Textorah

Exodus 35

1
וַיַּקְהֵל מֹשֶׁה אֶת־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהוָה לַעֲשֹׂת אֹתָם
And Moses assembled all the congregation of the children of Israel, and said unto them: 'These are the words which HaShem hath commanded, that ye should do them.
Καὶ συνήθροισε Μωυσῆς πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, καὶ εἶπεν, οὗτοι οἱ λόγοι, οὓς εἶπε Κύριος ποιῆσαι αὐτούς.
And Moses gathered all the congregation of the children of Israel together, and said, These are the words which the Lord has spoken for [you] to do them.
2
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהוָה כָּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת
Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of solemn rest to HaShem; whosoever doeth any work therein shall be put to death.
Ἓξ ἡμέρας ποιήσεις ἔργα, τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ κατάπαυσις· ἅγια, σάββατα· ἀνάπαυσις Κυρίῳ· πᾶς ὁ ποιῶν ἔργον ἐν αὐτῇ, τελευτάτω.
Six days shalt thou perform works, but on the seventh day [shall be] rest—a holy Sabbath—a rest for the Lord: every one that does work on it, let him die.
3
לֹא־תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹתֵיכֶם בְּיוֹם הַשַׁבָּת
Ye shall kindle no fire throughout your habitations upon the sabbath day.'
Οὐ καύσετε πῦρ ἐν πάσῃ κατοικίᾳ ὑμῶν τῇ ἡμέρᾳ τῶν σαββάτων· ἐγὼ Κύριος.
Ye shall not burn a fire in any of your dwellings on the Sabbath day; I [am] the Lord.
4
וַיֹּאמֶר מֹשֶׁה אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר
And Moses spoke unto all the congregation of the children of Israel, saying: 'This is the thing which HaShem commanded, saying:
Καὶ εἶπε Μωυσῆς πρὸς πᾶσαν συναγωγὴν υἱῶν Ἰσραὴλ, λέγων, τοῦτο τὸ ῥῆμα, ὃ συνέταξε Κύριος, λέγων,
And Moses spoke to all the congregation of the children of Israel, saying, This [is] the thing which the Lord has appointed you, saying,
Ὃσα συνέταξε Κύριος τῷ Μωυσῇ, οὕτως ἐποίησαν οἱ υἱοὶ Ἰσραὴλ πᾶσαν τὴν ἀποσκευήν·
Whatsoever things the Lord appointed Moses, so did the children of Israel make all the furniture.
Καὶ εἶδε Μωυσῆς πάντα τὰ ἔργα, καὶ ἦσαν πεποιηκότες αὐτὰ ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ, οὕτως ἐποίησαν αὐτὰ, καὶ εὐλόγησεν αὐτοὺς Μωυσῆς.
And Moses saw all the works; and they had done them all as the Lord commanded Moses, so had they made them; and Moses blessed them.
5
קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיהוָה כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְהוָה זָהָב וָכֶסֶף וּנְחֹשֶׁת
Take ye from among you an offering unto HaShem, whosoever is of a willing heart, let him bring it, HaShem'S offering: gold, and silver, and brass;
λάβετε παρʼ ὑμῶν αὐτῶν ἀφαίρεμα Κυρίῳ· πᾶς ὁ καταδεχόμενος τῇ καρδίᾳ, οἴσουσι τὰς ἀπαρχὰς Κυρίῳ, χρυσίον, ἀργύριον, χαλκὸν,
Take of yourselves an offering for the Lord: every one that engages in his heart shall bring the firstfruits to the Lord; gold, silver, brass,
6
וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים
and blue, and purple, and scarlet, and fine linen, and goats' hair;
ὑάκινθον, πορφύραν, κόκκινον διπλοῦν διανενησμένον, καὶ βύσσον κεκλωσμένην, καὶ τρίχας αἰγείας,
blue, purple, double scarlet spun, and fine linen spun, and goats’ hair,
7
וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׂטִּים
and rams' skins dyed red, and sealskins, and acacia-wood;
καὶ δέρματα κριῶν ἠρυθροδανωμένα, καὶ δέρματα ὑακινθινα, καὶ ξύλα ἄσηπτα,
and rams’ skins dyed red, and skins [dyed] blue, and incorruptible wood,
8
וְשֶׁמֶן לַמָּאוֹר וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים
and oil for the light, and spices for the anointing oil, and for the sweet incense;
9
וְאַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפוֹד וְלַחֹשֶׁן
and onyx stones, and stones to be set, for the ephod, and for the breastplate.
καὶ λίθους σαρδίου, καὶ λίθους εἰς τὴν γλυφὴν εἰς τὴν ἐπωμίδα καὶ τὸν ποδήρη.
and sardius stones, and stones for engraving for the shoulder piece and full-length robe.
10
וְכָל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כָּל־אֲשֶׁר צִוָּה יְהוָה
And let every wise-hearted man among you come, and make all that HaShem hath commanded:
Καὶ πᾶς σοφὸς τῇ καρδίᾳ ἐν ὑμῖν, ἐλθὼν ἐργαζέσθω πάντα ὅσα συνέταξε Κύριος·
And every man that is wise in heart among you, let him come and work all things whatsoever the Lord has commanded.
11
אֶת־הַמִּשְׁכָּן אֶת־אָהֳלוֹ וְאֶת־מִכְסֵהוּ אֶת־קְרָסָיו וְאֶת־קְרָשָׁיו אֶת־בְּרִיחָו אֶת־עַמֻּדָיו וְאֶת־אֲדָנָיו
the tabernacle, its tent, and its covering, its clasps, and its boards, its bars, its pillars, and its sockets;
Τὴν σκηνὴν, καὶ τὰ παραρύματα, καὶ τὰ κατακαλύμματα, καὶ τὰ διατόνια, καὶ τοὺς μοχλοὺς, καὶ τοὺς στύλους,
The tabernacle, and the cords, and the coverings, and the rings, and the bars, and the posts,
12
אֶת־הָאָרֹן וְאֶת־בַּדָּיו אֶת־הַכַּפֹּרֶת וְאֵת פָּרֹכֶת הַמָּסָךְ
the ark, and the staves thereof, the ark-cover, and the veil of the screen;
καὶ τὴν κιβωτὸν τοῦ μαρτυρίου, καὶ τοὺς ἀναφορεῖς αὐτῆς, καὶ τὸ ἱλαστήριον αὐτῆς, καὶ τὸ καταπέτασμα, 12aκαὶ τὰ ἱστία τῆς αὐλῆς, καὶ τοὺς στύλους αὐτῆς, καὶ τοὺς λίθους τοὺς τῆς σμαράγδου, καὶ τὸ θυμίαμα, καὶ τὸ ἔλαιον τοῦ χρίσματος,
and the ark of the testimony, and its staffs, and its propitiatory, and the veil,
13
אֶת־הַשֻּׁלְחָן וְאֶת־בַּדָּיו וְאֶת־כָּל־כֵּלָיו וְאֵת לֶחֶם הַפָּנִים
the table, and its staves, and all its vessels, and the showbread;
καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς,
and the table and all its furniture,
14
וְאֶת־מְנֹרַת הַמָּאוֹר וְאֶת־כֵּלֶיהָ וְאֶת־נֵרֹתֶיהָ וְאֵת שֶׁמֶן הַמָּאוֹר
the candlestick also for the light, and its vessels, and its lamps, and the oil for the light;
καὶ τὴν λυχνίαν τοῦ φωτὸς καὶ πάντα τὰ σκεύη αὐτῆς,
and the candlestick for the light and all its furniture,
15
וְאֶת־מִזְבַּח הַקְּטֹרֶת וְאֶת־בַּדָּיו וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת קְטֹרֶת הַסַּמִּים וְאֶת־מָסַךְ הַפֶּתַח לְפֶתַח הַמִּשְׁכָּן
and the altar of incense, and its staves, and the anointing oil, and the sweet incense, and the screen for the door, at the door of the tabernacle;
16
אֵת מִזְבַּח הָעֹלָה וְאֶת־מִכְבַּר הַנְּחֹשֶׁת אֲשֶׁר־לוֹ אֶת־בַּדָּיו וְאֶת־כָּל־כֵּלָיו אֶת־הַכִּיֹּר וְאֶת־כַּנּוֹ
the altar of burnt-offering, with its grating of brass, its staves, and all its vessels, the laver and its base;
καὶ τὸ θυσιαστήριον καὶ πάντα τὰ σκεύη αὐτοῦ,
and the altar and all its furniture;
17
אֵת קַלְעֵי הֶחָצֵר אֶת־עַמֻּדָיו וְאֶת־אֲדָנֶיהָ וְאֵת מָסַךְ שַׁעַר הֶחָצֵר
the hangings of the court, the pillars thereof, and their sockets, and the screen for the gate of the court;
18
אֶת־יִתְדֹת הַמִּשְׁכָּן וְאֶת־יִתְדֹת הֶחָצֵר וְאֶת־מֵיתְרֵיהֶם
the pins of the tabernacle, and the pins of the court, and their cords;
19
אֶת־בִּגְדֵי הַשְּׂרָד לְשָׁרֵת בַּקֹּדֶשׁ אֶת־בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת־בִּגְדֵי בָנָיו לְכַהֵן
the plaited garments, for ministering in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.'
καὶ τὰς στολὰς τὰς ἁγίας Ἀαρὼν τοῦ ἱερέως, καὶ τὰς στολὰς ἐν αἷς λειτουργήσουσιν ἐν αὐταῖς, καὶ τοὺς χιτῶνας τοῖς υἱοῖς Ἀαρὼν τῆς ἱερατίας, καὶ τὸ ἔλαιον τοῦ χρίσματος, καὶ τὸ θυμίαμα τῆς συνθέσεως.
and the holy garments of Aaron the priest, and the garments in which they shall do service; and the garments of priesthood for the sons of Aaron and the anointing oil, and the compound incense.
20
וַיֵּצְאוּ כָּל־עֲדַת בְּנ͏ֵי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶׁה
And all the congregation of the children of Israel departed from the presence of Moses.
Καὶ ἐξῆλθε πᾶσα συναγωγὴ υἱῶν Ἰσραὴλ ἀπὸ Μωυσῆ.
And all the congregation of the children of Israel went out from Moses. And they brought, they whose heart prompted them, and they to whomsoever it seemed good in their mind, each an offering:
21
וַיָּבֹאוּ כָּל־אִישׁ אֲשֶׁר־נְשָׂאוֹ לִבּוֹ וְכֹל אֲשֶׁר נָדְבָה רוּחוֹ אֹתוֹ הֵבִיאוּ אֶת־תְּרוּמַת יְהוָה לִמְלֶאכֶת אֹהֶל מוֹעֵד וּלְכָל־עֲבֹדָתוֹ וּלְבִגְדֵי הַקֹּדֶשׁ
And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought HaShem'S offering, for the work of the tent of meeting, and for all the service thereof, and for the holy garments.
Καὶ ἤνεγκαν ἕκαστος, ὧν ἔφερεν ἡ καρδία αὐτῶν, καὶ ὅσοις ἔδοξε τῇ ψυχῇ αὐτῶν, ἀφαίρεμα· καὶ ἤνεγκαν ἀφαίρεμα Κυρίῳ εἰς πάντα τὰ ἔργα τῆς σκηνῆς τοῦ μαρτυρίου, καὶ εἰς πάντα τὰ κάτεργα αὐτῆς καὶ εἰς πάσας τὰς στολὰς τοῦ ἁγίου.
and they brought an offering to the Lord for all the works of the tabernacle of witness, and all its services, and for all the robes of the sanctuary.
22
וַיָּבֹאוּ הָאֲנָשִׁים עַל־הַנָּשִׁים כֹּל נְדִיב לֵב הֵבִיאוּ חָח וָנֶזֶם וְטַבַּעַת וְכוּמָז כָּל־כְּלִי זָהָב וְכָל־אִישׁ אֲשֶׁר הֵנִיף תְּנוּפַת זָהָב לַיהוָה
And they came, both men and women, as many as were willing-hearted, and brought nose-rings, and ear-rings, and signet-rings, and girdles, all jewels of gold; even every man that brought an offering of gold unto HaShem.
Καὶ ἤνεγκαν οἱ ἄνδρες παρὰ τῶν γυναικῶν, πᾶς ᾧ ἔδοξε τῇ διανοίᾳ, ἤνεγκαν σφραγίδας, καὶ ἐνώτια, καὶ δακτυλίους, καὶ ἐμπλόκια, καὶ περιδέξια, πᾶν σκεῦος χρυσοῦν.
And the men, even every one to whom it seemed good in his heart, brought from the women, [even] brought seals and earrings, and finger rings, and necklaces, and bracelets, every article of gold.
23
וְכָל־אִישׁ אֲשֶׁר־נִמְצָא אִתּוֹ תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים וְעֹרֹת אֵילִם מְאָדָּמִים וְעֹרֹת תְּחָשִׁים הֵבִיאוּ
And every man, with whom was found blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and sealskins, brought them.
Καὶ πάντες ὅσοι ἤνεγκαν ἀφαιρέματα χρυσίου Κυρίῳ, καὶ παρʼ ᾧ εὑρέθη βύσσος· καὶ δέρματα ὑακίνθινα καὶ δέρματα κριῶν ἠρυθροδανωμένα ἤνεγκαν.
And all as many as brought ornaments of gold to the Lord, and with whomsoever fine linen was found; and they brought skins [dyed] blue, and rams’ skins dyed red.
24
כָּל־מֵרִים תְּרוּמַת כֶּסֶף וּנְחֹשֶׁת הֵבִיאוּ אֵת תְּרוּמַת יְהוָה וְכֹל אֲשֶׁר נִמְצָא אִתּוֹ עֲצֵי שִׁטִּים לְכָל־מְלֶאכֶת הָעֲבֹדָה הֵבִיאוּ
Every one that did set apart an offering of silver and brass brought HaShem'S offering; and every man, with whom was found acacia-wood for any work of the service, brought it.
Καὶ πᾶς ὁ ἀφαιρῶν ἀφαίρεμα, ἤνεγκαν ἀργύριον καὶ χαλκὸν, τὰ ἀφαιρέματα Κυρίῳ· καὶ παρʼ οἷς εὑρέθη ξύλα ἄσηπτα· καὶ εἰς πάντα τὰ ἔργα τῆς παρασκευῆς ἤνεγκαν.
And everyone that offered an offering brought silver and brass, the offerings to the Lord; and [they] with whom was found incorruptible wood; and they brought [offerings] for all the works of the preparation.
25
וְכָל־אִשָּׁה חַכְמַת־לֵב בְּיָדֶיהָ טָווּ וַיָּבִיאוּ מַטְוֶה אֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן אֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ
And all the women that were wise-hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen.
Καὶ πᾶσα γυνὴ σοφὴ τῇ διανοίᾳ ταῖς χερσὶ νήθειν, ἤνεγκαν νενησμένα, τὴν ὑάκινθον, καὶ τὴν πορφύραν, καὶ τὸ κόκκινον, καὶ τὴν βύσσον.
And every woman skilled in her heart to spin with her hands, brought spun [articles], the blue, and purple, and scarlet and fine linen.
26
וְכָל־הַנָּשִׁים אֲשֶׁר נָשָׂא לִבָּן אֹתָנָה בְּחָכְמָה טָוּוּ אֶת־הָעִזִּים
And all the women whose heart stirred them up in wisdom spun the goats' hair.
Καὶ πᾶσαι αἱ γυναῖκες, αἷς ἔδοξε τῇ διανοίᾳ αὐτῶν ἐν σοφίᾳ, ἔνησαν τὰς τρίχας τὰς αἰγείας.
And all the women to whom it seemed good in their heart in their wisdom, spun the goats’ hair.
27
וְהַנְּשִׂאִם הֵבִיאוּ אֵת אַבְנֵי הַשֹּׁהַם וְאֵת אַבְנֵי הַמִּלֻּאִים לָאֵפוֹד וְלַחֹשֶׁן
And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate;
Καὶ οἱ ἄρχοντες ἤνεγκαν τοὺς λίθους τῆς σμαράγδου, καὶ τοὺς λίθους τῆς πληρώσεως εἰς τὴν ἐπωμίδα, καὶ τὸ λογεῖον,
And the rulers brought the emerald stones, and the stones for setting in the ephod, and the oracle,
28
וְאֶת־הַבֹּשֶׂם וְאֶת־הַשָּׁמֶן לְמָאוֹר וּלְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים
and the spice, and the oil, for the light, and for the anointing oil, and for the sweet incense.
καὶ τὰς συνθέσεις, καὶ εἰς τὸ ἔλαιον τῆς χρίσεως, καὶ τὴν συνθεσιν τοῦ θυμιάματος.
and the compounds both for the anointing oil, and the composition of the incense.
29
כָּל־אִישׁ וְאִשָּׁה אֲשֶׁר נָדַב לִבָּם אֹתָם לְהָבִיא לְכָל־הַמְּלָאכָה אֲשֶׁר צִוָּה יְהוָה לַעֲשׂוֹת בְּיַד־מֹשֶׁה הֵבִיאוּ בְנֵי־יִשְׂרָאֵל נְדָבָה לַיהוָה
The children of Israel brought a freewill-offering unto HaShem; every man and woman, whose heart made them willing to bring for all the work, which HaShem had commanded by the hand of Moses to be made.
Καὶ πᾶς ἀνὴρ καὶ γυνὴ, ὧν ἔφερεν ἡ διάνοια αὐτῶν εἰσελθόντας ποιεῖν πάντα τὰ ἔργα, ὅσα συνέταξε Κύριος ποιῆσαι αὐτὰ διὰ Μωυσῆ, ἤνεγκαν οἱ υἱοὶ Ἰσραὴλ, ἀφαίρεμα Κυρίῳ.
And every man and woman whose mind inclined them to come in and do all the works as many as the Lord appointed them to do by Moses—[they] the children of Israel brought an offering to the Lord.
30
וַיֹּאמֶר מֹשֶׁה אֶל־בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא יְהוָה בְּשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה
And Moses said unto the children of Israel: 'See, HaShem hath called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah.
Καὶ εἶπε Μωυσῆς τοῖς υἱοῖς Ἰσραὴλ, Ἰδοὺ ἀνακέκληκεν ὁ Θεὸς ἐξ ὀνόματος τὸν Βεσελεὴλ τὸν τοῦ Οὐρείου τὸν Ὢρ, ἐκ τῆς φυλῆς Ἰούδα,
And Moses said to the children of Israel, Behold, God has called by name Bezalel the [son] of Uri the [son of] Hur, of the tribe of Judah,
31
וַיְמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה
And He hath filled him with the spirit of G-d, in wisdom, in understanding, and in knowledge, and in all manner of workmanship.
καὶ ἐνέπλησεν αὐτὸν πνεῦμα θεῖον σοφίας καὶ συνέσεως, καὶ ἐπιστήμης πάντων,
and has filled him with a divine spirit of wisdom and understanding, and knowledge of all things,
32
וְלַחְשֹׁב מַחַשָׁבֹת לַעֲשֹׂת בַּזָּהָב וּבַכֶּסֶף וּבַנְּחֹשֶׁת
And to devise skilful works, to work in gold, and in silver, and in brass,
ἀρχιτεκτονεῖν κατὰ πάντα τὰ ἔργα τῆς ἀρχιτεκτονίας, ποιεῖν τὸ χρυσίον καὶ τὸ ἀργύριον καὶ τὸν χαλκόν,
to labor skillfully in all works of cunning workmanship, to form the gold and the silver and the brass,
33
וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת וּבַחֲרֹשֶׁת עֵץ לַעֲשׂוֹת בְּכָל־מְלֶאכֶת מַחֲשָׁבֶת
and in cutting of stones for setting, and in carving of wood, to work in all manner of skilful workmanship.
καὶ λιθουργῆσαι τὸν λίθον, καὶ κατεργάζεσθαι τὰ ξύλα, καὶ ποιεῖν ἐν παντὶ ἔργῳ σοφίας.
and to work in stone, and to fashion the wood, and to work in every work of wisdom.
34
וּלְהוֹרֹת נָתַן בְּלִבּוֹ הוּא וְאָהֳלִיאָב בֶּן־אֲחִיסָמָךְ לְמַטֵּה־דָן
And He hath put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan.
Καὶ προβιβάσαι γε ἔδωκεν ἐν τῇ διανοίᾳ αὐτῷ τε, καὶ τῷ Ἐλιὰβ τῷ τοῦ Ἀχισαμὰκ, ἐκ φυλῆς Δάν·
And [God] gave improvement in understanding both to him, and to Oholiab the [son] of Ahisamach of the tribe of Dan.
35
מִלֵּא אֹתָם חָכְמַת־לֵב לַעֲשׂוֹת כָּל־מְלֶאכֶת חָרָשׁ וְחֹשֵׁב וְרֹקֵם בַּתְּכֵלֶת וּבָאַרְגָּמָן בְּתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ וְאֹרֵג עֹשֵׂי כָּל־מְלָאכָה וְחֹשְׁבֵי מַחֲשָׁבֹת
Them hath He filled with wisdom of heart, to work all manner of workmanship, of the craftsman, and of the skilful workman, and of the weaver in colours, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, even of them that do any workmanship, and of those that devise skilful works.
Καὶ ἐνέπλησεν αὐτοὺς σοφίας, συνέσεως, διανοίας, πάντα συνιέναι ποιῆσαι τὰ ἔργα τοῦ ἁγίου, καὶ τὰ ὑφαντὰ καὶ ποικιλτὰ ὑφάναι τῷ κοκκίνῳ, καὶ τῇ βύσσῳ, ποιεῖν πᾶν ἔργον ἀρχιτεκτονίας, ποικιλίας.
And [God] filled them with wisdom, understanding [and] perception, to understand to work all the works of the sanctuary, and to weave the woven and embroidered work with scarlet and fine linen, to do all work of curious workmanship [and] embroidery.

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.