Textorah

Deuteronomy 16

1
שָׁמוֹר אֶת־חֹדֶשׁ הָאָבִיב וְעָשִׂיתָ פֶּסַח לַיהוָה אֱלֹהֶיךָ כִּי בְּחֹדֶשׁ הָאָבִיב הוֹצִיאֲךָ יְהוָה אֱלֹהֶיךָ מִמִּצְרַיִם לָיְלָה
Observe the month of Abib, and keep the passover unto HaShem thy G-d; for in the month of Abib HaShem thy G-d brought thee forth out of Egypt by night.
Φυλάξαι τὸν μῆνα τῶν νέων, καὶ ποιήσεις τὸ πάσχα Κυρίῳ τῷ Θεῷ σου, ὅτι ἐν τῷ μηνὶ τῶν νέων ἐξῆλθες ἐξ Αἰγύπτου νυκτός.
Observe the month of new [corn], and thou shalt sacrifice the Passover to the Lord thy God; because in the month of new corn thou camest out of Egypt by night.
2
וְזָבַחְתָּ פֶּסַח לַיהוָה אֱלֹהֶיךָ צֹאן וּבָקָר בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה לְשַׁכֵּן שְׁמוֹ שָׁם
And thou shalt sacrifice the passover-offering unto HaShem thy G-d, of the flock and the herd, in the place which HaShem shall choose to cause His name to dwell there.
Καὶ θύσεις τὸ πάσχα Κυρίῳ τῷ Θεῷ σου πρόβατα καὶ βόας ἐν τῷ τόπῳ, ᾧ ἐὰν ἐκλέξηται Κύριος ὁ Θεός σου αὐτὸν, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ.
And thou shalt sacrifice the Passover to the Lord thy God, sheep and oxen in the place which the Lord thy God shall choose to have his name called upon it.
3
לֹא־תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל־עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת־יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ
Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for in haste didst thou come forth out of the land of Egypt; that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
Οὐ φαγῇ ἐπʼ αὐτοῦ ζύμην· ἐπτὰ ἡμέρας φαγῇ ἐπʼ αὐτοῦ ἄζυμα, ἄρτον κακώσεως, ὅτι ἐν σπουδῇ ἐξήλθετε ἐξ Αἰγύπτου, ἵνα μνησθῆτε τὴν ἡμέραν τῆς ἐξοδίας ὑμῶν ἐκ γῆς Αἰγύπτου πάσας τὰς ἡμέρας τῆς ζωῆς ὑμῶν.
Thou shalt not eat leaven with it; seven days shalt thou eat unleavened [bread] with it, bread of affliction, because ye came forth out of Egypt in haste; that ye may remember the day of your coming forth out of the land of Egypt all the days of your life.
4
וְלֹא־יֵרָאֶה לְךָ שְׂאֹר בְּכָל־גְּבֻלְךָ שִׁבְעַת יָמִים וְלֹא־יָלִין מִן־הַבָּשָׂר אֲשֶׁר תִּזְבַּח בָּעֶרֶב בַּיּוֹם הָרִאשׁוֹן לַבֹּקֶר
And there shall be no leaven seen with thee in all they borders seven days; neither shall any of the flesh, which thou sacrificest the first day at even, remain all night until the morning.
Οὐκ ὀφθήσεται σοι ζύμη ἐν πᾶσι τοῖς ὁρίοις σου ἑπτὰ ἡμέρας, καὶ οὐ κοιμήθησεται ἀπὸ τῶν κρεῶν ὧν ἐὰν θύσῃς τὸ ἑσπέρας τῇ ἡμέρᾳ τῇ πρώτῃ εἰς τοπρωΐ.
Leaven shall not be seen with thee in all thy borders for seven days, and there shall not be left of the flesh which thou shalt sacrifice at even on the first day until the morning.
5
לֹא תוּכַל לִזְבֹּחַ אֶת־הַפָּסַח בְּאַחַד שְׁעָרֶיךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ
Thou mayest not sacrifice the passover-offering within any of thy gates, which HaShem thy G-d giveth thee;
Οὐ δυνήσῃ θῦσαι τὸ πάσχα ἐν οὐδεμιᾷ τῶν πόλεών σου, ὧν Κύριος ὁ Θεός σου δίδωσί σοι·
Thou shalt not have power to sacrifice the Passover in any of the cities, which the Lord thy God gives thee.
6
כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם תִּזְבַּח אֶת־הַפֶּסַח בָּעָרֶב כְּבוֹא הַשֶּׁמֶשׁ מוֹעֵד צֵאתְךָ מִמִּצְרָיִם
but at the place which HaShem thy G-d shall choose to cause His name to dwell in, there thou shalt sacrifice the passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
ἀλλʼ ἢ εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σου, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, θύσεις τὸ πάσχα ἑσπέρας πρὸς δυσμὰς ἡλίου, ἐν τῷ καιρῷ ᾧ ἐξῆλθες ἐξ Αἰγύπτου.
But in the place which the Lord thy God shall choose, to have his name called there, thou shalt sacrifice the Passover at even at the setting of the sun, at the time when thou camest out of Egypt.
7
וּבִשַּׁלְתָּ וְאָכַלְתָּ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ
And thou shalt roast and eat it in the place which HaShem thy G-d shall choose; and thou shalt turn in the morning, and go unto thy tents.
Καὶ ἑψήσεις καὶ ὀπτήσεις καὶ φαγῇ ἐν τῷ τόπῳ, οὗ ἐὰν ἐκλέξηται Κύριος ὁ Θεός σου αὐτόν· καὶ ἀποστραφήσῃ τοπρωΐ, καὶ ἐλεύσῃ εἰς τοὺς οἴκους σου.
And thou shalt boil and roast and eat it in the place, which the Lord thy God shall choose; and thou shalt return in the morning, and go to thy house.
8
שֵׁשֶׁת יָמִים תֹּאכַל מַצּוֹת וּבַיּוֹם הַשְּׁבִיעִי עֲצֶרֶת לַיהוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה מְלָאכָה
Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn assembly to HaShem thy G-d; thou shalt do no work therein.
Ἓξ ἡμέρας φαγῇ ἄζυμα, καὶ τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξόδιον ἑορτὴ Κυρίῳ τῷ Θεῷ σου· οὐ ποιήσεις ἐν αὐτῇ πᾶν ἔργον, πλὴν ὅσα ποιηθήσεται ψυχῇ.
Six days shalt thou eat unleavened bread, and on the seventh day is a holiday, a feast to the Lord thy God: thou shalt not do in it any work, save what must be done by anyone.
9
שִׁבְעָה שָׁבֻעֹת תִּסְפָּר־לָךְ מֵהָחֵל חֶרְמֵשׁ בַּקָּמָה תָּחֵל לִסְפֹּר שִׁבְעָה שָׁבֻעוֹת
Seven weeks shalt thou number unto thee; from the time the sickle is first put to the standing corn shalt thou begin to number seven weeks.
Ἑπτὰ ἑβδομάδας ἐξαριθμήσεις σεαυτῷ· ἀρξαμένου σου δρέπανον ἐπʼ ἀμητὸν, ἄρξῃ ἐξαριθμῆσαι ἑπτὰ ἑβδομάδας.
Seven weeks shalt thou number to thyself; when thou hast begun [to put] the sickle to the corn, thou shalt begin to number seven weeks.
10
וְעָשִׂיתָ חַג שָׁבֻעוֹת לַיהוָה אֱלֹהֶיךָ מִסַּת נִדְבַת יָדְךָ אֲשֶׁר תִּתֵּן כַּאֲשֶׁר יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ
And thou shalt keep the feast of weeks unto HaShem thy G-d after the measure of the freewill-offering of thy hand, which thou shalt give, according as HaShem thy G-d blesseth thee.
Καὶ ποιήσεις ἑορτὴν ἑβδομάδων Κυρίῳ τῷ Θεῷ σου, καθὼς ἡ χείρ σου ἰσχύει, ὅσα ἂν δῷ Κύριος ὁ Θεός σου.
And thou shalt keep the feast of weeks to the Lord thy God, accordingly as thy hand has power in as many things as the Lord thy God shall give thee.
11
וְשָׂמַחְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי אֲשֶׁר בִּשְׁעָרֶיךָ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בְּקִרְבֶּךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם
And thou shalt rejoice before HaShem thy G-d, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within they gates, and the stranger, and the fatherless, and the widow, that are in the midst of thee, in the place which HaShem thy G-d shall choose to cause His name to dwell there.
Καὶ εὐφρανθήσῃ ἐναντίον Κυρίου τοῦ Θεοῦ σου, σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ Λευίτης, καὶ ὁ προσήλυτος, καὶ ὁ ὀρφανὸς, καὶ ἡ χήρα ἡ οὖσα ἐν ὑμῖν, ἐν τῷ τόπῳ, ᾧ ἐὰν ἐκλέξηται Κύριος ὁ Θεός σου αὐτὸν, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ.
And thou shalt rejoice before the Lord thy God, thou and thy son, and thy daughter, thy manservant and thy maidservant, and the Levite, and the stranger, and the orphan, and the widow which dwells among you, in whatsoever place the Lord thy God shall choose, that his name should be called there.
12
וְזָכַרְתָּ כִּי־עֶבֶד הָיִיתָ בְּמִצְרָיִם וְשָׁמַרְתָּ וְעָשִׂיתָ אֶת־ה͏ַחֻקִּים הָאֵלֶּה
And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes.
Καὶ μνησθήσῃ ὅτι οἰκέτης ἐγένου ἐν γῇ Αἰγύπτῳ, καὶ φυλάξῃ καὶ ποιήσεις τὰς ἐντολὰς ταύτας.
And thou shalt remember that thou wast a servant in the land of Egypt, and thou shalt observe and do these commands.
13
חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ וּמִיִּקְבֶךָ
Thou shalt keep the feast of tabernacles seven days, after that thou hast gathered in from thy threshing-floor and from thy winepress.
Ἐορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ ἡμέρας ἐν τῷ συναγαγεῖν σε ἐκ τῆς ἅλωνός σου καὶ ἀπὸ τῆς ληνοῦ σου.
Thou shalt keep for thyself the feast of tabernacles seven days, when thou gatherest in [thy produce] from thy corn floor and thy winepress.
14
וְשָׂמַחְתָּ בְּחַגֶּךָ אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְהַלֵּוִי וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ
And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, and the stranger, and the fatherless, and the widow, that are within thy gates.
Καὶ εὐφρανθήσῃ ἐν τῇ ἑορτῇ σου, σὺ καὶ ὁ υἱός σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ Λευίτης, καὶ ὁ προσήλυτος, καὶ ὁ ὀρφανὸς, καὶ ἡ χήρα ἡ οὖσα ἐν ταῖς πόλεσί σου.
And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, thy manservant, and thy maidservant, and the Levite, and the stranger, and the orphan, and the widow that is in thy cities.
15
שִׁבְעַת יָמִים תָּחֹג לַיהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכֹל תְּבוּאָתְךָ וּבְכֹל מַעֲשֵׂה יָדֶיךָ וְהָיִיתָ אַךְ שָׂמֵחַ
Seven days shalt thou keep a feast unto HaShem thy G-d in the place which HaShem shall choose; because HaShem thy G-d shall bless thee in all thine increase, and in all the work of thy hands, and thou shalt be altogether joyful.
Ἑπτὰ ἡμέρας ἑορτάσεις Κυρἱω τῷ Θεῷ σου ἐν τῷ τόπῳ, ᾧ ἂν ἐκλέξηται Κύριος ὁ Θεός σου αὐτῷ· ἐὰν δὲ εὐλογήσῃ σε Κύριος ὁ Θεός σου ἐν πᾶσι γεννήμασί σου, καὶ ἐν πάντι ἔργῳ τῶν χειρῶν σου, καὶ ἔσῃ εὐφραινόμενος.
Seven days shalt thou keep a feast to the Lord thy God in the place which the Lord thy God shall choose for himself; and if the Lord thy God shall bless thee in all thy fruits, and in every work of thy hands, then thou shalt rejoice.
16
שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם
Three times in a year shall all thy males appear before HaShem thy G-d in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before HaShem empty;
Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐναντίον Κυρίου τοῦ Θεοῦ σου ἐν τῷ τόπῳ, ᾧ ἐὰν ἐκλέξηται αὐτὸν Κύριος· ἐν τῇ ἑορτῇ τῶν ἀζύμων, καὶ ἐν τῇ ἑορτῇ τῶν ἑβδομάδων, καὶ ἐν τῇ ἑορτῇ τῆς σκηνοπηγίας· οὐκ ὀφθήσῃ ἐνώπιον Κυρίου τοῦ Θεοῦ σου κενός.
Three times in the year shall all thy males appear before the Lord thy God in the place which the Lord shall choose in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: thou shalt not appear before the Lord thy God empty.
17
אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן־לָךְ
every man shall give as he is able, according to the blessing of HaShem thy G-d which He hath given thee.
Ἕκαστος κατὰ δύναμιν τῶν χειρῶν ὑμῶν, κατὰ τὴν εὐλογίαν Κυρίου τοῦ Θεοῦ σου ἣν ἔδωκέ σοι.
Each one according to his ability, according to the blessing of the Lord thy God which he has given thee.
18
שֹׁפְטִים וְשֹׁטְרִים תִּתֶּן־לְךָ בְּכָל־שְׁעָרֶיךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ לִשְׁבָטֶיךָ וְשָׁפְטוּ אֶת־הָעָם מִשְׁפַּט־צֶדֶק
Judges and officers shalt thou make thee in all thy gates, which HaShem thy G-d giveth thee, tribe by tribe; and they shall judge the people with righteous judgment.
Κριτὰς καὶ γραμματοεισαγωγεῖς ποιήσεις σεαυτῷ ἐν ταῖς πόλεσί σου, αἷς Κύριος ὁ Θεός σου δίδωσί σοι κατὰ φυλάς· καὶ κρινοῦσι τὸν λαὸν κρίσιν δικαίαν.
Thou shalt make for thyself judges and officers in thy cities, which the Lord thy God gives thee in [thy] tribes, and they shall judge the people with righteous judgment:
19
לֹא־תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא־תִקַּח שֹׁחַד כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים וִיסַלֵּף דִּבְרֵי צַדִּיקִם
Thou shalt not wrest judgment; thou shalt not respect persons; neither shalt thou take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous.
Οὐκ ἐκκλινοῦσι κρίσιν, οὐδὲ λήψονται δῶρον· τὰ γὰρ δῶρα ἀποτυφλοῖ ὀφθαλμοὺς σοφῶν, καὶ ἐξαίρει λόγους δικαίων.
they shall not wrest judgment, nor favor persons, nor receive a gift; for gifts blind the eyes of the wise, and pervert the words of the righteous.
20
צֶדֶק צֶדֶק תִּרְדֹּף לְמַעַן תִּחְיֶה וְיָרַשְׁתָּ אֶת־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ
Justice, justice shalt thou follow, that thou mayest live, and inherit the land which HaShem thy G-d giveth thee.
Δικαίως τὸ δίκαιον διώξῃ, ἵνα ζῆτε, καὶ εἰσελθόντες κληρονομήσητε τὴν γῆν ἣν Κύριος ὁ Θεός σου δίδωσί σοι.
Thou shalt justly pursue justice, that ye may live, and go in and inherit the land which the Lord thy God gives thee.
21
לֹא־תִטַּע לְךָ אֲשֵׁרָה כָּל־עֵץ אֵצֶל מִזְבַּח יְהוָה אֱלֹהֶיךָ אֲשֶׁר תַּעֲשֶׂה־לָּךְ
Thou shalt not plant thee an Asherah of any kind of tree beside the altar of HaShem thy G-d, which thou shalt make thee.
Οὐ φυτεύσεις σεαυτῷ ἄλσος· πᾶν ξύλον παρὰ τὸ θυσιαστήριον τοῦ Θεοῦ σου οὐ ποιήσεις σεαυτῷ.
Thou shalt not plant for thyself a grove; thou shalt not plant for thyself any tree near the altar of thy God.
22
וְלֹא־תָקִים לְךָ מַצֵּבָה אֲשֶׁר שָׂנֵא יְהוָה אֱלֹהֶיךָ
Neither shalt thou set thee up a pillar, which HaShem thy G-d hateth.
Οὐ στήσεις σεαυτῷ στήλην, ἃ ἐμίσησε Κύριος ὁ Θεός σου.
Thou shalt not set up for thyself a pillar, which the Lord thy God hates.

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.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.