Textorah

Ezekiel 46

1
כֹּה־אָמַר אֲדֹנָי יְהוִה שַׁעַר הֶחָצֵר הַפְּנִימִית הַפֹּנֶה קָדִים יִהְיֶה סָגוּר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה וּבְיוֹם הַשַּׁבָּת יִפָּתֵחַ וּבְיוֹם הַחֹדֶשׁ יִפָּתֵחַ
Thus saith the L-rd GOD: The gate of the inner court that looketh toward the east shall be shut the six working days; but on the sabbath day it shall be opened, and in the day of the new moon it shall be opened.
Τάδε λέγει Κύριος Θεὸς, ἡ πύλη ἡ ἐν τῇ αὐλῇ τῇ ἐσωτέρᾳ, ἡ βλέπουσα πρὸς ἀνατολὰς, ἔσται κεκλεισμένη ἓξ ἡμέρας τὰς ἐνεργούς· ἐν τῇ ἡμέρᾳ τῶν σαββάτων ἀνοιχθῇ, καὶ ἐν τῇ ἡμέρᾳ τῆς νουμηνίας ἀνοιχθήσεται.
Thus saith the Lord God; The gate that is in the inner court, that looks eastward, shall be shut the six working days; [but] let it be opened on the Sabbath day, and it shall be opened on the day of the new moon.
2
וּבָא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר מִחוּץ וְעָמַד עַל־מְזוּזַת הַשַּׁעַר וְעָשׂוּ הַכֹּהֲנִים אֶת־עוֹלָתוֹ וְאֶת־שְׁלָמָיו וְהִשְׁתַּחֲוָה עַל־מִפְתַּן הַשַּׁעַר וְיָצָא וְהַשַּׁעַר לֹא־יִסָּגֵר עַד־הָעָרֶב
And the prince shall enter by the way of the porch of the gate without, and shall stand by the post of the gate, and the priests shall prepare his burnt-offering and his peace-offerings, and he shall worship at the threshold of the gate; then he shall go forth; but the gate shall not be shut until the evening.
Καὶ εἰσελεύσεται ὁ ἀφηγούμενος κατὰ τὴν ὁδὸν τοῦ αἰλὰμ τῆς πύλης τῆς ἔσωθεν, καὶ στήσεται ἐπὶ τὰ πρόθυρα τῆς πύλης, καὶ ποιήσουσιν οἱ ἱερεῖς τὰ ὁλοκαυτώματα αὐτοῦ, καὶ τὰ τοῦ σωτηρίου αὐτοῦ.
And the prince shall enter by the way of the porch of the inner gate, and shall stand at the entrance of the gate, and the priests shall prepare his whole burnt offerings and his peace offerings, and he shall worship at the entrance of the gate: then shall he come forth; but the gate shall not be shut till evening.
3
וְהִשְׁתַּחֲווּ עַם־הָאָרֶץ פֶּתַח הַשַּׁעַר הַהוּא בַּשַּׁבָּתוֹת וּבֶחֳדָשִׁים לִפְנֵי יְהוָה
Likewise the people of the land shall worship at the door of that gate before HaShem in the sabbaths and in the new moons.
Καὶ προσκυνήσει ἡ λαὸς τῆς γῆς κατὰ τὰ πρόθυρα τῆς πύλης ἐκείνης, καὶ ἐν τοῖς σαββάτοις, καὶ ἐν ταῖς νουμηνίαις, ἐναντίον Κυρίου.
And the people of the land shall worship at the entrance of that gate, both on the Sabbaths and at the new moons, before the Lord.
4
וְהָעֹלָה אֲשֶׁר־יַקְרִב הַנָּשִׂיא לַיהוָה בְּיוֹם הַשַּׁבָּת שִׁשָּׁה כְבָשִׂים תְּמִימִם וְאַיִל תָּמִים
And the burnt-offering that the prince shall offer unto HaShem shall be in the sabbath day six lambs without blemish and a ram without blemish;
Καὶ τὰ ὁλοκαυτώματα προσοίσει ὁ ἀφηγούμενος τῷ Κυρίῳ ἐν τῇ ἡμέρᾳ τῶν σαββάτων, ἓξ ἀμνοὺς ἀμώμους, καὶ κριὸν ἂμωμον,
And the prince shall offer whole burnt offerings to the Lord on the Sabbath day, six lambs without blemish, and a ram without blemish;
5
וּמִנְחָה אֵיפָה לָאַיִל וְלַכְּבָשִׂים מִנְחָה מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה
and the meal-offering shall be an ephah for the ram, and the meal-offering for the lambs as he is able to give, and a hin of oil to an ephah.
καὶ μαναὰ, πέμμα τῷ κριῷ, καὶ τοῖς ἀμνοῖς θυσίαν, δόμα χειρὸς αὐτοῦ, καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
and a freewill offering, a meat offering for the ram, and a meat offering for the lambs, the gift of his hand, and a hin of oil for the meat offering.
6
וּבְיוֹם הַחֹדֶשׁ פַּר בֶּן־בָּקָר תְּמִימִם וְשֵׁשֶׁת כְּבָשִׂם וָאַיִל תְּמִימִם יִהְיוּ
And in the day of the new moon it shall be a young bullock without blemish; and six lambs, and a ram; they shall be without blemish;
Καὶ ἐν τῇ ἡμέρᾳ τῆς νουμηνίας μόσχον ἄμωμον, καὶ ἓξ ἀμνοὺς, καὶ κριὸς ἄμωμος ἔσται,
And on the day of the new moon a calf without blemish, and six lambs, and there shall be a ram without blemish;
7
וְאֵיפָה לַפָּר וְאֵיפָה לָאַיִל יַעֲשֶׂה מִנְחָה וְלַכְּבָשִׂים כַּאֲשֶׁר תַּשִּׂיג יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה
and he shall prepare a meal-offering, an ephah for the bullock, and an ephah for the ram, and for the lambs according as his means suffice, and a hin of oil to an ephah.
καὶ πέμμα τῷ κριῷ, καὶ πέμμα τῷ μόσχῳ ἔσται μαναά, καὶ τοῖς ἀμνοῖς, καθὼς ἂν ἐκποιῇ ἡ χεὶρ αὐτοῦ, καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
and a meat offering for the ram, and there shall be a meat offering for the calf as a freewill offering, and for the lambs, according as his hand can furnish, and [there shall be] a hin of oil for the cake.
8
וּבְבוֹא הַנָּשִׂיא דֶּרֶךְ אוּלָם הַשַּׁעַר יָבוֹא וּבְדַרְכּוֹ יֵצֵא
And when the prince shall enter, he shall go in by the way of the porch of the gate, and he shall go forth by the way thereof.
Καὶ ἐν τῷ εἰσπορεύεσθαι τὸν ἀφηγούμενον, κατὰ τὴν ὁδὸν τοῦ αἰλὰμ τῆς πύλης εἰσελεύσεται, καὶ κατὰ τὴν ὁδὸν τῆς πύλης ἐξελεύσεται.
And when the prince goes in, he shall go in by the way of the porch of the gate, and he shall go forth by the way of the gate.
9
וּבְבוֹא עַם־הָאָרֶץ לִפְנֵי יְהוָה בַּמּוֹעֲדִים הַבָּא דֶּרֶךְ־שַׁעַר צָפוֹן לְהִשְׁתַּחֲוֺת יֵצֵא דֶּרֶךְ־שַׁעַר נֶגֶב וְהַבָּא דֶּרֶךְ־שַׁעַר נֶגֶב יֵצֵא דֶּרֶךְ־שַׁעַר צָפוֹנָה לֹא יָשׁוּב דֶּרֶךְ הַשַּׁעַר אֲשֶׁר־בָּא בוֹ כִּי נִכְחוֹ יצאו יֵצֵא
But when the people of the land shall come before HaShem in the appointed seasons, he that entereth by the way of the north gate to worship shall go forth by the way of the south gate; and he that entereth by the way of the south gate shall go forth by the way of the north gate; he shall not return by the way of the gate whereby he came in, but shall go forth straight before him.
Καὶ ὅταν εἰσπορεύηται ὁ λαὸς τῆς γῆς ἐναντίον Κυρίου ἐν ταῖς ἑορταῖς, ὁ εἰσπορευόμενος κατὰ τὴν ὁδὸν τῆς πύλης τῆς βλεπούσης πρὸς Βοῤῥᾶν προσκυνεῖν, ἐξελεύσεται κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς Νότον· καὶ ὁ εἰσπορευόμενος κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς Νότον, ἐξελεύσεται κατὰ τὴν ὁδὸν τῆς πύλης τῆς πρὸς Βοῤῥᾶν· οὐκ ἀναστρέψει κατὰ τὴν πύλην εἰς ἣν εἰσελήλυθεν, ἀλλʼ ἢ κατʼ εὐθὺ αὐτῆς ἐξελεύσεται.
And whenever the people of the land shall go in before the Lord at the feasts, he that goes in by the way of the north gate to worship shall go forth by the way of the south gate; and he that goes in by the way of the south gate shall go forth by the way of the north gate: he shall not return by the gate by which he entered, but he shall go forth opposite it.
10
וְהַנָּשִׂיא בְּתוֹכָם בְּבוֹאָם יָבוֹא וּבְצֵאתָם יֵצֵאוּ
And the prince, when they go in, shall go in in the midst of them; and when they go forth, they shall go forth together.
Καὶ ὁ ἀφηγούμενος ἐν μέσῳ αὐτῶν, ἐν τῷ εἰσπορεύεσθαι αὐτοὺς εἰσελεύσεται μετʼ αὐτῶν, καὶ ἐν τῷ ἐκπορεύεσθαι αὐτοὺς ἐξελεύσεται.
And the prince shall enter with them in the midst of them when they go in; and when they go forth, he shall go forth.
11
וּבַחַגִּים וּבַמּוֹעֲדִים תִּהְיֶה הַמִּנְחָה אֵיפָה לַפָּר וְאֵיפָה לָאַיִל וְלַכְּבָשִׂים מַתַּת יָדוֹ וְשֶׁמֶן הִין לָאֵיפָה
And in the feasts and in the appointed seasons the meal-offering shall be an ephah for a bullock, and an ephah for a ram, and for the lambs as he is able to give, and a hin of oil to an ephah.
Καὶ ἐν ταῖς ἑορταῖς καὶ ἐν ταῖς πανηγύρεσιν ἔσται τὸ μαναὰ πέμμα τῷ μόσχῳ, καὶ πέμμα τῷ κριῷ, καὶ τοῖς, ἀμνοῖς καθὼς ἂν ἐκποιῇ ἡ χεὶρ αὐτοῦ, καὶ ἐλαίου τὸ εἲν τῷ πέμματι.
And in the feasts and in the general assemblies the freewill oblation shall be a meat offering for the calf, and a meat offering for the ram, and for the lambs, as his hand can furnish, and a hin of oil for the meat offering.
12
וְכִי־יַעֲשֶׂה הַנָּשִׂיא נְדָבָה עוֹלָה אוֹ־שְׁלָמִים נְדָבָה לַיהוָה וּפָתַח לוֹ אֶת הַשַּׁעַר הַפֹּנֶה קָדִים וְעָשָׂה אֶת־עֹלָתוֹ וְאֶת־שְׁלָמָיו כַּאֲשֶׁר יַעֲשֶׂה בְּיוֹם הַשַּׁבָּת וְיָצָא וְסָגַר אֶת־הַשַּׁעַר אַחֲרֵי צֵאתוֹ
And when the prince shall prepare a freewill-offering, a burnt-offering or peace-offerings as a freewill-offering unto HaShem, one shall open for him the gate that looketh toward the east, and he shall prepare his burnt-offering and his peace-offerings, as he doth on the sabbath day; then he shall go forth; and after his going forth one shall shut the gate.
Ἐὰν δὲ ποιήσῃ ὁ ἀφηγούμενος ὁμολογίαν ὁλοκαύτωμα σωτηρίου τῷ Κυρίῳ, καὶ ἀνοίξεῃ ἑαυτῷ τὴν πύλην τὴν βλέπουσαν κατὰ ἀνατολάς, καὶ ποιήσῃ τὸ ὁλοκαύτωμα αὐτοῦ, καὶ τὰ τοῦ σωτηρίου αὐτοῦ, ὃν τρόπον ποιεῖ ἐν τῇ ἡμέρᾳ τῶν σαββάτων· καὶ ἐξελεύσεται, καὶ κλείσει τὰς θύρας μετὰ τὸ ἐξελθεῖν αὐτόν·
And if the prince should prepare [as] a thanksgiving a whole burnt peace offering to the Lord, and should open for himself the gate looking eastward, and offer his whole burnt offering, and his peace offerings, as he does on the Sabbath day; then shall he go out, and shall shut the doors after he has gone out.
13
וְכֶבֶשׂ בֶּן־שְׁנָתוֹ תָּמִים תַּעֲשֶׂה עוֹלָה לַיּוֹם לַיהֹוָה בַּבֹּקֶר בַּבֹּקֶר תַּעֲשֶׂה אֹתוֹ
And thou shalt prepare a lamb of the first year without blemish for a burnt-offering unto HaShem daily; morning by morning shalt thou prepare it.
Καὶ ἀμνὸν ἐνιαύσιον ἄμωμον ποιήσει εἰς ὁλοκαύτωμα καθʼ ἡμέραν τῷ Κυρίῳ, πρωῒ ποιήσει αὐτόν·
And he shall prepare daily as a whole burnt offering to the Lord a lamb of a year old without blemish: in the morning shall he prepare it.
14
וּמִנְחָה תַעֲשֶׂה עָלָיו בַּבֹּקֶר בַּבֹּקֶר שִׁשִּׁית הָאֵיפָה וְשֶׁמֶן שְׁלִישִׁית הַהִין לָרֹס אֶת־הַסֹּלֶת מִנְחָה לַיהוָה חֻקּוֹת עוֹלָם תָּמִיד
And thou shalt prepare a meal-offering with it morning by morning, the sixth part of an ephah, and the third part of a hin of oil, to moisten the fine flour: a meal-offering unto HaShem continually by a perpetual ordinance.
Καὶ μαναὰ ποιήσει ἐπʼ αὐτῷ τὸπρωῒ, ἕκτον τοῦ μέτρου, καὶ ἐλαίου τρίτον τοῦ εἲν τοῦ ἀναμίξαι τὴν σεμίδαλιν μαναὰ τῷ Κυρίῳ, πρόσταγμα διαπαντός.
And he shall prepare a freewill offering for it in the morning, the sixth part of a measure [of flour], and a third part of a hin of oil to mix [therewith] the fine flour, [as] a freewill offering to the Lord, a perpetual ordinance.
15
ועשו יַעֲשׂוּ אֶת־הַכֶּבֶשׂ וְאֶת־הַמִּנְחָה וְאֶת־הַשֶּׁמֶן בַּבֹּקֶר בַּבֹּקֶר עוֹלַת תָּמִיד
Thus shall they prepare the lamb, and the meal-offering, and the oil, morning by morning, for a continual burnt-offering.
Ποιήσετε τὸν ἀμνὸν, καὶ τὸ μαναὰ, καὶ τὸ ἔλαιον ποιήσετε τοπρωῒ, ὁλοκαύτωμα διαπαντός.
Ye shall prepare the lamb, and the freewill offering, and the oil in the morning, [for] a perpetual whole burnt sacrifice.
16
כֹּה־אָמַר אֲדֹנָי יְהֹוִה כִּי־יִתֵּן הַנָּשִׂיא מַתָּנָה לְאִישׁ מִבָּנָיו נַחֲלָתוֹ הִיא לְבָנָיו תִּהְיֶה אֲחֻזָּתָם הִיא בְּנַחֲלָה
Thus saith the L-rd GOD: If the prince give a gift unto any of his sons, it is his inheritance, it shall belong to his sons; it is their possession by inheritance.
Τάδε λέγει Κύριος Θεὸς, ἐὰν δῷ ὁ ἀφηγούμενος δόμα ἑνὶ ἐκ τῶν υἱῶν αὐτοῦ ἐκ τῆς κληρονομίας αὐτοῦ, τοῦτο τοῖς υἱοῖς αὐτοῦ ἔσται κατάσχεσις κληρονομία·
Thus saith the Lord God; If the prince shall give a gift to one of his sons out of his inheritance, this shall be to his sons a possession [as] an inheritance.
17
וְכִי־יִתֵּן מַתָּנָה מִנַּחֲלָתוֹ לְאַחַד מֵעֲבָדָיו וְהָיְתָה לּוֹ עַד־שְׁנַת הַדְּרוֹר וְשָׁבַת לַנָּשִׂיא אַךְ נַחֲלָתוֹ בָּנָיו לָהֶם תִּהְיֶה
But if he give of his inheritance a gift to one of his servants, it shall be his to the year of liberty; then it shall return to the prince; but as for his inheritance, it shall be for his sons.
Ἐὰν δὲ δῷ δόμα ἑνὶ τῶν παίδων αὐτοῦ, καὶ ἔσται αὐτῷ ἕως τοῦ ἔτους τῆς ἀφέσεως, καὶ ἀποδώσει τῷ ἀφηγουμένῳ· πλὴν τῆς κληρονομίας τῶν υἱῶν αὐτοῦ αὐτοῖς ἔσται.
But if he give a gift to one of his servants, then it shall belong to him until the year of release; and [then] he shall restore [it] to the prince: but of the inheritance of his sons [the possession] shall continue to them.
18
וְלֹא־יִקַּח הַנָּשִׂיא מִנַּחֲלַת הָעָם לְהוֹנֹתָם מֵאֲחֻזָּתָם מֵאֲחֻזָּתוֹ יַנְחִל אֶת־בָּנָיו לְמַעַן אֲשֶׁר לֹא־יָפֻצוּ עַמִּי אִישׁ מֵאֲחֻזָּתוֹ
Moreover the prince shall not take of the people's inheritance, to thrust them wrongfully out of their possession; he shall give inheritance to his sons out of his own possession; that My people be not scattered every man from his possession.'
Καὶ οὐ μὴ λάβῃ ὁ ἀφηγούμενος ἐκ τῆς κληρονομίας τοῦ λαοῦ, καταδυναστεῦσαι αὐτοὺς, ἐκ τῆς κατασχέσεως αὐτοῦ κατακληρονομήσει τοῖς υἱοῖς αὐτοῦ, ὅπως μὴ διασκορπίζηται ὁ λαός μου, ἕκαστος ἐκ τῆς κατασχέσεως αὐτοῦ.
And the prince shall by no means take of the inheritance of the people, to oppress them: he shall give an inheritance to his sons out of his [own] possession: that my people be not scattered, every one from his possession.
19
וַיְבִיאֵנִי בַמָּבוֹא אֲשֶׁר עַל־כֶּתֶף הַשַּׁעַר אֶל־הַלִּשְׁכוֹת הַקֹּדֶשׁ אֶל־הַכֹּהֲנִים הַפֹּנוֹת צָפוֹנָה וְהִנֵּה־שָׁם מָקוֹם בירכתם בַּיַּרְכָתַיִם יָמָּה
Then he brought me through the entry, which was at the side of the gate, into the holy chambers for the priests, which looked toward the north; and, behold, there was a place on the hinder part westward.
Καὶ εἰσήγαγέ με εἰς τὴν εἴσοδον τῆς κατὰ νώτου τῆς πύλης, εἰς τὴν ἐξέδραν τῶν ἁγίων τῶν ἱερέων, τὴν βλέπουσαν πρὸς Βοῤῥᾶν· καὶ ἰδοὺ ἐκεῖ τόπος κεχωρισμένος.
And he brought me into the entrance of the [place] behind the gate, into the chamber of the sanctuary belonging to the priests, that looks toward the north: and, behold, there was a place set apart.
20
וַיֹּאמֶר אֵלַי זֶה הַמָּקוֹם אֲשֶׁר יְבַשְּׁלוּ־שָׁם הַכֹּהֲנִים אֶת־הָאָשָׁם וְאֶת־הַחַטָּאת אֲשֶׁר יֹאפוּ אֶת־הַמִּנְחָה לְבִלְתִּי הוֹצִיא אֶל־הֶחָצֵר הַחִיצוֹנָה לְקַדֵּשׁ אֶת־הָעָם
And he said unto me: 'This is the place where the priests shall boil the guilt-offering and the sin-offering, where they shall bake the meal-offering; that they bring them not forth into the outer court, to sanctify the people.'
Καὶ εἶπε πρὸς μὲ, οὗτος ὁ τόπος ἐστὶν, οὗ ἑψήσουσιν ἐκεῖ οἱ ἱερεῖς τὰ ὑπὲρ ἀγνοίας καὶ τὰ ὑπὲρ ἁμαρτίας, καὶ ἐκεῖ πέψουσι τὸ μαναὰ τὸ παράπαν, τοῦ μὴ ἐκφέρειν εἰς τὴν αὐλὴν τὴν ἐξωτέραν, τοῦ ἁγιάζειν τὸν λαόν.
And he said to me, This is the place where the priests shall boil the trespass offerings and the sin offerings, and there shall they bake the meat offering always; so as not to carry [them] out into the outer court, to sanctify the people.
21
וַיּוֹצִיאֵנִי אֶל־הֶחָצֵר הַחִיצֹנָה וַיַּעֲבִירֵנִי אֶל־אַרְבַּעַת מִקְצוֹעֵי הֶחָצֵר וְהִנֵּה חָצֵר בְּמִקְצֹעַ הֶחָצֵר חָצֵר בְּמִקְצֹעַ הֶחָצֵר
Then he brought me forth into the outer court, and caused me to pass by the four corners of the court; and, behold, in every corner of the court there was a court.
Καὶ ἐξήγαγέ με εἰς τὴν αὐλὴν τὴν ἐξῶτέραν, καὶ περιήγαγέ με ἐπὶ τὰ τέσσαρα μέρη τῆς αὐλῆς· καὶ ἰδοὺ αὐλὴ κατὰ τὰ κλίτη τῆς αὐλῆς,
And he brought me into the outer court, and led me round upon the four sides of the court; and, behold, there was a court on [each of] the sides of the court,
22
בְּאַרְבַּעַת מִקְצֹעוֹת הֶחָצֵר חֲצֵרוֹת קְטֻרוֹת אַרְבָּעִים אֹרֶךְ וּשְׁלֹשִׁים רֹחַב מִדָּה אַחַת לְאַרְבַּעְתָּם מְהֻקְצָעוֹת
In the four corners of the court there were courts inclosed, forty cubits long and thirty broad; these four in the corners were of one measure.
κατὰ τὸ κλίτος αὐλὴ, αὐλὴ ἐπὶ τὰ τέσσαρα, καὶ τῆς αὐλῆς αὐλὴ μικρὰ μήκους πηχῶν τεσσαράκοντα, καὶ εὖρος πηχῶν τριάκοντα, μέτρον ἓν ταῖς τέσσαρσι.
on [every] side a court, [even] a court for all the four [sides], and [each] little court belonging to the court was in length forty cubits, and [in] breadth thirty cubits, [there was] one measure to the four.
23
וְטוּר סָבִיב בָּהֶם סָבִיב לְאַרְבַּעְתָּם וּמְבַשְּׁלוֹת עָשׂוּי מִתַּחַת הַטִּירוֹת סָבִיב
And there was a row of masonry round about in them, round about the four, and it was made with boiling-places under the rows round about.
Καὶ ἐξέδραι κύκλῳ ἐν αὐταῖς, κυκλῳ ταῖς τέσσαρσι· καὶ μαγειρεῖα γεγονότα ὑποκάτω τῶν ἐξεδρῶν κύκλῳ.
And [there were] chambers in them round about, round about the four, and cooking places formed under the chambers round about.
24
וַיֹּאמֶר אֵלָי אֵלֶּה בֵּית הַמְבַשְּׁלִים אֲשֶׁר יְבַשְּׁלוּ־שָׁם מְשָׁרְתֵי הַבַּיִת אֶת־זֶבַח הָעָם
Then said he unto me: 'These are the boiling-places, where the ministers of the house shall boil the sacrifices of the people.'
Καὶ εἶπε πρὸς μὲ, οὗτοι οἱ οἶκοι τῶν μαγείρων, οὗ ἑψήσουσιν ἐκεῖ οἱ λειτουργοῦντες τῷ οἴκῳ τὰ θύματα τοῦ λαοῦ.
And he said to me, These are the cooks’ houses, where they that serve the house shall boil the sacrifices of the people.

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.