Textorah

Daniel 9

1
בִּשְׁנַת אַחַת לְדָרְיָוֶשׁ בֶּן־אֲחַשְׁוֵרוֹשׁ מִזֶּרַע מָדָי אֲשֶׁר הָמְלַךְ עַל מַלְכוּת כַּשְׂדִּים
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who was made king over the realm of the Chaldeans;
Ἐν τῷ πρώτῳ ἔτει Δαρείου τοῦ υἱοῦ Ἀσουήρου, ἀπὸ τοῦ σπέρματος τῶν Μήδων, ὃς ἐβασίλευσεν ἐπὶ βασιλείαν Χαλδαίων,
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans,
2
בִּשְׁנַת אַחַת לְמָלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר־יְהוָה אֶל־יִרְמִיָה הַנָּבִיא לְמַלֹּאות לְחָרְבוֹת יְרוּשָׁלַ͏ִם שִׁבְעִים שָׁנָה
in the first year of his reign I Daniel meditated in the books, over the number of the years, whereof the word of HaShem came to Jeremiah the prophet, that He would accomplish for the desolations of Jerusalem seventy years.
ἐγὼ Δανιὴλ συνῆκα ἐν ταῖς βίβλοις τὸν ἀριθμὸν τῶν ἐτῶν, ὃς ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν τὸν προφήτην, εἰς συμπλήρωσιν ἐρημώσεως Ἱερουσαλὴμ ἑβδομήκοντα ἔτη.
I Daniel understood by books the number of the years which was the word of the Lord to the prophet Jeremiah, [even] seventy years for the accomplishment of the desolation of Jerusalem.
3
וָאֶתְּנָה אֶת־פָּנַי אֶל־אֲדֹנָי הָאֱלֹהִים לְבַקֵּשׁ תְּפִלָּה וְתַחֲנוּנִים בְּצוֹם וְשַׂק וָאֵפֶר
And I set my face unto the L-rd G-d, to seek by prayer and supplications, with fasting, and sackcloth, and ashes.
Καὶ ἔδωκα τὸ πρόσωπόν μου πρὸς Κύριον τὸν Θεὸν, τοῦ ἐκζητῆσαι προσευχὴν καὶ δεήσεις ἐν νηστείαις καὶ σάκκῳ.
And I set my face toward the Lord God, to seek [him] diligently by prayer and supplications, with fastings and sackcloth.
4
וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו
And I prayed unto HaShem my G-d, and made confession, and said: 'O L-rd, the great and awful G-d, who keepest covenant and mercy with them that love Thee and keep Thy commandments,
Καὶ προσευξάμην πρὸς Κύριον τὸν Θεόν μου, καὶ ἐξωμολογησάμην, καὶ εἶπα, Κύριε ὁ Θεὸς ὁ μέγας καὶ θαυμαστὸς, ὁ φυλάσσων τὴν διαθήκην σου, καὶ τὸ ἔλεός τοῖς ἀγαπῶσί σε σου καὶ τοῖς φυλάσσουσι, τὰς ἐντολάς σου,
And I prayed to the Lord my God, and confessed, and said, O Lord, the great and wonderful God, keeping thy covenant and thy mercy to them that love thee, and to them that keep thy commandments; we have sinned,
5
חָטָאנוּ וְעָוִינוּ והרשענו הִרְשַׁעְנוּ וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶךָ וּמִמִּשְׁפָּטֶיךָ
we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordinances;
ἡμάρτομεν, ἠδικήσαμεν, ἠνομήσαμεν, καὶ ἀπέστημεν καὶ ἐξεκλίναμεν ἀπὸ τῶν ἐντολῶν σου, καὶ ἀπὸ τῶν κριμάτων σου,
we have done iniquity, we have transgressed, and we have departed and turned aside from thy commandments and from thy judgments:
6
וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ
neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land.
καὶ οὐκ εἰσηκούσαμεν τῶν δούλων σου τῶν προφητῶν οἳ ἐλάλουν ἐν τῷ ὀνόματί σου πρὸς τοὺς βασιλεῖς ἡμῶν, καὶ ἄρχοντας ἡμῶν, καὶ πατέρας ἡμῶν, καὶ πρὸς πάντα τὸν λαὸν τῆς γῆς.
and we have not hearkened to thy servants the prophets, who spoke in thy name to our kings, and our princes, and our fathers, and to all the people of the land.
7
לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ
Unto Thee, O L-rd, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee.
Σοὶ Κύριε ἡ δικαιοσύνη καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, ὡς ἡ ἡμέρα αὕτη, ἀνδρὶ Ἰούδα, καὶ τοῖς ἐνοικοῦσιν ἐν Ἱερουσαλὴμ, καὶ παντὶ Ἰσραὴλ, τοῖς ἐγγὺς καὶ τοῖς μακρὰν ἐν πάσῃ τῇ γῇ, οὗ διέσπειρας αὐτοὺς ἐκεῖ, ἐν ἀθεσίᾳ αὐτῶν ᾗ ἠθέτησαν.
To thee, O Lord, [belongs] righteousness, and to us confusion of face, as at this day; to the men of Judah, and to the dwellers in Jerusalem, and to all Israel, to them that are near, and to them that are far off in all the earth, wherever thou hast scattered them, for the sin which they committed.
8
יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ
O HaShem, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee.
Ἐν σοὶ Κύριέ ἐστιν ἡμῶν ἡ δικαιοσύνη, καὶ ἡμῖν ἡ αἰσχύνη τοῦ προσώπου, καὶ τοῖς βασιλεῦσιν ἡμῶν, καὶ τοῖς ἄρχουσιν ἡμῶν, καὶ τοῖς πατράσιν ἡμῶν, οἵτινες ἡμάρτομεν.
In thee, O Lord, is our righteousness, and to us [belongs] confusion of face, and to our kings, and to our princes, and to our fathers, forasmuch as we have sinned.
9
לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בּוֹ
To the L-rd our G-d belong compassions and forgivenesses; for we have rebelled against Him;
Σοὶ Κυρί τῷ Θεῷ ἡμῶν οἱ οἰκτιρμοὶ καὶ οἱ ἱλασμοὶ, ὅτι ἀπέστημεν,
To thee, the Lord our God, [belong] compassions and forgivenesses, whereas we have departed [from thee];
10
וְלֹא שָׁמַעְנוּ בְּקוֹל יְהוָה אֱלֹהֵינוּ לָלֶכֶת בְּתוֹרֹתָיו אֲשֶׁר נָתַן לְפָנֵינוּ בְּיַד עֲבָדָיו הַנְּבִיאִים
neither have we hearkened to the voice of HaShem our G-d, to walk in His laws, which He set before us by His servants the prophets.
καὶ οὐκ εἰσηκούσαμεν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν, πορεύεσθαι ἐν τοῖς νόμοις αὐτοῦ, οἷς ἔδωκε κατὰ πρόσωπον ἡμῶν ἐν χερσὶ τῶν δούλων αὐτοῦ τῶν προφητῶν.
neither have we hearkened to the voice of the Lord our God, to walk in his laws, which he set before us by the hands of his servants the prophets.
11
וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ
Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of G-d; for we have sinned against Him.
Καὶ πᾶς Ἰσραὴλ παρέβησαν τὸν νόμον σου, καὶ ἐξέκλιναν τοῦ μὴ ἀκοῦσαι τῆς φωνῆς σου· καὶ ἐπῆλθεν ἐφʼ ἡμᾶς ἡ κατάρα, καὶ ὁ ὅρκος ὁ γεγραμμένος ἐν νόμῳ Μωυσέως δούλου τοῦ Θεοῦ, ὅτι ἡμάρτομεν αὐτῷ.
Moreover all Israel have transgressed thy law, and have refused to hearken to thy voice; so the curse has come upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him.
12
וַיָּקֶם אֶת־דבריו דְּבָרוֹ אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלָ͏ִם
And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem.
Καὶ ἔστησε τοὺς λόγους αὐτοῦ οὓς ἐλάλησεν ἐφʼ ἡμᾶς, καὶ ἐπὶ τοὺς κριτὰς ἡμῶν, οἳ ἔκρινον ἡμᾶς, ἐπαγαγεῖν ἐφʼ ἡμᾶς κακὰ μεγάλα, οἷα οὐ γέγονεν ὑποκάτω παντὸς τοῦ οὐρανοῦ, κατὰ τὰ γενόμενα ἐν Ἱερουσαλὴμ,
And he has confirmed his words, which he spoke against us, and against our judges who judged us, [by] bringing upon us great evils, such as have not happened under the whole heaven, according to what has happened in Jerusalem.
13
כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ
As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of HaShem our G-d, that we might turn from our iniquities, and have discernment in Thy truth.
καθὼς γέγραπται ἐν τῷ νόμῳ Μωυσῇ· πάντα τὰ κακὰ τοῦτα ἦλθεν ἐφʼ ἡμᾶς· καὶ οὐκ ἐδεήθημεν τοῦ προσώπου Κυρίου τοῦ Θεοῦ ἡμῶν, ἀποστρέψαι ἀπὸ τῶν ἀδικιῶν ἡμῶν, καὶ τοῦ συνιέναι ἐν πάσῃ ἀληθείᾳ σου.
As it is written in the law of Moses, all these evils have come upon us: yet we have not besought the Lord our God, that we might turn away from our iniquities, and have understanding in all thy truth.
14
וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ
And so HaShem hath watched over the evil, and brought it upon us; for HaShem our G-d is righteous in all His works which He hath done, and we have not hearkened to His voice.
Καὶ ἐγρηγόρησε Κύριος, καὶ ἐπήγαγεν αὐτὰ ἐφʼ ἡμᾶς, ὅτι δίκαιος Κύριος ὁ Θεὸς ἡμῶν ἐπὶ πᾶσαν τὴν ποίησιν αὐτοῦ ἣν ἐποίησε, καὶ οὐκ εἰσηκούσαμεν τῆς φωνῆς αὐτοῦ.
The Lord also has watched, and brought the evils upon us: for the Lord our God is righteous in all his work which he has executed, but we have not hearkened to his voice.
15
וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ
And now, O L-rd our G-d, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly.
Καὶ νῦν Κύριε ὁ Θεὸς ἡμῶν, ὃς ἐξήγαγες τὸν λαόν σου ἐκ γῆς Αἰγύπτου ἐν χειρὶ κραταιᾷ, καὶ ἐποίησας σεαυτῷ ὄνομα ὡς ἡ ἡμέρα αὕτη, ἡμάρτομεν, ἠνομήσαμεν.
And now, O Lord our God, who broughtest thy people out of the land of Egypt with a mighty hand, and madest to thyself a name, as [at] this day; we have sinned, we have transgressed.
16
אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלַ͏ִם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלַ͏ִם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ
O L-rd, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us.
Κύριε ἐν πᾶσιν ἐλεημοσύνη σου, ἀποστραφήτω δὴ ὁ θυμός σου, καὶ ἡ ὀργή σου ἀπὸ τῆς πόλεώς σου Ἱερουσαλὴμ ὄρους ἁγίου σου, ὅτι ἡμάρτομεν, καὶ ἐν ταῖς ἀδικίαις ἡμῶν, καὶ τῶν πατέρων ἡμῶν, Ἱερουσαλὴμ, καὶ ὁ λαός σου εἰς ὀνειδισμὸν ἐγένετο ἐν πᾶσι τοῖς περικύκλῳ ἡμῶν.
O Lord, thy mercy is over all: let, I pray thee, thy wrath turn away, and thine anger from thy city Jerusalem, [even] thy holy mountain: for we have sinned, and because of our iniquities, and those of our fathers, Jerusalem and thy people are become a reproach among all that are round about us.
17
וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי
Now therefore, O our G-d, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the L-rd's sake.
Καὶ νῦν εἰσάκουσον Κύριε ὁ Θεὸς ἡμῶν τῆς προσευχῆς τοῦ δούλου σου καὶ τῶν δεήσεων αὐτοῦ, καὶ ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸ ἁγίασμά σου τὸ ἔρημον, ἔνεκέν σου Κύριε,
And now, O Lord our God, hearken to the prayer of thy servant, and his supplications, and cause thy face to shine on thy desolate sanctuary, for thine [own] sake, O Lord.
18
הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה פְּקַח עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים
O my G-d, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions.
κλῖνον ὁ Θεός μου τὸ οὖς σου, καὶ ἄκουσον· ἄνοιξον τοὺς ὀφθαλμούς σου, καὶ ἴδε τὸν ἀφανισμὸν ἡμῶν, καὶ τῆς πόλεως σου ἐφʼ ἧς ἐπικέκληται τὸ ὄνομά σου ἐπʼ αὐτῆς· ὅτι οὐκ ἐπὶ ταῖς δικαιοσύναις ἡμῶν ῥιπτοῦμεν τὸν οἰκτιρμὸν ἡμῶν ἐνώπιόν σου, ἀλλʼ ἐπὶ τοὺς οἰκτιρμούς σου τοὺς πολλοὺς Κύριε.
Incline thine ear, O my God, and hear; open thine eyes and behold our desolation, and that of thy city on which thy name is called: for we do not bring our pitiful case before thee on [the ground of] our righteousness, but on [the ground of] thy manifold compassions, O Lord.
19
אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ
O L-rd, hear, O L-rd, forgive, O L-rd, attend and do, defer not; for Thine own sake, O my G-d, because Thy name is called upon Thy city and Thy people.'
Εἰσάκουσον Κύριε, ἱλάσθητι Κύριε, πρόσχες Κύριε· μὴ χρονίσῃς ἕνεκέν σου ὁ Θεός μου, ὅτι τὸ ὄνομά σου ἐπικέκληται ἐπὶ τὴν πόλιν σου, καὶ ἐπὶ τὸν λαόν σου.
Hearken, O Lord; be propitious, O Lord; attend, O Lord; delay not, O my God, for thine own sake: for thy name is called upon thy city and upon thy people.
20
וְעוֹד אֲנִי מְדַבֵּר וּמִתְפַּלֵּל וּמִתְוַדֶּה חַטָּאתִי וְחַטַּאת עַמִּי יִשְׂרָאֵל וּמַפִּיל תְּחִנָּתִי לִפְנֵי יְהוָה אֱלֹהַי עַל הַר־קֹדֶשׁ אֱלֹהָי
And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before HaShem my G-d for the holy mountain of my G-d;
Καὶ ἔτι ἐμοῦ λαλοῦντος, καὶ προσευχομένου, καὶ ἐξαγορεύοντος τὰς ἁμαρτίας μου, καὶ τὰς ἁμαρτίας τοῦ λαοῦ μου Ἰσραὴλ, καὶ ῥιπτοῦντος τὸν ἔλεόν μου ἐναντίον τοῦ Κυρίου τοῦ Θεοῦ μου περὶ τοῦ ὄρους τοῦ ἁγίου,
And while I was yet speaking, and praying, and confessing my sins and the sins of my people Israel, and bringing my pitiful case before the Lord my God concerning the holy mountain;
21
וְעוֹד אֲנִי מְדַבֵּר בַּתְּפִלָּה וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה מֻעָף בִּיעָף נֹגֵעַ אֵלַי כְּעֵת מִנְחַת־עָרֶב
yea, while I was speaking in prayer, the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, approached close to me about the time of the evening offering.
καὶ ἔτι ἐμοῦ λαλοῦντος ἐν τῇ προσευχῇ, καὶ ἰδοὺ ἀνὴρ Γαβριὴλ, ὃν ἴδον ἐν τῇ ὁράσει ἐν τῇ ἀρχῆ, πετόμενος, καὶ ἥψατό μου, ὡσεὶ ὥραν θυσίας ἑσπερινῆς.
yea, while I was yet speaking in prayer, behold the man Gabriel, whom I had seen in the vision at the beginning, [came] flying, and he touched me about the hour of the evening sacrifice.
22
וַיָּבֶן וַיְדַבֵּר עִמִּי וַיֹּאמַר דָּנִיֵּאל עַתָּה יָצָאתִי לְהַשְׂכִּילְךָ בִינָה
And he made me to understand, and talked with me, and said: 'O Daniel, I am now come forth to make thee skilful of understanding.
Καὶ συνέτισέ με, καὶ ἐλάλησε μετʼ ἐμοῦ, καὶ εἶπε, Δανιὴλ, νῦν ἐξῆλθον συμβιβάσαι σε σύνεσιν
And he instructed me, and spoke with me, and said, O Daniel, I am now come forth to impart to thee understanding.
23
בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר וַאֲנִי בָּאתִי לְהַגִּיד כִּי חֲמוּדוֹת אָתָּה וּבִין בַּדָּבָר וְהָבֵן בַּמַּרְאֶה
At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision.
ἐν ἀρχῇ τῆς δεήσεώς σου, ἐξῆλθε λόγος, καὶ ἐγὼ ἦλθον τοῦ ἀναγγεῖλαί σοι, ὅτι ἀνὴρ ἐπιθυμιῶν εἶ σὺ, καὶ ἐννοήθητι ἐν τῷ ῥήματι, καὶ σύνες ἐν τῇ ὀπτασίᾳ.
At the beginning of thy supplication the word came forth, and I am come to tell thee; for thou art a man much beloved: therefore consider the matter, understand the vision.
24
שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל־עַמְּךָ וְעַל־עִיר קָדְשֶׁךָ לְכַלֵּא הַפֶּשַׁע ולחתם וּלְהָתֵם חטאות חַטָּאת וּלְכַפֵּר עָוֺן וּלְהָבִיא צֶדֶק עֹלָמִים וְלַחְתֹּם חָזוֹן וְנָבִיא וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים
Seventy weeks are decreed upon thy people and upon thy holy city, to finish the transgression, and to make an end of sin, and to forgive iniquity, and to bring in everlasting righteousness, and to seal vision and prophet, and to anoint the most holy place.
Ἑβδομήκοντα ἑβδομάδες συνετμήθησαν ἐπὶ τὸν λαόν σου, καὶ ἐπὶ τὴν πόλιν τὴν ἁγίαν, τοῦ συντελεσθῆναι ἁμαρτίαν, καὶ τοῦ σφραγίσαι ἁμαρτίας, καὶ ἀπαλεῖψαι τὰς ἀδικίας, καὶ τοῦ ἐξιλάσασθαι ἀδικίας, καὶ τοῦ ἀγαγεῖν δικαιοσύνην αἰώνιον, καὶ τοῦ σφραγίσαι ὅρασιν καὶ προφήτην, καὶ τοῦ χρίσαι ἅγιον ἁγίων.
Seventy weeks have been determined upon thy people, and upon the holy city, for sin to be ended, and to seal up transgressions, and to blot out the iniquities, and to make atonement for iniquities, and to bring in everlasting righteousness, and to seal the vision and the prophet, and to anoint the Most Holy.
25
וְתֵדַע וְתַשְׂכֵּל מִן־מֹצָא דָבָר לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד־מָשִׁיחַ נָגִיד שָׁבֻעִים שִׁבְעָה וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ וּבְצוֹק הָעִתִּים
Know therefore and discern, that from the going forth of the word to restore and to build Jerusalem unto one anointed, a prince, shall be seven weeks; and for threescore and two weeks, it shall be built again, with broad place and moat, but in troublous times.
Καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναι, καὶ τοῦ οἰκοδομῆσαι Ἱερουσαλὴμ, ἓως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ, καὶ ἑβδομάδες ἑξηκονταδύο· καὶ ἐπιστρέψει, καὶ οἰκοδομηθήσεται πλατεία, καὶ τεῖχος, καὶ ἐκκενωθήσονται οἱ καιροί.
And thou shalt know and understand, that from the going forth of the command for the answer and for the building of Jerusalem until Christ the prince [there shall be] seven weeks, and sixty-two weeks: and then [the time] shall return, and the street shall be built, and the wall, and the times shall be exhausted.
26
וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם יִכָּרֵת מָשִׁיחַ וְאֵין לוֹ וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא וְקִצּוֹ בַשֶּׁטֶף וְעַד קֵץ מִלְחָמָה נֶחֱרֶצֶת שֹׁמֵמוֹת
And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.
Καὶ μετὰ τὰς ἑβδομάδας τὰς ἑξηκονταδύο, ἐξολοθρενθήσεται χρίσμα, καὶ κρίμα οὐκ ἔστιν ἐν αὐτῷ· καὶ τὴν πόλιν, καὶ τὸ ἅγιον διαφθερεῖ σὺν τῷ ἡγουμένῳ τῷ ἐρχομένῳ, ἐκκοπήσονται ἐν κατακλυσμῷ, καὶ ἕως τέλους πολέμου συντετμημένου τάξει, ἀφανισμοίς.
And after the sixty-two weeks, the anointed one shall be destroyed, and there is no judgment in him: and he shall destroy the city and the sanctuary with the prince that is coming: they shall be cut off with a flood, and to the end of the war which is rapidly completed he shall appoint [the city] to desolations.
27
וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם
And he shall make a firm covenant with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.'
Καὶ δυναμώσει διαθήκην πολλοῖς ἑβδομὰς μία· καὶ ἐν τῷ ἡμίσει τῆς ἑβδομάδος ἀρθήσεταί μου θυσία καὶ σπονδὴ, καὶ ἐπὶ τὸ ἱερὸν βδέλυγμα τῶν ἐρημώσεων, καὶ ἕως τῆς συντελείας καιροῦ συντέλεια δοθήσεται ἐπὶ τὴν ἐρήμωσιν.
And one week shall establish the covenant with many: and in the midst of the week my sacrifice and drink offering shall be taken away: and on the temple [shall be] the abomination of desolations; and at the end of the time an end shall be put to the desolation.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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