στασιάζειν, διὰ τὸ Ἀντιοχίδι τῇ παλλακῇ τοῦ βασιλέως ἐν δωρεᾷ δεδόσθαι.
While those things were in doing, they of Tarsus and Mallus made insurrection, because they were given to the king’s concubine, called Antiochis.
31
Θᾶττον οὖν ὁ βασιλεὺς ἧκε καταστεῖλαι τὰ πράγματα, καταλιπὼν τὸν διαδεχόμενον Ἀνδρόνικον, τῶν ἐν ἀξιώματι κειμένων.
Then came the king in all haste to appease matters, leaving Andronicus, a man in authority, for his deputy.
32
Νομίσας δὲ ὁ Μενέλαος εἰληφέναι καιρὸν εὐφυῆ, χρυσώματά τινα τῶν τοῦ ἱεροῦ νοσφισάμενος ἐχαρίσατο τῷ Ἀνδρονίκῳ, καὶ ἕτερα ἐτύγχανε πεπρακὼς εἴς τε Τύρον καὶ τὰς κύκλῳ πόλεις.
Now Menelaus, supposing that he had gotten a convenient time, stole certain vessels of gold out of the temple, and gave some of them to Andronicus, and some he sold into Tyre and the cities round about.
33
Ἃ καὶ σαφῶς ἐπεγνωκὼς ὁ Ὀνίας, παρήλεγχεν ἀποκεχωρηκὼς εἰς ἄσυλον τόπον, ἐπὶ Δάφνης τῆς πρὸς Ἀντιόχειαν κειμένης.
Which when Onias knew of a surety, he reproved him, and withdrew himself into a sanctuary at Daphne, that lieth by Antioch.
34
Ὅθεν ὁ Μενέλαος λαβὼν ἰδίᾳ τὸν Ἀνδρόνικον, παρεκάλει χειρώσασθαι τὸν Ὀνίαν· ὁ δὲ παραγενόμενος ἐπὶ τὸν Ὀνίαν, καὶ πεισθεὶς ἐπὶ δόλῳ, καὶ δεξιὰς μεθʼ ὅρκων δοὺς, καίπερ ἐν ὑποψίᾳ κείμενος ἔπεισεν ἐκ τοῦ ἀσύλου προελθεῖν, ὃν καὶ παραχρῆμα παρέκλεισεν, οὐκ αἰδεσθεὶς τὸ δίκαιον.
Wherefore Menelaus, taking Andronicus apart, prayed him to get Onias into his hands; who being persuaded thereunto, and coming to Onias in deceit, gave him his right hand with oaths; and though he were suspected [by him], yet persuaded he him to come forth of the sanctuary: whom forthwith he shut up without regard to justice.
35
Διʼ ἣν αἰτίαν οὐ μόνον Ἰουδαῖοι, πολλοὶ δὲ καὶ τῶν ἄλλων ἐθνῶν ἐδείναζον, καὶ ἐδυσφόρουν ἐπὶ τῷ τοῦ ἀνδρὸς ἀδίκῳ φόνῳ.
For the which cause not only the Jews, but many also of other nations, took great indignation, and were much grieved for the unjust murder of the man.
36
Τοῦ δὲ βασιλέως ἐπανελθόντος ἀπὸ τῶν κατὰ Κιλικίαν τόπων, ἐνετύγχανον οἱ κατὰ πόλιν Ἰουδαῖοι συμισοπονηρούντων καὶ τῶν Ἑλλήνων, ὑπὲρ τοῦ παρὰ λόγον τὸν Ὀνίαν ἀπεκτάνθαι.
And when the king was come again from the places about Cilicia, the Jews that were in the city, and certain of the Greeks that abhorred the fact also, complained because Onias was slain without cause.
37
Ψυχικῶς οὖν ὁ Ἀντίοχος ἐπιλυπηθεὶς, καὶ τραπεὶς εἰς ἔλεον, καὶ δακρύσας διὰ τὴν τοῦ μετηλλαχότος σωφροσύνην, καὶ πολλὴν εὐταξίαν,
Therefore Antiochus was heartily sorry, and moved to pity, and wept, because of the sober and modest behavior of him that was dead.
38
καὶ πυρωθεὶς τοῖς θυμοῖς, παραχρῆμα τὴν τοῦ Ἀνδρονίκου πορφύραν περιελόμενος, καὶ τοὺς χιτῶνας περιῤῥήξας, περιαγαγὼν καθʼ ὅλην τὴν πόλιν, ἐπʼ αὐτὸν τὸν τόπον οὗπερ εἰς τὸν Ὀνίαν ἠσέβησεν, ἐκεῖ τὸν μιαιφόνον ἀπεκόσμησε, τοῦ Κυρίου τὴν ἀξίαν αὐτῷ κόλασιν ἀποδόντος.
And being kindled with anger, forthwith he took away Andronicus his purple, and rent off his clothes, and leading him through the whole city unto that very place, where he had committed impiety against Onias, there slew he the cursed murderer. Thus the Lord rewarded him his punishment, as he had deserved.
39
Γενομένων δὲ πολλῶν ἱεροσυλημάτων κατὰ τὴν πόλιν ὑπὸ τοῦ Λυσιμάχου μετὰ τῆς Μενελάου γνώμης, καὶ διαδοθείσης ἔξω τῆς φήμης, ἐπισυνήχθη τὸ πλῆθος ἐπὶ τὸν Λυσίμαχον, χρυσωμάτων ἤδη πολλῶν διενηνεγμένων.
Now when many sacrileges had been committed in the city by Lysimachus with the consent of Menelaus, and the bruit thereof was spread abroad, the multitude gathered themselves together against Lysimachus, many vessels of gold being already carried away.
40
Ἐπεγειρομένων δὲ τῶν ὄχλων, καὶ ταῖς ὀργαῖς διεμπιπλαμένων, καθοπλίσας ὁ Λυσίμαχος πρὸς τρισχιλίους, κατήρξατο χειρῶν ἀδίκων, προηγησαμένου τινὸς Τυράννου προβεβηκότος τὴν ἡλικίαν, οὐδὲν δὲ ἧττον καὶ τὴν ἄνοιαν.
Whereupon the common people rising, and being filled with rage, Lysimachus armed about three thousand men, and began first to offer violence; one Auranus being the leader, a man far gone in years, and no less in folly.
41
Συνιδότες δὲ καὶ τὴν ἐπίθεσιν τοῦ Λυσιμάχου, συναρπάσαντες οἱ μὲν πέτρους, οἱ δὲ ξύλων πάχη, τινὲς δὲ ἐκ τῆς παρακειμένης σποδοῦ δρασσόμενοι, φύρδην ἐνετίνασσον εἰς τοὺς περὶ τὸν Λυσίμαχον.
They then seeing the attempt of Lysimachus, some of them caught stones, some clubs, others taking handfuls of dust, that was next at hand, cast them all together upon Lysimachus, and those that set upon them.
42
Διʼ ἣν αἰτίαν πολλοὺς μὲν αὐτῶν τραυματίας ἐποίησαν, τινὰς δὲ καὶ κατέβαλον, πάντας δὲ εἰς φυγὴν συνήλασαν, αὐτὸν δὲ τὸν ἱερόσυλον παρὰ τὸ γαζοφυλάκιον ἐχειρώσαντο.
Thus many of them they wounded, and some they struck to the ground, and all [of them] they forced to flee: but as for the church robber himself, him they killed beside the treasury.
43
Περὶ δὲ τούτων ἐνέστη κρίσις πρὸς τὸν Μενέλαον.
Of these matters therefore there was an accusation laid against Menelaus.
44
Καταντήσαντος δὲ τοῦ βασιλέως εἰς Τύρον, ἐπʼ αὐτοῦ τὴν δικαιολογίαν ἐποιήσαντο οἱ πεμφθέντες ἄνδρες τρεῖς ὑπὸ τῆς γερουσίας.
Now when the king came to Tyre, three men that were sent from the senate pleaded the cause before him:
45
Ἤδη δὲ λελειμμένος ὁ Μενέλαος ἐπηγγείλατο χρήματα ἱκανὰ τῷ Πτολεμαίῳ τῷ Δορυμένους πρὸς τὸ πεῖσαι τὸν βασιλέα.
but Menelaus, being now convicted, promised Ptolemy the [son] of Dorymenes to give him much money, if he would pacify the king toward him.
46
Ὅθεν ἀπολαβὼν ὁ Πτολεμαῖος εἴς τι περίστυλον ὡς ἀναψύξοντα τὸν βασιλέα, μετέθηκε.
Whereupon Ptolemy taking the king aside into a certain gallery, as it were to take the air, brought him to be of another mind:
47
Καὶ τὸν μὲν τῆς ὅλης κακίας αἴτιον Μενέλαον ἀπέλυσε τῶν κατηγορημάτων, τοῖς δὲ ταλαιπώροις, οἵτινες εἰ καὶ ἐπὶ Σκυθῶν ἔλεγον, ἀπελύθησαν ἄν ἀκατάγνωστοι, τούτοις θάνατον ἐπέκρινε.
insomuch that he discharged Menelaus from the accusations, who notwithstanding was cause of all the mischief: and those poor men, who, if they had told their cause, yea, before the Scythians, should have been judged innocent, them he condemned to death.
48
Ταχέως οὖν τὴν ἄδικον ζημίαν ὑπέσχον οἱ ὑπὲρ πόλεως καὶ δήμων καὶ τῶν ἱερῶν σκευῶν προαγορεύσαντες.
Thus they that followed the matter for the city, and for the people, and for the holy vessels, did soon suffer unjust punishment.
49
Διʼ ἣν αἰτίαν καὶ Τύριοι μισοπονηρήσαντες τὰ πρὸς τὴν κηδείαν αὐτῶν μεγαλοπρεπῶς ἐχορήγησαν.
Wherefore even they of Tyre, moved with hatred of that wicked deed, caused them to be honorably buried.
50
Ὁ δὲ Μενέλαος διὰ τὰς τῶν κρατούντων πλεονεξίας, ἔμενεν ἐπὶ τῆς ἀρχῆς, ἐπιφυόμενος τῇ κακίᾳ, μέγας τῶν πολιτῶν ἐπίβουλος καθεστώς.
And so through the covetousness of them that were of power Menelaus remained still in authority, increasing in malice, and being a great traitor to the citizens.

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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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