Textorah

Ezekiel 44

1
וַיָּשֶׁב אֹתִי דֶּרֶךְ שַׁעַר הַמִּקְדָּשׁ הַחִיצוֹן הַפֹּנֶה קָדִים וְהוּא סָגוּר
Then he brought me back the way of the outer gate of the sanctuary, which looketh toward the east; and it was shut.
Καὶ ἐπέστρεψέ με κατὰ τὴν ὁδὸν τῆς πύλης τῶν ἁγίων τῆς ἐξωτέρας τῆς βλεπούσης κατὰ ἀνατολάς· καὶ αὕτη ἦν κεκλεισμένη.
Then he brought me back by the way of the outer gate of the sanctuary that looks eastward; and it was shut.
2
וַיֹּאמֶר אֵלַי יְהוָה הַשַּׁעַר הַזֶּה סָגוּר יִהְיֶה לֹא יִפָּתֵחַ וְאִישׁ לֹא־יָבֹא בוֹ כִּי יְהוָה אֱלֹהֵי־יִשְׂרָאֵל בָּא בוֹ וְהָיָה סָגוּר
And HaShem said unto me: 'This gate shall be shut, it shall not be opened, neither shall any man enter in by it, for HaShem, the G-d of Israel, hath entered in by it; therefore it shall be shut.
Καὶ εἶπε Κύριος πρὸς μὲ, ἡ πύλη αὕτη κεκλεισμένη ἔσται, οὐκ ἀνοιχθήσεται, καὶ οὐδεὶς μὴ διέλθῃ διʼ αὐτῆς· ὅτι Κύριος ὁ Θεὸς Ἰσραὴλ εἰσελεύσεται διʼ αὐτῆς, καὶ ἔσται κεκλεισμένη.
And the Lord said to me, This gate shall be shut, it shall not be opened, and no one shall pass through it; for the Lord God of Israel shall enter by it, and it shall be shut.
3
אֶת־הַנָּשִׂיא נָשִׂיא הוּא יֵשֶׁב־בּוֹ לֶאֱכָול־לֶחֶם לִפְנֵי יְהוָה מִדֶּרֶךְ אֻלָם הַשַּׁעַר יָבוֹא וּמִדַּרְכּוֹ יֵצֵא
As for the prince, being a prince, he shall sit therein to eat bread before HaShem; he shall enter by the way of the porch of the gate, and shall go out by the way of the same.'
Διότι ὁ ἡγούμενος οὗτος καθήσεται ἐν αὐτῇ, τοῦ φαγεῖν ἄρτον ἐναντίον Κυρίου· κατὰ τὴν ὁδὸν αἰλὰμ τῆς πύλης εἰσελεύσεται, καὶ κατὰ τὴν ὁδὸν αὐτοῦ ἐξελεύσεται.
For the prince, he shall sit in it, to eat bread before the Lord; he shall go in by the way of the porch of the gate, and shall go forth by the way of the same.
4
וַיְבִיאֵנִי דֶּרֶךְ־שַׁעַר הַצָּפוֹן אֶל־פְּנֵי הַבַּיִת וָאֵרֶא וְהִנֵּה מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה וָאֶפֹּל אֶל־פָּנָי
Then he brought me the way of the north gate before the house; and I looked, and, behold, the glory of HaShem filled the house of HaShem; and I fell upon my face.
Καὶ εἰσήγαγέ με κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς Βοῤῥᾶν, κατέναντι τοῦ οἴκου· καὶ ἴδον, καὶ ἰδοὺ πλήρης δόξης ὁ οἶκος τοῦ Κυρίου· καὶ πίπτω ἐπὶ πρόσωπόν μου.
And he brought me in by the way of the gate that looks northward, in front of the house: and I looked, and, behold, the house was full of the glory of the Lord: and I fell upon my face.
5
וַיֹּאמֶר אֵלַי יְהֹוָה בֶּן־אָדָם שִׂים לִבְּךָ וּרְאֵה בְעֵינֶיךָ וּבְאָזְנֶיךָ שְּׁמָע אֵת כָּל־אֲשֶׁר אֲנִי מְדַבֵּר אֹתָךְ לְכָל־חֻקּוֹת בֵּית־יְהוָה וּלְכָל־תורתו תּוֹרֹתָיו וְשַׂמְתָּ לִבְּךָ לִמְבוֹא הַבַּיִת בְּכֹל מוֹצָאֵי הַמִּקְדָּשׁ
And HaShem said unto me: 'Son of man, mark well, and behold with thine eyes, and hear with thine ears all that I say unto thee concerning all the ordinances of the house of HaShem, and all the laws thereof; and mark well the entering in of the house, with every going forth of the sanctuary.
Καὶ εἶπε Κύριος πρὸς μὲ, υἱὲ ἀνθρώπου, τάξον εἰς τὴν καρδίαν σου, καὶ ἴδε τοῖς ὀφθαλμοῖς, καὶ τοῖς ὠσί σου ἄκουε πάντα ὅσα ἐγὼ λαλῶ μετὰ σοῦ, κατὰ πάντα τὰ προστάγματα τοῦ οἴκου Κυρίου, καὶ πάντα τὰ νόμιμα αὐτοῦ· καὶ τάξεις τὴν καρδίαν σου εἰς τὴν εἴσοδον τοῦ οἴκου, κατὰ πάσας τὰς ἐξόδους αὐτοῦ, ἐν πᾶσι τοῖς ἁγίοις.
And the Lord said to me, Son of man, attend with thy heart, and see with [thine] eyes, and hear with thine ears all that I say to thee, according to all the ordinances of the house of the Lord, and all the regulations thereof; and thou shalt attend well to the entrance of the house, according to all its outlets, in all the holy things.
6
וְאָמַרְתָּ אֶל־מֶרִי אֶל־בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲדֹנָי יְהוִה רַב־לָכֶם מִכָּל־תּוֹעֲבוֹתֵיכֶם בֵּית יִשְׂרָאֵל
And thou shalt say to the rebellious, even to the house of Israel: Thus saith the L-rd GOD: O ye house of Israel, let it suffice you of all your abominations,
Καὶ ἐρεῖς πρὸς τὸν οἶκον τὸν παραπικραίνοντα, πρὸς τὸν οἶκον τοῦ Ἰσραὴλ, τάδε λέγει Κύριος ὁ Θεὸς, ἱκανούσθω ὑμῖν ἀπὸ πασῶν τῶν ἀνομιῶν ὑμῶν, οἶκος Ἰσραὴλ,
And thou shalt say to the provoking house, [even] to the house of Israel, Thus saith the Lord God; Let it suffice you [to have committed] all your iniquities, O house of Israel!
7
בַּהֲבִיאֲכֶם בְּנֵי־נֵכָר עַרְלֵי־לֵב וְעַרְלֵי בָשָׂר לִהְיוֹת בְּמִקְדָּשִׁי לְחַלְּלוֹ אֶת־בֵּיתִי בְּהַקְרִיבְכֶם אֶת־לַחְמִי חֵלֶב וָדָם וַיָּפֵרוּ אֶת־בְּרִיתִי אֶל כָּל־תּוֹעֲבוֹתֵיכֶם
in that ye have brought in aliens, uncircumcised in heart and uncircumcised in flesh, to be in My sanctuary, to profane it, even My house, when ye offer My bread, the fat and the blood, and they have broken My covenant, to add unto all your abominations.
τοῦ εἰσαγαγεῖν ὑμᾶς υἱοὺς ἀλλογενεῖς, ἀπεριτμήτους καρδίᾳ· καὶ ἀπεριτμήτους σαρκὶ, τοῦ γίνεσθαι ἐν τοῖς ἁγίοις μου, καὶ βεβηλοῦν αὐτὰ, ἐν τῷ προσφέρειν ὑμᾶς ἄρτους, σάρκας, καὶ αἷμα· καὶ παρεβαίνετε τὴν διαθήκην μου ἐν πάσαις ταῖς ἀνομίαις ὑμῶν,
that ye have brought in aliens, uncircumcised in heart, and uncircumcised in flesh, to be in my sanctuary, and to profane it, when ye offered bread, flesh, and blood; and ye transgressed my covenant by all your iniquities;
8
וְלֹא שְׁמַרְתֶּם מִשְׁמֶרֶת קָדָשָׁי וַתְּשִׂימוּן לְשֹׁמְרֵי מִשְׁמַרְתִּי בְּמִקְדָּשִׁי לָכֶם
And ye have not kept the charge of My holy things; but ye have set keepers of My charge in My sanctuary to please yourselves.
καὶ διετάξατε τοῦ φυλάσσειν φυλακὰς ἐν τοῖς ἁγίοις μου.
and ye appointed [others] to keep the charges in my sanctuary.
9
כֹּה־אָמַר אֲדֹנָי יְהוִה כָּל־בֶּן־נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל־מִקְדָּשִׁי לְכָל־בֶּן־נֵכָר אֲשֶׁר בְּתוֹךְ בְּנֵי יִשְׂרָאֵל
Thus saith the L-rd GOD: No alien, uncircumcised in heart and uncircumcised in flesh, shall enter into My sanctuary, even any alien that is among the children of Israel.
Διατοῦτο τάδε λέγει Κύριος ὁ Θεὸς, πᾶς υἱὸς ἀλλογενὴς ἀπερίτμητος καρδίᾳ, καὶ ἀπερίτμητος σαρκὶ, οὐκ εἰσελεύσεται εἰς τὰ ἅγιά μου ἐν πᾶσιν υἱοῖς ἀλλογενῶν, τῶν ὄντων ἐν μέσῳ οἴκου Ἰσραήλ·
Therefore thus saith the Lord God; No alien, uncircumcised in heart or uncircumcised in flesh, shall enter into my sanctuary, of all the children of strangers that are in the midst of the house of Israel.
10
כִּי אִם־הַלְוִיִּם אֲשֶׁר רָחֲקוּ מֵעָלַי בִּתְעוֹת יִשְׂרָאֵל אֲשֶׁר תָּעוּ מֵעָלַי אַחֲרֵי גִּלּוּלֵיהֶם וְנָשְׂאוּ עֲוֺנָם
But the Levites, that went far from Me, when Israel went astray, that went astray from Me after their idols, they shall bear their iniquity;
Ἀλλʼ ἢ οἱ Λευῖται, οἵτινες ἀφήλαντο ἀπʼ ἐμοῦ ἐν τῷ πλανᾶσθαι τὸν Ἰσραὴλ ἀπʼ ἐμοῦ κατόπισθεν τῶν ἐνθυμημάτων αὐτῶν· καὶ λήψονται ἀδικίαν αὐτῶν,
But as for the Levites who departed far from me when Israel went astray from me after their imaginations, they shall even bear their iniquity.
11
וְהָיוּ בְמִקְדָּשִׁי מְשָׁרְתִים פְּקֻדּוֹת אֶל־שַׁעֲרֵי הַבַּיִת וּמְשָׁרְתִים אֶת־הַבָּיִת הֵמָּה יִשְׁחֲטוּ אֶת־הָעֹלָה וְאֶת־הַזֶּבַח לָעָם וְהֵמָּה יַעַמְדוּ לִפְנֵיהֶם לְשָׁרְתָם
and they shall be ministers in My sanctuary, having charge at the gates of the house, and ministering in the house: they shall slay the burnt-offering and the sacrifice for the people, and they shall stand before them to minister unto them.
καὶ ἔσονται ἐν τοῖς ἁγίοις μου λειτουργοῦντες, θυρωροὶ ἐπὶ τῶν πυλῶν τοῦ οἴκου, καὶ λειτουργοῦντες τῷ οἴκῳ· οὗτοι σφάξουσι τὰς θυσίας καὶ τὰ ὁλοκαυτώματα τῷ λαῷ, καὶ οὗτοι στήσονται ἐναντίον τοῦ λαοῦ, τοῦ λειτουργεῖν αὐτοῖς.
Yet they shall minister in my sanctuary, [being] porters at the gates of the house, and serving the house: they shall slay the victims and the whole burnt offerings for the people, and they shall stand before the people to minister to them.
12
יַעַן אֲשֶׁר יְשָׁרְתוּ אוֹתָם לִפְנֵי גִלּוּלֵיהֶם וְהָיוּ לְבֵית־יִשְׂרָאֵל לְמִכְשׁוֹל עָוֺן עַל־כֵּן נָשָׂאתִי יָדִי עֲלֵיהֶם נְאֻם אֲדֹנָי יְהוִה וְנָשְׂאוּ עֲוֺנָם
Because they ministered unto them before their idols, and became a stumblingblock of iniquity unto the house of Israel; therefore have I lifted up My hand against them, saith the L-rd GOD, and they shall bear their iniquity.
Ἀνθʼ ὧν ἐλειτούργουν αὐτοῖς πρὸ προσώπου τῶν εἰδώλων αὐτῶν· καὶ ἐγένετο τῷ οἴκῳ Ἰσραὴλ εἰς κόλασιν ἀδικίας· ἕνεκα τούτου ᾖρα τὴν χεῖρά μου ἐπʼ αὐτοὺς, λέγει Κύριος ὁ Θεὸς,
Because they ministered to them before their idols, and it became to the house of Israel a punishment of iniquity; therefore have I lifted up my hand against them, saith the Lord God.
13
וְלֹא־יִגְּשׁוּ אֵלַי לְכַהֵן לִי וְלָגֶשֶׁת עַל־כָּל־קָדָשַׁי אֶל־קָדְשֵׁי הַקְּדָשִׁים וְנָשְׂאוּ כְּלִמָּתָם וְתוֹעֲבוֹתָם אֲשֶׁר עָשׂוּ
And they shall not come near unto Me, to minister unto Me in the priest's office, nor to come near to any of My holy things, unto the things that are most holy; but they shall bear their shame, and their abominations which they have committed.
καὶ οὐκ ἐγγιοῦσι πρὸς μὲ τοῦ ἱερατεύειν μοι, οὐδὲ τοῦ προσάγειν πρὸς τὰ ἅγια υἱῶν τοῦ Ἰσραὴλ, οὐδὲ πρὸς τὰ ἅγια τῶν ἁγίων μου· καὶ λήψονται ἀτιμίαν αὐτῶν ἐν τῇ πλανήσει ᾗ ἐπλανήθησαν.
And they shall not draw nigh to me to minister to me in the priests’ office, nor to approach the holy things of the children of Israel, nor [to approach] my holy of holies: but they shall bear their reproach for the error wherein they erred.
14
וְנָתַתִּי אוֹתָם שֹׁמְרֵי מִשְׁמֶרֶת הַבָּיִת לְכֹל עֲבֹדָתוֹ וּלְכֹל אֲשֶׁר יֵעָשֶׂה בּוֹ
And I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.
Κατάξουσιν αὐτοὺς φυλάσσειν φυλακὰς τοῦ οἴκου εἰς πάντα τὰ ἔργα αὐτοῦ, καὶ εἰς πάντα ὅσα ἂν ποιήσωσιν.
They shall bring them to keep the charges of the house, for all the service of it, and for all that they shall do.
15
וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק אֲשֶׁר שָׁמְרוּ אֶת־מִשְׁמֶרֶת מִקְדָּשִׁי בִּתְעוֹת בְּנֵי־יִשְׂרָאֵל מֵעָלַי הֵמָּה יִקְרְבוּ אֵלַי לְשָׁרְתֵנִי וְעָמְדוּ לְפָנַי לְהַקְרִיב לִי חֵלֶב וָדָם נְאֻם אֲדֹנָי יְהוִה
But the priests the Levites, the sons of Zadok, that kept the charge of My sanctuary when the children of Israel went astray from Me, they shall come near to Me to minister unto Me; and they shall stand before Me to offer unto Me the fat and the blood, saith the L-rd GOD;
Οἱ ἱερεῖς οἱ Λευῖται, οἱ υἱοὶ τοῦ Σαδδοὺκ, οἵτινες ἐφυλάξαντο τὰς φυλακὰς τῶν ἁγίων μου, ἐν τῷ πλανᾶσθαι οἶκον Ἰσραὴλ ἀπʼ ἐμοῦ, οὗτοι προσάξουσι πρὸς μὲ, τοῦ λειτουργεῖν μοι, καὶ στήσονται πρὸ προσώπου μου, τοῦ προσφέρειν μοι θυσίαν, στέαρ καὶ αἷμα, λέγει Κύριος ὁ Θεός.
The priests the Levites, the sons of Zadok, who kept the charges of my sanctuary when the house of Israel went astray from me, these shall draw nigh to me to minister to me, and shall stand before my face, to offer sacrifice to me, the fat and the blood, saith the Lord God.
16
הֵמָּה יָבֹאוּ אֶל־מִקְדָּשִׁי וְהֵמָּה יִקְרְבוּ אֶל־שֻׁלְחָנִי לְשָׁרְתֵנִי וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי
they shall enter into My sanctuary, and they shall come near to My table, to minister unto Me, and they shall keep My charge.
Οὗτοι εἰσελεύσονται εἰς τὰ ἅγιά μου, καὶ οὗτοι προσελεύσονται πρὸς τὴν τράπεζάν μου, τοῦ λειτουργεῖν μοι, καὶ φυλάξουσι τὰς φυλακάς μου.
These shall enter into my sanctuary, and these shall approach my table, to minister to me, and they shall keep my charges.
17
וְהָיָה בְּבוֹאָם אֶל־שַׁעֲרֵי הֶחָצֵר הַפְּנִימִית בִּגְדֵי פִשְׁתִּים יִלְבָּשׁוּ וְלֹא־יַעֲלֶה עֲלֵיהֶם צֶמֶר בְּשָׁרְתָם בְּשַׁעֲרֵי הֶחָצֵר הַפְּנִימִית וָבָיְתָה
And it shall be that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, while they minister in the gates of the inner court, and within.
Καὶ ἔσται ἐν τῷ εἰσπορεύεσθαι αὐτοὺς τὰς πύλας τῆς αὐλῆς τῆς ἐσωτέρας, στολὰς λινὰς ἐνδύσονται, καὶ οὐκ ἐνδύσονται ἔρια ἐν τῷ λειτουργεῖν αὐτοὺς ἀπὸ τῆς πύλης τῆς ἐσωτέρας αὐλῆς.
And it shall come to pass when they enter the gates of the inner court, [that] they shall put on linen robes; and they shall not put on woolen garments when they minister at the gate of the inner court.
18
פַּאֲרֵי פִשְׁתִּים יִהְיוּ עַל־רֹאשָׁם וּמִכְנְסֵי פִשְׁתִּים יִהְיוּ עַל־מָתְנֵיהֶם לֹא יַחְגְּרוּ בַּיָּזַע
They shall have linen tires upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat.
Καὶ κιδάρεις λινὰς ἕξουσιν ἐπὶ ταῖς κεφαλαῖς αὐτῶν, καὶ περισκελῆ λινὰ ἕξουσιν ἐπὶ τὰς ὀσφύας αὐτῶν, καὶ οὐ περιζώσονται βίᾳ.
And they shall have linen miters upon their heads, and shall have linen drawers upon their loins; and they shall not tightly gird themselves.
19
וּבְצֵאתָם אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הֶחָצֵר הַחִיצוֹנָה אֶל־הָעָם יִפְשְׁטוּ אֶת־בִּגְדֵיהֶם אֲשֶׁר־הֵמָּה מְשָׁרְתִם בָּם וְהִנִּיחוּ אוֹתָם בְּלִשְׁכֹת הַקֹּדֶשׁ וְלָבְשׁוּ בְּגָדִים אֲחֵרִים וְלֹא־יְקַדְּשׁוּ אֶת־הָעָם בְּבִגְדֵיהֶם
And when they go forth into the outer court, even into the outer court to the people, they shall put off their garments wherein they minister, and lay them in the holy chambers, and they shall put on other garments, that they sanctify not the people with their garments.
Καὶ ἐν τῷ ἐκπορεύεσθαι αὐτοὺς εἰς τὴν αὐλὴν τὴν ἐξωτέραν πρὸς τὸν λαὸν, ἐκδύσονται τὰς στολὰς αὐτῶν, ἐν αἷς αὐτοὶ λειτουργοῦσιν ἐν αὐταῖς· καὶ θήσουσιν αὐτὰς ἐν ταῖς ἐξέδραις τῶν ἁγίων, καὶ ἐνδύσονται στολὰς ἑτέρας, καὶ οὐ μὴ ἁγιάσωσι τὸν λαὸν ἐν ταῖς στολαῖς αὐτῶν.
And when they go out into the outer court to the people, they shall put off their robes, in which they minister; and they shall lay them up in the chambers of the sanctuary, and shall put on other robes, and they shall not sanctify the people with their robes.
20
וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ כָּסוֹם יִכְסְמוּ אֶת־רָאשֵׁיהֶם
Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.
Καὶ τὰς κεφαλὰς αὐτῶν οὐ ξυρήσονται, καὶ τὰς κόμας αὐτῶν οὐ ψιλώσουσι, καλύπτοντε καλύψουσιν τὰς κεφαλὰς αὐτῶν.
And they shall not shave their heads, nor shall they pluck off their hair; they shall carefully cover their heads.
21
וְיַיִן לֹא־יִשְׁתּוּ כָּל־כֹּהֵן בְּבוֹאָם אֶל־הֶחָצֵר הַפְּנִימִית
Neither shall any priest drink wine, when they enter into the inner court.
Καὶ οἶνον οὐ μὴ πίωσι πᾶς ἱερεὺς, ἐν τῷ εἰσπορεύεσθαι αὐτοὺς εἰς τὴν αὐλὴν τὴν ἐσωτέραν.
And no priest shall drink any wine, when they go into the inner court.
22
וְאַלְמָנָה וּגְרוּשָׁה לֹא־יִקְחוּ לָהֶם לְנָשִׁים כִּי אִם־בְּתוּלֹת מִזֶּרַע בֵּית יִשְׂרָאֵל וְהָאַלְמָנָה אֲשֶׁר תִּהְיֶה אַלְמָנָה מִכֹּהֵן יִקָּחוּ
Neither shall they take for their wives a widow, nor her that is put away; but they shall take virgins of the seed of the house of Israel, or a widow that is the widow of a priest.
Καὶ χήραν καὶ ἐκβεβλημένην οὐ λήψονται ἑαυτοῖς εἰς γυναῖκα, ἀλλʼ ἢ παρθένον ἐκ τοῦ σπέρματος Ἰσραήλ· καὶ χήρα ἐὰν γένηται ἐξ ἱερέως, λήψονται.
Neither shall they take to themselves to wife a widow, or one that is put away, but a virgin of the seed of Israel: but if there should happen to be a priest’s widow, they shall take [her].
23
וְאֶת־עַמִּי יוֹרוּ בֵּין קֹדֶשׁ לְחֹל וּבֵין־טָמֵא לְטָהוֹר יוֹדִעֻם
And they shall teach My people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
Καὶ τὸν λαόν μου διδάξουσιν ἀναμέσον ἁγίου καὶ βεβήλου, καὶ ἀναμέσον ἀκαθάρτου καὶ καθαροῦ γνωριοῦσιν αὐτοῖς.
And they shall teach my people [to distinguish] between holy and profane, and they shall make known to them [the difference] between unclean and clean.
24
וְעַל־רִיב הֵמָּה יַעַמְדוּ לשפט לְמִשְׁפָּט בְּמִשְׁפָּטַי ושפטהו יִשְׁפְּטוּהוּ וְאֶת־תּוֹרֹתַי וְאֶת־חֻקֹּתַי בְּכָל־מוֹעֲדַי יִשְׁמֹרוּ וְאֶת־שַׁבְּתוֹתַי יְקַדֵּשׁוּ
And in a controversy they shall stand to judge; according to Mine ordinances shall they judge it; and they shall keep My laws and My statutes in all My appointed seasons, and they shall hallow My sabbaths.
Καὶ ἐπὶ κρίσιν αἵματος οὗτοι ἐπιστήσονται τοῦ διακρίνειν· τὰ δικαιώματά μου δικαιώσουσι, καὶ τὰ κρίματά μου κρινοῦσι, καὶ τὰ νόμιμά μου καὶ τὰ προστάγματά μου ἐν πάσαις ταῖς ἑορταῖς μου φυλάξονται, καὶ τὰ σάββατά μου ἁγιάσουσι.
And these shall attend at a judgment of blood to decide it: they shall rightly observe my ordinances, and judge my judgments, and keep my statutes and my commandments in all my feasts; and they shall hallow my Sabbaths.
25
וְאֶל־מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם־לְאָב וּלְאֵם וּלְבֵן וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר־לֹא־הָיְתָה לְאִישׁ יִטַּמָּאוּ
And they shall come near no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
Καὶ ἐπὶ ψυχὴν ἀνθρώπου οὐκ εἰσελεύσονται τοῦ μιανθῆναι, ἀλλʼ ἢ ἐπὶ πατρὶ, καὶ ἐπὶ μητρὶ, καὶ ἐπὶ υἱῷ, καὶ ἐπὶ θυγατρὶ, καὶ ἐπὶ ἀδελφῷ, καὶ ἐπὶ ἀδελφῇ αὐτοῦ, ἣ οὐ γέγονεν ἀνδρὶ, μιανθήσεται.
And they shall not go in to the dead body of a man to defile themselves: only [a priest] may defile himself for a father, or for a mother, or for a son, or for a daughter, or for a brother, or for his sister, who has not been married.
26
וְאַחֲרֵי טָהֳרָתוֹ שִׁבְעַת יָמִים יִסְפְּרוּ־לוֹ
And after he is cleansed, they shall reckon unto him seven days.
Καὶ μετὰ τὸ καθαρισθῆναι αὐτὸν, ἑπτὰ ἡμέρας ἐξαριθμήσῃ αὐτῷ.
And after he has been cleansed, let him number to himself seven days.
27
וּבְיוֹם בֹּאוֹ אֶל־הַקֹּדֶשׁ אֶל־הֶחָצֵר הַפְּנִימִית לְשָׁרֵת בַּקֹּדֶשׁ יַקְרִיב חַטָּאתוֹ נְאֻם אֲדֹנָי יְהוִה
And in the day that he goeth into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, saith the L-rd GOD.
Καὶ ᾗ ἂν ἡμέρᾳ εἰσπορεύωνται εἰς τὴν αὐλὴν τὴν ἐσωτέραν τοῦ λειτουργεῖν ἐν τῷ ἁγίῳ, προσοίσουσιν ἱλασμὸν, λέγει Κύριος ὁ Θεός·
And on whatsoever day they shall enter into the inner court to minister in the holy place, they shall bring a propitiation, saith the Lord God.
28
וְהָיְתָה לָהֶם לְנַחֲלָה אֲנִי נַחֲלָתָם וַאֲחֻזָּה לֹא־תִתְּנוּ לָהֶם בְּיִשְׂרָאֵל אֲנִי אֲחֻזָּתָם
And it shall be unto them for an inheritance: I am their inheritance; and ye shall give them no possession in Israel: I am their possession.
Καὶ ἔσται αὐτοῖς εἰς κληρονομίαν· ἐγὼ κληρονομία αὐτοῖς, καὶ κατάσχεσις αὐτοῖς οὐ δοθήσεται ἐν τοῖς υἱοῖς Ἰσραὴλ, ὅτι ἐγὼ κατάσχεσις αὐτῶν.
And it shall be to them for an inheritance: I am their inheritance: and no possession shall be given them among the children of Israel; for I am their possession.
29
הַמִּנְחָה וְהַחַטָּאת וְהָאָשָׁם הֵמָּה יֹאכְלוּם וְכָל־חֵרֶם בְּיִשְׂרָאֵל לָהֶם יִהְיֶה
The meal-offering, and the sin-offering, and the guilt-offering, they, even they, shall eat; and every devoted thing in Israel shall be theirs.
Καὶ τὰς θυσίας, καὶ τὰ ὑπὲρ ἁμαρτίας, καὶ τὰ ὑπὲρ ἀγνοίας, οὗτοι φάγονται· καὶ πᾶν ἀφόρισμα ἐν τῷ Ἰσραὴλ αὐτοῖς ἔσται,
And these shall eat the meat offerings, and the sin offerings, and the trespass offerings; and every special offering in Israel shall be theirs.
30
וְרֵאשִׁית כָּל־בִּכּוּרֵי כֹל וְכָל־תְּרוּמַת כֹּל מִכֹּל תְּרוּמוֹתֵיכֶם לַכֹּהֲנִים יִהְיֶה וְרֵאשִׁית עֲרִסוֹתֵיכֶם תִּתְּנוּ לַכֹּהֵן לְהָנִיחַ בְּרָכָה אֶל־בֵּיתֶךָ
And the first of all the first-fruits of every thing, and every heave-offering of every thing, of all your offerings, shall be for the priests; ye shall also give unto the priest the first of your dough, to cause a blessing to rest on thy house.
ἀπαρχαὶ πάντων, καὶ τὰ πρωτότοκα πάντων, καὶ τὰ ἀφαιρέματα πάντα· ἐκ πάντων τῶν ἀπαρχῶν ὑμῶν, τοῖς ἱερεῦσιν ἔσται· καὶ τὰ πρωτογεννήματα ὑμῶν δώσετε τῷ ἱερεῖ, τοῦ θεῖναι εὐλογίας ὑμῶν ἐπὶ τοὺς οἴκους ὑμῶν.
[And] the firstfruits of all things, and the firstborn of all [animals] and all offerings, of all your firstfruits there shall be [a share] for the priests; and ye shall give your earliest produce to the priest, to bring your blessings upon your houses.
31
כָּל־נְבֵלָה וּטְרֵפָה מִן־הָעוֹף וּמִן־הַבְּהֵמָה לֹא יֹאכְלוּ הַכֹּהֲנִים
The priests shall not eat of any thing that dieth of itself, or is torn, whether it be fowl or beast.
Καὶ πᾶν θνησιμαῖον καὶ θηριάλωτον ἐκ τῶν πετεινῶν, καὶ ἐκ τῶν κτηνῶν, οὐ φάγονται οἱ ἱερεῖς.
And the priests shall eat no bird or beast that dies of itself, or is taken of wild beasts.

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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