Textorah

Exodus 40

1
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר
And HaShem spoke unto Moses, saying:
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν, λέγων,
And the Lord spoke to Moses, saying,
2
בְּיוֹם־הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים אֶת־מִשְׁכַּן אֹהֶל מוֹעֵד
'On the first day of the first month shalt thou rear up the tabernacle of the tent of meeting.
ἐν ἡμέρᾳ μιᾷ τοῦ μηνὸς τοῦ πρώτου νουμηνίᾳ, στήσεις τὴν σκηνὴν τοῦ μαρτυρίου.
On the first day of the first month, at the new moon, thou shalt set up the tabernacle of witness,
3
וְשַׂמְתָּ שָׁם אֵת אֲרוֹן הָעֵדוּת וְסַכֹּתָ עַל־הָאָרֹן אֶת־הַפָּרֹכֶת
And thou shalt put therein the ark of the testimony, and thou shalt screen the ark with the veil.
Καὶ θήσεις τὴν κιβωτὸν τοῦ μαρτυρίου, καὶ σκεπάσεις τὴν κιβωτὸν τῷ καταπετάσματι.
and thou shalt place [in it] the ark of the testimony, and shalt cover the ark with the veil,
4
וְהֵבֵאתָ אֶת־הַשֻּׁלְחָן וְעָרַכְתָּ אֶת־עֶרְכּוֹ וְהֵבֵאתָ אֶת־הַמְּנֹרָה וְהַעֲלֵיתָ אֶת־נֵרֹתֶיהָ
And thou shalt bring in the table, and set in order the bread that is upon it; and thou shalt bring in the candlestick, and light the lamps thereof.
Καὶ εἰσοίσεις τὴν τράπεζαν, καὶ προθήσεις τὴν πρόθεσιν αὐτῆς· καὶ εἰσοίσεις τὴν λυχνίαν, καὶ ἐπιθήσεις τοὺς λύχνους αὐτῆς.
and thou shalt bring in the table and shalt set forth that which is to be set forth on it; and thou shalt bring in the candlestick and place its lamps on it.
5
וְנָתַתָּה אֶת־מִזְבַּח הַזָּהָב לִקְטֹרֶת לִפְנֵי אֲרוֹן הָעֵדֻת וְשַׂמְתָּ אֶת־מָסַךְ הַפֶּתַח לַמִּשְׁכָּן
And thou shalt set the golden altar for incense before the ark of the testimony, and put the screen of the door to the tabernacle.
Καὶ θήσεις τὸ θυσιαστήριον τὸ χρυσοῦν, εἰς τὸ θυμιᾷν ἐναντίον τῆς κιβωτοῦ· καὶ ἐπιθήσεις κάλυμμα καταπετάσματος ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου.
And thou shalt place the golden altar, to burn incense before the ark; and thou shalt put a covering of a veil on the door of the tabernacle of witness.
6
וְנָתַתָּה אֵת מִזְבַּח הָעֹלָה לִפְנֵי פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד
And thou shalt set the altar of burnt-offering before the door of the tabernacle of the tent of meeting.
Καὶ τὸ θυσιαστήριον τῶν καρπωμάτων θήσεις παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου·
And thou shalt put the altar of burnt offerings by the doors of the tabernacle of witness,
7
וְנָתַתָּ אֶת־הַכִּיֹּר בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁם מָיִם
And thou shalt set the laver between the tent of meeting and the altar, and shalt put water therein.
8
וְשַׂמְתָּ אֶת־הֶחָצֵר סָבִיב וְנָתַתָּ אֶת־מָסַךְ שַׁעַר הֶחָצֵר
And thou shalt set up the court round about, and hang up the screen of the gate of the court.
καὶ περιθήσεις τὴν σκηνήν, καὶ πάντα τὰ αὐτῆς ἁγιάσεις κύκλῳ.
and thou shalt set up the tabernacle round about, and thou shalt hallow all that belongs to it round about.
9
וְלָקַחְתָּ אֶת־שֶׁמֶן הַמִּשְׁחָה וּמָשַׁחְתָּ אֶת־הַמִּשְׁכָּן וְאֶת־כָּל־אֲשֶׁר־בּוֹ וְקִדַּשְׁתָּ אֹתוֹ וְאֶת־כָּל־כֵּלָיו וְהָיָה קֹדֶשׁ
And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the furniture thereof; and it shall be holy.
Καὶ λήψῃ τὸ ἔλαιον τοῦ χρίσματος, καὶ χρίσεις τὴν σκηνὴν, καὶ πάντα τὰ ἐν αὐτῇ, καὶ ἁγιάσεις αὐτὴν, καὶ πάντα τὰ σκεύη αὐτῆς, καὶ ἔσται ἁγία.
And thou shalt take the anointing oil, and shalt anoint the tabernacle, and all things in it; and shalt sanctify it, and all its furniture, and it shall be holy.
10
וּמָשַׁחְתָּ אֶת־מִזְבַּח הָעֹלָה וְאֶת־כָּל־כֵּלָיו וְקִדַּשְׁתָּ אֶת־הַמִּזְבֵּחַ וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ ק͏ָדָשִׁים
And thou shalt anoint the altar of burnt-offering, and all its vessels, and sanctify the altar; and the altar shall be most holy.
Καὶ χρίσεις τὸ θυσιαστήριον τῶν καρπωμάτων, καὶ πάντα τὰ σκεύη αὐτοῦ· καὶ ἁγιάσεις τὸ θυσιαστήριον, καὶ ἔσται τὸ θυσιαστήριον ἅγιον τῶν ἁγίων.
And thou shalt anoint the altar of burnt offerings, and all its furniture; and thou shalt hallow the altar, and the altar shall be most holy.
11
וּמָשַׁחְתָּ אֶת־הַכִּיֹּר וְאֶת־כַּנּוֹ וְקִדַּשְׁתָּ אֹתוֹ
And thou shalt anoint the laver and its base, and sanctify it.
12
וְהִקְרַבְתָּ אֶת־אַהֲרֹן וְאֶת־בָּנָיו אֶל־פֶּתַח אֹהֶל מוֹעֵד וְרָחַצְתָּ אֹתָם בַּמָּיִם
And thou shalt bring Aaron and his sons unto the door of the tent of meeting, and shalt wash them with water.
Καὶ προσάξεις Ἀαρὼν καὶ τοὺς υἱοὺς αὐτοῦ ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου, καὶ λούσεις αὐτοὺς ὕδατι.
And thou shalt bring Aaron and his sons to the doors of the tabernacle of witness, and thou shalt wash them with water.
13
וְהִלְבַּשְׁתָּ אֶת־אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ וּמָשַׁחְתָּ אֹתוֹ וְקִדַּשְׁתָּ אֹתוֹ וְכִהֵן לִי
And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto Me in the priest's office.
Καὶ ἐνδύσεις Ἀαρὼν τὰς στολὰς τὰς ἁγίας, καὶ χρίσεις αὐτὸν, καὶ ἁγιάσεις αὐτὸν, καὶ ἱερατεύει μοι.
And thou shalt put on Aaron the holy garments, and thou shalt anoint him, and thou shalt sanctify him, and he shall minister to me as priest.
14
וְאֶת־בָּנָיו תַּקְרִיב וְהִלְבַּשְׁתָּ אֹתָם כֻּתֳּנֹת
And thou shalt bring his sons, and put tunics upon them.
Καὶ τοὺς υἱοὺς αὐτοῦ προσάξεις, καὶ ἐνδύσεις αὐτοὺς χιτῶνας.
And thou shalt bring up his sons, and shalt put garments on them.
15
וּמָשַׁחְתָּ אֹתָם כַּאֲשֶׁר מָשַׁחְתָּ אֶת־אֲבִיהֶם וְכִהֲנוּ לִי וְהָיְתָה לִהְיֹת לָהֶם מָשְׁחָתָם לִכְהֻנַּת עוֹלָם לְדֹרֹתָם
And thou shalt anoint them, as thou didst anoint their father, that they may minister unto Me in the priest's office; and their anointing shall be to them for an everlasting priesthood throughout their generations.'
Καὶ ἀλείψεις αὐτοὺς ὃν τρόπον ἤλειψας τὸν πατέρα αὐτῶν, καὶ ἱερατεύσουσί μοι· καὶ ἔσται, ὥστε εἶναι αὐτοῖς χρίσμα ἱερατείας εἰς τὸν αἰῶνα, εἰς τὰς γενεὰς αὐτῶν.
And thou shalt anoint them as thou didst anoint their father, and they shall minister to me as priests; and it shall be that they shall have an everlasting anointing of priesthood, throughout their generations.
16
וַיַּעַשׂ מֹשֶׁה כְּכֹל אֲשֶׁר צִוָּה יְהוָה אֹתוֹ כֵּן עָשָׂה
Thus did Moses; according to all that HaShem commanded him, so did he.
Καὶ ἐποίησε Μωυσῆς πάντα, ὅσα ἐνετείλατο αὐτῷ Κύριος, οὕτως ἐποίησε.
And Moses did all things whatsoever the Lord commanded him, so did he.
17
וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן
And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up.
Καὶ ἐγένετο ἐν τῷ μηνὶ τῷ πρώτῳ, τῷ δευτέρῳ ἔτει, ἐκπορευομένων αὐτῶν ἐξ Αἰγύπτου, νουμηνίᾳ ἐστάθη ἡ σκηνή.
And it came to pass in the first month, in the second year after their going forth out of Egypt, at the new moon, that the tabernacle was set up.
18
וַיָּקֶם מֹשֶׁה אֶת־הַמִּשְׁכָּן וַיִּתֵּן אֶת־אֲדָנָיו וַיָּשֶׂם אֶת־קְרָשָׁיו וַיִּתֵּן אֶת־בְּרִיחָיו וַיָּקֶם אֶת־עַמּוּדָיו
And Moses reared up the tabernacle, and laid its sockets, and set up the boards thereof, and put in the bars thereof, and reared up its pillars.
Καὶ ἔστησε Μωυσῆς τὴν σκηνὴν, καὶ ἐπέθηκε τὰς κεφαλιδας, καὶ διενέβαλε τοὺς μοχλοὺς, καὶ ἔστησε τοὺς στύλους.
And Moses set up the tabernacle, and put on the chapiters, and put the bars into their places, and set up the posts.
19
וַיִּפְרֹשׂ אֶת־הָאֹהֶל עַל־הַמִּשְׁכָּן וַיָּשֶׂם אֶת־מִכְסֵה הָאֹהֶל עָלָיו מִלְמָעְלָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
And he spread the tent over the tabernacle, and put the covering of the tent above upon it; as HaShem commanded Moses.
Καὶ ἐξέτεινε τὰς αὐλαίας ἐπὶ τὴν σκηνὴν, καὶ ἐπέθηκε τὸ κατακάλυμμα τῆς σκηνῆς ἐπʼ αὐτὴν ἄνωθεν, καθὰ συνέταξε Κύριος τῷ Μωυσῇ.
And he stretched out the curtains over the tabernacle, and put the veil of the tabernacle on it above as the Lord commanded Moses.
20
וַיִּקַּח וַיִּתֵּן אֶת־הָעֵדֻת אֶל־הָאָרֹן וַיָּשֶׂם אֶת־הַבַּדִּים עַל־הָאָרֹן וַיִּתֵּן אֶת־הַכַּפֹּרֶת עַל־הָאָרֹן מִלְמָעְלָה
And he took and put the testimony into the ark, and set the staves on the ark, and put the ark-cover above upon the ark.
Καὶ λαβὼν τὰ μαρτύρια ἐνέβαλεν εἰς τὴν κιβωτόν· καὶ ὑπέθηκε τοὺς διωστῆρας ὑπὸ τὴν κιβωτὸν,
And he took the testimonies, and put them into the ark; and he put the staffs by the sides of the ark.
21
וַיָּבֵא אֶת־הָאָרֹן אֶל־הַמִּשְׁכָּן וַיָּשֶׂם אֵת פָּרֹכֶת הַמָּסָךְ וַיָּסֶךְ עַל אֲרוֹן הָעֵדוּת כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
And he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as HaShem commanded Moses.
καὶ εἰσήνεγκε τὴν κιβωτὸν εἰς τὴν σκηνὴν, καὶ ἐπέθηκε τὸ κατακάλυμμα τοῦ καταπετάσματος, καὶ ἐσκέπασε τὴν κιβωτὸν τοῦ μαρτυρίου, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ·
And he brought the ark into the tabernacle, and put on [it] the covering of the veil, and covered the ark of the testimony, as the Lord commanded Moses.
22
וַיִּתֵּן אֶת־הַשֻּׁלְחָן בְּאֹהֶל מוֹעֵד עַל יֶרֶךְ הַמִּשְׁכָּן צָפֹנָה מִחוּץ לַפָּרֹכֶת
And he put the table in the tent of meeting, upon the side of the tabernacle northward, without the veil.
Καὶ ἐπέθηκε τὴν τράπεζαν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, τὸ πρὸς Βοῤῥᾶν ἔξωθεν τοῦ καταπετάσματος τῆς σκηνῆς.
And he put the table in the tabernacle of witness, on the north side without the veil of the tabernacle.
23
וַיַּעֲרֹךְ עָלָיו עֵרֶךְ לֶחֶם לִפְנֵי יְהוָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
And he set a row of bread in order upon it before HaShem; as HaShem commanded Moses.
Καὶ προσέθηκεν ἐπʼ αὐτῆς ἄρτους τῆς προθέσεως ἔναντι Κυρίου, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ.
And he put on it the showbread before the Lord, as the Lord commanded Moses.
24
וַיָּשֶׂם אֶת־הַמְּנֹרָה בְּאֹהֶל מוֹעֵד נֹכַח הַשֻּׁלְחָן עַל יֶרֶךְ הַמִּשְׁכָּן נֶגְבָּה
And he put the candlestick in the tent of meeting, over against the table, on the side of the tabernacle southward.
Καὶ ἔθηκε τὴν λυχνίαν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, εἰς τὸ κλίτος τῆς σκηνῆς τὸ πρὸς Νότον.
And he put the candlestick into the tabernacle of witness, on the side of the tabernacle toward the south.
25
וַיַּעַל הַנֵּרֹת לִפְנֵי יְהוָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
And he lighted the lamps before HaShem; as HaShem commanded Moses.
Καὶ ἐπέθηκε τοὺς λύχνους αὐτῆς ἔναντι Κυρίου, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ.
And he put on it its lamps before the Lord, as the Lord had commanded Moses.
26
וַיָּשֶׂם אֶת־מִזְבַּח הַזָּהָב בְּאֹהֶל מוֹעֵד לִפְנֵי הַפָּרֹכֶת
And he put the golden altar in the tent of meeting before the veil;
Καὶ ἔθηκε τὸ θυσιαστήριον τὸ χρυσοῦν ἐν τῇ σκηνῇ τοῦ μαρτυρίου ἀπέναντι τοῦ καταπετάσματος,
And he put the golden altar in the tabernacle of witness before the veil;
27
וַיַּקְטֵר עָלָיו קְטֹרֶת סַמִּים כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
and he burnt thereon incense of sweet spices; as HaShem commanded Moses.
καὶ ἐθυμίασεν ἐνʼ αὐτοῦ θυμίαμα τῆς συνθέσεως, καθάπερ συνέταξε Κύριος τῷ Μωυσῇ.
and he burned on it incense of composition, as the Lord commanded Moses.
28
וַיָּשֶׂם אֶת־מָסַךְ הַפֶּתַח לַמִּשְׁכָּן
And he put the screen of the door to the tabernacle.
Καὶ τὸ θυσιαστήριον τῶν καρπωμάτων ἔθηκε παρὰ τὰς θύρας τῆς σκηνῆς.
And he put the altar of the burnt offerings by the doors of the tabernacle.
29
וְאֵת מִזְבַּח הָעֹלָה שָׂם פֶּתַח מִשְׁכַּן אֹהֶל־מוֹעֵד וַיַּעַל עָלָיו אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
And the altar of burnt-offering he set at the door of the tabernacle of the tent of meeting, and offered upon it the burnt-offering and the meal-offering; as HaShem commanded Moses.
30
וַיָּשֶׂם אֶת־הַכִּיֹּר בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וַיִּתֵּן שָׁמָּה מַיִם לְרָחְצָה
And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash;
31
וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם
that Moses and Aaron and his sons might wash their hands and their feet thereat;
Καὶ ἐποίησε τὸν λουτῆρα, ἵνα νίπτωνται ἐξ αὐτοῦ Μωυσῆς καὶ Ἀαρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν καὶ τοὺς πόδας, εἰσπορευομένων αὐτῶν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ἢ ὅταν προσπορεύωνται πρὸς τὸ θυσιαστήριον λειτουργεῖν, ἐνίπτοντο ἐξ αὐτοῦ, καθάπερ συνέταξε Κύριος τῷ Μωυσῇ.
And he made the laver, that at it Moses and Aaron and his sons might wash their hands and their feet: when they went into the tabernacle of witness, or whensoever they should advance to the altar to do service, they washed at it, as the Lord commanded Moses.
32
בְּבֹאָם אֶל־אֹהֶל מוֹעֵד וּבְקָרְבָתָם אֶל־הַמִּזְבֵּחַ יִרְחָצוּ כַּאֲשֶׁר צִוָּה יְהוָה אֶת־מֹשֶׁה
when they went into the tent of meeting, and when they came near unto the altar, they should wash; as HaShem commanded Moses.
33
וַיָּקֶם אֶת־הֶחָצֵר סָבִיב לַמִּשְׁכָּן וְלַמִּזְבֵּחַ וַיִּתֵּן אֶת־מָסַךְ שַׁעַר הֶחָצֵר וַיְכַל מֹשֶׁה אֶת־הַמְּלָאכָה
And he reared up the court round about the tabernacle and the altar, and set up the screen of the gate of the court. So Moses finished the work.
Καὶ ἔστησε τὴν αὐλὴν κύκλῳ τῆς σκηνῆς, και τοῦ θυσιαστηρίου· καὶ συνετέλεσε Μωυσῆς πάντα τὰ ἔργα.
And he set up the court round about the tabernacle and the altar; and Moses accomplished all the works.
34
וַיְכַס הֶעָנָן אֶת־אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן
Then the cloud covered the tent of meeting, and the glory of HaShem filled the tabernacle.
Καὶ ἐκάλυψεν ἡ νεφέλη τὴν σκηνὴν τοῦ μαρτυρίου· καὶ δόξης Κυρίου ἐπλήσθη ἡ σκηνή.
And the cloud covered the tabernacle of witness, and the tabernacle was filled with the glory of the Lord.
35
וְלֹא־יָכֹל מֹשֶׁה לָבוֹא אֶל־אֹהֶל מוֹעֵד כִּי־שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת־הַמִּשְׁכָּן
And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of HaShem filled the tabernacle.--
Καὶ οὐκ ἠδυνάσθη Μωυσῆς εἰσελθεῖν εἰς τὴν σκηνὴν τοῦ μαρτυρίου, ὅτι ἐπεσκίαζεν ἐπʼ αὐτὴν ἡ νεφέλη, καὶ δόξης Κυρίου ἐνεπλήσθη ἡ σκηνή.
And Moses was not able to enter into the tabernacle of testimony, because the cloud overshadowed it, and the tabernacle was filled with the glory of the Lord.
36
וּבְהֵעָלוֹת הֶעָנָן מֵעַל הַמִּשְׁכָּן יִסְעוּ בְּנֵי יִשְׂרָאֵל בְּכֹל מַסְעֵיהֶם
And whenever the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys.
Ἡνίκα δʼ ἂν ἀνέβη ἡ νεφέλη ἀπὸ τῆς σκηνῆς, ἀνεζεύγνυσαν οἱ υἱοὶ Ἰσραὴλ σὺν τῇ ἀπαρτίᾳ αὐτῶν.
And when the cloud went up from the tabernacle, the children of Israel prepared to depart with their baggage.
37
וְאִם־לֹא יֵעָלֶה הֶעָנָן וְלֹא יִסְעוּ עַד־יוֹם הֵעָלֹתוֹ
But if the cloud was not taken up, then they journeyed not till the day that it was taken up.
Εἰ δὲ μὴ ἀνέβη ἡ νεφέλη, οὐκ ἀνεζεύγνυσαν ἕως ἡμέρας, ἧς ἀνέβη ἡ νεφέλη.
And if the cloud went not up, they did not prepare to depart, till the day when the cloud went up.
38
כִּי עֲנַן יְהוָה עַל־הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל־בֵּית־יִשְׂרָאֵל בְּכָל־מַסְעֵיהֶם 1213 40 4 4
For the cloud of HaShem was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys.--
Νεφέλη γὰρ ἦν ἐπὶ τῆς σκηνῆς ἡμέρας, καὶ πῦρ ἦν ἐπʼ αὐτῆς νυκτὸς ἐναντίον παντὸς Ἰσραὴλ, ἐν πάσαις ταῖς ἀναζυγαῖς αὐτῶν.
For a cloud was on the tabernacle by day, and fire was on it by night before all Israel, in all their journeyings.

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.