Textorah

Ezekiel 21

1
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר
And the word of HaShem came unto me, saying:
2
בֶּן־אָדָם שִׂים פָּנֶיךָ דֶּרֶךְ תֵּימָנָה וְהַטֵּף אֶל־דָּרוֹם וְהִנָּבֵא אֶל־יַעַר הַשָּׂדֶה נֶגֶב
'Son of man, set thy face toward the South, and preach toward the South, and prophesy against the forest of the field in the South;
υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ θαιμὰν, καὶ ἐπίβλεψον ἐπὶ Δαρὸμ, καὶ προφήτευσον ἐπὶ δρυμὸν ἡγούμενον Ναγὲβ,
Son of man, set thy face against Thaeman, and look toward Darom, and prophesy against the chief forest of Negeb,
3
וְאָמַרְתָּ לְיַעַר הַנֶּגֶב שְׁמַע דְּבַר־יְהוָה כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי מַצִּית־בְּךָ אֵשׁ וְאָכְלָה בְךָ כָל־עֵץ־לַח וְכָל־עֵץ יָבֵשׁ לֹא־תִכְבֶּה לַהֶבֶת שַׁלְהֶבֶת וְנִצְרְבוּ־בָהּ כָּל־פָּנִים מִנֶּגֶב צָפוֹנָה
and say to the forest of the South: Hear the word of HaShem: Thus saith the L-rd GOD: Behold, I will kindle a fire in thee, and it shall devour every green tree in thee, and every dry tree, it shall not be quenched, even a flaming flame; and all faces from the south to the north shall be seared thereby.
καὶ ἐρεῖς τῷ δρυμῷ Ναγὲβ, ἄκουε λόγον Κυρίου· τάδε λέγει Κύριος Κύριος, ἰδοὺ ἐγὼ ἀνάπτω ἐν σοὶ πῦρ, καὶ καταφάγεται ἐν σοὶ πᾶν ξύλον χλωρὸν καὶ πᾶν ξύλον ξηρὸν, οὐ σβεσθήσεται ἡ φλὸξ ἡ ἐξαφθεῖσα, καὶ κατακαυθήσεται ἐν αὐτῇ πᾶν πρόσωπον ἀπὸ ἀπηλιώτου ἕως Βοῤῥᾶ.
and thou shalt say to the forest of Negeb, Hear the word of the Lord; thus saith the Lord, [even] the Lord; Behold, I [will] kindle a fire in thee, and it shall devour in thee every green tree, and every dry tree: the flame that is kindled shall not be quenched, and every face shall be scorched with it from the south to the north.
4
וְרָאוּ כָּל־בָּשָׂר כִּי אֲנִי יְהוָה בִּעַרְתִּיהָ לֹא תִּכְבֶּה
And all flesh shall see that I HaShem have kindled it; it shall not be quenched.'
Καὶ ἐπιγνώσεται πᾶσα σὰρξ, ὅτι ἐγὼ Κύριος ἐξέκαυσα αὐτὸ, οὐ σβεσθήσεται.
And all flesh shall know that I the Lord have kindled it: it shall not be quenched.
5
וָאֹמַר אֲהָהּ אֲדֹנָי יְהוִה הֵמָּה אֹמְרִים לִי הֲלֹא מְמַשֵּׁל מְשָׁלִים הוּא
Then said I: 'Ah L-rd GOD! they say of me: Is he not a maker of parables?'
Καὶ εἶπα, μηδαμῶς Κύριε Κύριε· αὐτοὶ λέγουσι πρὸς μὲ, οὐχὶ παραβολή ἐστι λεγομένη αὕτη;
And I said, Not so, O Lord God! they say to me, Is not this that is spoken a parable?
6
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר
Then the word of HaShem came unto me, saying:
Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων,
And the word of the Lord came to me, saying,
Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων,
And the word of the Lord came to me, saying,
7
בֶּן־אָדָם שִׂים פָּנֶיךָ אֶל־יְרוּשָׁלִַם וְהַטֵּף אֶל־מִקְדָּשִׁים וְהִנָּבֵא אֶל־אַדְמַת יִשְׂרָאֵל
'Son of man, set thy face toward Jerusalem, and preach toward the sanctuaries, and prophesy against the land of Israel;
Διατοῦτο προφήτευσον υἱὲ ἀνθρώπου, στήρισον τὸ πρόσωπόν σου ἐπὶ Ἱερουσαλὴμ, καὶ ἐπίβλεψον ἐπὶ τὰ ἅγια αὐτῶν,
Therefore prophesy, son of man, set thy face steadfastly toward Jerusalem, and look toward their holy places, and thou shalt prophesy against the land of Israel,
8
וְאָמַרְתָּ לְאַדְמַת יִשְׂרָאֵל כֹּה אָמַר יְהוָה הִנְנִי אֵלַיִךְ וְהוֹצֵאתִי חַרְבִּי מִתַּעְרָהּ וְהִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָׁע
and say to the land of Israel: Thus saith HaShem: Behold, I am against thee, and will draw forth My sword out of its sheath, and will cut off from thee the righteous and the wicked.
καὶ προφητεύσεις ἐπὶ τὴν γῆν τοῦ Ἰσραὴλ, καὶ ἐρεῖς πρὸς τὴν γῆν τοῦ Ἰσραὴλ, τάδε λέγει Κύριος, ἰδοὺ ἐγὼ πρὸς σὲ, καὶ ἐκσπάσω τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, καὶ ἐξολοθρεύσω ἐκ σοῦ ἄνομον καὶ ἄδικον·
and thou shalt say to the land of Israel, Thus saith the Lord; Behold, I am against thee, and I will draw forth my sword out of its sheath, and I will destroy out of thee the transgressor and unrighteous.
9
יַעַן אֲשֶׁר־הִכְרַתִּי מִמֵּךְ צַדִּיק וְרָשָׁע לָכֵן תֵּצֵא חַרְבִּי מִתַּעְרָהּ אֶל־כָּל־בָּשָׂר מִנֶּגֶב צָפוֹן
Seeing then that I will cut off from thee the righteous and the wicked, therefore shall My sword go forth out of its sheath against all flesh from the south to the north;
Ἀνθʼ ὧν ἐξολοθρεύσω ἐκ σοῦ ἄδικον καὶ ἄνομον, οὕτως ἐξελεύσεται τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ ἐπὶ πᾶσαν σάρκα ἀπὸ ἀπηλιώτου ἔως Βοῤῥᾶ,
Because I will destroy out of thee the unrighteous and the transgressor, [therefore] so shall my sword come forth out of its sheath against all flesh from the south to the north:
10
וְיָדְעוּ כָּל־בָּשָׂר כִּי אֲנִי יְהוָה הוֹצֵאתִי חַרְבִּי מִתַּעְרָהּ לֹא תָשׁוּב עוֹד
and all flesh shall know that I HaShem have drawn forth My sword out of its sheath; it shall not return any more.
καὶ ἐπιγνώσεται πᾶσα σὰρξ, διότι ἐγὼ Κύριος ἐξέσπασα τὸ ἐγχειρίδιόν μου ἐκ τοῦ κολεοῦ αὐτοῦ, οὐκ ἀποστρέψει οὐκέτι.
and all flesh shall know that I the Lord have drawn forth my sword out of its sheath: it shall not return anymore.
11
וְאַתָּה בֶן־אָדָם הֵאָנַח בְּשִׁבְרוֹן מָתְנַיִם וּבִמְרִירוּת תֵּאָנַח לְעֵינֵיהֶם
Sigh therefore, thou son of man; with the breaking of thy loins and with bitterness shalt thou sigh before their eyes.
Καὶ σὺ υἱὲ ἀνθρώπου καταστέναξον ἐν συντριβῇ ὀσφύος σου, καὶ ἐν ὀδύναις στενάξεις κατʼ ὀφθαλμοὺς αὐτῶν.
And thou, son of man, groan with the breaking of thy loins; thou shalt even groan heavily in their sight.
12
וְהָיָה כִּי־יֹאמְרוּ אֵלֶיךָ עַל־מָה אַתָּה נֶאֱנָח וְאָמַרְתָּ אֶל־שְׁמוּעָה כִי־בָאָה וְנָמֵס כָּל־לֵב וְרָפוּ כָל־יָדַיִם וְכִהֲתָה כָל־רוּחַ וְכָל־בִּרְכַּיִם תֵּלַכְנָה מַּיִם הִנֵּה בָאָה וְנִהְיָתָה נְאֻם אֲדֹנָי יְהוִה
And it shall be, when they say unto thee: Wherefore sighest thou? that thou shalt say: Because of the tidings, for it cometh; and every heart shall melt, and all hands shall be slack, and every spirit shall be faint, and all knees shall drip with water; behold, it cometh, and it shall be done, saith the L-rd GOD.'
Καὶ ἔσται ἐὰν εἴπωσι πρὸς σὲ, ἕνεκα τίνος σὺ στενάζεις; καὶ ἐρεῖς, ἐπὶ τῇ ἀγγελίᾳ, διότι ἔρχεται, καὶ θραυσθήσεται πᾶσα καρδία, καὶ πᾶσαι χεῖρες παραλυθήσονται, καὶ ἐκψύξει πᾶσα σὰρξ καὶ πᾶν πνεῦμα, καὶ πάντες μηροὶ μολυνθήσονται ὑγρασίᾳ· ἰδοὺ ἔρχεται, λέγει Κύριος.
And it shall come to pass, if they shall say to thee, Wherefore dost thou groan? that thou shalt say, For the report; because it comes: and every heart shall break, and all hands shall become feeble, and all flesh and every spirit shall faint, and all thighs shall be defiled with moisture: behold, it comes, saith the Lord.
13
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר
And the word of HaShem came unto me, saying:
Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων,
And the word of the Lord came to me, saying,
14
בֶּן־אָדָם הִנָּבֵא וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי אֱמֹר חֶרֶב חֶרֶב הוּחַדָּה וְגַם־מְרוּטָה
'Son of man, prophesy, and say: Thus saith HaShem: Say: A sword, a sword, it is sharpened, and also furbished:
υἱὲ ἀνθρώπου προφήτευσον, καὶ ἐρεῖς, τάδε λέγει Κύριος, εἰπὸν, ῥομφαία ῥομφαία ὀξύνου καὶ θυμώθητι,
Son of man, prophesy, and thou shalt say, Thus saith the Lord; Say, Sword, sword, be sharpened and rage,
15
לְמַעַן טְבֹחַ טֶבַח הוּחַדָּה לְמַעַן־הֱיֵה־לָהּ בָּרָק מֹרָטָּה אוֹ נָשִׂישׂ שֵׁבֶט בְּנִי מֹאֶסֶת כָּל־עֵץ
It is sharpened that it may make a sore slaughter, it is furbished that it may glitter--or shall we make mirth? --against the rod of My son, contemning every tree.
16
וַיִּתֵּן אֹתָהּ לְמָרְטָה לִתְפֹּשׂ בַּכָּף הִיא־הוּחַדָּה חֶרֶב וְהִיא מֹרָטָּה לָתֵת אוֹתָהּ בְּיַד־הוֹרֵג
And it is given to be furbished, that it may be handled; the sword, it is sharpened, yea, it is furbished, to give it into the hand of the slayer.
Καὶ ἔδωκεν αὐτὴν ἑτοίμην τοῦ κρατεῖν χεῖρα αὐτοῦ· ἐξηκονήθη ἡ ῥομφαία, ἐστὶν ἑτοίμη τοῦ δοῦναι αὐτὴν εἰς χεῖρα, ἀποκεντοῦντος.
And he made it ready for his hand to hold: the sword is sharpened, it is ready to put into the hand of the slayer.
17
זְעַק וְהֵילֵל בֶּן־אָדָם כִּי־הִיא הָיתָה בְעַמִּי הִיא בְּכָל־נְשִׂיאֵי יִשְׂרָאֵל מְגוּרֵי אֶל־חֶרֶב הָיוּ אֶת־עַמִּי לָכֵן סְפֹק אֶל־יָרֵךְ
Cry and wail, son of man; for it is upon My people, it is upon all the princes of Israel; they are thrust down to the sword with My people; smite therefore upon thy thigh.
Ἀνάκραγε καὶ ὀλύλυξον, υἱὲ ἀνθρώπου, ὅτι αὕτη ἐγένετο ἐν τῷ λαῷ μου, αὕτη ἐν πᾶσι τοῖς ἀφηγουμένοις τοῦ Ἰσραήλ· παροικήσουσιν, ἐπὶ ῥομφαίᾳ ἐγένετο ἐν τῷ λαῷ μου· διατοῦτο κρότησον ἐπὶ τὴν χεῖρά σου,
Cry out and howl, son of man: for this [sword] is come upon my people, this [sword is come] upon all the princes of Israel: they shall be as strangers: [judgment] with the sword is come upon my people: therefore clap thy hands, for sentence has been passed:
18
כִּי בֹחַן וּמָה אִם־גַּם־שֵׁבֶט מֹאֶסֶת לֹא יִהְיֶה נְאֻם אֲדֹנָי יְהוִה
For there is a trial; and what if it contemn even the rod? It shall be no more, saith the L-rd GOD.
19
וְאַתָּה בֶן־אָדָם הִנָּבֵא וְהַךְ כַּף אֶל־כָּף וְתִכָּפֵל חֶרֶב שְׁלִישִׁתָה חֶרֶב חֲלָלִים הִיא חֶרֶב חָלָל הַגָּדוֹל הַחֹדֶרֶת לָהֶם
Thou therefore, son of man, prophesy, and smite thy hands together; and let the sword be doubled the third time, the sword of those to be slain; it is the sword of the great one that is to be slain, which compasseth them about.
Καὶ σὺ υἱὲ ἀνθρώπου προφήτευσον, καὶ κρότησον χεῖρα ἐπὶ χεῖρα, καὶ διπλασίασον ῥομφαίαν· ἡ τρίτη ῥομφαία τραυματιῶν ἐστι, ῥομφαία τραυματιῶν ἡ μεγάλη· καὶ ἐκστήσεις αὐτοὺς,
And thou, son of man, prophesy, and clap thy hands, and take a second sword: the third sword is [the sword] of the slain, the great sword of the slain: and thou shalt strike them with amazement, lest the heart should faint
20
לְמַעַן לָמוּג לֵב וְהַרְבֵּה הַמִּכְשֹׁלִים עַל כָּל־שַׁעֲרֵיהֶם נָתַתִּי אִבְחַת־חָרֶב אָח עֲשׂוּיָה לְבָרָק מְעֻטָּה לְטָבַח
I have set the point of the sword against all their gates, that their heart may melt, and their stumblings be multiplied; ah! it is made glittering, it is sharpened for slaughter.
ὅπως σφάξῃς σφάγια, ὀξύνου ὅπως γένῃ εἰς στίλβωσιν, ἑτοίμη εἰς παράλυσιν· σφάζε, ἐξουδένει, ἀπόθου πᾶν ξῦλον.
that thou mayest slay victims; be sharpened that thou mayest be bright, ready for slaughter, slay, set at nought, despise every tree.
ὅπως μὴ θραυσθῇ ἡ καρδία, καὶ πληθυνθῶσιν οἱ ἀσθενοῦντες ἐπὶ πᾶσαν πύλην, παραδέδονται εἰς σφάγια ῥομφαίας· εὖ γέγονεν εἰς σφαγὴν, εὖ γέγονεν εἰς στίλβωσιν.
and the weak ones be multiplied at every gate—they are given up to the slaughter of the sword: it is well fitted for slaughter, it is well fitted for glittering.
21
הִתְאַחֲדִי הֵימִנִי הָשִׂימִי הַשְׂמִילִי אָנָה פָּנַיִךְ מֻעָדוֹת
Go thee one way to the right, or direct thyself to the left; whither is thy face set?
Καὶ διαπορεύου, ὀξύνου ἐκ δεξιῶν καὶ ἐξ εὐωνύμων, οὗ ἄν τὸ πρόσωπόν σου ἐξεγείρηται.
And do thou go on, sharpen thyself on the right and on the left whithersoever thy face may set itself.
22
וְגַם־אֲנִי אַכֶּה כַפִּי אֶל־כַּפִּי וַהֲנִחֹתִי חֲמָתִי אֲנִי יְהוָה דִּבַּרְתִּי
I will also smite My hands together, and I will satisfy My fury; I HaShem have spoken it.'
Καὶ ἐγὼ δὲ κροτήσω χεῖρά μου πρὸς χεῖρά μου, καὶ ἐναφήσω θυμόν μου, ἐγὼ Κύριος λελάληκα.
And I also will clap my hands, and let loose my fury: I the Lord have spoken [it].
23
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר
And the word of HaShem came unto me, saying:
ὅτι δεδικαίωται· καὶ τί εἰ καὶ φυλὴ ἀπωσθῇ; οὐκ ἔσται, λέγει Κύριος Κύριος.
and what if even the tribe be rejected? it shall not be, saith the Lord God.
Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων,
And the word of the Lord came to me, saying,
24
וְאַתָּה בֶן־אָדָם שִׂים־לְךָ שְׁנַיִם דְּרָכִים לָבוֹא חֶרֶב מֶלֶךְ־בָּבֶל מֵאֶרֶץ אֶחָד יֵצְאוּ שְׁנֵיהֶם וְיָד בָּרֵא בְּרֹאשׁ דֶּרֶךְ־עִיר בָּרֵא
'Now, thou son of man, make thee two ways, that the sword of the king of Babylon may come; they twain shall come forth out of one land; and mark a signpost, mark it clear at the head of the way to the city.
καὶ σὺ, υἱὲ ἀνθρώπου, διάταξον σεαυτῷ δύο ὁδοὺς, τοῦ εἰσελθεῖν ῥομφαίαν βασιλέως Βαβυλῶνος, ἐκ χώρας μιᾶς ἐξελεύσονται αἱ δύο, καὶ χεὶρ ἐν ἀρχῇ ὁδοῦ πόλεως, ἐπʼ ἀρχῆς ὁδοῦ διατάξεις,
And thou, son of man, appoint thee two ways, that the sword of the king of Babylon may enter in: the two shall go forth of one country; and [there shall be] a force at the top of the way of the city, thou shalt set [it] at the top of the way,
25
דֶּרֶךְ תָּשִׂים לָבוֹא חֶרֶב אֵת רַבַּת בְּנֵי־עַמּוֹן וְאֶת־יְהוּדָה בִירוּשָׁלַ͏ִם בְּצוּרָה
Thou shalt make a way, that the sword may come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.
τοῦ εἰσελθεῖν ῥομφαίαν ἐπὶ Ῥαββὰθ υἱῶν Ἀμμὼν, καὶ ἐπὶ τὴν Ἰουδαίαν, καὶ ἐπὶ τὴν Ἱερουσαλὴμ, ἐν μέσῳ αὐτῆς.
that the sword may enter in upon Rabbah of the children of Ammon, and upon Judea, and upon Jerusalem in the midst thereof.
26
כִּי־עָמַד מֶלֶךְ־בָּבֶל אֶל־אֵם הַדֶּרֶךְ בְּרֹאשׁ שְׁנֵי הַדְּרָכִים לִקְסָם־קָסֶם קִלְקַל בַּחִצִּים שָׁאַל בַּתְּרָפִים רָאָה בַּכָּבֵד
For the king of Babylon standeth at the parting of the way, at the head of the two ways, to use divination; he shaketh the arrows to and fro, he inquireth of the teraphim, he looketh in the liver.
Διότι στήσεται βασιλεὺς Βαβυλῶνος ἐπὶ τὴν ἀρχαίαν ὁδόν, ἐπʼ ἀρχῆς τῶν δύο ὁδῶν, τοῦ μαντεύσασθαι μαντείαν, τοῦ ἀναβράσαι ῥάβδον, καὶ ἐπερωτῆσαι ἐν τοῖς γλυπτοῖς, καὶ κατασκοπήσασθαι.
For the king of Babylon shall stand on the old way, at the head of the two ways, to use divination, to make bright the arrow, and to inquire of the graven images, and to examine [the victims].
27
בִּימִינוֹ הָיָה הַקֶּסֶם יְרוּשָׁלִַם לָשׂוּם כָּרִים לִפְתֹּחַ פֶּה בְּרֶצַח לְהָרִים קוֹל בִּתְרוּעָה לָשׂוּם כָּרִים עַל־שְׁעָרִים לִשְׁפֹּךְ סֹלְלָה לִבְנוֹת דָּיֵק
In his right hand is the lot Jerusalem, to set battering rams, to open the mouth for the slaughter, to lift up the voice with shouting, to set battering rams against the gates, to cast up mounds, to build forts.
Ἐκ δεξιῶν αὐτοῦ ἐγένετο τὸ μαντεῖον ἐπὶ Ἱερουσαλὴμ, τοῦ βαλεῖν χάρακα, τοῦ διανοῖξαι στόμα ἐν βοῇ, ὑψῶσαι φωνὴν μετὰ κραυγῆς, τοῦ βαλεῖν χάρακα ἐπὶ τὰς πύλας αὐτῆς, καὶ βαλεῖν χῶμα, καὶ οἰκοδομῆσαι βελοστάσεις.
On his right was the divination against Jerusalem, to cast a mound, to open the mouth in shouting, to lift up the voice with crying, to cast a mound against her gates, to cast up a heap, and to build forts.
28
וְהָיָה לָהֶם כקסום־כִּקְסָם־שָׁוְא בְּעֵינֵיהֶם שְׁבֻעֵי שְׁבֻעוֹת לָהֶם וְהוּא־מַזְכִּיר עָוֺן לְהִתָּפֵשׂ
And it shall be unto them as a false divination in their sight, who have weeks upon weeks! but it bringeth iniquity to remembrance, that they may be taken.
Καὶ αὐτός αὐτοῖς ὡς μαντευόμενος μαντείαν ἐνώπιον αὐτῶν, καὶ αὐτὸς ἀναμιμνήσκων ἀδικίας αὐτοῦ μνησθῆναι.
And he was to them as one using divination before them, and he himself recounting his iniquities, that they might be borne in mind.
29
לָכֵן כֹּה־אָמַר אֲדֹנָי יְהוִה יַעַן הַזְכַּרְכֶם עֲוֺנְכֶם בְּהִגָּלוֹת פִּשְׁעֵיכֶם לְהֵרָאוֹת חַטֹּאותֵיכֶם בְּכֹל עֲלִילוֹתֵיכֶם יַעַן הִזָּכֶרְכֶם בַּכַּף תִּתָּפֵשׂוּ
Therefore thus saith the L-rd GOD: Because ye have made your iniquity to be remembered, in that your transgressions are uncovered, so that your sins do appear in all your doings; because that ye are come to remembrance, ye shall be taken with the hand.
Διατοῦτο τάδε λέγει Κύριος, ἀνθʼ ὧν ἀνεμνήσατε τὰς ἀδικίας ὑμῶν, ἐν τῷ ἀποκαλυφθῆναι τὰς ἀσεβείας ὑμῶν, τοῦ ὀραθῆναι ἁμαρτίας ὑμῶν, ἐν πάσαις ταῖς ἀσεβείαις ὑμῶν καὶ ἐν τοῖς ἐπιτηδεύμασιν ὑμῶν, ἀνθʼ ὧν ἀνεμνήσατε, ἐν τούτοις ἁλώσεσθε.
Therefore thus saith the Lord, Because ye have caused your iniquities to be remembered, in the discovery of your wickedness, so that your sins should be seen, in all your wickedness and in your [evil] practices; because ye have caused remembrance [of them], in these shall ye be taken.
30
וְאַתָּה חָלָל רָשָׁע נְשִׂיא יִשְׂרָאֵל אֲשֶׁר־בָּא יוֹמוֹ בְּעֵת עֲוֺן קֵץ
And thou, O wicked one, that art to be slain, the prince of Israel, whose day is come, in the time of the iniquity of the end;
Καὶ σὺ βέβηλε, ἄνομε, ἀφηγούμενε τοῦ Ἰσραὴλ, οὗ ἥκει ἡ ἡμέρα ἐν καιρῷ ἀδικίας, πέρας,
And thou profane wicked prince of Israel, whose day, [even] an end, is come in a season of iniquity, thus saith the Lord;
31
כֹּה אָמַר אֲדֹנָי יְהוִה הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה זֹאת לֹא־זֹאת הַשָּׁפָלָה הַגְבֵּהַ וְהַגָּבֹהַ הַשְׁפִּיל
thus saith the L-rd GOD: The mitre shall be removed, and the crown taken off; this shall be no more the same: that which is low shall be exalted, and that which is high abased.
τάδε λέγει Κύριος, ἀφείλου τὴν κίδαριν, καὶ ἐπέθου τὸν στέφανον, αὐτῇ οὐ τοιαύτη ἔσται· ἐταπείνωσας τὸ ὑψηλὸν, καὶ ὕψωσας τὸ ταπεινόν.
Thou hast taken off the miter and put on the crown, it shall not have such [another] after it: thou hast abased that which was high, and exalted that which was low.
32
עַוָּה עַוָּה עַוָּה אֲשִׂימֶנָּה גַּם־זֹאת לֹא הָיָה עַד־בֹּא אֲשֶׁר־לוֹ הַמִּשְׁפָּט וּנְתַתִּיו
A ruin, a ruin, a ruin, will I make it; this also shall be no more, until he come whose right it is, and I will give it him.
Ἀδικίαν, ἀδικίαν, ἀδικίαν θήσομαι αὐτὴν, οὐαὶ αὐτῇ, τοιαύτη ἔσται ἕως οὗ ἔλθῃ ᾧ καθήκει, καὶ παραδώσω αὐτῷ.
Injustice, injustice, injustice, will I make it: woe to it: such shall it be until he comes to whom it belongs; and I will deliver [it] to him.
33
וְאַתָּה בֶן־אָדָם הִנָּבֵא וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי יְהֹוִה אֶל־בְּנֵי עַמּוֹן וְאֶל־חֶרְפָּתָם וְאָמַרְתָּ חֶרֶב חֶרֶב פְּתוּחָה לְטֶבַח מְרוּטָה לְהָכִיל לְמַעַן בָּרָק
And thou, son of man, prophesy, and say: Thus saith the L-rd GOD concerning the children of Ammon, and concerning their taunt; and say thou: O sword, O sword keen-edged, furbished for the slaughter, to the uttermost, because of the glitterings;
Καὶ σὺ υἱὲ ἀνθρώπου προφήτευσον, καὶ ἐρεῖς, τάδε λέγει Κύριος πρὸς τοὺς υἱοὺς Ἀμμὼν καὶ πρὸς τὸν ὀνειδισμὸν αὐτῶν· καὶ ἐρεῖς, ῥομφαία ῥομφαία ἐσπασμένη εἰς σφάγια, καὶ ἐσπασμένη εἰς συντέλειαν, ἐγείρου ὅπως στίλβῃς·
And thou, son of man, prophesy, and thou shalt say, Thus saith the Lord, concerning the children of Ammon, and concerning their reproach; and thou shalt say, O sword, sword, drawn for slaughter, and drawn for destruction, awake, that thou mayest gleam.
34
בַּחֲזוֹת לָךְ שָׁוְא בִּקְסָם־לָךְ כָּזָב לָתֵת אוֹתָךְ אֶל־צַוְּארֵי חַלְלֵי רְשָׁעִים אֲשֶׁר־בָּא יוֹמָם בְּעֵת עֲוֺן קֵץ
While they see falsehood unto thee, while they divine lies unto thee, to lay thee upon the necks of the wicked that are to be slain, whose day is come, in the time of the iniquity of the end!
ἐν τῇ ὁράσει σου τῇ ματαίᾳ, καὶ ἐν τῷ μαντεύεσθαί σε ψευδῆ, τοῦ παραδοῦναί σε ἐπὶ τραχήλους τραυματιῶν ἀνόμων, ἥκει ἡ ἡμέρα ἐν καιρῷ ἀδικίας, πέρας.
While thou art seeing vain [visions], and while thou art prophesying falsehoods, to bring thyself upon the necks of ungodly transgressors, the day is come, [even] an end, in a season of iniquity.
35
הָשַׁב אֶל־תַּעְרָהּ בִּמְקוֹם אֲשֶׁר־נִבְרֵאת בְּאֶרֶץ מְכֻרוֹתַיִךְ אֶשְׁפֹּט אֹתָךְ
Cause it to return into its sheath! --In the place where thou wast created, in the land of thine origin, will I judge thee.
Ἀπόστρεφε, μὴ καταλύσῃς ἐν τῷ τόπῳ τούτῳ ᾧ γεγέννησαι, ἐν τῇ γῇ τῇ ἰδίᾳ σου κρινῶ σε.
Turn, rest not in this place wherein thou wert born: in thine own land will I judge thee.
36
וְשָׁפַכְתִּי עָלַיִךְ זַעְמִי בְּאֵשׁ עֶבְרָתִי אָפִיחַ עָלָיִךְ וּנְתַתִּיךְ בְּיַד אֲנָשִׁים בֹּעֲרִים חָרָשֵׁי מַשְׁחִית
And I will pour out My indignation upon thee, I will blow upon thee with the fire of My wrath; and I will deliver thee into the hand of brutish men, skilful to destroy.
Καὶ ἐκχεῶ ἐπὶ σὲ ὀργήν μου, ἐν πυρὶ ὀργῆς μου ἐμφυσήσω ἐπὶ σὲ, καὶ παραδώσω σε εἰς χεῖρας ἀνδρῶν βαρβάρων τεκταινόντων διαφθοράς.
And I will pour out my wrath upon thee, I will blow upon thee with the fire of my wrath, and I will deliver thee into the hands of barbarians skilled in working destruction.
37
לָאֵשׁ תִּהְיֶה לְאָכְלָה דָּמֵךְ יִהְיֶה בְּתוֹךְ הָאָרֶץ לֹא תִזָּכֵרִי כִּי אֲנִי יְהוָה דִּבַּרְתִּי
Thou shalt be for fuel to the fire; thy blood shall be in the midst of the land, thou shalt be no more remembered; for I HaShem have spoken it.'
Ἐν πυρὶ ἔσῃ κατάβρωμα, τὸ αἷμά σου ἔσται ἐν μέσῳ τῆς γῆς σου· οὐ μὴ γένηταί σου μνεία, διότι ἐγὼ Κύριος λελάληκα.
Thou shalt be fuel for fire; thy blood shall be in the midst of thy land; there shall be no remembrance at all of thee: for I the Lord have spoken [it].

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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