Textorah

Genesis 29

1
וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי־קֶדֶם
Then Jacob went on his journey, and came to the land of the children of the east.
Καὶ ἐξᾴρας Ἰακὼβ τοὺς πόδας ἐπορεύθη εἰς γῆν ἀνατολῶν, πρὸς Λάβαν τὸν υἱὸν Βαθουὴλ τοῦ Σύρου, ἀδελφὸν δὲ Ῥεβέκκας, μητρὸς Ἰακὼβ καὶ Ἡσαῦ.
And Jacob started and went to the land of the east to Laban, the son of Bethuel the Syrian, and the brother of Rebekah, mother of Jacob and Esau.
2
וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה־שָׁם שְׁלֹשָׁה עֶדְרֵי־צֹאן רֹבְצִים עָלֶיהָ כִּי מִן־הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל־פִּי הַבְּאֵר
And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it. --For out of that well they watered the flocks. And the stone upon the well's mouth was great.
Καὶ ὁρᾷ, καὶ ἰδοὺ φρέαρ ἐν τῷ πεδίῳ· ἦσαν δὲ ἐκεῖ τρία ποίμνια προβάτων ἀναπαυόμενα ἐπʼ αὐτοῦ· ἐκ γὰρ τοῦ φρέατος ἐκείνου ἐπότιζον τὰ ποίμνια· λίθος δὲ ἦν μέγας ἐπὶ τῷ στόματι τοῦ φρέατος.
And he looks, and behold! a well in the plain; and there were there three flocks of sheep resting at it, for out of that well they watered the flocks, but there was a great stone at the mouth of the well.
3
וְנֶאֶסְפוּ־שָׁמָּה כָל־הָעֲדָרִים וְגָלֲלוּ אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקוּ אֶת־הַצֹּאן וְהֵשִׁיבוּ אֶת־הָאֶבֶן עַל־פִּי הַבְּאֵר לִמְקֹמָהּ
And thither were all the flocks gathered; and they rolled the stone from the well's mouth, and watered the sheep, and put the stone back upon the well's mouth in its place.--
Καὶ συνήγοντο ἐκεῖ πάντα τὰ ποίμνια· καὶ ἀπεκύλιον τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότιζον τὰ πρόβατα, καὶ ἀπεκαθίστων τὸν λίθον ἐπὶ τὸ στόμα τοῦ φρέατος εἰς τὸν τόπον αὐτοῦ.
And there were all the flocks gathered, and they used to roll away the stone from the mouth of the well, and water the flocks, and set the stone again in its place on the mouth of the well.
4
וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָחְנוּ
And Jacob said unto them: 'My brethren, whence are ye?' And they said: 'Of Haran are we.'
Εἶπε δὲ αὐτοῖς Ἰακὼβ, ἀδελφοὶ, πόθεν ἐστὲ ὑμεῖς; οἱ δὲ εἶπαν, ἐκ Χαῤῥὰν ἐσμέν.
And Jacob said to them, Brethren, whence are ye? and they said, We are of Haran.
5
וַיֹּאמֶר לָהֶם הַיְדַעְתֶּם אֶת־לָבָן בֶּן־נָחוֹר וַיֹּאמְרוּ יָדָעְנוּ
And he said unto them: 'Know ye Laban the son of Nahor?' And they said: 'We know him.'
Εἶπε δὲ αὐτοῖς, γινώσκετε Λάβαν τὸν υἱὸν Ναχώρ; οἱ δὲ εἶπαν, γινώσκομεν·
And he said to them, Know ye Laban, the son of Nahor? and they said, We do know [him].
6
וַיֹּאמֶר לָהֶם הֲשָׁלוֹם לוֹ וַיֹּאמְרוּ שָׁלוֹם וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם־הַצֹּאן
And he said unto them: 'Is it well with him?' And they said: 'It is well; and, behold, Rachel his daughter cometh with the sheep.'
Εἶπε δὲ αὐτοῖς, ὑγιαίνει; οἱ δὲ εἶπαν, ὑγιαίνει· καὶ ἰδοὺ Ῥαχὴλ ἡ θυγάτηρ αὐτοῦ ἤρχετο μετὰ τῶν προβάτων.
And he said to them, Is he well? And they said, He is well. And behold Rachel his daughter came with the sheep.
7
וַיֹּאמֶר הֵן עוֹד הַיּוֹם גָּדוֹל לֹא־עֵת הֵאָסֵף הַמִּקְנֶה הַשְׁקוּ הַצֹּאן וּלְכוּ רְעוּ
And he said: 'Lo, it is yet high day, neither is it time that the cattle should be gathered together; water ye the sheep, and go and feed them.'
Καὶ εἶπεν Ἰακὼβ, ἔτι ἐστὶν ἡμέρα πολλὴ· οὔπω ὥρα συναχθῆναι τὰ κτήνη· ποτίσαντες τὰ πρόβατα, ἀπελθόντες βόσκετε.
And Jacob said, It is yet high day, it is not yet time that the flocks be gathered together; water ye the flocks, and depart and feed them.
8
וַיֹּאמְרוּ לֹא נוּכַל עַד אֲשֶׁר יֵאָסְפוּ כָּל־הָעֲדָרִים וְגָלֲלוּ אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקִינוּ הַצֹּאן
And they said: 'We cannot, until all the flocks be gathered together, and they roll the stone from the well's mouth; then we water the sheep.'
Οἱ δὲ εἶπαν, οὐ δυνησόμεθα, ἕως τοῦ συναχθῆναι πάντας τοὺς ποιμένας, καὶ ἀποκυλίσουσι τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ποτιοῦμεν τὰ πρόβατα.
And they said, We shall not be able, until all the shepherds be gathered together, and they shall roll away the stone from the mouth of the well, then we will water the flocks.
9
עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל בָּאָה עִם־הַצֹּאן אֲשֶׁר לְאָבִיהָ כִּי רֹעָה הִוא
While he was yet speaking with them, Rachel came with her father's sheep; for she tended them.
Ἔτι αὐτοῦ λαλοῦντος αὐτοῖς, καὶ ἰδοὺ Ῥαχὴλ ἡ θυγάτηρ Λάβαν ἤρχετο μετὰ τῶν προβάτων τοῦ πατρὸς αὐτῆς· αὐτὴ γὰρ ἔβοσκε τὰ πρόβατα τοῦ πατρὸς αὐτῆς.
While he was yet speaking to them, behold, Rachel the daughter of Laban came with her father’s sheep, for she fed the sheep of her father.
10
וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב אֶת־רָחֵל בַּת־לָבָן אֲחִי אִמּוֹ וְאֶת־צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת־הָאֶבֶן מֵעַל פִּי הַבְּאֵר וַיַּשְׁקְ אֶת־צֹאן לָבָן אֲחִי אִמּוֹ
And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.
Ἐγένετο δὲ ὡς εἶδεν Ἰακὼβ τὴν Ῥαχὴλ τὴν θυγατέρα Λάβαν, τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ, καὶ τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ, καὶ προσελθὼν Ἰακὼβ ἀπεκύλισε τὸν λίθον ἀπὸ τοῦ στόματος τοῦ φρέατος, καὶ ἐπότιζε τὰ πρόβατα Λάβαν τοῦ ἀδελφοῦ τῆς μητρὸς αὐτοῦ.
And it came to pass when Jacob saw Rachel the daughter of Laban, his mother’s brother, and the sheep of Laban, his mother’s brother, that Jacob came and rolled away the stone from the mouth of the well, and watered the sheep of Laban, his mother’s brother.
11
וַיִּשַּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת־קֹלוֹ וַיֵּבְךְּ
And Jacob kissed Rachel, and lifted up his voice, and wept.
Καὶ ἐφίλησεν Ἰακὼβ τὴν Ῥαχὴλ, καὶ βοήσας τῇ φωνῇ αὐτοῦ ἔκλαυσε.
And Jacob kissed Rachel, and cried with a loud voice and wept.
12
וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן־רִבְקָה הוּא וַתָּרָץ וַתַּגֵּד לְאָבִיהָ
And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son; and she ran and told her father.
Καὶ ἀπήγγειλε τῇ Ῥαχὴλ, ὅτι ἀδελφὸς τοῦ πατρὸς αὐτῆς ἐστι, καὶ ὅτι υἱὸς Ῥεβέκκας ἐστί· καὶ δραμοῦσα ἀπήγγειλε τῷ πατρὶ αὐτῆς κατὰ τὰ ῥήματα ταῦτα.
And he told Rachel that he was the near relative of her father, and the son of Rebekah; and she ran and reported to her father according to these words.
13
וַיְהִי כִשְׁמֹעַ לָבָן אֶת־שֵׁמַע יַעֲקֹב בֶּן־אֲחֹתוֹ וַיָּרָץ לִקְרָאתוֹ וַיְחַבֶּק־לוֹ וַיְנַשֶּׁק־לוֹ וַיְבִיאֵהוּ אֶל־בֵּיתוֹ וַיְסַפֵּר לְלָבָן אֵת כָּל־הַדְּבָרִים הָאֵלֶּה
And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.
Ἐγένετο δὲ ὡς ἤκουσε Λάβαν τὸ ὄνομα Ἰακὼβ τοῦ υἱοῦ τῆς ἀδελφῆς αὐτοῦ, ἔδραμεν εἰς συνάντησιν αὐτῷ, καὶ περιλαβὼν αὐτὸν ἐφίλησε, καὶ εἰσήγαγεν αὐτὸν εἰς τὸν οἶκον αὐτοῦ· καὶ διηγήσατο τῷ Λάβαν πάντας τοὺς λόγους τούτους.
And it came to pass when Laban heard the name of Jacob, his sister’s son, he ran to meet him, and embraced and kissed him, and brought him into his house; and he told Laban all these sayings.
14
וַיֹּאמֶר לוֹ לָבָן אַךְ עַצְמִי וּבְשָׂרִי אָתָּה וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים
And Laban said to him: 'Surely thou art my bone and my flesh.' And he abode with him the space of a month.
Καὶ εἶπεν αὐτῷ Λάβαν, ἐκ τῶν ὀστῶν μου καὶ ἐκ τῆς σαρκός μου εἶ σύ· καὶ ἦν μετʼ αὐτοῦ μῆνα ἡμερῶν.
And Laban said to him, Thou art of my bones and of my flesh; and he was with him a full month.
15
וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי־אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם הַגִּידָה לִּי מַה־מַּשְׂכֻּרְתֶּךָ
And Laban said unto Jacob: 'Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?'
Εἶπε δὲ Λάβαν τῷ Ἰακὼβ, ὅτι γὰρ ἀδελφός μου εἶ, οὐ δουλεύσεις μοι δωρεάν· ἀπάγγειλόν μοι τίς ὁ μισθός σου ἐστί;
And Laban said to Jacob, Surely thou shalt not serve me for nothing, because thou art my brother; tell me what thy reward is to be.
16
וּלְלָבָן שְׁתֵּי בָנוֹת שֵׁם הַגְּדֹלָה לֵאָה וְשֵׁם הַקְּטַנָּה רָחֵל
Now Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.
Τῷ δὲ Λάβαν ἦσαν δύο θυγατέρες· ὄνομα τῇ μείζονι, Λεία, καὶ ὄνομα τῇ νεωτέρᾳ, Ῥαχήλ.
Now Laban had two daughters, the name of the elder was Leah, and the name of the younger, Rachel.
17
וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה
And Leah's eyes were weak; but Rachel was of beautiful form and fair to look upon.
Οἱ δὲ ὀφθάλμοὶ Λείας, ἀσθενεῖς· Ῥαχῆλ δὲ ἦν καλὴ τῷ εἴδει, καὶ ὡραία τῇ ὄψει σφάδρα.
And the eyes of Leah were weak. But Rachel was beautiful in appearance, and exceedingly fair in countenance.
18
וַיֶּאֱהַב יַעֲקֹב אֶת־רָחֵל וַיֹּאמֶר א͏ֶעֱבָדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה
And Jacob loved Rachel; and he said: 'I will serve thee seven years for Rachel thy younger daughter.'
Ἠγάπησε δὲ Ἰακὼβ τὴν Ῥαχήλ· καὶ εἶπε, δουλεύσω σοι ἑπτὰ ἔτη περὶ τῆς Ῥαχὴλ τῆς θυγατρός σου τῆς νεωτέρας.
And Jacob loved Rachel, and said, I will serve thee seven years for thy younger daughter Rachel.
19
וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ מִתִּתִּי אֹתָהּ לְאִישׁ אַחֵר שְׁבָה עִמָּדִי
And Laban said: 'It is better that I give her to thee, than that I should give her to another man; abide with me.'
Εἶπε δὲ αὐτῷ Λάβαν, βέλτιον δοῦναί με αὐτήν σοι, ἢ δοῦναί με αὐτὴν ἀνδρὶ ἑτέρῳ· οἴκησον μετʼ ἐμοῦ.
And Laban said to him, [It is] better that I should give her to thee, than that I should give her to another man; dwell with me.
20
וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ אֹתָהּ
And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
Καὶ ἐδούλευσεν Ἰακὼβ περὶ Ῥαχὴλ ἑπτὰ ἔτη· καὶ ἤσαν ἐναντίον αὐτοῦ ὡς ἡμέραι ὀλίγαι, παρὰ τὸ ἀγαπᾷν αὐτὸν αὐτήν.
And Jacob served for Rachel seven years, and they were before him as a few days, by reason of his loving her.
21
וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ
And Jacob said unto Laban: 'Give me my wife, for my days are filled, that I may go in unto her.'
Εἶπε δὲ Ἰακὼβ τῷ Λάβαν, δός μοι τὴν γυναῖκά μου, πεπλήρωνται γὰρ αἱ ἡμέραι ὅπως εἰσέλθω πρὸς αὐτήν.
And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go in to her.
22
וַיֶּאֱסֹף לָבָן אֶת־כָּל־אַנְשֵׁי הַמָּקוֹם וַיַּעַשׂ מִשְׁתֶּה
And Laban gathered together all the men of the place, and made a feast.
Συνήγαγε δὲ Λάβαν πάντας τοὺς ἄνδρας τοῦ τόπου, καὶ ἐποίησε γάμον.
And Laban gathered together all the men of the place, and made a marriage feast.
23
וַיְהִי בָעֶרֶב וַיִּקַּח אֶת־לֵאָה בִתּוֹ וַיָּבֵא אֹתָהּ אֵלָיו וַיָּבֹא אֵלֶיהָ
And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
Καὶ ἐγένετο ἑσπέρα, καὶ λαβὼν Λείαν τὴν θυγατέρα αὐτοῦ, εἰσήγαγεν πρὸς Ἰακὼβ, καὶ εἰσῆλθε πρὸς αὐτὴν Ἰακώβ.
And it was even, and he took his daughter Leah, and brought her in to Jacob, and Jacob went in to her.
24
וַיִּתֵּן לָבָן לָהּ אֶת־זִלְפָּה שִׁפְחָתוֹ לְלֵאָה בִתּוֹ שִׁפְחָה
And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
Ἔδωκε δὲ Λάβαν Λείᾳ τῇ θυγατρὶ αὐτοῦ Ζελφὰν τὴν παιδίσκην αὐτοῦ, αὐτῇ παιδίσκην.
And Laban gave to his daughter Leah, Zilpah his handmaid, as a handmaid for her.
25
וַיְהִי בַבֹּקֶר וְהִנֵּה־הִוא לֵאָה וַיֹּאמֶר אֶל־לָבָן מַה־זֹּאת עָשִׂיתָ לִּי הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ וְלָמָּה רִמִּיתָנִי
And it came to pass in the morning that, behold, it was Leah; and he said to Laban: 'What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?'
Ἐγένετο δὲ πρωῒ, καὶ ἰδοὺ ἦν Λεία· εἶπε δὲ Ἰακὼβ τῷ Λάβαν, τί τοῦτο ἐποίησάς μοι; οὐ περὶ Ῥαχὴλ ἐδούλευσα παρὰ σοι; καὶ ἱνατί παρελογίσω με;
And it was morning, and behold it was Leah; and Jacob said to Laban, What is this that thou hast done to me? did I not serve thee for Rachel? and wherefore hast thou deceived me?
26
וַיֹּאמֶר לָבָן לֹא־יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָה
And Laban said: 'It is not so done in our place, to give the younger before the first-born.
Ἀπεκρίθη δὲ Λάβαν, οὐκ ἔστιν οὕτως ἐν τῷ τόπῳ ἡμῶν, δοῦναι τὴν νεωτέραν πρινὴ τὴν πρεσβυτέραν.
And Laban answered, It is not done thus in our country, to give the younger before the elder.
27
מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת
Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.'
Συντέλεσον οὖν τὰ ἕβδομα ταύτης, καὶ δώσω σοι καὶ ταύτην ἀντὶ τῆς ἐργασίας, ἧς ἐργᾷ παρʼ ἐμοὶ ἔτι ἑπτὰ ἔτη ἕτερα.
Fulfill then her sevens, and I will give to thee her also in return for thy labor, which thou laborest with me, yet seven other years.
28
וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן־לוֹ אֶת־רָחֵל בִּתּוֹ לוֹ לְאִשָּׁה
And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife.
Ἐποίησε δὲ Ἰακὼβ οὕτως, καὶ ἀνεπλήρωσε τὰ ἕβδομα ταύτης· καὶ ἔδωκεν αὐτῷ Λάβαν Ῥαχὴλ τὴν θυγατέρα αὐτοῦ αὐτῷ γυναῖκα.
And Jacob did so, and fulfilled her sevens; and Laban gave him his daughter Rachel to wife.
29
וַיִּתֵּן לָבָן לְרָחֵל בִּתּוֹ אֶת־בִּלְהָה שִׁפְחָתוֹ לָהּ לְשִׁפְחָה
And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid.
Ἔδωκε δὲ Λάβαν τῇ θυγατρὶ αὐτοῦ Βαλλὰν τὴν παιδίσκην αὐτοῦ, αὐτῇ παιδίσκην.
And Laban gave to his daughter his handmaid Bilhah, for a handmaid to her.
30
וַיָּבֹא גַּם אֶל־רָחֵל וַיֶּאֱהַב גַּם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת
And he went in also unto Rachel, and he loved Rachel more than Leah, and served with him yet seven other years.
Καὶ εἰσῆλθε πρὸς Ῥαχήλ· ἠγάπησε δὲ Ῥαχὴλ μᾶλλον ἢ Λείαν· καὶ ἐδούλευσεν αὐτῷ ἑπτὰ ἔτη ἕτερα.
And he went in to Rachel; and he loved Rachel more than Leah; and he served him seven other years.
31
וַיַּרְא יְהוָה כִּי־שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת־רַחְמָהּ וְרָחֵל עֲקָרָה
And HaShem saw that Leah was hated, and he opened her womb; but Rachel was barren.
Ἰδὼν δὲ Κύριος ὁ Θεὸς ὅτι ἐμισεῖτο Λεία, ἤνοιξε τὴν μήτραν αὐτῆς· Ῥαχὴλ δὲ ἦν στεῖρα.
And when the Lord God saw that Leah was hated, he opened her womb; but Rachel was barren.
32
וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָמְרָה כִּי־רָאָה יְהוָה בְּעָנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִׁי
And Leah conceived, and bore a son, and she called his name Reuben; for she said: 'Because HaShem hath looked upon my affliction; for now my husband will love me.'
Καὶ συνέλαβε Λεία, καὶ ἔτεκεν υἱὸν τῷ Ἰακώβ· ἐκάλεσε δὲ τὸ ὄνομα αὐτοῦ Ῥουβὴν, λέγουσα, διότι εἶδέ μου Κύριος τὴν ταπείνωσιν, καὶ ἔδωκέ μοι υἱόν· νῦν οὖν ἀγαπήσει με ὁ ἀνήρ μου.
And Leah conceived and bore a son to Jacob; and she called his name, Reuben; saying, Because the Lord has looked on my humiliation, and has given me a son, now then my husband will love me.
33
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי־שָׁמַע יְהוָה כִּי־שְׂנוּאָה אָנֹכִי וַיִּתֶּן־לִי גַּם־אֶת־זֶה וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן
And she conceived again, and bore a son; and said: 'Because HaShem hath heard that I am hated, He hath therefore given me this son also.' And she called his name Simeon.
Καὶ συνέλαβε πάλιν, καὶ ἔτεκεν υἱὸν δεύτερον τῷ Ἰακὼβ, καὶ εἶπεν, ὅτι ἤκουσε Κύριος ὅτι μισοῦμαι, καὶ προσέδωκέ μοι καὶ τοῦτον· καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ, Συμεών.
And she conceived again, and bore a second son to Jacob; and she said, Because the Lord has heard that I am hated, he has given to me this one also; and she called his name, Simeon.
34
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי־יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל־כֵּן קָרָא־שְׁמוֹ לֵוִי
And she conceived again, and bore a son; and said: 'Now this time will my husband be joined unto me, because I have borne him three sons.' Therefore was his name called Levi.
Καὶ συνέλαβεν ἔτι, καὶ ἔτεκεν υἱὸν, καὶ εἶπεν, ἐν τῷ νῦν καιρῷ πρὸς ἐμοῦ ἔσται ὁ ἀνήρ μου, τέτοκα γὰρ αὐτῷ τρεῖς υἱούς· διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ, Λευεί.
And she conceived yet again, and bore a son, and said, In the present time my husband will be with me, for I have born him three sons; therefore she called his name, Levi.
35
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת־יְהוָה עַל־כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת
And she conceived again, and bore a son; and she said: 'This time will I praise HaShem.' Therefore she called his name Judah;Heb. and she left off bearing.
Καὶ συλλαβοῦσα ἔτι ἔτεκεν υἱὸν, καὶ εἶπε, νῦν ἔτι τοῦτο ἐξομολογήσομαι Κυρίῳ· διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ, Ἰούδαν· καὶ ἔστη τοῦ τίκτειν.
And having conceived yet again, she bore a son, and said, Now yet again this time will I give thanks to the Lord; therefore she called his name, Judah; and ceased bearing.

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.