Textorah

Ezekiel 7

1
וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר
Moreover the word of HaShem came unto me, saying:
Καὶ ἐγένετο λόγος Κυρίου πρὸς μὲ, λέγων,
Moreover the word of the Lord came to me, saying, Also, thou, son of man, say,
2
וְאַתָּה בֶן־אָדָם כֹּה־אָמַר אֲדֹנָי יְהוִה לְאַדְמַת יִשְׂרָאֵל קֵץ בָּא הַקֵּץ עַל־ארבעת אַרְבַּע כַּנְפוֹת הָאָרֶץ
'And thou, son of man, thus saith the L-rd GOD concerning the land of Israel: An end! the end is come upon the four corners of the land.
καὶ σὺ υἱὲ ἀνθρώπου εἰπόν, τάδε λέγει Κύριος, Τῇ γῇ τοῦ Ἰσραὴλ πέρας ἥκει, τὸ πέρας ἥκει ἐπὶ τὰς τέσσαρας πτέρυγας τῆς γῆς.
Thus saith the Lord; An end is come to the land of Israel, the end is come on the four corners of the land.
Ἥκει τὸ πέρας
The end is come
3
עַתָּה הַקֵּץ עָלַיִךְ וְשִׁלַּחְתִּי אַפִּי בָּךְ וּשְׁפַטְתִּיךְ כִּדְרָכָיִךְ וְנָתַתִּי עָלַיִךְ אֵת כָּל־תּוֹעֲבֹתָיִךְ
Now is the end upon thee, and I will send Mine anger upon thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations.
4
וְלֹא־תָחוֹס עֵינִי עָלַיִךְ וְלֹא אֶחְמוֹל כִּי דְרָכַיִךְ עָלַיִךְ אֶתֵּן וְתוֹעֲבוֹתַיִךְ בְּתוֹכֵךְ תִּהְיֶיןָ וִידַעְתֶּם כִּי־אֲנִי יְהוָה
And Mine eye shall not spare thee, neither will I have pity; but I will bring thy ways upon thee, and thine abominations shall be in the midst of thee; and ye shall know that I am HaShem.
5
כֹּה אָמַר אֲדֹנָי יְהוִה רָעָה אַחַת רָעָה הִנֵּה בָאָה
Thus saith the L-rd GOD: An evil, a singular evil, behold, it cometh.
6
קֵץ בָּא בָּא הַקֵּץ הֵקִיץ אֵלָיִךְ הִנֵּה בָּאָה
An end is come, the end is come, it awaketh against thee; behold, it cometh.
7
בָּאָה הַצְּפִירָה אֵלֶיךָ יוֹשֵׁב הָאָרֶץ בָּא הָעֵת קָרוֹב הַיּוֹם מְהוּמָה וְלֹא־הֵד הָרִים
The turn is come unto thee, O inhabitant of the land; the time is come, the day of tumult is near, and not of joyful shouting upon the mountains.
ἐπὶ σὲ τὸν κατοικοῦντα τὴν γῆν· ἥκει ὁ καιρὸς, ἤγγικεν ἡ ἡμέρα, οὐ μετὰ θορύβων, οὐδὲ μετὰ ὠδίνων.
on thee, the inhabitant of the land: the time is come, the day has drawn nigh, not with tumult, nor with pangs.
8
עַתָּה מִקָּרוֹב אֶשְׁפּוֹךְ חֲמָתִי עָלַיִךְ וְכִלֵּיתִי אַפִּי בָּךְ וּשְׁפַטְתִּיךְ כִּדְרָכָיִךְ וְנָתַתִּי עָלַיִךְ אֵת כָּל־תּוֹעֲבוֹתָיִךְ
Now will I shortly pour out My fury upon thee, and spend Mine anger upon thee, and will judge thee according to thy ways; and I will bring upon thee all thine abominations.
Νῦν ἐγγύθεν ἐκχεῶ τὴν ὀργήν μου ἐπὶ σὲ, καὶ συντελέσω τὸν θυμόν μου ἐν σοὶ, καὶ κρινῶ σε ἐν ταῖς ὁδοῖς σου, καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύγματά σου,
Now I will pour out mine anger upon thee near at hand, and I will accomplish my wrath on thee: and I will judge thee for thy ways, and recompense upon thee all thine abominations.
9
וְלֹא־תָחוֹס עֵינִי וְלֹא אֶחְמוֹל כִּדְרָכַיִךְ עָלַיִךְ אֶתֵּן וְתוֹעֲבוֹתַיִךְ בְּתוֹכֵךְ תִּהְיֶיןָ וִידַעְתֶּם כִּי אֲנִי יְהוָה מַכֶּה
And Mine eye shall not spare, neither will I have pity; I will bring upon thee according to thy ways, and thine abominations shall be in the midst of thee; and ye shall know that I HaShem do smite.
οὐ φείσεται ὁ ὀφθαλμός μου, οὐδὲ μὴ ἐλεήσω· διότι τὰς ὁδούς σου ἐπὶ σὲ δώσω, καὶ τὰ βδελύγματά σου ἐν μέσῳ σου ἔσονται, καὶ ἐπιγνώσῃ, διότι ἐγώ εἰμι Κύριος ὁ τύπτων.
Mine eye shall not spare, nor will I have any mercy: for I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee; and thou shalt know that I am the Lord that smite [thee].
οὐ φείσεται ὁ ὀφθαλμός μου, οὐδὲ μὴ ἐλεήσω· διότι τὴν ὁδόν σου ἐπὶ σὲ δώσω, καὶ τὰ βδελύγματά σου ἐν μέσῳ σου ἔσται, καὶ ἐπιγνώσῃ διότι ἐγὼ Κύριος.
Mine eye shall not spare, nor will I have any mercy: for I will recompense thy way upon thee, and thine abominations shall be in the midst of thee; and thou shalt know that I am the Lord.
7
Νῦν τὸ πέρας πρὸς σὲ, καὶ ἀποστελῶ ἐγὼ ἐπὶ σὲ, καὶ ἐκδικήσω ἐν ταῖς ὁδοῖς σου, καὶ δώσω ἐπὶ σὲ πάντα τὰ βδελύγματά σου,
Now the end [is come] to thee, and I will send [judgment] upon thee: and I will take vengeance on thy ways, and will recompense all thine abominations upon thee.
9
Διότι τάδε λέγει Κύριος, ἰδοὺ τὸ πέρας ἥκει.
For thus saith the Lord; Behold, the end is come.
10
הִנֵּה הַיּוֹם הִנֵּה בָאָה יָצְאָה הַצְּפִרָה צָץ הַמַּטֶּה פָּרַח הַזָּדוֹן
Behold the day; behold, it cometh; the turn is come forth; the rod hath blossomed, arrogancy hath budded.
Ἰδοὺ ἡ ἡμέρα Κυρίου· εἰ καὶ ἡ ῥάβδος ἤνθηκεν, ἡ ὕβρις ἐξανέστηκε,
Behold, the day of the Lord! although the rod has blossomed,
11
הֶחָמָס קָם לְמַטֵּה־רֶשַׁע לֹא־מֵהֶם וְלֹא מֵהֲמוֹנָם וְלֹא מֶהֱמֵהֶם וְלֹא־נֹהַּ בָּהֶם
Violence is risen up into a rod of wickedness; nought cometh from them, nor from their tumult, nor from their turmoil, neither is there eminency among them.
καὶ συντρίψει στήριγμα ἀνόμου, καὶ οὐ μετὰ θορύβου, οὐδὲ μετὰ σπουδῆς.
pride has sprung up, and will break the staff of the wicked one, and [that] not with tumult, nor with haste.
12
בָּא הָעֵת הִגִּיעַ הַיּוֹם הַקּוֹנֶה אַל־יִשְׂמָח וְהַמּוֹכֵר אַל־יִתְאַבָּל כִּי חָרוֹן אֶל־כָּל־הֲמוֹנָהּ
The time is come, the day draweth near; let not the buyer rejoice, nor the seller mourn; for wrath is upon all the multitude thereof.
Ἥκει ὁ καιρὸς, ἰδοὺ ἡ ἡμέρα· ὁ κτώμενος μὴ χαιρέτω, καὶ ὁ πωλῶν μὴ θρηνείτω·
The time is come, behold the day: let not the buyer rejoice, and let not the seller mourn.
13
כִּי הַמּוֹכֵר אֶל־הַמִּמְכָּר לֹא יָשׁוּב וְעוֹד בַּחַיִּים חַיָּתָם כִּי־חָזוֹן אֶל־כָּל־הֲמוֹנָהּ לֹא יָשׁוּב וְאִישׁ בַּעֲוֺנוֹ חַיָּתוֹ לֹא יִתְחַזָּקוּ
For the seller shall not return to that which is sold, although they be yet alive; for the vision is touching the whole multitude thereof, which shall not return; neither shall any stand possessed of the iniquity of his life.
Διότι ὁ κτώμενος πρὸς τὸν πωλοῦντα οὐκέτι μὴ ἐπιστρέψει, καὶ ἄνθρωπος ἐν ὀφθαλμῷ ζωῆς αὐτοῦ οὐ κρατήσει.
For the buyer shall never again return to the seller, neither shall a man cleave with the eye [of hope] to his life.
14
תָּקְעוּ בַתָּקוֹעַ וְהָכִין הַכֹּל וְאֵין הֹלֵךְ לַמִּלְחָמָה כִּי חֲרוֹנִי אֶל־כָּל־הֲמוֹנָהּ
They have blown the horn, and have made all ready, but none goeth to the battle; for My wrath is upon all the multitude thereof.
Σαλπίσατε ἐν σάλπιγγι, καὶ κρίνατε τὰ σύμπαντα.
Sound ye the trumpet, and pass sentence on all together.
15
הַחֶרֶב בַּחוּץ וְהַדֶּבֶר וְהָרָעָב מִבָּיִת אֲשֶׁר בַּשָּׂדֶה בַּחֶרֶב יָמוּת וַאֲשֶׁר בָּעִיר רָעָב וָדֶבֶר יֹאכֲלֶנּוּ
The sword is without, and the pestilence and the famine within; he that is in the field shall die with the sword, and he that is in the city, famine and pestilence shall devour him.
Ὁ πόλεμος ἐν ῥομφαίᾳ ἔξωθεν, καὶ ὁ λιμὸς καὶ ὁ θάνατος ἔσωθεν· ὁ ἐν τῷ πεδίῳ ἐν ῥομφαίᾳ τελευτήσει, τοὺς δʼ ἐν τῇ πόλει λιμὸς καὶ θάνατος συντελέσει.
[There shall be] war with the sword without, and famine and pestilence within: he that is in the field shall die by the sword; and famine and pestilence shall destroy them that are in the city.
16
וּפָלְטוּ פְּלִיטֵיהֶם וְהָיוּ אֶל־הֶהָרִים כְּיוֹנֵי הַגֵּאָיוֹת כֻּלָּם הֹמוֹת אִישׁ בַּעֲוֺנוֹ
But they that shall at all escape of them, shall be on the mountains like doves of the valleys, all of them moaning, every one in his iniquity.
Καὶ ἀνασωθήσονται οἱ ἀνασωζόμενοι ἐξ αὐτῶν, καὶ ἔσονται ἐπὶ τῶν ὀρέων· καὶ πάντας ἀποκτενῶ, ἔκαστον ἐν ταῖς ἀδικίαις αὐτοῦ.
But they that escape of them shall be delivered, and shall be upon the mountains: and I will slay all [the rest], every one for his iniquities.
17
כָּל־הַיָּדַיִם תִּרְפֶּינָה וְכָל־בִּרְכַּיִם תֵּלַכְנָה מָּיִם
All hands shall be slack, and all knees shall drip with water.
Πᾶσαι χεῖρες ἐκλυθήσονται, καὶ πάντες μηροὶ μολυνθήσονται ὑγρασίᾳ.
All hands shall be completely weakened, and all thighs shall be defiled with moisture.
18
וְחָגְרוּ שַׂקִּים וְכִסְּתָה אוֹתָם פַּלָּצוּת וְאֶל כָּל־פָּנִים בּוּשָׁה וּבְכָל־רָאשֵׁיהֶם קָרְחָה
They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.
Καὶ περιζώσονται σάκκους, καὶ καλύψει αὐτοὺς θάμβος· καὶ ἐπὶ πᾶν πρόσωπον αἰσχύνη ἐπʼ αὐτοὺς, καὶ ἐπὶ πᾶσαν κεφαλὴν φαλάκρωμα.
And they shall gird themselves with sackcloth, and amazement shall cover them; and shame shall be upon them, [even] upon every face, and baldness upon every head.
19
כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ וּזְהָבָם לְנִדָּה יִהְיֶה כַּסְפָּם וּזְהָבָם לֹא־יוּכַל לְהַצִּילָם בְּיוֹם עֶבְרַת יְהוָה נַפְשָׁם לֹא יְשַׂבֵּעוּ וּמֵעֵיהֶם לֹא יְמַלֵּאוּ כִּי־מִכְשׁוֹל עֲוֺנָם הָיָה
They shall cast their silver in the streets, and their gold shall be as an unclean thing; their silver and their gold shall not be able to deliver them in the day of the wrath of HaShem; they shall not satisfy their souls, neither fill their bowels; because it hath been the stumblingblock of their iniquity.
Τὸ ἀργύριον αὐτῶν ῥιφήσεται ἐν ταῖς πλατείαις, καὶ τὸ χρυσίον αὐτῶν ὑπεροφθήσεται· αἱ ψυχαὶ αὐτῶν οὐ μὴ ἐμπλησθῶσι, καὶ αἱ κοιλίαι αὐτῶν οὐ μὴ πληρωθῶσι, διότι βάσανος τῶν ἀδικιῶν αὐτῶν ἐγένετο.
Their silver shall be cast forth in the streets, and their gold shall be despised: their souls shall not be satisfied, and their bellies shall not be filled: for it was the punishment of their iniquities.
20
וּצְבִי עֶדְיוֹ לְגָאוֹן שָׂמָהוּ וְצַלְמֵי תוֹעֲבֹתָם שִׁקּוּצֵיהֶם עָשׂוּ בוֹ עַל־כֵּן נְתַתִּיו לָהֶם לְנִדָּה
And as for the beauty of their ornament, which was set for a pride, they made the images of their abominations and their detestable things thereof; therefore have I made it unto them as an unclean thing.
Ἐκλεκτὰ κόσμου εἰς ὑπερηφανίαν ἔθεντο αὐτὰ, καὶ εἰκόνας τῶν βδελυγμάτων αὐτῶν ἐποίησαν ἐξ αὐτῶν· ἕνεκεν τούτου δέδωκα αὐτὰ αὐτοῖς εἰς ἀκαθαρσίαν.
[As for] their choice ornaments, they employed them for pride, and they made of them images of their abominations: therefore have I made them uncleanness to them.
21
וּנְתַתִּיו בְּיַד־הַזָּרִים לָבַז וּלְרִשְׁעֵי הָאָרֶץ לְשָׁלָל וחללה וְחִלְּלוּהוּ
And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall profane it.
Καὶ παραδώσω αὐτὰ εἰς χεῖρας ἀλλοτρίων, τοῦ διαρπάσαι αὐτὰ, καὶ τοῖς λοιμοῖς τῆς γῆς εἰς σκῦλα, καὶ βεβηλώσουσιν αὐτά.
And I will deliver them into the hands of strangers to make them a prey, and to the pests of the earth for a spoil; and they shall profane them.
22
וַהֲסִבּוֹתִי פָנַי מֵהֶם וְחִלְּלוּ אֶת־צְפוּנִי וּבָאוּ־בָהּ פָּרִיצִים וְחִלְּלוּהָ
I will also turn My face from them, and they shall profane My secret place; and robbers shall enter into it, and profane it.
Καὶ ἀποστρέψω τὸ πρόσωπόν μου ἀπʼ αὐτῶν, καὶ μιανοῦσι τῆν ἐπισκοπήν μου, καὶ εἰσελεύσονται εἰς αὐτὰ ἀφυλάκτως, καὶ βεβηλώσουσιν αὐτά.
And I will turn away my face from them, and they shall defile my charge, and shall go in to them unguardedly, and profane them.
23
עֲשֵׂה הָרַתּוֹק כִּי הָאָרֶץ מָלְאָה מִשְׁפַּט דָּמִים וְהָעִיר מָלְאָה חָמָס
Make the chain; for the land is full of bloody crimes, and the city is full of violence.
Καὶ ποιήσουσι φυρμόν· διότι ἡ γῆ πλήρης λαῶν, καὶ ἡ πόλις πλήρης ἀνομίας.
And they shall work uncleanness: because the land is full of strange nations, and the city is full of iniquity.
24
וְהֵבֵאתִי רָעֵי גוֹיִם וְיָרְשׁוּ אֶת־בָּתֵּיהֶם וְהִשְׁבַּתִּי גְּאוֹן עַזִּים וְנִחֲלוּ מְקַדְשֵׁיהֶם
Wherefore I will bring the worst of the nations, and they shall possess their houses; I will also make the pride of the strong to cease; and their holy places shall be profaned.
Καὶ ἀποστρέψω τὸ φρύαγμα τῆς ἰσχύος αὐτῶν, καὶ μιανθήσεται τὰ ἅγια αὐτῶν.
And I will turn back the boasting of their strength; and their holy things shall be defiled.
25
קְפָדָה־בָא וּבִקְשׁוּ שָׁלוֹם וָאָיִן
Horror cometh; and they shall seek peace, and there shall be none.
Καὶ ἐξιλασμὸς ἥξει, καὶ ζητήσει εἰρήνην, καὶ οὐκ ἔσται.
And [though] propitiation shall come, and [one] shall seek peace, yet there shall be none.
26
הֹוָה עַל־הֹוָה תָּבוֹא וּשְׁמֻעָה אֶל־שְׁמוּעָה תִּהְיֶה וּבִקְשׁוּ חָזוֹן מִנָּבִיא וְתוֹרָה תֹּאבַד מִכֹּהֵן וְעֵצָה מִזְּקֵנִים
Calamity shall come upon calamity, and rumour shall be upon rumour; and they shall seek a vision of the prophet, and instruction shall perish from the priest, and counsel from the elders.
Οὐαὶ ἐπὶ οὐαὶ ἔσται· καὶ ἀγγελία ἐπὶ ἀγγελίαν ἔσται· καὶ ζητηθήσεται ὅρασις ἐκ προφήτου, καὶ νόμος ἀπολεῖται ἐξ ἱερέως, καὶ βουλὴ ἐκ πρεσβυτέρων.
There shall be woe upon woe, and there shall be message upon message; and a vision shall be sought from a prophet; but the law shall perish from the priest, and counsel from the elders.
27
הַמֶּלֶךְ יִתְאַבָּל וְנָשִׂיא יִלְבַּשׁ שְׁמָמָה וִידֵי עַם־הָאָרֶץ תִּבָּהַלְנָה מִדַּרְכָּם אֶעֱשֶׂה אוֹתָם וּבְמִשְׁפְּטֵיהֶם אֶשְׁפְּטֵם וְיָדְעוּ כִּי־אֲנִי יְהוָה
The king shall mourn, and the prince shall be clothed with appalment, and the hands of the people of the land shall be enfeebled; I will do unto them after their way, and according to their deserts will I judge them; and they shall know that I am HaShem.'
Ἄρχων ἐνδύσεται ἀφανισμὸν, καὶ αἱ χεῖρες τοῦ λαοῦ τῆς γῆς παραλυθήσονται· κατὰ τὰς ὁδοὺς αὐτῶν ποιήσω αὐτοῖς, καὶ ἐν τοῖς κρίμασιν αὐτῶν ἐκδικήσω αὐτοὺς, καὶ γνώσονται ὅτι ἐγὼ Κύριος.
The prince shall clothe himself with desolation, and the hands of the people of the land shall be made feeble: I will do to them according to their ways, and according to their judgments will I punish them; and they shall know that I am the Lord.

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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.