Textorah

Deuteronomy 12

1
אֵלֶּה ה͏ַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל־הַיָּמִים אֲשֶׁר־אַתֶּם חַיִּים עַל־הָאֲדָמָה
These are the statutes and the ordinances, which ye shall observe to do in the land which HaShem, the G-d of thy fathers, hath given thee to possess it, all the days that ye live upon the earth.
Καὶ ταῦτα τὰ προστάγματα καὶ αἱ κρίσεις, ἃς φυλάξετε τοῦ ποιεῖν ἐν τῇ γῇ, ἣν Κύριος ὁ Θεὸς τῶν πατέρων ὑμῶν δίδωσιν ὑμῖν ἐν κλήρῳ, πάσας τὰς ἡμέρας, ἃς ὑμεῖς ζῆτε ἐπὶ τῆς γῆς.
And these [are] the ordinances and the judgments, which ye shall observe to do in the land, which the Lord God of your fathers gives you for an inheritance, all the days which ye live upon the land.
2
אַבֵּד תְּאַבְּדוּן אֶת־כָּל־הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ־שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת־אֱלֹהֵיהֶם עַל־הֶהָרִים הָרָמִים וְעַל־הַגְּבָעוֹת וְתַחַת כָּל־עֵץ רַעֲנָן
Ye shall surely destroy all the places, wherein the nations that ye are to dispossess served their gods, upon the high mountains, and upon the hills, and under every leafy tree.
Ἀπωλίᾳ ἀπολεῖτε πάντας τοὺς τόπους ἐν οἷς ἐλάτρευσαν ἐκεῖ τοῖς θεοῖς αὐτῶν, οὓς ὑμεῖς κληρονομεῖτε αὐτοὺς, ἐπὶ τῶν ὀρέων τῶν ὑψηλῶν, καὶ ἐπὶ τῶν θινῶν, καὶ ὑποκάτω δένδρου δασέος·
Ye shall utterly destroy all the places in which they served their gods, whose [land] ye inherit, on the high mountains and on the hills, and under the thick tree.
3
וְנִתַּצְתֶּם אֶת־מִזְבּחֹתָם וְשִׁבַּרְתֶּם אֶת־מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת־שְׁמָם מִן־הַמָּקוֹם הַהוּא
And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.
Καὶ κατασκάψετε τοὺς βωμοὺς αὐτῶν, καὶ συντρίψετε τὰς στήλας αὐτῶν, καὶ τὰ ἄλση αὐτῶν ἐκκόψετε, καὶ τὰ γλυπτὰ τῶν θεῶν αὐτῶν κατακαύσετε πυρί, καὶ ἀπολεῖτε τὸ ὄνομα αὐτῶν ἐκ τοῦ τόπου ἐκείνου.
And ye shall destroy their altars, and break in pieces their pillars, and ye shall cut down their groves, and ye shall burn with fire the graven images of their gods, and ye shall abolish their name out of that place.
4
לֹא־תַעֲשׂוּן כֵּן לַיהוָה אֱלֹהֵיכֶם
Ye shall not do so unto HaShem your G-d.
Οὐ ποιήσετε οὕτω Κυρίῳ τῷ Θεῷ ὑμῶν.
Ye shall not do so to the Lord your God.
5
כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה
But unto the place which HaShem your G-d shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
Ἀλλʼ ἢ εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου ἐν μιᾷ τῶν πόλεων ὑμῶν ἐπονομάσαι τὸ ὄνομα αὐτοῦ ἐκεῖ καὶ ἐπικληθῆναι, καὶ ἐκζητήσετε καὶ ἐλεύσεσθε ἐκεῖ.
But in the place which the Lord thy God shall choose in one of your cities to name his name there, and to be called upon, ye shall even seek [him] out and go thither.
6
וַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם
and thither ye shall bring your burnt-offerings, and your sacrifices, and your tithes, and the offering of your hand, and your vows, and your freewill-offerings, and the firstlings of your herd and of your flock;
Καὶ οἴσετε ἐκεῖ τὰ ὁλοκαυτώματα ὑμων, καὶ τὰ θυσιάσματα ὑμῶν, καὶ τὰς ἀπαρχὰς ὑμῶν, καὶ τὰς εὐχὰς ὑμῶν, καὶ τὰ ἐκούσια ὑμῶν, καὶ τὰς ὁμολογίας ὑμῶν, τὰ πρωτότοκα τῶν βοῶν ὑμῶν, καὶ τῶν προβάτων ὑμῶν.
And ye shall carry thither your whole burnt offerings, and your sacrifices, and your firstfruits, and your vowed offerings, and your freewill offerings, and your offerings of thanksgiving, the firstborn of your herds, and of your flocks.
7
וַאֲכַלְתֶּם־שָׁם לִפְנֵי יְהוָה אֱלֹהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּרַכְךָ יְהוָה אֱלֹהֶיךָ
and there ye shall eat before HaShem your G-d, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein HaShem thy G-d hath blessed thee.
Καὶ φάγεσθε ἐκεῖ ἐναντίον Κυρίου τοῦ Θεοῦ ὑμῶν, καὶ εὐφρανθήσεσθε ἐπὶ πᾶσιν, οὗ ἐὰν ἐπιβάλητε τὴν χεῖρα ὑμεῖς, καὶ οἱ οἶκοι ὑμῶν, καθότι εὐλόγησέ σε Κύριος ὁ Θεός σου.
And ye shall eat there before the Lord your God, and ye shall rejoice in all the things on which ye shall lay your hand, ye and your houses, as the Lord your God has blessed you.
8
לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו
Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;
Οὐ ποιήσετε πάντα ὅσα ἡμεῖς ποιοῦμεν ὧδε σήμερον, ἕκαστος τὸ ἀρεστὸν ἐνώπιον αὐτοῦ·
Ye shall not do altogether as we do here today, every man that which is pleasing in his own sight.
9
כִּי לֹא־בָאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־ה͏ַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ
for ye are not as yet come to the rest and to the inheritance, which HaShem your G-d giveth thee.
Οὐ γὰρ ἥκατε ἕως τοῦ νῦν εἰς τὴν κατάπαυσιν, καὶ εἰς τὴν κληρονομίαν, ἣν Κύριος ὁ Θεὸς ἡμῶν δίδωσιν ὑμῖν.
For hitherto ye have not arrived at the rest and the inheritance, which the Lord our God gives you.
10
וַעֲבַרְתֶּם אֶת־הַיַּרְדֵּן וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֵיכֶם מַנְחִיל אֶתְכֶם וְהֵנִיחַ לָכֶם מִכָּל־אֹיְבֵיכֶם מִסָּבִיב וִישַׁבְתֶּם־בֶּטַח
But when ye go over the Jordan, and dwell in the land which HaShem your G-d causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;
Καὶ διαβήσεσθε τὸν Ἰορδάνην, καὶ κατοικήσετε ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεὸς ἡμῶν κατακληρονομεῖ ὑμῖν, καὶ καταπαύσει ὑμᾶς ἀπὸ πάντων τῶν ἐχθρῶν ὑμῶν τῶν κύκλῳ, καὶ κατοικήσετε μετὰ ἀσφαλείας.
And ye shall go over Jordan, and shall dwell in the land, which the Lord our God takes as an inheritance for you; and he shall give you rest from all your enemies round about, and ye shall dwell safely.
11
וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה
then it shall come to pass that the place which HaShem your G-d shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto HaShem.
Καὶ ἔσται ὁ τόπος, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, ἐκεῖ οἴσετε πάντα ὅσα ἐγὼ ἐντέλλομαι ὑμῖν σήμερον· τὰ ὁλοκαυτώματα ὑμῶν, καὶ τὰ θυσιάσματα ὑμῶν, καὶ τὰ ἐπιδέκατα ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν χειρῶν ὑμῶν, καὶ πᾶν ἐκλεκτὸν τῶν δώρων ὑμῶν, ὅσα ἂν εὔξησθε Κυρίῳ τῷ Θεῷ ὑμῶν.
And there shall be a place which the Lord thy God shall choose for his name to be called there, thither shall ye bring all things that I order you today; your whole burnt offerings, and your sacrifices, and your tithes, and the firstfruits of your hands, and every choice gift of yours, whatsoever ye shall vow to the Lord your God.
12
וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם אַתֶּם וּבְנֵיכֶם וּבְנֹתֵיכֶם וְעַבְדֵיכֶם וְאַמְהֹתֵיכֶם וְהַלֵּוִי אֲשֶׁר בְּשׁ͏ַעֲרֵיכֶם כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה אִתְּכֶם
And ye shall rejoice before HaShem your G-d, ye, and your sons, and your daughters, and your men-servants, and your maid-servants, and the Levite that is within your gates, forasmuch as he hath no portion nor inheritance with you.
Καὶ εὐφρανθήσεσθε ἐναντίον Κυρίου τοῦ Θεοῦ ὑμῶν, ὑμεῖς καὶ οἱ υἱοὶ ὑμῶν, καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ παῖδες ὑμῶν, καὶ αἱ παιδίσκαι ὑμῶν, καὶ ὁ Λευίτης ὁ ἐπὶ τῶν πυλῶν ὑμῶν· ὅτι οὐκ ἔστιν αὐτῷ μερὶς οὐδὲ κλῆρος μεθʼ ὑμῶν.
And ye shall rejoice before the Lord your God, ye and your sons, and your daughters, and your menservants and your maidservants, and the Levite that is at your gates; because he has no portion or inheritance with you.
13
הִשָּׁמֶר לְךָ פֶּן־תַּעֲלֶה עֹלֹתֶיךָ בְּכָל־מָקוֹם אֲשֶׁר תִּרְאֶה
Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest;
Πρόσεχε σεαυτῷ, μὴ ἀνενέγκῃς τὰ ὁλοκαυτώματά σου ἐν παντὶ τόπῳ οὗ ἐὰν ἴδῃς.
Take heed to thyself that thou offer not thy whole burnt offerings in any place which thou shalt see;
14
כִּי אִם־בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה בְּאַחַד שְׁבָטֶיךָ שָׁם תַּעֲלֶה עֹלֹתֶיךָ וְשָׁם תַּעֲשֶׂה כֹּל אֲשֶׁר אָנֹכִי מְצַוֶּךָּ
but in the place which HaShem shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee.
Ἀλλʼ ἢ εἰς τὸν τόπον, ὃν ἂν ἐκλέξεται Κύριος ὁ Θεός σου αὐτὸν, ἐν μιᾷ τῶν φυλῶν σου, ἐκεῖ ἀνοίσετε τὰ ὁλοκαυτώματα ὑμῶν, καὶ ἐκεῖ ποιήσεις πάντα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον.
save in the place which the Lord thy God shall choose, in one of thy tribes, there shall ye offer your whole burnt offerings, and there shalt thou do all things whatsoever I charge thee this day.
15
רַק בְּכָל־אַוַּת נַפְשְׁךָ תִּזְבַּח וְאָכַלְתָּ בָשָׂר כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לְךָ בְּכָל־שְׁעָרֶיךָ הַטָּמֵא וְהַטָּהוֹר יֹאכְלֶנּוּ כַּצְּבִי וְכָאַיָּל
Notwithstanding thou mayest kill and eat flesh within all thy gates, after all the desire of thy soul, according to the blessing of HaShem thy G-d which He hath given thee; the unclean and the clean may eat thereof, as of the gazelle, and as of the hart.
Ἀλλʼ ἢ ἐν πάσῃ ἐπιθυμίᾳ σου θύσεις, καὶ φαγῇ κρέα κατὰ τὴν εὐλογίαν Κυρίου τοῦ Θεοῦ σου, ἣν ἔδωκέ σοι ἐν πάσῃ πόλει· ὁ ἀκάθαρτος ἐν σοὶ καὶ ὁ καθαρὸς ἐπὶ τὸ αὐτό φάγεται αὐτό, ὡς δορκάδα ἢ ἔλαφον.
But thou shalt kill according to all thy desire, and shalt eat flesh according to the blessing of the Lord thy God, which he has given thee in every city; the unclean that is within thee and the clean shall eat it on equal terms, as the doe or the stag.
16
רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם
Only ye shall not eat the blood; thou shalt pour it out upon the earth as water.
Πλὴν τὸ αἷμα οὐ φάγεσθε· ἐπὶ τὴν γῆν ἐκχεεῖτε αὐτὸ, ὡς ὕδωρ.
Only ye shall not eat the blood; ye shall pour it out on the ground as water.
17
לֹא־תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ מַעְשַׂר דְּגָנְךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ וְכָל־נְדָרֶיךָ אֲשֶׁר תִּדֹּר וְנִדְבֹתֶיךָ וּתְרוּמַת יָדֶךָ
Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thine oil, or the firstlings of thy herd or of thy flock, nor any of thy vows which thou vowest, nor thy freewill-offerings, nor the offering of thy hand;
Οὐ δυνήσῃ φαγεῖν ἐν ταῖς πόλεσί σου τὸ ἐπιδέκατον τοῦ σίτου σου, καὶ τοῦ οἴνου σου, καὶ τοῦ ἐλαίου σου, τὰ πρωτότοκα τῶν βοῶν σου, καὶ τῶν προβάτων σαυ, καὶ πάσας τὰς εὐχὰς, ὅσας ἂν εὔξησθε, καὶ τὰς ὁμολογίας ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν χειρῶν σου.
Thou shalt not be able to eat in thy cities the tithe of thy corn, and of thy wine, and of thine oil, the firstborn of thy herd and of thy flock, and all [your] vows as many as ye shall have vowed, and your thank offerings, and the firstfruits of thy hands.
18
כִּי אִם־לִפְנֵי יְהוָה אֱלֹהֶיךָ תֹּאכְלֶנּוּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בְּכֹל מִשְׁלַח יָדֶךָ
but thou shalt eat them before HaShem thy G-d in the place which HaShem thy G-d shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates; and thou shalt rejoice before HaShem thy G-d in all that thou puttest thy hand unto.
Ἀλλʼ ἢ ἐναντίον Κυρίου τοῦ Θεοῦ σου φάγῃ αὐτὸ ἐν τῷ τόπῳ, ᾧ ἂν ἐκλέξηται Κύριος ὁ Θεός σου αὐτῷ, σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ προσήλυτος ὁ ἐν ταῖς πόλεσιν ὑμῶν· καὶ εὐφρανθήσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου ἐπὶ πάντα, οὗ ἐὰν ἐπιβάλῃς τὴν χεῖρά σου.
But before the Lord thy God thou shalt eat it, in the place which the Lord thy God shall choose for himself, thou, and thy son, and thy daughter, thy manservant, and thy maidservant, and the stranger that is within thy gates; and thou shalt rejoice before the Lord thy God, on whatsoever thou shalt lay thy hand.
19
הִשָּׁמֶר לְךָ פֶּן־תַּעֲזֹב אֶת־הַלֵּוִי כָּל־יָמֶיךָ עַל־אַדְמָתֶךָ
Take heed to thyself that thou forsake not the Levite as long as thou livest upon thy land.
Πρόσεχε σεαυτῷ μὴ ἐγκαταλίπῃς τὸν Λευίτην πάντα τὸν χρόνον ὅσον ἂ ζῇς ἐπὶ τῆς γῆς.
Take heed to thyself that thou do not desert the Levite all the time that thou livest upon the earth.
20
כִּי־יַרְחִיב יְהוָה אֱלֹהֶיךָ אֶת־גְּבוּלְךָ כַּאֲשֶׁר דִּבֶּר־לָךְ וְאָמַרְתָּ אֹכְלָה בָשָׂר כִּי־תְאַוֶּה נַפְשְׁךָ לֶאֱכֹל בָּשָׂר בְּכָל־אַוַּת נַפְשְׁךָ תֹּאכַל בָּשָׂר
When HaShem thy G-d shall enlarge thy border, as He hath promised thee, and thou shalt say: 'I will eat flesh', because thy soul desireth to eat flesh; thou mayest eat flesh, after all the desire of thy soul.
Ἐὰν δὲ ἐμπλατύνῃ Κύριος ὁ Θεός σου τὰ ὅριά σου, καθάπερ ἐλάλησέ σοι, καὶ ἐρεῖς, φάγομαι κρέα, ἐὰν ἐπιθυμήσῃ ἡ ψυχή σου ὥστε φαγεῖν κρέα, ἐν πάσῃ ἐπιθυμίᾳ τῆς ψυχῆς σου φάγῃ κρέα.
And if the Lord thy God shall enlarge thy borders, as he said to thee, and thou shalt say, I will eat flesh; if thy soul should desire to eat flesh, thou shalt eat flesh according to all the desire of thy soul.
21
כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ אֲשֶׁר נָתַן יְהוָה לְךָ כַּאֲשֶׁר צִוִּיתִךָ וְאָכַלְתָּ בִּשְׁעָרֶיךָ בְּכֹל אַוַּת נַפְשֶׁךָ
If the place which HaShem thy G-d shall choose to put His name there be too far from thee, then thou shalt kill of thy herd and of thy flock, which HaShem hath given thee, as I have commanded thee, and thou shalt eat within thy gates, after all the desire of thy soul.
Ἐὰν δὲ μακρὰν ἀπέχῃ σου ὁ τόπος, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου ἐκεῖ ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, καὶ θύσεις ἀπὸ τῶν βοῶν σου, καὶ ἀπὸ τῶν προβάτων σου ὧν ἂν δῷ ὁ Θεός σοι, ὃν τρόπον ἐνετειλάμην σοι, καὶ φαγῃ ἐν ταῖς πόλεσί σου κατὰ τὴν ἐπιθυμίαν τῆς ψυχῆς σου.
And if the place be far from thee, which the Lord thy God shall choose for himself, that his name be called upon it, then thou shalt kill of thy herd and of thy flock which God shall have given thee, even as I commanded thee, and thou shalt eat in thy cities according to the desire of thy soul.
22
אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת־הַצְּבִי וְאֶת־הָאַיָּל כֵּן תֹּאכְלֶנּוּ הַטָּמֵא וְהַטָּהוֹר יַחְדָּו יֹאכְלֶנּוּ
Howbeit as the gazelle and as the hart is eaten, so thou shalt eat thereof; the unclean and the clean may eat thereof alike.
Ὡς ἔσθεται ἡ δορκὰς καὶ ἡ ἔλαφος, οὕτω φαγῃ αὐτό· ὁ ἀκάθαρτος ἐν σοὶ καὶ ὁ καθαρὸς ὡσαύτως ἔδεται.
As the doe and the stag are eaten, so shalt thou eat it; the unclean in thee and the clean shall eat it in like manner.
23
רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָׂר
Only be stedfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh.
Πρόσεχε ἰσχυρῶς τοῦ μὴ φαγεῖν αἷμα, ὅτι αἷμα αὐτοῦ ψυχή· οὐ βρωθήσεται ψυχὴ μετὰ τῶν κρεῶν.
Take diligent heed that thou eat no blood, for blood [is] the life of it; the life shall not be eaten with the flesh.
24
לֹא תֹּאכְלֶנּוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם
Thou shalt not eat it; thou shalt pour it out upon the earth as water.
Οὐ φάγεσθε· ἐπὶ τὴν γῆν ἐκχεεῖτε αὐτὸ ὡς ὕδωρ.
Ye shall not eat [it]; ye shall pour it out on the ground as water.
25
לֹא תֹּאכְלֶנּוּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ כִּי־תַעֲשֶׂה הַיָּשָׁר בְּעֵינֵי יְהוָה
Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do that which is right in the eyes of HaShem.
Οὐ φαγῇ αὐτὸ, ἵνα εὖ σοι γένηται καὶ τοῖς υἱοῖς σου μετὰ σὲ, ἐὰν ποιήσῃς τὸ καλὸν καὶ τὸ ἀρεστὸν ἐναντίον Κυρίου τοῦ Θεοῦ σου.
Thou shalt not eat it, that it may be well with thee and with thy sons after thee, if thou shalt do that which is good and pleasing before the Lord thy God.
26
רַק ק͏ָדָשֶׁיךָ אֲשֶׁר־יִהְיוּ לְךָ וּנְדָרֶיךָ תִּשָּׂא וּבָאתָ אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה
Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which HaShem shall choose;
Πλὴν τὰ ἅγιά σου ἐὰν γένηταί σοι, καὶ τὰς εὐχάς σου λαβὼν ἥξεις εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ.
But thou shalt take thy holy things, if thou hast any, and thy vowed offerings, and come to the place which the Lord thy God shall choose to have his name named upon it.
27
וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵל
and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of HaShem thy G-d; and the blood of thy sacrifices shall be poured out against the altar of HaShem thy G-d, and thou shalt eat the flesh.
Καὶ ποιήσεις τὰ ὁλοκαυτώματά σου, τὰ κρέα ἀνοίσεις ἐπὶ τὸ θυσιαστήριον Κυρίου τοῦ Θεοῦ σου· τὸ δὲ αἷμα τῶν θυσιῶν σου προσχεεῖς πρὸς τὴν βάσιν τοῦ θυσιαστηρίου Κυρίου τοῦ Θεοῦ σου, τὰ δὲ κρέα φαγῇ.
And thou shalt sacrifice thy whole burnt offerings, thou shalt offer the flesh upon the altar of the Lord thy God; but the blood of thy sacrifices thou shalt pour out at the foot of the altar of the Lord thy God, but the flesh thou shalt eat.
28
שְׁמֹר וְשָׁמַעְתָּ אֵת כָּל־הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוֶּךָּ לְמַעַן יִיטַב לְךָ וּלְבָנֶיךָ אַחֲרֶיךָ עַד־עוֹלָם כִּי תַעֲשֶׂה הַטּוֹב וְהַיָּשָׁר בְּעֵינֵי יְהוָה אֱלֹהֶיךָ
Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, when thou doest that which is good and right in the eyes of HaShem thy G-d.
Φυλάσσου καὶ ἄκουε καὶ ποιήσεις πάντας τοὺς λόγους οὓς ἐγὼ ἐντέλλομαί σοι, ἵνα εὖ σοι γένηται καὶ τοῖς υἱοῖς σου διʼ αἰῶνος, ἐὰν ποιήσῃς τὸ ἀρεστὸν καὶ τὸ καλὸν ἐναντίον Κυρίου τοῦ Θεοῦ σου.
Beware and hearken, and thou shalt do all the commands which I charge thee, that it may be well with thee and with thy sons forever, if thou shalt do that which is pleasing and good before the Lord thy God.
29
כִּי־יַכְרִית יְהוָה אֱלֹהֶיךָ אֶת־הַגּוֹיִם אֲשֶׁר אַתָּה בָא־שָׁמָּה לָרֶשֶׁת אוֹתָם מִפָּנֶיךָ וְיָרַשְׁתָּ אֹתָם וְיָשַׁבְתָּ בְּאַרְצָם
When HaShem thy G-d shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land;
Ἐὰν δὲ ἐξολοθρεύσῃ Κύριος ὁ Θεός σου τὰ ἔθνη, εἰς οὓς εἰσπορεύῃ ἐκεῖ κληρονομῆσαι τὴν γῆν αὐτῶν, ἀπὸ προσώπου σου, καὶ κατακληρονομήσῃς αὐτὴν, καὶ κατοικήσῃς ἐν τῇ γῇ αὐτῶν,
And if the Lord thy God shall utterly destroy the nations, to whom thou goest in thither to inherit their land, from before thee, and thou shalt inherit it, and dwell in their land;
30
הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי
take heed to thyself that thou be not ensnared to follow them, after that they are destroyed from before thee; and that thou inquire not after their gods, saying: 'How used these nations to serve their gods? even so will I do likewise.'
πρόσεχε σεαυτῷ μὴ ἐκζητήσῃς ἐπακολουθῆσαι αὐτοῖς μετὰ τὸ ἐξολοθρευθῆναι αὐτοὺς ἀπὸ προσώπου σου, λέγων, πῶς ποιοῦσι τὰ ἔθνη ταῦτα τοῖς θεοῖς αὐτῶν; ποιήσω κᾀγώ.
take heed to thyself that thou seek not to follow them after they are destroyed before thee, saying, How do these nations act toward their gods? I will do likewise.
31
לֹא־תַעֲשֶׂה כֵן לַיהוָה אֱלֹהֶיךָ כִּי כָּל־תּוֹעֲבַת יְהוָה אֲשֶׁר שָׂנֵא עָשׂוּ לֵאלֹהֵיהֶם כִּי גַם אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם יִשְׂרְפוּ בָאֵשׁ לֵאלֹהֵיהֶם
Thou shalt not do so unto HaShem thy G-d; for every abomination to HaShem, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
Οὐ ποιήσεις οὕτω τῷ Θεῷ σου· τὰ γὰρ βδελύματα Κυρίου ἃ ἐμίσησεν, ἐποίησαν ἐν τοῖς θεοῖς αὐτῶν, ὅτι τοὺς υἱοὺς αὐτῶν, καὶ τὰς θυγατέρας αὐτῶν κατακαίουσιν ἐν πυρὶ τοῖς θεοῖς αὐτῶν.
Thou shalt not do so to thy God; for they have sacrificed to their gods the abominations of the Lord which he hates, for they burn their sons and their daughters in fire to their gods.

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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