Textorah

Exodus 16

1
וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם
And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.
Ἀπῄραν δὲ ἐξ Αἰλεὶμ, καὶ ἤλθοσαν πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ εἰς τὴν ἔρημον Σὶν, ὅ ἐστιν ἀνὰ μέσον Αἰλεὶμ, καὶ ἀνὰ μέσον Σινά. τῇ δὲ πεντεκαιδεκάτῃ ἡμέρᾳ, τῷ μηνὶ τῷ δευτέρῳ ἐξεληλυθότων αὐτῶν ἐκ γῆς Αἰγύπτου,
And they departed from Elim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Elim and Sinai; and on the fifteenth day, in the second month after their departure from the land of Egypt,
2
וילינו וַיִּלּוֹנוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר
And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;
διεγόγγυζε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἐπὶ Μωυσὴν καὶ Ἀαρών.
all the congregation of the children of Israel murmured against Moses and Aaron.
3
וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הוֹצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב
and the children of Israel said unto them: 'Would that we had died by the hand of HaShem in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.'
Καὶ εἶπεν πρὸς αὐτοὺς οἱ υἱοὶ Ἰσραήλ, ὄφελον ἀπεθάνομεν πληγέντες ὑπὸ Κυρίου ἐν γῇ Αἰγύπτῳ, ὅταν ἐκαθίσαμεν ἐπὶ τῶν λεβήτων τῶν κρεῶν, καὶ ἠσθίομεν ἄρτους εἰς πλησμονήν· ὅτι ἐξηγάγετε ἡμᾶς εἰς τὴν ἔρημον ταύτην, ἀποκτεῖναι πᾶσαν τὴν συναγωγὴν ταύτην ἐν λιμῷ.
And the children of Israel said to them, Would we had died smitten by the Lord in the land of Egypt, when we sat by the fleshpots, and ate bread to satiety! for ye have brought us out into this wilderness, to slay all this congregation with hunger.
4
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם־לֹא
Then said HaShem unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not.
Εἶπε δὲ Κύριος πρὸς Μωυσῆν, ἰδοὺ ἐγὼ ὕω ὑμῖν ἄρτους ἐκ τοῦ οὐρανοῦ· καὶ ἐξελεύσεται ὁ λαὸς, καὶ συλλέξουσι τὸ τῆς ἡμέρας εἰς ἡμέραν, ὅπως πειράσω αὐτοὺς εἰ πορεύσονται τῷ νόμῳ μου, ἢ οὔ·
And the Lord said to Moses, Behold, I [will] rain bread upon you out of heaven: and the people shall go forth, and they shall gather their daily portion for the day, that I may try them whether they will walk in my law or not.
5
וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם
And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'
Καὶ ἔσται ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ, καὶ ἑτοιμάσουσιν ὃ ἐὰν εἰσενέγκωσι· καὶ ἔσται διπλοῦν ὃ ἐὰν συναγάγωσι τὸ καθʼ ἡμέραν εἰς ἡμέραν.
And it shall come to pass on the sixth day that they shall prepare whatsoever they have brought in, and it shall be double of what they shall have gathered for the day, daily.
6
וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם
And Moses and Aaron said unto all the children of Israel: 'At even, then ye shall know that HaShem hath brought you out from the land of Egypt;
Καὶ εἶπε Μωυσῆς καὶ Ἀαρὼν πρὸς πάσαν συναγωγὴν υἱῶν Ἰσραὴλ, ἑσπέρας γνώσεσθε, ὅτι Κύριος ἐξήγαγεν ὑμᾶς ἐκ γῆς Αἰγύπτου,
And Moses and Aaron said to all the congregation of the children of Israel, At even ye shall know that the Lord has brought you out of the land of Egypt;
7
וּבֹקֶר וּרְאִיתֶם אֶת־כְּבוֹד יְהוָה בְּשָׁמְעוֹ אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי תלונו תַלִּינוּ עָלֵינוּ
and in the morning, then ye shall see the glory of HaShem; for that He hath heard your murmurings against HaShem; and what are we, that ye murmur against us?'
καὶ πρωῒ ὄψεσθε τὴν δόξαν Κυρίου ἐν τῷ εἰσακοῦσαι τὸν γογγυσμὸν ὑμῶν ἐπὶ τῷ Θεῷ· ἡμεῖς δὲ τί ἐσμεν, ὅτι διαγογγύζετε καθʼ ἡμῶν;
and in the morning ye shall see the glory of the Lord, inasmuch as he hears your murmuring against God; and who are we, that ye continue to murmur against us?
8
וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה
And Moses said: 'This shall be, when HaShem shall give you in the evening flesh to eat, and in the morning bread to the full; for that HaShem heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against HaShem.'
Καὶ εἶπε Μωυσῆς, ἐν τῷ διδόναι Κύριον ὑμῖν ἑσπέρας κρέα φαγεῖν, καὶ ἄρτους τὸ πρωῒ εἰς πλησμονὴν, διὰ τὸ εἰσακοῦσαι Κύριον τὸν γογγυσμὸν ὑμῶν, ὃν ὑμεῖς διαγογγύζετε καθʼ ἡμῶν· ἡμεῖς δὲ τί ἐσμεν; οὐ γὰρ καθʼ ἡμῶν ἐστιν ὁ γογγυσμὸς ὑμῶν, ἀλλʼ ἢ κατὰ τοῦ Θεοῦ.
And Moses said, [This shall be] when the Lord gives you in the evening flesh to eat, and bread in the morning to satiety, because the Lord has heard your murmuring, which ye murmur against us: and what are we? for your murmuring is not against us, but against God.
9
וַיֹאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם
And Moses said unto Aaron: 'Say unto all the congregation of the children of Israel: Come near before HaShem; for He hath heard your murmurings.'
Εἶπε δὲ Μωυσῆς πρὸς Ἀαρὼν, εἶπον πάσῃ συναγωγῇ υἱῶν Ἰσραὴλ, προσέλθετε ἐναντίον τοῦ Θεοῦ· εἰσακήκοε γὰρ τὸν γογγυσμὸν ὑμῶν.
And Moses said to Aaron, Say to all the congregation of the children of Israel, Come near before God; for he has heard your murmuring.
10
וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְהוָה נִרְאָה בֶּעָנָן
And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of HaShem appeared in the cloud.
Ἡνίκα δὲ ἐλάλει Ἀαρὼν πάσῃ συναγωγῇ υἱῶν Ἰσραὴλ, καὶ ἐπεστράφησαν εἰς τὴν ἔρημον, καὶ ἡ δόξα Κυρίου ὤφθη ἐν νεφέλῃ.
And when Aaron spoke to all the congregation of the children of Israel, and they turned toward the wilderness, then the glory of the Lord appeared in a cloud.
11
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר
And HaShem spoke unto Moses, saying:
καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν, λέγων,
And the Lord spoke to Moses, saying,
12
שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם
'I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am HaShem your G-d.'
εἰσακήκοα τὸν γογγυσμὸν τῶν υἱῶν Ἰσραήλ· λάλησον πρὸς αὐτοὺς, λέγων, τὸ πρὸς ἑσπέραν ἔδεσθε κρέα, καὶ τὸ πρωῒ πλησθήσεσθε ἄρτων· καὶ γνώσεσθε, ὅτι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν.
I have heard the murmuring of the children of Israel: speak to them, saying, Toward evening ye shall eat flesh, and in the morning ye shall be satisfied with bread; and ye shall know that I am the Lord your God.
13
וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה
And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.
Ἐγένετο δὲ ἑσπέρα· καὶ ἀνέβη ὀρτυγομήτρα, καὶ ἐκάλυψε τὴν παρεμβολήν· τὸ πρωῒ ἐγένετο καταπαυομένης τῆς δρόσου κύκλῳ τῆς παρεμβολῆς.
And it was evening, and quails came up and covered the camp:
14
וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ
And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.
Καὶ ἰδοὺ ἐπὶ πρόσωπον τῆς ἐρήμου λεπτὸν ὡσεὶ κόριον λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς.
in the morning it came to pass as the dew ceased round about the camp, that, behold, on the face of the wilderness [was] a small thing like white coriander seed, as frost upon the earth.
15
וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה
And when the children of Israel saw it, they said one to another: 'What is it?' --for they knew not what it was. And Moses said unto them: 'It is the bread which HaShem hath given you to eat.
Ἰδόντες δὲ αὐτὸ οἱ υἱοὶ Ἰσραὴλ, εἶπαν ἕτερος τῷ ἑτέρῳ, τί ἐστι τοῦτο; οὐ γὰρ ᾔδεισαν τί ἦν· εἶπε δὲ Μωυσῆς αὐτοῖς, οὗτος ὁ ἄρτος, ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν.
And when the children of Israel saw it, they said one to another, What is this? for they knew not what it was; and Moses said to them,
16
זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ
This is the thing which HaShem hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.'
Τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος· συναγάγετε ἀπʼ αὐτοῦ ἕκαστος εἰς τοὺς καθήκοντας γομὸρ, κατὰ κεφαλὴν κατὰ ἀριθμὸν ψυχῶν ὑμῶν, ἕκαστος σὺν τοῖς συσκηνίοις ὑμῶν συλλέξατε.
This [is] the bread which the Lord has given you to eat. This is that which the Lord has appointed: gather of it each man for his family, an omer for each person, according to the number of your souls, gather each of you with his fellow lodgers.
17
וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט
And the children of Israel did so, and gathered some more, some less.
Ἐποίησαν δὲ οὕτως οἱ υἱοὶ Ἰσραήλ· καὶ συνέλεξαν ὁ τὸ πολὺ καὶ ὁ τὸ ἔλαττον.
And the children of Israel did so, and gathered some much and some less.
18
וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי־אָכְלוֹ לָקָטוּ
And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.
Καὶ μετρήσαντες γομὸρ, οὐκ ἐπλεόνασεν ὁ τὸ πόλυ, καὶ ὁ τὸ ἔλαττον οὐκ ἠλαττόνησεν· ἕκαστος εἰς τοὺς καθήκοντας παρʼ ἑαυτῷ συνέλεξαν.
And having measured the omer [full], he that had gathered much had nothing over, and he that had gathered less had no lack; each gathered according to the need of those who belonged to him.
19
וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יוֹתֵר מִמֶּנּוּ עַד־בֹּקֶר
And Moses said unto them: 'Let no man leave of it till the morning.'
Εἶπε δὲ Μωυσῆς πρὸς αὐτοὺς, μηδεὶς καταλειπέτω ἀπʼ αὐτοῦ εἰς τὸ πρωΐ.
And Moses said to them, Let no man leave of it till the morning.
20
וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה
Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.
Καὶ οὐκ εἰσήκουσαν Μωυσῆ, ἀλλὰ κατέλιπόν τινες ἀπʼ αὐτοῦ εἰς τὸ πρωΐ· καὶ ἐξέζεσε σκώληκας, καὶ ἐπώζεσε· καὶ ἐπικράνθη ἐπʼ αὐτοῖς Μωυσῆς.
But they did not hearken to Moses, but some left of it till the morning; and it bred worms and stank: and Moses was irritated with them.
21
וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס
And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.
Καὶ συνέλεξαν αὐτὸ πρωῒ πρωῒ, ἕκαστος τὸ καθῆκον αὐτῷ· ἡνίκα δὲ διεθέρμαινεν ὁ ἥλιος, ἐτήκετο.
And they gathered it every morning, each man what he needed, and when the sun waxed hot it melted.
22
וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה
And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.
Ἐγένετο δὲ τῇ ἡμέρᾳ τῇ ἕκτῃ, συνέλεξαν τὰ δέοντα διπλᾶ, δύο γομὸρ τῷ ἑνί· εἰσήλθοσαν δὲ πάντες οἱ ἄρχοντες τῆς συναγωγῆς, καὶ ἀνήγγειλαν Μωυσῇ.
And it came to pass on the sixth day, they gathered double what was needed, two omers for one [man]; and all the chiefs of the synagogue went in and reported it to Moses.
23
וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר
And he said unto them: 'This is that which HaShem hath spoken: To-morrow is a solemn rest, a holy sabbath unto HaShem. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.'
Εἶπε δὲ Μωυσῆς πρὸς αὐτούς, οὐ τοῦτο τὸ ῥῆμά ἐστιν ὃ ἐλάλησε Κύριος; σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ αὔριον· ὅσα ἐὰν πέσσητε, πέσσετε· καὶ ὅσα ἐὰν ἕψητε, ἕψετε· καὶ πᾶν τὸ πλεονάζον καταλείπετε αὐτὸ εἰς ἀποθήκην εἰς τὸ πρωΐ.
And Moses said to them, Is not this the word which the Lord spoke? Tomorrow [is] the Sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow.
24
וַיַּנִּיחוּ אֹתוֹ עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בּוֹ
And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.
Καὶ κατελίποσαν ἀπʼ αὐτοῦ εἰς ἕως πρωῒ, καθὼς συνέταξεν αὐτοῖς Μωυσῆς· καὶ οὐκ ἐπώζεσεν, οὐδὲ σκώληξ ἐγένετο ἐν αὐτῷ.
And they left of it till the morning, as Moses commanded them; and it stank not, neither was there a worm in it.
25
וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי־שַׁבָּת הַיּוֹם לַיהוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה
And Moses said: 'Eat that to-day; for to-day is a sabbath unto HaShem; to-day ye shall not find it in the field.
Εἶπε δὲ Μωυσῆς, φάγετε σήμερον· ἔστι γὰρ σάββατα αήμερον τῷ Κυρίῳ· οὐχ εὑρεθήσεται ἐν τῷ πεδίῳ.
And Moses said, Eat [that] today, for today is a Sabbath to the Lord: [it] shall not be found in the plain.
26
שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה־בּוֹ
Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.'
Ἓξ ἡμέρας συλλέξετε· τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα, ὅτι οὐκ ἔσται ἐν αὐτῇ.
Six days ye shall gather it, and on the seventh day is a Sabbath, for there shall be none on that [day].
27
ו͏ַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָאוּ
And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.
Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐξήθλοσάν τινες ἐκ τοῦ λαοῦ συλλέξαι, καὶ οὐχ εὗρον.
And it came to pass on the seventh day [that] some of the people went forth to gather, and found none.
28
וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֺתַי וְתוֹרֹתָי
And HaShem said unto Moses: 'How long refuse ye to keep My commandments and My laws?
Εἶπε δὲ Κύριος πρὸς Μωυσῆν, ἕως τίνος οὐ βούλεσθε εἰσακούειν τὰς ἐντολάς μου, καὶ τὸν νόμον μου;
And the Lord said to Moses, How long are ye unwilling to hearken to my commands and my law?
29
רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי
See that HaShem hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh clay.'
Ἴδετε, ὁ γὰρ Κύριος ἔδωκεν ὑμῖν σάββατα τὴν ἡμέραν ταύτην· διὰ τοῦτο αὐτὸς ἔδωκεν ὑμῖν τῇ ἡμέρᾳ τῇ ἕκτῃ ἄρτους δύο ἡμερῶν· καθίσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν· μηδεὶς ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ.
See, for the Lord has given you this day [as] the Sabbath, therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day.
30
וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי
So the people rested on the seventh day.
Καὶ ἐσαββάτισεν ὁ λαὸς τῇ ἡμέρᾳ τῇ ἑβδόμῃ.
And the people kept Sabbath on the seventh day.
31
וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ
And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.
Καὶ ἐπωνόμασαν αὐτὸ οἱ υἱοὶ Ἰσραὴλ τὸ ὄνομα αὐτοῦ, Μάν· ἦν δὲ ὡσεὶ σπέρμα κορίου λευκόν· τὸ δὲ γεῦμα αὐτοῦ ὡς ἐγκρὶς ἐν μέλιτι.
And the children of Israel called the name of it Manna; and it was as white coriander seed, and the taste of it as a wafer with honey.
32
וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם
And Moses said: 'This is the thing which HaShem hath commanded: Let an omerful of it be kept throughout your generations; that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.'
Εἶπε δὲ Μωυσῆς, τοῦτο τὸ ῥῆμα, ὃ συνέταξε Κύριος, πλήσατε τὸ γομὸρ τοῦ μὰν, εἰς ἀποθήκην εἰς τὰς γενεὰς ὑμῶν· ἵνα ἴδωσι τὸν ἄρτον, ὃν ἐφάγετε ὑμεῖς ἐν τῇ ἐρήμῳ, ὡς ἐξήγαγεν ὑμᾶς Κύριος ἐκ γῆς Αἰγύπτου.
And Moses said, This [is] the thing which the Lord hath commanded, Fill an omer with manna, to be laid up for your generations; that they may see the bread which ye ate in the wilderness, when the Lord led you forth out of the land of Egypt.
33
וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹא־הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם
And Moses said unto Aaron: 'Take a jar, and put an omerful of manna therein, and lay it up before HaShem, to be kept throughout your generations.'
Καὶ εἶπε Μωυσῆς πρὸς Ἀαρὼν, λάβε στάμνον χρυσοῦν ἕνα, καὶ ἔμβαλε εἰς αὐτὸν πλῆρες τὸ γομὸρ τοῦ μὰν, καὶ ἀποθήσεις αὐτὸ ἐναντίον τοῦ Θεοῦ, εἰς διατήρησιν εἰς τὰς γενεὰς ὑμῶν,
And Moses said to Aaron, Take a golden pot, and cast into it one full omer of manna; and thou shalt lay it up before God, to be kept for your generations,
34
כַּאֲשֶׁר צִוָּה יְהוָה אֶל־מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת
As HaShem commanded Moses, so Aaron laid it up before the Testimony, to be kept.
ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ· καὶ ἀπέθηκεν Ἀαρὼν ἐναντίον τοῦ μαρτυρίου εἰς διατήρησιν.
as the Lord commanded Moses: and Aaron laid it up before the testimony to be kept.
35
וּבְנֵי יִשְׂרָאֵל א͏ָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נוֹשָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן
And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.
Οἱ δὲ υἱοὶ Ἰσραὴλ ἔφαγον τὸ μὰν ἔτη τεσσαράκοντα, ἕως ἦλθον εἰς τὴν οἰκουμένην ἐφάγοσαν τὸ μὰν, ἕως παρεγένοντο εἰς μέρος τῆς Φοινίκης.
And the children of Israel ate manna forty years, until they came to the land they ate the manna, until they came to the region of Phoenicia.
36
וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא
Now an omer is the tenth part of an ephah.
Τὸ δὲ γομὸρ τὸ δέκατον τῶν τριῶν μέτρων ἦν.
Now the omer was the tenth part of three measures.

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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