Textorah

Deuteronomy 33

1
וְזֹאת הַבְּרָכָה אֲשֶׁר בֵּרַךְ מֹשֶׁה אִישׁ הָאֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל לִפְנֵי מוֹתוֹ
And this is the blessing wherewith Moses the man of G-d blessed the children of Israel before his death.
Καὶ αὕτη ἡ εὐλογία ἣν ηὐλόγησε Μωυσῆς ἄνθρωπος τοῦ Θεοῦ τοὺς υἱοὺς Ἰσραὴλ πρὸ τῆς τελευτῆς αὐτοῦ.
And this [is] the blessing with which Moses the man of God blessed the children of Israel before his death.
2
וַיֹּאמַר יְהוָה מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבְבֹת קֹדֶשׁ מִימִינוֹ אשדת אֵשׁ דָּת לָמוֹ
And he said: HaShem came from Sinai, and rose from Seir unto them; He shined forth from mount Paran, and He came from the myriads holy, at His right hand was a fiery law unto them.
Καὶ εἶπε, Κύριος ἐκ Σινὰ ἥκει, καὶ ἐπέφανεν ἐκ Σηεὶρ ἡμῖν, καὶ κατέσπευσεν ἐξ ὄρους Φαρὰν, σὺν μυρίασι Κάδης, ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετʼ αὐτοῦ.
And he said, The Lord is come from Sinai, And has appeared from Seir to us, And has hastened out of the mount of Paran, with the ten thousands of Kadesh; On his right hand [were] his angels with him.
3
אַף חֹבֵב עַמִּים כָּל־קְדֹשָׁיו בְּיָדֶךָ וְהֵם תֻּכּוּ לְרַגְלֶךָ יִשָּׂא מִדַּבְּרֹתֶיךָ
Yea, He loveth the peoples, all His holy ones--they are in Thy hand; and they sit down at Thy feet, receiving of Thy words.
Καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ, καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου· καὶ οὗτοι ὑπὸ σέ εἰσί· καὶ ἐδέξατο ἀπὸ τῶν λόγων αὐτοῦ
And he spared his people, And all his sanctified ones [are] under thy hands; And they are under thee; And he received of his words
4
תּוֹרָה צִוָּה־לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב
Moses commanded us a law, an inheritance of the congregation of Jacob.
νόμον, ὃν ἐνετείλατο ἡμῖν Μωυσῆς, κληρονομίαν συναγωγαῖς Ἰακώβ.
The law which Moses charged us, An inheritance to the assemblies of Jacob.
5
וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל
And there was a king in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together.
Καὶ ἔσται ἐν τῷ ἠγαπημένῳ ἄρχων, συναχθέντων ἀρχόντων λαῶν ἅμα φυλαῖς Ἰσραήλ.
And he shall be prince with the beloved one, When the princes of the people are gathered together With the tribes of Israel.
6
יְחִי רְאוּבֵן וְאַל־יָמֹת וִיהִי מְתָיו מִסְפָּר
Let Reuben live, and not die in that his men become few.
Ζήτω Ῥουβὴν, καὶ μὴ ἀποθανέτω, καὶ ἔστω πολὺς ἐν ἀριθμῷ.
Let Reuben live, and not die; And let him be many in number.
7
וְזֹאת לִיהוּדָה וַיֹּאמַר שְׁמַע יְהוָה קוֹל יְהוּדָה וְאֶל־עַמּוֹ תְּבִיאֶנּוּ יָדָיו רָב לוֹ וְעֵזֶר מִצָּרָיו תִּהְיֶה
And this for Judah, and he said: Hear, HaShem, the voice of Judah, and bring him in unto his people; his hands shall contend for him, and Thou shalt be a help against his adversaries.
Καὶ αὕτη Ἰούδα· εἰσάκουσον Κύριε φωνῆς Ἰούδα, καὶ εἰς τὸν λαὸν αὐτοῦ ἔλθοις ἄν· αἱ χεῖρες αὐτοῦ διακρινοῦσιν αὐτῷ, καὶ βοηθὸς ἐκ τῶν ἐχθρῶν ἔσῃ.
And this [is the blessing] of Judah; Hear, Lord, the voice of Judah, And do thou visit his people: His hands shall contend for him, And thou shalt be a help from his enemies.
8
וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ אֲשֶׁר נִסִּיתוֹ בְּמַסָּה תְּרִיבֵהוּ עַל־מֵי מְרִיבָה
And of Levi he said: Thy Thummim and Thy Urim be with Thy holy one, whom Thou didst prove at Massah, with whom Thou didst strive at the waters of Meribah;
Καὶ τῷ Λευὶ εἶπε, δότε Λευὶ δήλους αὐτοῦ, καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ, ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ· ἐλοιδόρησαν αὐτὸν ἐφʼ ὕδατος ἀντιλογίας·
And to Levi he said, Give to Levi his manifestations, And his truth to the holy man, Whom they tempted in the temptation; They reviled him at the water of strife.
9
הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו וְאֶת־אֶחָיו לֹא הִכִּיר וְאֶת־בנו בָּנָיו לֹא יָדָע כִּי שָׁמְרוּ אִמְרָתֶךָ וּבְרִיתְךָ יִנְצֹרוּ
Who said of his father, and of his mother: 'I have not seen him'; neither did he acknowledge his brethren, nor knew he his own children; for they have observed Thy word, and keep Thy covenant.
Ὁ λέγων τῷ πατρὶ καὶ τῇ μητρὶ, οὐχ ἑώρακά σε, καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω, καὶ τοὺς υἱοὺς αὐτοῦ ἀπέγνω· ἐφύλαξε τὰ λόγιά σου, καὶ τὴν διαθήκην σου διετήρησε.
Who says to his father and mother, I have not seen thee; And he knew not his brethren, And he refused to know his sons: He kept thine oracles, And observed thy covenant.
10
יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל יָשִׂימוּ קְטוֹרָה בְּאַפֶּךָ וְכָלִיל עַל־מִזְבְּחֶךָ
They shall teach Jacob Thine ordinances, and Israel Thy law; they shall put incense before Thee, and whole burnt-offering upon Thine altar.
Δηλώσουσι τὰ δικαιώματά σου τῷ Ἰακὼβ, καὶ τὸν νόμον σου τῷ Ἰσραήλ· ἐπιθήσουσι θυμίαμα ἐν ὀργῇ σου διαπαντὸς ἐπὶ τὸ θυσιαστήριόν σου.
They shall declare thine ordinances to Jacob, And thy law to Israel: They shall place incense in [the time of] thy wrath Continually upon thine altar.
11
בָּרֵךְ יְהוָה חֵילוֹ וּפֹעַל יָדָיו תִּרְצֶה מְחַץ מָתְנַיִם קָמָיו וּמְשַׂנְאָיו מִן־יְקוּמוּן
Bless, HaShem, his substance, and accept the work of his hands; smite through the loins of them that rise up against him, and of them that hate him, that they rise not again.
Εὐλόγησον, Κύριε, τὴν ἰσχὺν αὐτοῦ, καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ δέξαι· κάταξον ὀσφῦν ἐχθρῶν ἐπανεστηκότων αὐτῷ, καὶ οἱ μισοῦντες αὐτὸν μὴ ἀναστήτωσαν.
Bless, Lord, his strength, And accept the works of his hands; Break the loins of his enemies that have risen up against him, And let not them that hate him rise up.
12
לְבִנְיָמִן אָמַר יְדִיד יְהֹוָה יִשְׁכֹּן לָבֶטַח עָלָיו חֹפֵף עָלָיו כָּל־הַיּוֹם וּבֵין כְּתֵיפָיו שָׁכֵן
Of Benjamin he said: The beloved of HaShem shall dwell in safety by Him; He covereth him all the day, and He dwelleth between his shoulders.
Καὶ τῷ Βενιαμὶν εἶπεν, ἠγαπημένος ὑπὸ Κυρίου κατασκηνώσει πεποιθὼς, καὶ ὁ Θεὸς σκιάζει ἐπʼ αὐτῷ πάσας τὰς ἡμέρας, καὶ ἀναμέσον τῶν ὤμων αὐτοῦ κατέπαυσε.
And to Benjamin he said, The beloved of the Lord shall dwell in confidence, And God overshadows him always, And he rested between his shoulders.
13
וּלְיוֹסֵף אָמַר מְבֹרֶכֶת יְהֹוָה אַרְצוֹ מִמֶּגֶד שָׁמַיִם מִטָּל וּמִתְּהוֹם רֹבֶצֶת תָּחַת
And of Joseph he said: Blessed of HaShem be his land; for the precious things of heaven, for the dew, and for the deep that coucheth beneath,
Καὶ τῷ Ἰωσὴφ εἶπεν, ἀπʼ εὐλογίας Κύριου ἡ γῆ αὐτοῦ, ἀπὸ ὡρῶν οὐρανοῦ, καὶ δρόσου, καὶ ἀπὸ ἀβύσσων πηγῶν κάτωθεν,
And to Joseph he said, His land [is] of the blessing of the Lord, Of the seasons of sky and dew, And of the deeps of wells below,
14
וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ וּמִמֶּגֶד גֶּרֶשׁ יְרָחִים
And for the precious things of the fruits of the sun, and for the precious things of the yield of the moons,
καὶ καθʼ ὥραν γεννημάτων ἡλίου τροπῶν, καὶ ἀπὸ συνόδων μηνῶν,
And of the fruits of the changes of the sun in season, And of the produce of the months,
15
וּמֵרֹאשׁ הַרְרֵי־קֶדֶם וּמִמֶּגֶד גִּבְעוֹת עוֹלָם
And for the tops of the ancient mountains, and for the precious things of the everlasting hills,
ἀπὸ κορυφῆς ὀρέων ἀρχῆς, καὶ ἀπὸ κορυφῆς βουνῶν ἀενάων,
From the top of the ancient mountains, And from the top of the everlasting hills,
16
וּמִמֶּגֶד אֶרֶץ וּמְלֹאָהּ וּרְצוֹן שֹׁכְנִי סְנֶה תָּבוֹאתָה לְרֹאשׁ יוֹסֵף וּלְקָדְקֹד נְזִיר אֶחָיו
And for the precious things of the earth and the fulness thereof, and the good will of Him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the crown of the head of him that is prince among his brethren.
καὶ καθʼ ὥραν γῆς πληρώσεως· καὶ τὰ δεκτὰ τῷ ὀφθέντι ἐν τῇ βάτῳ ἔλθοισαν ἐπὶ κεφαλὴν Ἰωσὴφ, καὶ ἐπὶ κορυφῆς δοξασθεὶς ἐπʼ ἀδελφοῖς.
And of the fullness of the land in season: And let the things pleasing to him that dwelt in the bush Come on the head of Joseph, And on the crown [of him who was] glorified above his brethren.
17
בְּכוֹר שׁוֹרוֹ הָדָר לוֹ וְקַרְנֵי רְאֵם קַרְנָיו בָּהֶם עַמִּים יְנַגַּח יַחְדָּו אַפְסֵי־אָרֶץ וְהֵם רִבְבוֹת אֶפְרַיִם וְהֵם אַלְפֵי מְנַשֶּׁה
His firstling bullock, majesty is his; and his horns are the horns of the wild-ox; with them he shall gore the peoples all of them, even the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.
Πρωτότοκος ταύρου τὸ κάλλος αὐτοῦ, κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ· ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα, ἕως ἀπʼ ἄκρου γῆς· αὗται μυρίαδες Ἐφραὶμ, καὶ αὗται χιλιάδες Μανασσῆ.
His beauty [is as] the firstling of his bull, His horns [are] the horns of a unicorn; With them he shall thrust the nations at once, even from the end of the earth: These [are] the ten thousands of Ephraim, And these [are] the thousands of Manasseh.
18
וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ
And of Zebulun he said: Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents.
Καὶ τῷ Ζαβουλὼν εἶπεν, εὐφράνθητι Ζαβουλὼν ἐν ἐξοδίᾳ σου, καὶ Ἰσσάχαρ ἐν τοῖς σκηνώμασιν αὐτοῦ.
And to Zebulun he said, Rejoice, Zebulun, in thy going out, And Issachar in his tents.
19
עַמִּים הַר־יִקְרָאוּ שָׁם יִזְבְּחוּ זִבְחֵי־צֶדֶק כִּי שֶׁפַע יַמִּים יִינָקוּ וּשְׂפוּנֵי טְמוּנֵי חוֹל
They shall call peoples unto the mountain; there shall they offer sacrifices of righteousness; for they shall suck the abundance of the seas, and the hidden treasures of the sand.
Ἔθνη ἐξολοθρεύσουσι· καὶ ἐπικαλέσεσθε ἐκεῖ, καὶ θύσετε ἐκεῖ θυσίαν δικαιοσύνης· ὅτι πλοῦτος θαλάσσης θηλάσει σε, καὶ ἐμπόρια παράλιον κατοικούντων.
They shall utterly destroy the nations, and ye shall call [men] there, And there offer the sacrifice of righteousness; For the wealth of the sea shall suckle thee, And so shall the marts of them that dwell by the seacoast.
20
וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף־קָדְקֹד
And of Gad he said: Blessed be He that enlargeth Gad; he dwelleth as a lioness, and teareth the arm, yea, the crown of the head.
Καὶ τῷ Γὰδ εἶπεν, εὐλογημένος ἐμπλατύνων Γάδ· ὡς λέων ἐνεπαύσατο, συντρίψας βραχίονα καὶ ἄρχοντα.
And to Gad he said, Blessed [be] he that enlarges Gad: As a lion he rested, Having broken the arm and the ruler.
21
וַיַּרְא רֵאשִׁית לוֹ כִּי־שָׁם חֶלְקַת מְחֹקֵק סָפוּן וַיֵּתֵא רָאשֵׁי עָם צִדְקַת יְהוָה עָשָׂה וּמִשְׁפָּטָיו עִם־יִשְׂרָאֵל
And he chose a first part for himself, for there a portion of a ruler was reserved; and there came the heads of the people, he executed the righteousness of HaShem, and His ordinances with Israel.
Καὶ εἶδεν ἀπαρχὴν αὐτοῦ, ὅτι ἐκεῖ ἐμερίσθη γῆ ἀρχόντων συνηγμένων ἅμα ἀρχηγοῖς λαῶν· δικαιοσύνην Κύριος ἐποίησε, καὶ κρίσιν αὐτοῦ μετὰ Ἰσραήλ.
And he saw his firstfruits, That there the land of the princes gathered With the chiefs of the people was divided; The Lord wrought righteousness, And his judgment with Israel.
22
וּלְדָן אָמַר דָּן גּוּר אַרְיֵה יְזַנֵּק מִן־הַבָּשָׁן
And of Dan he said: Dan is a lion's whelp, that leapeth forth from Bashan.
Καὶ τῷ Δὰν εἶπε, Δὰν σκύμνος λέοντος, καὶ ἐκπηδήσεται ἐκ τοῦ Βασάν.
And to Dan he said, Dan [is] a lion’s whelp, And shall leap out of Bashan.
23
וּלְנַפְתָּלִי אָמַר נַפְתָּלִי שְׂבַע רָצוֹן וּמָלֵא בִּרְכַּת יְהוָה יָם וְדָרוֹם יְרָשָׁה
And of Naphtali he said: O Naphtali, satisfied with favour, and full with the blessing of HaShem: possess thou the sea and the south.
Καὶ τῷ Νεφθαλὶ εἶπε, Νεφθαλὶ πλησμονὴ δεκτῶν· καὶ ἐμπλησθήτω εὐλογία παρὰ Κυρίου· θάλασσαν καὶ Λίβα κληρονομήσει.
And to Naphtali he said, Naphtali [has] the fullness of good things; And let him be filled with blessing from the Lord: He shall inherit the west and the south.
24
וּלְאָשֵׁר אָמַר בָּרוּךְ מִבָּנִים אָשֵׁר יְהִי רְצוּי אֶחָיו וְטֹבֵל בַּשֶּׁמֶן רַגְלוֹ
And of Asher he said: Blessed be Asher above sons; let him be the favoured of his brethren, and let him dip his foot in oil.
Καὶ τῷ Ἀσὴρ εἶπεν, εὐλογημένος ἀπὸ τέκνων Ἀσήρ, καὶ ἔσται δεκτὸς τοῖς ἀδελφοῖς αὐτοῦ· βάψει ἐν ἐλαίῳ τὸν πόδα αὐτοῦ.
And to Asher he said, Asher [is] blessed with children; And he shall be acceptable to his brethren: He shall dip his foot in oil.
25
בַּרְזֶל וּנְחֹשֶׁת מִנְעָלֶיךָ וּכְיָמֶיךָ דָּבְאֶךָ
Iron and brass shall be thy bars; and as thy days, so shall thy strength be.
Σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται· ὡς αἱ ἡμέραι σου, ἡ ἰσχύς σου.
His sandal shall be iron and brass; As thy days, so [shall be] thy strength.
26
אֵין כָּאֵל יְשֻׁרוּן רֹכֵב שָׁמַיִם בְעֶזְרֶךָ וּבְגַאֲוָתוֹ שְׁחָקִים
There is none like unto G-d, O Jeshurun, who rideth upon the heaven as thy help, and in His excellency on the skies.
Οὐκ ἔστιν ὥσπερ ὁ Θεὸς τοῦ ἠγαπημένου, ὁ ἐπιβαίνων ἐπὶ τὸν οὐρανὸν βοηθός σου, καὶ ὁ μεγαλοπρεπὴς τοῦ στερεώματος.
There is not [any such] as the God of the beloved; He who rides upon the heaven [is] thy helper, And the magnificent One of the firmament.
27
מְעֹנָה אֱלֹהֵי קֶדֶם וּמִתַּחַת זְרֹעֹת עוֹלָם וַיְגָרֶשׁ מִפָּנֶיךָ אוֹיֵב וַיֹּאמֶר הַשְׁמֵד
The eternal G-d is a dwelling-place, and underneath are the everlasting arms; and He thrust out the enemy from before thee, and said: 'Destroy.'
Καὶ σκεπάσει σε Θεοῦ ἀρχὴ, καὶ ὑπὸ ἰσχὺν βραχιόνων ἀενάων· καὶ ἐκβαλεῖ ἀπὸ προσώπου σου ἐχθρὸν, λέγων, ἀπόλοιο.
And the rule of God shall protect thee, And [that] under the strength of the everlasting arms; And he shall cast forth the enemy from before thy face, Saying, Perish.
28
וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד עֵין יַעֲקֹב אֶל־אֶרֶץ דָּגָן וְתִירוֹשׁ אַף־שָׁמָיו יַעַרְפוּ טָל
And Israel dwelleth in safety, the fountain of Jacob alone, in a land of corn and wine; yea, his heavens drop down dew.
Καὶ κατασκηνώσει Ἰσραὴλ πεποιθὼς, μόνος ἐπὶ γῆς Ἰακὼβ, ἐπὶ σίτῳ καὶ οἴνῳ· καὶ ὁ οὐρανός σοι συννεφὴς δρόσῳ.
And Israel shall dwell in confidence Alone on the land of Jacob, With corn and wine; And the sky [shall be] misty with dew upon thee.
29
אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר־חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל־בָּמוֹתֵימוֹ תִדְרֹךְ
Happy art thou, O Israel, who is like unto thee? a people saved by HaShem, the shield of thy help, and that is the sword of thy excellency! And thine enemies shall dwindle away before thee; and thou shalt tread upon their high places.
Μακάριος σὺ Ἰσραήλ· τίς ὅμοιός σοι λαὸς σωζόμενος ὑπὸ Κυρίου; ὑπερασπιεῖ ὁ βοηθός σου, καὶ ἡ μάχαιρα καύχημά σου· καὶ ψεύσονταί σε οἱ ἐχθροί σου· καὶ σὺ ἐπὶ τὸν τράχηλον αὐτῶν ἐπιβήσῃ.
Blessed [art] thou, O Israel; Who [is] like to thee, O people saved by the Lord? Thy helper shall hold his shield over thee, And [his] sword [is] thy boast; And thine enemies shall speak falsely to thee, And thou shalt tread upon their neck.

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.