Textorah

Genesis 32

1
וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקֹמוֹ
And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them. And Laban departed, and returned unto his place.
Ἀναστὰς δὲ Λάβαν τὸ πρωῒ, κατεφίλησε τοὺς υἱοὺς καὶ τὰς θυγατέρας αὐτοῦ, καὶ εὐλόγησεν αὐτούς· καὶ ἀποστραφεὶς Λάβαν ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ.
And Laban rose up in the morning, and kissed his sons and his daughters, and blessed them; and Laban having turned back, departed to his place.
2
וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ־בוֹ מַלְאֲכֵי אֱלֹהִים
And Jacob went on his way, and the angels of G-d met him.
Καὶ Ἰακὼβ ἀπῆλθεν εἰς τὴν ὁδὸν ἑαυτοῦ· καὶ ἀναβλέψας εἶδε παρεμβολὴν Θεοῦ παρεμβεβληκυῖαν· καὶ συνήντησαν αὐτῷ οἱ Ἄγγελοι τοῦ Θεοῦ.
And Jacob departed for his journey; and having looked up, he saw the host of God encamped; and the angels of God met him.
3
וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם־הַמָּקוֹם הַהוּא מ͏ַחֲנָיִם
And Jacob said when he saw them: 'This is G-d's camp.' And he called the name of that place Mahanaim.
Εἶπε δὲ Ἰακὼβ, ἡνίκα εἶδεν αὐτοὺς, παρεμβολὴ Θεοῦ αὕτη· καὶ ἐκάλεσε τὸ ὄνομα τοῦ τόπου ἐκείνου, Παρεμβολαί.
And Jacob said, when he saw them, This is the Camp of God; and he called the name of that place, Encampments.
4
וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם
And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom.
Ἀπέστειλε δὲ Ἰακὼβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ἡσαῦ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηεὶρ, εἰς χώραν Ἐδώμ.
And Jacob sent messengers before him to Esau his brother to the land of Seir, to the country of Edom.
5
וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָתָּה
And he commanded them, saying: 'Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob: I have sojourned with Laban, and stayed until now.
Καὶ ἐνετείλατο αὐτοῖς, λέγων, οὕτως ἐρεῖτε τῷ κυρίῳ μου Ἡσαῦ· οὕτως λέγει ὁ παῖς σου Ἰακώβ· μετὰ Λάβαν παρῴκησα, καὶ ἐχρόνισα ἕως τοῦ νῦν.
And he charged them, saying, Thus shall ye say to my lord Esau: Thus saith thy servant Jacob; I have sojourned with Laban and tarried until now.
6
וַיְהִי־לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה וָאֶשְׁלְחָה לְהַגִּיד ל͏ַאדֹנִי לִמְצֹא־חֵן בְּעֵינֶיךָ
And I have oxen, and asses and flocks, and men-servants and maid-servants; and I have sent to tell my lord, that I may find favour in thy sight.'
Καὶ ἐγένοντό μοι βόες, καὶ ὄνοι, καὶ πρόβατα, καὶ παῖδες, καὶ παιδίσκαι· καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου Ἡσαῦ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου.
And there were born to me oxen, and asses, and sheep, and menservants and maidservants; and I sent to tell my lord Esau, that thy servant might find grace in thy sight.
7
וַיָּשֻׁבוּ הַמַּלְאָכִים אֶל־יַעֲקֹב לֵאמֹר בָּאנוּ אֶל־אָחִיךָ אֶל־עֵשָׂו וְגַם הֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע־מֵאוֹת אִישׁ עִמּוֹ
And the messengers returned to Jacob, saying: 'We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him.'
Καὶ ἀνέστρεψαν οἱ ἄγγελοι πρὸς Ἰακὼβ, λέγοντες, ἤλθομεν πρὸς τὸν ἀδελφόν σου Ἡσαυ· καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σου, καὶ τετρακόσιοι ἄνδρες μεθʼ αὐτοῦ.
And the messengers returned to Jacob, saying, We came to thy brother Esau, and lo! he comes to meet thee, and four hundred men with him.
8
וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ וַיַּחַץ אֶת־הָעָם אֲשֶׁר־אִתּוֹ וְאֶת־הַצֹּאן וְאֶת־הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנוֹת
Then Jacob was greatly afraid and was distressed. And he divided the people that was with him, and the flocks, and the herds, and the camels, into two camps.
Ἐφοβήθη δὲ Ἰακὼβ σφόδρα, καὶ ἠπορεῖτο· καὶ διεῖλε τὸν λαὸν τὸν μεθʼ ἑαυτοῦ, καὶ τοὺς βόας, καὶ τὰς καμήλους, καὶ τὰ πρόβατα, εἰς δύο παρεμβολάς.
And Jacob was greatly terrified, and was perplexed; and he divided the people that was with him, and the cows, and the camels, and the sheep, into two camps.
9
וַיֹּאמֶר אִם־יָבוֹא עֵשָׂו אֶל־הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה
And he said: 'If Esau come to the one camp, and smite it, then the camp which is left shall escape.'
Καὶ εἶπεν Ἰακὼβ, ἐὰν ἔλθῃ Ἡσαῦ εἰς παρεμβολὴν μίαν, καὶ κόψῃ αὐτὴν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς τὸ σώζεσθαι.
And Jacob said, If Esau should come to one camp, and smite it, the other camp shall be in safety.
10
וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק יְהוָה הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ
And Jacob said: 'O G-d of my father Abraham, and G-d of my father Isaac, O HaShem, who saidst unto me: Return unto thy country, and to thy kindred, and I will do thee good;
Εἶπε δὲ Ἰακὼβ, ὁ Θεὸς τοῦ πατρός μου Ἁβραὰμ, καὶ ὁ Θεὸς τοῦ πατρός μου Ἰσαὰκ, Κύριε σὺ ὁ εἰπών μοι, ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ εὖ σε ποιήσω·
And Jacob said, God of my father Abraham, and God of my father Isaac, O Lord, thou [art] he that said to me, Depart quickly to the land of thy birth, and I will do thee good.
11
קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל־הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת־עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת־הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת
I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan; and now I am become two camps.
Ἱκανούσθω μοι ἀπὸ πάσης δικαιοσύνης, καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου· ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην τοῦτον· νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς.
Let there be to me a sufficiency of all the justice and all the truth which thou hast wrought with thy servant; for with this my staff I passed over this Jordan, and now I am become two camps.
12
הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי־יָרֵא אָנֹכִי אֹתוֹ פֶּן־יָבוֹא וְהִכַּנִי אֵם עַל־בָּנִים
Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.
Ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου, ἐκ χειρὸς Ἡσαῦ· ὅτι φοβοῦμαι ἐγὼ αὐτὸν, μή ποτε ἐλθὼν πατάξῃ με, καὶ μητέρα ἐπὶ τέκνοις.
Deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest haply he should come and smite me, and the mother upon the children.
13
וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת־זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִסָּפֵר מֵרֹב
And Thou saidst: I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.'
Σὺ δὲ εἶπας, εὐ σε ποιήσω, καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, ἣ οὐκ ἀριθμηθήσεται ὑπὸ τοῦ πλήθους.
But thou saidst, I will do thee good, and will make thy seed as the sand of the sea, which shall not be numbered for multitude.
14
וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן־הַבָּא בְיָדוֹ מִנְחָה לְעֵשָׂו אָחִיו
And he lodged there that night; and took of that which he had with him a present for Esau his brother:
Καὶ ἐκοιμήθη ἐκεῖ τὴν νύκτα ἐκείνην· καὶ ἔλαβεν ὧν ἔφερεν δῶρα· καὶ ἐξαπέστειλεν Ἡσαῦ τῷ ἀδελφῷ αὐτοῦ,
And he slept there that night, and took of the gifts which he carried [with him], and sent out to Esau his brother,
15
עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים
two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,
αἶγας διακοσίας, τράγους εἴκοσι, πρόβατα διακόσια, κριοὺς εἴκοσι,
two hundred she-goats, twenty he-goats, two hundred sheep, twenty rams,
16
גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה אֲתֹנֹת עֶשְׂרִים וַעְיָרִם עֲשָׂרָה
thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals.
καμήλους θηλαζούσας καὶ τὰ παιδία αὐτῶν τριάκοντα, βόας τεσσαράκοντα, ταύρους δέκα, ὄνους εἴκοσι, καὶ πώλους δέκα.
milch camels, and their foals, thirty, forty kine, ten bulls, twenty asses, and ten colts.
17
וַיִּתֵּן בְּיַד־עֲבָדָיו עֵדֶר עֵדֶר לְבַדּוֹ וַיֹּאמֶר אֶל־עֲבָדָיו עִבְרוּ לְפָנַי וְרֶוַח תָּשִׂימוּ בֵּין עֵדֶר וּבֵין עֵדֶר
And he delivered them into the hand of his servants, every drove by itself; and said unto his servants: 'Pass over before me, and put a space betwixt drove and drove.'
Καὶ ἔδωκεν αὐτὰ τοῖς παισὶν αὐτοῦ ποίμνιον κατὰ μόνας· εἶπε δὲ τοῖς παισὶν αὐτοῦ, προπορεύεσθε ἔμπροσθέν μου, καὶ διάστημα ποιεῖτε ἀνὰ μέσον ποίμνης καὶ ποίμνης.
And he gave them to his servants [each] drove apart; and he said to his servants, Go on before me, and put a space between drove and drove.
18
וַיְצַו אֶת־הָרִאשׁוֹן לֵאמֹר כִּי יִפְגָּשְׁךָ עֵשָׂו אָחִי וִשְׁאֵלְךָ לֵאמֹר לְמִי־אַתָּה וְאָנָה תֵלֵךְ וּלְמִי אֵלֶּה לְפָנֶיךָ
And he commanded the foremost, saying: 'When Esau my brother meeteth thee, and asketh thee, saying: Whose art thou? and whither goest thou? and whose are these before thee?
Καὶ ἐνετείλατο τῷ πρώτῳ, λέγων, ἐάν σοι συναντήσῃ Ἡσαῦ ὁ ἀδελφός μου, καὶ ἐρωτᾷ σε, λέγων, τίνος εἶ; καὶ ποῦ πορεύῃ; καὶ τίνος ταῦτα τὰ προπορευόμενά σου;
And he charged the first, saying, If Esau my brother meet thee, and he ask thee, saying, Whose art thou? and whither wouldest thou go, and whose are these possessions advancing before thee?
19
וְאָמַרְתָּ לְעַבְדְּךָ לְיַעֲקֹב מִנְחָה הִוא שְׁלוּחָה ל͏ַאדֹנִי לְעֵשָׂו וְהִנֵּה גַם־הוּא אַחֲרֵינוּ
then thou shalt say: They are thy servant Jacob's; it is a present sent unto my lord, even unto Esau; and, behold, he also is behind us.'
Ἐρεῖς, τοῦ παιδός σου Ἰακώβ· δῶρα ἀπέσταλκε τῷ κυρίῳ μου Ἡσαῦ· καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν.
Thou shalt say, Thy servant Jacob’s; he hath sent gifts to my lord Esau, and lo! he is behind us.
20
וַיְצַו גַּם אֶת־הַשֵּׁנִי גַּם אֶת־הַשְּׁלִישִׁי גַּם אֶת־כָּל־הַהֹלְכִים אַחֲרֵי הָעֲדָרִים לֵאמֹר כַּדָּבָר הַזֶּה תְּדַבְּרוּן אֶל־עֵשָׂו בְּמֹצַאֲכֶם אֹתוֹ
And he commanded also the second, and the third, and all that followed the droves, saying: 'In this manner shall ye speak unto Esau, when ye find him;
Καὶ ἐνετείλατο τῷ πρώτῳ, καὶ τῷ δευτέρῳ, καὶ τῷ τρίτῳ, καὶ πᾶσι τοῖς προπορευομένοις ὀπίσω τῶν ποιμνίων τούτων, λέγων, κατὰ τὸ ῥῆμα τοῦτο λαλήσατε Ἡσαῦ ἐν τῷ εὑρεῖν ὑμᾶς αὐτόν·
And he charged the first and the second and the third, and all that went before him after these flocks, saying, Thus shall ye speak to Esau when ye find him;
21
וַאֲמַרְתֶּם גַּם הִנֵּה עַבְדְּךָ יַעֲקֹב אַחֲרֵינוּ כִּי־אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנָי וְאַחֲרֵי־כֵן אֶרְאֶה פָנָיו אוּלַי יִשָּׂא פָנָי
and ye shall say: Moreover, behold, thy servant Jacob is behind us.' For he said: 'I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept me.'
Καὶ ἐρεῖτε, ἰδοὺ ὁ παῖς σου Ἰακὼβ παραγίνεται ὀπίσω ἡμῶν· εἶπε γὰρ, ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ, καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ· ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου.
and ye shall say, Behold thy servant Jacob comes after us. For he said, I will propitiate his countenance with the gifts going before his presence, and afterward I will behold his face, for peradventure he will accept me.
22
וַתַּעֲבֹר הַמִּנְחָה עַל־פָּנָיו וְהוּא לָן בַּלַּיְלָה־הַהוּא בַּמַּחֲנֶה
So the present passed over before him; and he himself lodged that night in the camp.
Καὶ προεπορεύετο τὰ δῶρα κατὰ πρόσωπον αὐτοῦ· αὐτὸς δὲ ἐκοιμήθη τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ.
So the presents went on before him, but he himself lodged that night in the camp.
23
וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת־שְׁתֵּי נָשָׁיו וְאֶת־שְׁתֵּי שִׁפְחֹתָיו וְאֶת־אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק
And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Jabbok.
Ἀναστὰς δὲ τὴν νύκτα ἐκείνην, ἔλαβε τὰς δύο γυναῖκας, καὶ τὰς δύο παιδίσκας, καὶ τὰ ἕνδεκα παιδία αὐτοῦ, καὶ διέβη τὴν διάβασιν τοῦ Ἰαβώχ.
And he rose up in that night, and took his two wives and his two maidservants, and his eleven children, and crossed over the ford of Jabbok.
24
וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת־הַנָּחַל וַיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ
And he took them, and sent them over the stream, and sent over that which he had.
Καὶ ἔλαβεν αὐτοὺς, καὶ διέβη τὸν χειμάῤῥουν, καὶ διεβίβασε πάντα τὰ αὐτοῦ.
And he took them, and passed over the torrent, and brought over all his possessions.
25
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר
And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
Ὑπελείφθη δὲ Ἰακὼβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετʼ αὐτοῦ ἕως πρωΐ.
And Jacob was left alone; and a man wrestled with him till the morning.
26
וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ
And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him.
Εἶδε δὲ ὅτι οὐ δύναται πρὸς αὐτόν· καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ, καὶ ἐνάρκησε τὸ πλάτος τοῦ μηροῦ Ἰακὼβ ἐν τῷ παλαίειν αὐτὸν μετʼ αὐτοῦ.
And he saw that he prevailed not against him; and he touched the broad part of his thigh, and the broad part of Jacob’s thigh was benumbed in his wrestling with him.
27
וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי
And he said: 'Let me go, for the day breaketh.' And he said: 'I will not let thee go, except thou bless me.'
Καὶ εἶπεν αὐτῷ, ἀπόστειλόν με, ἀνέβη γὰρ ὁ ὄρθρος. ὁ δὲ εἶπεν, οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς.
And he said to him, Let me go, for the day has dawned; but he said, I will not let thee go, except thou bless me.
28
וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב
And he said unto him: 'What is thy name?' And be said: 'Jacob.'
Εἶπε δὲ αὐτῷ, τί τὸ ὄνομά σου ἐστίν; ὁ δὲ εἶπεν, Ἰακώβ.
And he said to him, What is thy name? and he answered, Jacob.
29
וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל
And he said: 'Thy name shall be called no more Jacob, but Israel; for thou hast striven with G-d and with men, and hast prevailed.'
Καὶ εἶπεν αὐτῷ, οὐ κληθήσεται ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλʼ Ἰσραὴλ ἔσται τὸ ὄνομά σου· ὅτι ἐνίσχυσας μετὰ Θεοῦ, καὶ μετὰ ἀνθρώπων δυνατὸς ἔσῃ.
And he said to him, Thy name shall no longer be called Jacob, but Israel shall be thy name; for thou hast prevailed with God, and shalt be mighty with men.
30
וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה־נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם
And Jacob asked him, and said: 'Tell me, I pray thee, thy name.' And he said: 'Wherefore is it that thou dost ask after my name?' And he blessed him there.
Ἠρώτησε δὲ Ἰακὼβ, καὶ εἶπεν, ἀνάγγειλόν μοι τὸ ὄνομά σου· καὶ εἶπεν, ἱνατί τοῦτο ἐρωτᾷς σὺ τὸ ὄνομά μου; καὶ εὐλόγησεν αὐτὸν ἐκεῖ.
And Jacob asked and said, Tell me thy name; and he said, Wherefore dost thou ask after my name? and he blessed him there.
31
וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי
And Jacob called the name of the place Peniel: 'for I have seen G-d face to face, and my life is preserved.'
Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, εἶδος Θεοῦ· εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρὸσωπον, καὶ ἐσώθη μου ἡ ψυχή.
And Jacob called the name of that place, the Face of God; For, [said he], I have seen God face to face, and my life was preserved.
32
וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ
And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.
Ἀνέτειλεν δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ· αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ αὐτοῦ.
And the sun rose upon him, when he passed the Face of God; and he halted upon his thigh.
33
עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה
Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh, even in the sinew of the thigh-vein.
Ἕνεκεν τούτου οὐ μὴ φάγωσιν υἱοὶ Ἰσραὴλ τὸ νεῦρον, ὃ ἐνάρκησεν, ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ, ἕως τῆς ἡμέρας ταύτης, ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ Ἰακὼβ τοῦ νεύρου, ὃ ἐνάρκησεν.
Therefore the children of Israel will by no means eat of the sinew which was benumbed, which is on the broad part of the thigh, until this day, because [the angel] touched the broad part of the thigh of Jacob—[even] the sinew which was benumbed.

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.