Textorah

Exodus 23

1
לֹא תִשָּׂא שֵׁמַע שָׁוְא אַל־תָּשֶׁת יָדְךָ עִם־רָשָׁע לִהְיֹת עֵד חָמָס
Thou shalt not utter a false report; put not thy hand with the wicked to be an unrighteous witness.
Οὐ παραδέξῃ ἀκοὴν ματαίαν· οὐ συγκαταθήσῃ μετὰ τοῦ ἀδίκου γενέσθαι μάρτυς ἄδικος.
Thou shalt not receive a vain report: thou shalt not agree with the unjust [man] to become an unjust witness.
2
לֹא־תִהְיֶה אַחֲרֵי־רַבִּים לְרָעֹת וְלֹא־תַעֲנֶה עַל־רִב לִנְטֹת אַחֲרֵי רַבִּים לְהַטֹּת
Thou shalt not follow a multitude to do evil; neither shalt thou bear witness in a cause to turn aside after a multitude to pervert justice;
Οὐκ ἔσῃ μετὰ πλειόνων ἐπὶ κακίᾳ· οὐ προστεθήσῃ μετὰ πλήθους ἐκκλῖναι μετὰ τῶν πλειόνων, ὥστε ἑκκλεῖσαι κρίσιν.
Thou shalt not associate with the multitude for evil; thou shalt not join thyself with a multitude to turn aside with the majority so as to shut out judgment.
3
וְדָל לֹא תֶהְדַּר בְּרִיבוֹ
neither shalt thou favour a poor man in his cause.
Καὶ πένητα οὐκ ἐλεήσεις ἐν κρίσει.
And thou shalt not spare a poor man in judgment.
4
כִּי תִפְגַּע שׁוֹר אֹיִבְךָ אוֹ חֲמֹרוֹ תֹּעֶה הָשֵׁב תְּשִׁיבֶנּוּ לוֹ
If thou meet thine enemy's ox or his ass going astray, thou shalt surely bring it back to him again.
Ἐὰν δὲ συναντήσῃς τῷ βοῒ τοῦ ἐχθροῦ σου, ἢ τῷ ὑποζυγίῳ αὐτοῦ πλανωμένοις, ἀποστρέψας ἀποδώσεις αὐτῷ.
And if thou meet thine enemy’s ox or his ass going astray, thou shalt turn them back and restore them to him.
5
כִּי־תִרְאֶה חֲמוֹר שֹׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ
If thou see the ass of him that hateth thee lying under its burden, thou shalt forbear to pass by him; thou shalt surely release it with him.
Ἐὰν δὲ ἴδῃς τὸ ὑποζύγιον τοῦ ἐχθροῦ σου πεπτωκὸς ὑπὸ τὸν γόμον αὐτοῦ, οὐ παρελεύσῃ αὐτὸ, ἀλλὰ συναρεῖς αὐτὸ μετʼ αὐτοῦ.
And if thou see thine enemy’s ass fallen under its burden, thou shalt not pass by it, but shalt help to raise it with him.
6
לֹא תַטֶּה מִשְׁפַּט אֶבְיֹנְךָ בְּרִיבוֹ
Thou shalt not wrest the judgment of thy poor in his cause.
Οὐ διαστρέψεις κρίμα πένητος ἐν κρίσει αὐτοῦ.
Thou shalt not wrest the sentence of the poor in his judgment.
7
מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע
Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.
Ἀπὸ παντὸς ῥήματος ἀδίκου ἀποστήσῃ· ἀθῷον καὶ δίκαιον οὐκ ἀποκτενεῖς· καὶ οὐ δικαιώσεις τὸν ἀσεβῆ ἕνεκεν δώρων.
Thou shalt abstain from every unjust thing: thou shalt not slay the innocent and just, and thou shalt not justify the wicked for gifts.
8
וְשֹׁחַד לֹא תִקָּח כִּי הַשֹּׁחַד יְעַוֵּר פִּקְחִים וִיסַלֵּף דִּבְרֵי צַדִּיקִים
And thou shalt take no gift; for a gift blindeth them that have sight, and perverteth the words of the righteous.
Καὶ δῶρα οὐ λήψῃ· τὰ γὰρ δῶρα ἐκτυφλοῖ ὀφθαλμοὺς βλεπόντων, καὶ λυμαῖνεται ῥήματα δίκαια.
And thou shalt not receive gifts; for gifts blind the eyes of the seeing, and corrupt just words.
9
וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם
And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
Καὶ προσήλυτον οὐ θλίψετε· ὑμεῖς γὰρ οἴδατε τὴν ψυχὴν τοῦ προσηλύτου· αὐτοὶ γὰρ προσήλυτοι ἦτε ἐν γῇ Αἰγύπτῳ.
And ye shall not afflict a stranger, for ye know the heart of a stranger; for ye were yourselves strangers in the land of Egypt.
10
וְשֵׁשׁ שָׁנִים תִּזְרַע אֶת־אַרְצֶךָ וְאָסַפְתָּ אֶת־תְּבוּאָתָהּ
And six years thou shalt sow thy land, and gather in the increase thereof;
Ἓξ ἔτη σπερεῖς τὴν γῆν σου, καὶ συνάξεις τὰ γεννήματα αὐτῆς.
Six years thou shalt sow thy land, and gather in the fruits of it.
11
וְהַשְּׁבִיעִת תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ וְאָכְלוּ אֶבְיֹנֵי עַמֶּךָ וְיִתְרָם תֹּאכַל חַיַּת הַשָּׂדֶה כֵּן־תַּעֲשֶׂה לְכַרְמְךָ לְזֵיתֶךָ
but the seventh year thou shalt let it rest and lie fallow, that the poor of thy people may eat; and what they leave the beast of the field shall eat. In like manner thou shalt deal with thy vineyard, and with thy oliveyard.
Τῷ δὲ ἑβδόμῳ ἄφεσιν ποιήσεις, καὶ ἀνήσεις αὐτὴν, καὶ ἔδονται οἱ πτωχοὶ τοῦ ἔθνους σου· τὰ δὲ ὑπολειπόμενα ἔδεται τὰ ἄγρια θηρία· οὕτως ποιήσεις τὸν ἀμπελῶνά σου, καὶ τὸν ἐλαιῶνά σου.
But in the seventh year thou shalt let it rest, and leave it, and the poor of thy nation shall feed; and the wild beasts of the field shall eat that which remains: thus shalt thou do to thy vineyard and to thine olive yard.
12
שֵׁשֶׁת יָמִים תַּעֲשֶׂה מַעֲשֶׂיךָ וּבַיּוֹם הַשְּׁבִיעִי תִּשְׁבֹּת לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ וְיִנָּפֵשׁ בֶּן־אֲמָתְךָ וְהַגֵּר
Six days thou shalt do thy work, but on the seventh day thou shalt rest; that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may be refreshed.
Ἓξ ἡμέρας ποιήσεις τὰ ἔργα σου, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ, ἀνάπαυσις· ἵνα ἀναπαύσηται ὁ βοῦς σου, καὶ τὸ ὑποζύγιόν σου, καὶ ἵνα ἀναψύξῃ ὁ υἱὸς τῆς παιδίσκης σου καὶ ὁ προσήλυτος.
Six days shalt thou do thy works, and on the seventh day there shall be rest, that thine ox and thine ass may rest, and that the son of thy maidservant and the stranger may be refreshed.
13
וּבְכֹל אֲשֶׁר־אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ לֹא יִשָּׁמַע עַל־פִּיךָ
And in all things that I have said unto you take ye heed; and make no mention of the name of other gods, neither let it be heard out of thy mouth.
Πάντα ὅσα εἴρηκα πρὸς ὑμᾶς, φυλάξασθε· καὶ ὄνομα θεῶν ἑτέρων οὐκ ἀναμνησθήσεσθε, οὐδὲ μὴ ἀκουσθῇ ἐκ τοῦ στόματος ὑμῶν.
Observe all things whatsoever I have commanded you; and ye shall make no mention of the name of other gods, neither shall they be heard out of your mouth.
14
שָׁלֹשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה
Three times thou shalt keep a feast unto Me in the year.
Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι.
Keep ye a feast to me three times in the year.
15
אֶת־חַג הַמַּצּוֹת תִּשְׁמֹר שִׁבְעַת יָמִים תֹּאכַל מַצּוֹת כּ͏ַאֲשֶׁר צִוִּיתִךָ לְמוֹעֵד חֹדֶשׁ הָאָבִיב כִּי־בוֹ יָצָאתָ מִמִּצְרָיִם וְלֹא־יֵרָאוּ פָנַי רֵיקָם
The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib--for in it thou camest out from Egypt; and none shall appear before Me empty;
Τὴν ἑορτὴν τῶν ἀζύμων φυλάξασθε ποιεῖν· ἑπτὰ ἡμέρας ἔδεσθε ἄζυμα, καθάπερ ἐνετειλάμην σοι κατὰ τὸν καιρὸν τοῦ μηνὸς τῶν νέων· ἐν γὰρ αὐτῷ ἐξῆλθες ἐξ Αἰγύπτου· οὐκ ὀφθήσῃ ἐνώπίον μου κενός.
Take heed to keep the feast of unleavened bread: seven days ye shall eat unleavened bread, as I charged thee at the season of the month of new [corn], for in it thou camest out of Egypt: thou shalt not appear before me empty.
16
וְחַג הַקָּצִיר בִּכּוּרֵי מַעֲשֶׂיךָ אֲשֶׁר תִּזְרַע בַּשָּׂדֶה וְחַג הָאָסִף בְּצֵאת הַשָּׁנָה בְּאָסְפְּךָ אֶת־מַעֲשֶׂיךָ מִן־הַשָּׂדֶה
and the feast of harvest, the first-fruits of thy labours, which thou sowest in the field; and the feast of ingathering, at the end of the year, when thou gatherest in thy labours out of the field.
Καὶ ἑορτὴν θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν ἔργων σου, ὧν ἐὰν σπείρῃς ἐν τῷ ἀγρῷ σου, καὶ ἑορτὴν συντελείας ἐπʼ ἐξόδου τοῦ ἐνιαυτοῦ ἐν τῇ συναγωγῇ τῶν ἔργων σου τῶν ἐκ τοῦ ἀγροῦ σου.
And thou shalt keep the feast of the harvest of firstfruits of thy labors, whatsoever thou shalt have sown in thy field, and the feast of completion at the end of the year in the gathering in of thy fruits out of thy field.
17
שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶל־פְּנֵי הָאָדֹן יְהוָה
Three times in the year all thy males shall appear before the L-rd GOD.
Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου.
Three times in the year shall all thy males appear before the Lord thy God.
18
לֹא־תִזְבַּח עַל־חָמֵץ דַּם־זִבְחִי וְלֹא־יָלִין חֵלֶב־חַגִּי עַד־בֹּקֶר
Thou shalt not offer the blood of My sacrifice with leavened bread; neither shall the fat of My feast remain all night until the morning.
Ὅταν γὰρ ἐκβάλω τὰ ἔθνη ἀπὸ προσώπου σου, καὶ ἐμπλατύνω τὰ ὅριά σου, οὐ θύσεις ἐπὶ ζύμῃ αἷμα θυμιάματός μου, οὐδὲ μὴ κοιμηθῇ στέαρ τῆς ἑορτῆς μου ἕως πρωΐ.
For when I shall have cast out the nations from before thee, and shall have widened thy borders, thou shalt not offer the blood of my sacrifice with leaven, neither must the fat of my feast abide till the morning.
19
רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ
The choicest first-fruits of thy land thou shalt bring into the house of HaShem thy G-d. Thou shalt not seethe a kid in its mother's milk.
Τὰς ἀπαρχὰς τῶν πρωτογενημάτων τῆς γνς σου εἰσοίσεις εἰς τὸν οἶκον Κυρίου τοῦ Θεοῦ σου· οὐχ ἑψήσεις ἄρνα ἐν γάλακτι μητρὸς αὐτοῦ.
Thou shalt bring the first offerings of the firstfruits of thy land into the house of the Lord thy God. Thou shalt not seethe a lamb in its mother’s milk.
20
הִנֵּה אָנֹכִי שֹׁלֵחַ מַלְאָךְ לְפָנֶיךָ לִשְׁמָרְךָ בַּדָּרֶךְ וְלַהֲבִיאֲךָ אֶל־הַמָּקוֹם אֲשֶׁר הֲכִנֹתִי
Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared.
Καὶ ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ἵνα φυλάξῃ σε ἐν τῇ ὁδῷ, ὅπως εἰσαγάγῃ σε εἰς τὴν γῆν, ἣν ἡτοίμασά σοι.
And, behold, I send my angel before thy face, that he may keep thee in the way, that he may bring thee into the land which I have prepared for thee.
21
הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ
Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
Πρόσεχε σεαυτῷ, καὶ εἰσάκουε αὐτοῦ, καὶ μὴ ἀπείθει αὐτῷ, οὐ γὰρ μὴ ὑποστείληταί σε· τὸ γὰρ ὄνομά μου ἐστὶν ἐπʼ αὐτῷ.
Take heed to thyself and hearken to him, and disobey him not; for he will not give way to thee, for my name is on him.
22
כִּי אִם־שָׁמֹעַ תִּשְׁמַע בְּקֹלוֹ וְעָשִׂיתָ כֹּל אֲשֶׁר אֲדַבֵּר וְאָיַבְתִּי אֶת־אֹיְבֶיךָ וְצַרְתִּי אֶת־צֹרְרֶיךָ
But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.
Ἐὰν ἀκοῇ ἀκούσητε τῆς ἐμῆς φωνῆς, καὶ ποιήσῃς πάντα ὅσα ἂν ἐντείλωμαί σοι, καὶ φυλάξητε τὴν διαθήκην μου, ἔσεσθέ μοι λαὸς περιούσιος ἀπὸ πάντων τῶν ἐθνῶν· ἐμὴ γάρ ἐστι πᾶσα ἡ γῆ· ὑμεῖς δὲ ἔσεσθέ μοι βασίλειον ἱεράτευμα, καὶ ἔθνος ἅγιον· ταῦτα τὰ ῥήματα ἐρεῖς τοῖς υἱοῖς Ἰσραὴλ, ἐὰν ἀκοῇ ἀκούσητε τῆς φωνῆς μου, καὶ ποιήσητε πάντα ὅσα ἂν εἴπω σοι, ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντικείσομαι τοῖς ἀντικειμένοις σοι.
If ye will indeed hear my voice, and if thou wilt do all the things I shall charge thee with, and keep my covenant, ye shall be to me a peculiar people above all nations, for the whole earth is mine; and ye shall be to me a royal priesthood, and a holy nation: these words shall ye speak to the children of Israel, If ye shall indeed hear my voice, and do all the things I shall tell thee, I will be an enemy to thine enemies, and an adversary to thine adversaries.
23
כִּי־יֵלֵךְ מַלְאָכִי לְפָנֶיךָ וֶהֱבִיאֲךָ אֶל־הָאֱמֹרִי וְהַחִתִּי וְהַפְּרִזִּי וְהַכְּנַעֲנִי הַחִוִּי וְהַיְבוּסִי וְהִכְחַדְתִּיו
For Mine angel shall go before thee, and bring thee in unto the Amorite, and the Hittite, and the Perizzite, and the Canaanite, the Hivite, and the Jebusite; and I will cut them off.
Πορεύσεται γὰρ ὁ ἄγγελός μου ἡγούμενός σου, καὶ εἰσάξει σε πρὸς τὸν Ἀμοῤῥαῖον, καὶ Χετταῖον, καὶ Φερεζαῖον, καὶ Χαναναῖον, καὶ Γεργεσαῖον, καὶ Εὑαῖον, καὶ Ἰεβουσαῖον, καὶ ἐκτρίψω αὐτούς.
For my angel shall go as thy leader, and shall bring thee to the Amorite, and Hittite, and Perizzite, and Canaanite, and Girgashite, and Hivite, and Jebusite, and I will destroy them.
24
לֹא־תִשְׁתַּחֲוֶה לֵאלֹהֵיהֶם וְלֹא תָעָבְדֵם וְלֹא תַעֲשֶׂה כְּמַעֲשֵׂיהֶם כִּי הָרֵס תְּהָרְסֵם וְשַׁבֵּר תְּשַׁבֵּר מַצֵּבֹתֵיהֶם
Thou shalt not bow down to their gods, nor serve them, nor do after their doings; but thou shalt utterly overthrow them, and break in pieces their pillars.
Οὐ προσκυνήσεις τοῖς θεοῖς αὐτῶν, οὐδὲ μὴ λατρεύσῃς αὐτοῖς· οὐ ποιήσεις κατὰ τὰ ἔργα αὐτῶν· ἀλλὰ καθαιρέσει καθελεῖς, καὶ συντρίβων συντρίψεις τὰς στήλας αὐτῶν.
Thou shalt not worship their gods, nor serve them: thou shalt not do according to their works, but shalt utterly destroy them, and break to pieces their pillars.
25
וַעֲבַדְתֶּם אֵת יְהוָה אֱלֹהֵיכֶם וּבֵרַךְ אֶת־לַחְמְךָ וְאֶת־מֵימֶיךָ וַהֲסִרֹתִי מַחֲלָה מִקִּרְבֶּךָ
And ye shall serve HaShem your G-d, and He will bless thy bread, and thy water; and I will take sickness away from the midst of thee.
Καὶ λατρεύσεις Κυρίῳ τῷ Θεῷ σου· καὶ εὐλογήσω τὸν ἄρτον σου καὶ τὸν οἶνόν σου καὶ τὸ ὕδωρ σου, καὶ ἀποστρέψω μαλακίαν ἀφʼ ὑμῶν.
And thou shalt serve the Lord thy God, and I will bless thy bread and thy wine and thy water, and I will turn away sickness from you.
26
לֹא תִהְיֶה מְשַׁכֵּלָה וַעֲקָרָה בְּאַרְצֶךָ אֶת־מִסְפַּר יָמֶיךָ אֲמַלֵּא
None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.
Οὐκ ἔσται ἄγονος, οὐδὲ στεῖρα ἐπὶ τῆς γῆς σου· τὸν ἀριθμὸν τῶν ἡμερῶν σου ἀναπληρῶν ἀναπληρώσω.
There shall not be on thy land one that is impotent or barren. I will surely fulfill the number of thy days.
27
אֶת־אֵימָתִי אֲשַׁלַּח לְפָנֶיךָ וְהַמֹּתִי אֶת־כָּל־הָעָם אֲשֶׁר תָּבֹא בָּהֶם וְנָתַתִּי אֶת־כָּל־אֹיְבֶיךָ אֵלֶיךָ עֹרֶף
I will send My terror before thee, and will discomfit all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.
Καὶ τὸν φόβον ἀποστελῶ ἡγούμενόν σου, καὶ ἐκστήσω πάντα τὰ ἔθνη, εἰς οὓς σὺ εἰσπορεύῃ εἰς αὐτούς· καὶ δώσω πάντας τοὺς ὑπεναντίους σου φυγάδας.
And I will send terror before thee, and I will strike with amazement all the nations to which thou shalt come, and I will make all thine enemies to flee.
28
וְשָׁלַחְתִּי אֶת־הַצִּרְעָה לְפָנֶיךָ וְגֵרְשָׁה אֶת־הַחִוִּי אֶת־הַכְּנַעֲנִי וְאֶת־הַחִתִּי מִלְּפָנֶיךָ
And I will send the hornet before thee, which shall drive out the Hivite, the Canaanite, and the Hittite, from before thee.
Καὶ ἀποστελῶ τὰς σφηκίας προτέρας σου· καὶ ἐκβαλεῖς τοὺς Ἀμοῤῥαίους, καὶ τοὺς Εὑαίους, καὶ τοὺς Χαναναίους, καὶ τοὺς Χετταίους ἀπὸ σοῦ.
And I will send hornets before thee, and thou shalt cast out the Amorites and the Hivites, and the Canaanites and the Hittites from thee.
29
לֹא אֲגָרְשֶׁנּוּ מִפָּנֶיךָ בְּשָׁנָה אֶחָת פֶּן־תִּהְיֶה הָאָרֶץ שְׁמָמָה וְרַבָּה עָלֶיךָ חַיַּת הַשָּׂדֶה
I will not drive them out from before thee in one year, lest the land become desolate, and the beasts of the field multiply against thee.
Οὐκ ἐκβαλῶ αὐτοὺς ἐν ἐνιαυτῷ ἑνὶ, ἵνα μὴ γένηται ἡ γῆ ἔρημος, καὶ πολλὰ γένηται ἐπὶ σὲ τὰ θηρία τῆς γῆς.
I will not cast them out in one year, lest the land become desolate, and the beasts of the field multiply against thee.
30
מְעַט מְעַט אֲגָרְשֶׁנּוּ מִפָּנֶיךָ עַד אֲשֶׁר תִּפְרֶה וְנָחַלְתָּ אֶת־הָאָרֶץ
By little and little I will drive them out from before thee, until thou be increased, and inherit the land.
Κατὰ μικρὸν ἐκβαλῶ αὐτοὺς ἀπὸ σοῦ, ἕως ἂν αὐξηθῇς καὶ κληρονομήσῃς τὴν γῆν.
By little [and little] I will cast them out from before thee, until thou shalt be increased and inherit the earth.
31
וְשַׁתִּי אֶת־גְּבֻלְךָ מִיַּם־סוּף וְעַד־יָם פְּלִשְׁתִּים וּמִמִּדְבָּר עַד־הַנָּהָר כִּי אֶתֵּן בְּיֶדְכֶם אֵת יֹשְׁבֵי הָאָרֶץ וְגֵרַשְׁתָּמוֹ מִפָּנֶיךָ
And I will set thy border from the Red Sea even unto the sea of the Philistines, and from the wilderness unto the River; for I will deliver the inhabitants of the land into your hand; and thou shalt drive them out before thee.
Καὶ θήσω τὰ ὅριά σου ἀπὸ τῆς ἐρυθρᾶς θαλάσσης, ἕως τῆς θαλάσσης τῆς Φυλιστιείμ· καὶ ἀπὸ τῆς ἐρήμου, ἕως τοῦ μεγάλου ποταμοῦ Εὐφράτου· καὶ παραδώσω εἰς τὰς χεῖρας ὑμῶν τοὺς ἐγκαθημένους ἐν τῇ γῇ, καὶ ἐκβαλῶ αὐτοὺς ἀπὸ σοῦ.
And I will set thy borders from the Red Sea, to the Sea of the Philistines, and from the wilderness to the great river Euphrates; and I will give into your hand those that dwell in the land, and will cast them out from thee.
32
לֹא־תִכְרֹת לָהֶם וְלֵאלֹהֵיהֶם בְּרִית
Thou shalt make no covenant with them, nor with their gods.
Οὐ συγκαταθήσῃ αὐτοῖς καὶ τοῖς θεοῖς αὐτῶν διαθήκην.
Thou shalt make no covenant with them and their gods.
33
לֹא יֵשְׁבוּ בְּאַרְצְךָ פֶּן־יַחֲטִיאוּ אֹתְךָ לִי כִּי תַעֲבֹד אֶת־אֱלֹהֵיהֶם כִּי־יִהְיֶה לְךָ לְמוֹקֵשׁ
They shall not dwell in thy land--lest they make thee sin against Me, for thou wilt serve their gods--for they will be a snare unto thee.
Καὶ οὐκ ἐνκαθήσονται ἐν τῇ γῇ σου, ἵνα μὴ ἁμαρτεῖν σε ποιήσωσι πρὸς μέ· ἐὰν γὰρ δουλεύσῃς τοῖς θεοῖς αὐτῶν, οὗτοι ἔσονταί σοι πρόσκομμα.
And they shall not dwell in thy land, lest they cause thee to sin against me; for if thou shouldest serve their gods, these will be an offense to thee.

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.