Textorah

Genesis 37

1
וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן
And Jacob dwelt in the land of his father's sojournings, in the land of Canaan.
Κατῴκει δὲ Ἰακὼβ ἐν τῇ γῇ, οὗ παρῴκησεν ὁ πατὴρ αὐτοῦ ἐν γῇ Χαναάν· αὗται δὲ αἱ γενέσεις Ἰακώβ.
And Jacob dwelt in the land where his father sojourned, in the land of Canaan.
2
אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן־שְׁבַע־עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת־אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת־בְּנֵי בִלְהָה וְאֶת־בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת־דִּבָּתָם רָעָה אֶל־אֲבִיהֶם
These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren, being still a lad even with the sons of Bilhah, and with the sons of Zilpah, his father's wives; and Joseph brought evil report of them unto their father.
Ἰωσὴφ δὲ δέκα καὶ ἑπτὰ ἐτῶν ἦν, ποιμαίνων τὰ πρόβατα τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀδελφῶν αὐτοῦ, ὢν νέος, μετὰ τῶν υἱῶν Βαλλᾶς, καὶ μετὰ τῶν υἱῶν Ζελφᾶς, τῶν γυναικῶν τοῦ πατρὸς αὐτοῦ· κατήνεγκαν δὲ Ἰωσὴφ ψόγον πονηρὸν πρὸς Ἰσραὴλ τὸν πατέρα αὐτῶν.
And these are the generations of Jacob. And Joseph was seventeen years old, feeding the sheep of his father with his brethren, being young; with the sons of Bilhah, and with the sons of Zilpah, the wives of his father; and Joseph brought to Israel their father their evil reproach.
3
וְיִשְׂרָאֵל אָהַב אֶת־יוֹסֵף מִכָּל־בָּנָיו כִּי־בֶן־זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים
Now Israel loved Joseph more than all his children, because he was the son of his old age; and he made him a coat of many colours.
Ἰακὼβ δὲ ἠγάπα τὸν Ἰωσὴφ παρὰ πάντας τοὺς υἱοὺς αὐτοῦ, ὅτι υἱὸς γήρως ἦν αὐτῷ· ἐποίησε δὲ αὐτῷ χιτῶνα ποικίλον.
And Jacob loved Joseph more than all his sons, because he was to him the son of old age; and he made for him a coat of many colors.
4
וַיִּרְאוּ אֶחָיו כִּי־אֹתוֹ אָהַב אֲבִיהֶם מִכָּל־אֶחָיו וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם
And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Ἰδόντες δὲ οἱ ἀδελφοὶ αὐτοῦ, ὅτι αὐτὸν ὁ πατὴρ φιλεῖ ἐκ πάντων τῶν υἱῶν αὐτοῦ, ἐμίσησαν αὐτὸν, καὶ οὐκ ἠδύναντο λαλεῖν αὐτῷ οὐδὲν εἰρηνικόν.
And his brethren having seen that his father loved him more than all his sons, hated him, and could not speak anything peaceable to him.
5
וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ
And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more.
Ἐνυπνιασθεὶς δὲ Ἰωσὴφ ἐνύπνιον, ἀπήγγειλεν αὐτὸ τοῖς ἀδελφοῖς αὐτοῦ.
And Joseph dreamed a dream, and reported it to his brethren.
6
וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ־נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי
And he said unto them: 'Hear, I pray you, this dream which I have dreamed:
Καὶ εἶπεν αὐτοῖς, ἀκούσατε τοῦ ἐνυπνίου τούτου, οὗ ἐνυπνιάσθην.
And he said to them, Hear this dream which I have dreamed.
7
וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי
for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.'
Ὤμην ὑμᾶς δεσμεύειν δράγματα ἐν μέσῳ τῷ πεδίῳ· καὶ ἀνέστη τὸ ἐμὸν δράγμα, καὶ ὠρθώθη· περιστραφέντα δὲ τὰ δράγματα ὑμῶν, προσεκύνησαν τὸ ἐμὸν δράγμα.
I thought ye were binding sheaves in the middle of the field, and my sheaf stood up and was erected, and your sheaves turned round, and did obeisance to my sheaf.
8
וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם־מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל־חֲלֹמֹתָיו וְעַל־דְּבָרָיו
And his brethren said to him: 'Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?' And they hated him yet the more for his dreams, and for his words.
Εἶπαν δὲ αὐτῷ οἱ ἀδελφοὶ αὐτοῦ, μὴ βασιλεύων βασιλεύσεις ἐφʼ ἡμᾶς, ἢ κυριεύων κυριεύσεις ἡμῶν, καὶ προσέθεντο ἔτι μισεῖν αὐτὸν ἕνεκεν τῶν ἐνυπνίων αὐτοῦ, καὶ ἕνεκεν τῶν ῥημάτων αὐτοῦ.
And his brethren said to him, Shalt thou indeed reign over us, or shalt thou indeed be lord over us? And they hated him still more for his dreams and for his words.
9
וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי
And he dreamed yet another dream, and told it to his brethren, and said: 'Behold, I have dreamed yet a dream: and, behold, the sun and the moon and eleven stars bowed down to me.'
Εἶδε δὲ ἐνύπνιον ἕτερον, καὶ διηγήσατο αὐτὸ τῷ πατρὶ αὐτοῦ, καὶ τοῖς ἀδελφοῖς αὐτοῦ· καὶ εἶπεν, ἰδοὺ ἐνυπνιασάμην ἐνύπνιον ἕτερον· ὥσπερ ὁ ἥλιος, καὶ ἡ σελήνη, καὶ ἕνδεκα ἀστέρες προσεκύνουν με.
And he dreamed another dream, and related it to his father, and to his brethren, and said, Behold, I have dreamed another dream: as it were the sun, and the moon, and the eleven stars did me reverence.
10
וַיְסַפֵּר אֶל־אָבִיו וְאֶל־אֶחָיו וַיִּגְעַר־בּוֹ אָבִיו וַיֹּאמֶר לוֹ מָה הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתָּ הֲבוֹא נָבוֹא אֲנִי וְאִמְּךָ וְאַחֶיךָ לְהִשְׁתַּחֲוֺת לְךָ אָרְצָה
And he told it to his father, and to his brethren; and his father rebuked him, and said unto him: 'What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down to thee to the earth?'
Καὶ ἐπετίμησεν αὐτῷ ὁ πατὴρ αὐτοῦ, καὶ εἶπεν αὐτῷ, τί τὸ ἐνύπνιον τοῦτο, ὃ ἐνυπνιάσθης; ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν;
And his father rebuked him, and said to him, What is this dream which thou hast dreamed? shall indeed both I and thy mother and thy brethren come and bow before thee to the earth?
11
וַיְקַנְאוּ־בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת־הַדָּבָר
And his brethren envied him; but his father kept the saying in mind.
Ἐζήλωσαν δὲ αὐτὸν οἱ ἀδελφοὶ αὐτοῦ· ὁ δὲ πατὴρ αὐτοῦ διετήρησε τὸ ῥῆμα.
And his brethren envied him; but his father observed the saying.
12
וַיֵּלְכוּ אֶחָיו לִרְעוֹת אֶת־צֹאן אֲבִיהֶם בִּשְׁכֶם
And his brethren went to feed their father's flock in Shechem.
Ἐπορεύθησαν δὲ οἱ ἀδελφοὶ αὐτοῦ βόσκειν τὰ πρόβατα τοῦ πατρὸς αὐτῶν εἰς Συχέμ.
And his brethren went to feed the sheep of their father to Shechem.
13
וַיֹּאמֶר יִשְׂרָאֵל אֶל־יוֹסֵף הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם וַיֹּאמֶר לוֹ הִנֵּנִי
And Israel said unto Joseph: 'Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them.' And he said to him: 'Here am I.'
Καὶ εἶπεν Ἰσραὴλ πρὸς Ἰωσὴφ, οὐχὶ οἱ ἀδελφοί σου ποιμαίνουσιν εἰς Συχέμ; δεῦρο ἀποστείλω σε πρὸς αὐτούς· εἶπε δὲ αὐτῷ, ἰδοὺ ἐγώ.
And Israel said to Joseph, Do not thy brethren feed their flock in Shechem? Come, I will send thee to them; and he said to him, Behold, I [am here].
14
וַיֹּאמֶר לוֹ לֶךְ־נָא רְאֵה אֶת־שְׁלוֹם אַחֶיךָ וְאֶת־שְׁלוֹם הַצֹּאן וַהֲשִׁבֵנִי דָּבָר וַיִּשְׁלָחֵהוּ מֵעֵמֶק חֶבְרוֹן וַיָּבֹא שְׁכֶמָה
And he said to him: 'Go now, see whether it is well with thy brethren, and well with the flock; and bring me back word.' So he sent him out of the vale of Hebron, and he came to Shechem.
Εἶπε δὲ αὐτῷ Ἰσραὴλ, πορευθεὶς ἴδε, εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου, καὶ τὰ πρόβατα, καὶ ἀνάγγειλόν μοι· καὶ ἀπέστειλεν αὐτὸν ἐκ τῆς κοιλάδος τῆς Χεβρών· καὶ ἦλθεν εἰς Συχέμ.
And Israel said to him, Go and see if thy brethren and the sheep are well, and bring me word; and he sent him out of the Valley of Hebron, and he came to Shechem.
15
וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה־תְּבַקֵּשׁ
And a certain man found him, and, behold, he was wandering in the field. And the man asked him, saying: 'What seekest thou?'
Καὶ εὗρεν αὐτὸν ἄνθρωπος πλανώμενον ἐν τῷ πεδίῳ· ἠρώτησε δὲ αὐτὸν ὁ ἄνθρωπος, λέγων, τί ζητεῖς;
And a man found him wandering in the field; and the man asked him, saying, What seekest thou?
16
וַיֹּאמֶר אֶת־אַחַי אָנֹכִי מְבַקֵּשׁ הַגִּידָה־נָּא לִי אֵיפֹה הֵם רֹעִים
And he said: 'I seek my brethren. Tell me, I pray thee, where they are feeding the flock.'
Ὁ δὲ εἶπε, τοὺς ἀδελφούς μου ζητῶ· ἀπάγγειλόν μοι ποῦ βόσκουσιν.
And he said, I am seeking my brethren; tell me where they feed [their flocks].
17
וַיֹּאמֶר הָאִישׁ נָסְעוּ מִזֶּה כִּי שָׁמַעְתִּי אֹמְרִים נֵלְכָה דֹּתָיְנָה וַיֵּלֶךְ יוֹסֵף אַחַר אֶחָיו וַיִּמְצָאֵם בְּדֹתָן
And the man said: 'They are departed hence; for I heard them say: Let us go to Dothan.' And Joseph went after his brethren, and found them in Dothan.
Εἶπε δὲ αὐτῷ ὁ ἄνθρωπος, ἀπῄρκασιν ἐντεῦθεν· ἤκουσα γὰρ αὐτῶν λεγόντων, πορευθῶμεν εἰς Δωθαείμ· καὶ ἐπορεύθη Ἰωσὴφ κατόπισθε τῶν ἀδελφῶν αὐτοῦ, καὶ εὗρεν αὐτοὺς ἐν Δωθαείμ.
And the man said to him, They have departed hence, for I heard them saying, Let us go to Dothan; and Joseph went after his brethren, and found them in Dothan.
18
וַיִּרְאוּ אֹתוֹ מֵרָחֹק וּבְטֶרֶם יִקְרַב אֲלֵיהֶם וַיִּתְנַכְּלוּ אֹתוֹ לַהֲמִיתוֹ
And they saw him afar off, and before he came near unto them, they conspired against him to slay him.
Προεῖδον δὲ αὐτὸν μακρόθεν πρὸ τοῦ ἐγγίσαι αὐτὸν πρὸς αὐτούς· καὶ ἐπονηρεύοντο τοῦ ἀποκτεῖναι αὐτόν.
And they spied him from a distance before he drew nigh to them, and they wickedly took counsel to slay him.
19
וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו הִנֵּה בַּעַל הַחֲלֹמוֹת הַלָּזֶה בָּא
And they said one to another: 'Behold, this dreamer cometh.
Εἶπε δὲ ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ, ἰδοὺ ὁ ἐνυπνιαστὴς ἐκεῖνος ἔρχεται.
And each said to his brother, Behold, that dreamer comes.
20
וְעַתָּה לְכוּ וְנַהַרְגֵהוּ וְנַשְׁלִכֵהוּ בְּאַחַד הַבֹּרוֹת וְאָמַרְנוּ חַיָּה רָעָה אֲכָלָתְהוּ וְנִרְאֶה מַה־יִּהְיוּ חֲלֹמֹתָיו
Come now therefore, and let us slay him, and cast him into one of the pits, and we will say: An evil beast hath devoured him; and we shall see what will become of his dreams.'
Νῦν οὖν δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ ῥίψωμεν αὐτὸν εἰς ἕνα τῶν λάκκων· καὶ ἐροῦμεν, θηρίον πονηρὸν κατέφαγεν αὐτόν· καὶ ὀψόμεθα, τί ἔσται τὰ ἐνύπνια αὐτοῦ.
Now then come, let us kill him, and cast him into one of the pits; and we will say, An evil wild beast has devoured him; and we shall see what his dreams will be.
21
וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם וַיֹּאמֶר לֹא נַכֶּנּוּ נָפֶשׁ
And Reuben heard it, and delivered him out of their hand; and said: 'Let us not take his life.'
Ἀκούσας δὲ Ῥουβὴν, ἐξείλετο αὐτὸν ἐκ τῶν χειρῶν αὐτῶν· καὶ εἶπεν, οὐ πατάξωμεν αὐτὸν εἰς ψυχήν.
And Reuben having heard it, rescued him out of their hands, and said, Let us not kill him.
22
וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל־תִּשְׁפְּכוּ־דָם הַשְׁלִיכוּ אֹתוֹ אֶל־הַבּוֹר הַזֶּה אֲשֶׁר בַּמִּדְבָּר וְיָד אַל־תִּשְׁלְחוּ־בוֹ לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל־אָבִיו
And Reuben said unto them: 'Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him' --that he might deliver him out of their hand, to restore him to his father.
Εἶπε δὲ αὐτοῖς Ῥουβὴν, μὴ ἐκχέητε αἷμα· ἐμβάλλετε αὐτὸν εἰς ἕνα τῶν λάκκων τούτων τῶν ἐν τῇ ἐρήμῳ, χεῖρα δὲ μὴ ἐπενέγκητε αὐτῷ· ὅπως ἐξέληται αὐτὸν ἐκ τῶν χειρῶν αὐτῶν, καὶ ἀποδῷ αὐτὸν τῷ πατρὶ αὐτοῦ.
And Reuben said to them, Shed not blood; cast him into one of these pits in the wilderness, but do not lay [your] hand upon him; that he might rescue him out of their hands, and restore him to his father.
23
ו͏ַיְהִי כּ͏ַאֲשֶׁר־בָּא יוֹסֵף אֶל־אֶחָיו וַיַּפְשִׁיטוּ אֶת־יוֹסֵף אֶת־כֻּתָּנְתּוֹ אֶת־כְּתֹנֶת הַפַּסִּים אֲשֶׁר עָלָיו
And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colours that was on him;
Ἐγένετο δὲ ἡνίκα ἦλθεν Ἰωσὴφ πρὸς τοὺς ἀδελφοὺς αὐτοῦ, ἐξέδυσαν Ἰωσὴφ τὸν χιτῶνα τὸν ποικίλον τὸν περὶ αὐτόν.
And it came to pass, when Joseph came to his brethren, that they stripped Joseph of his many-colored coat that was upon him.
24
וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם
and they took him, and cast him into the pit--and the pit was empty, there was no water in it.
Καὶ λαβόντες αὐτὸν, ἔῤῥιψαν εἰς τὸν λάκκον· ὁ δὲ λάκκος κενὸς, ὕδωρ οὐκ εἶχε.
And they took him and cast him into the pit; and the pit was empty, it had not water.
25
וַיֵּשְׁבוּ לֶאֱכָל־לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה
And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and ladanum, going to carry it down to Egypt.
Ἐκάθισαν δὲ φαγεῖν ἄρτον· καὶ ἀναβλέψαντες τοῖς ὀφθαλμοῖς εἶδον, καὶ ἰδοὺ ὁδοιπόροι Ἰσμαηλῖται ἤρχοντο ἐκ Γαλαάδ· καὶ αἱ κάμηλοι αὐτῶν ἔγεμον θυμιαμάτων καὶ ῥητίνης καὶ στακτῆς. ἐπορεύοντο δὲ καταγαγεῖν εἰς Αἴγυπτον.
And they sat down to eat bread; and having lifted up their eyes they beheld, and lo, Ishmaelitish travelers came from Gilead, and their camels were heavily loaded with spices, and resin, and myrrh; and they went to bring them to Egypt.
26
וַיֹּאמֶר יְהוּדָה אֶל־אֶחָיו מַה־בֶּצַע כִּי נַהֲרֹג אֶת־אָחִינוּ וְכִסִּינוּ אֶת־דָּמוֹ
And Judah said unto his brethren: 'What profit is it if we slay our brother and conceal his blood?
Εἶπε δὲ Ἰούδας πρὸς τοὺς ἀδελφοὺς αὐτοῦ, τί χρήσιμον, ἐὰν ἀποκτείνωμεν τὸν ἀδελφὸν ἡμῶν, καὶ κρύψωμεν τὸ αἷμα αὐτοῦ;
And Judah said to his brethren, What profit is it if we slay our brother, and conceal his blood?
27
לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל־תְּהִי־בוֹ כִּי־אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו
Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh.' And his brethren hearkened unto him.
Δεῦτε ἀποδώμεθα αὐτὸν τοῖς Ἰσμαηλίταις τούτοις· αἱ δὲ χεῖρες ἡμῶν μὴ ἔστωσαν ἐπʼ αὐτὸν, ὅτι ἀδελφὸς ἡμῶν καὶ σὰρξ ἡμῶν ἐστίν. Ἤκουσαν δὲ οἱ ἀδελφοὶ αὐτοῦ.
Come, let us sell him to these Ishmaelites, but let not our hands be upon him, because he is our brother and our flesh; and his brethren hearkened.
28
וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת־יוֹסֵף מִן־הַבּוֹר וַיִּמְכְּרוּ אֶת־יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת־יוֹסֵף מִצְרָיְמָה
And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt.
Καὶ παρεπορεύοντο οἱ ἄνθρωποι οἱ Μαδιηναῖοι ἔμποροι, καὶ ἐξείλκυσαν καὶ ἀνεβίβασαν τὸν Ἰωσὴφ ἐκ τοῦ λάκκου· καὶ ἀπέδοντο τὸν Ἰωσὴφ τοῖς Ἰσμαηλίταις εἴκοσι χρυσῶν. Καὶ κατήγαγον τὸν Ἰωσὴφ εἰς Αἴγυπτον.
And the men, the merchants of Midian, went by, and they drew and lifted Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of gold; and they brought Joseph down into Egypt.
29
וַיָּשָׁב רְאוּבֵן אֶל־הַבּוֹר וְהִנֵּה אֵין־יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת־בְּגָדָיו
And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
Ἀνέστρεψε δὲ Ῥουβὴν ἐπὶ τὸν λάκκον, καὶ οὐχ ὁρᾷ τὸν Ἰωσὴφ ἐν τῷ λάκκῳ· καὶ διέῤῥηξε τὰ ἱμάτια αὐτοῦ.
And Reuben returned to the pit, and sees not Joseph in the pit; and he rent his garments.
30
וַיָּשָׁב אֶל־אֶחָיו וַיֹּאמַר הַיֶּלֶד אֵינֶנּוּ וַאֲנִי אָנָה אֲנִי־בָא
And he returned unto his brethren, and said: 'The child is not; and as for me, whither shall I go?'
Καὶ ἐπέστρεψε πρὸς τοὺς ἀδελφοὺς αὐτοῦ, καὶ εἶπε, τὸ παιδάριον οὐκ ἔστιν· ἐγὼ δὲ ποῦ πορεύομαι ἔτι;
And he returned to his brethren and said, The boy is not; and I, whither am I yet to go?
31
וַיִּקְחוּ אֶת־כְּתֹנֶת יוֹסֵף וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת־הַכֻּתֹּנֶת בַּדָּם
And they took Joseph's coat, and killed a he-goat, and dipped the coat in the blood;
Λαβόντες δὲ τὸν χιτῶνα τοῦ Ἰωσὴφ, ἔσφαξαν ἔριφον αἰγῶν, καὶ ἐμόλυναν τὸν χιτῶνα τῷ αἵματι.
And having taken the coat of Joseph, they slew a kid of the goats, and stained the coat with the blood.
32
וַיְשַׁלְּחוּ אֶת־כְּתֹנֶת הַפַּסִּים וַיָּבִיאוּ אֶל־אֲבִיהֶם וַיֹּאמְרוּ זֹאת מָצָאנוּ הַכֶּר־נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם־לֹא
and they sent the coat of many colours, and they brought it to their father; and said: 'This have we found. Know now whether it is thy son's coat or not.'
Καὶ ἀπέστειλαν τὸν χιτῶνα τὸν ποικίλον, καὶ εἰσήνεγκαν τῷ πατρὶ αὐτῶν· καὶ εἶπαν, τοῦτον εὕρομεν, ἐπίγνωθι εἰ χιτὼν τοῦ υἱοῦ σου ἐστὶν, ἢ οὔ.
And they sent the coat of many colors; and they brought it to their father, and said, This have we found; know if it be thy son’s coat or no.
33
וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי חַיָּה רָעָה אֲכָלָתְהוּ טָרֹף טֹרַף יוֹסֵף
And he knew it, and said: 'It is my son's coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces.'
Καὶ ἐπέγνω αὐτὸν, καὶ εἶπε, χιτὼν τοῦ υἱοῦ μου ἐστί· θηρίον πονηρὸν κατέφαγεν αὐτόν· θηρίον ἥρπασε τὸν Ἰωσήφ.
And he recognized it, and said, It is my son’s coat, an evil wild beast has devoured him; a wild beast has carried off Joseph.
34
וַיִּקְרַע יַעֲקֹב שִׂמְלֹתָיו וַיָּשֶׂם שַׂק בְּמָתְנָיו וַיִּתְאַבֵּל עַל־בְּנוֹ יָמִים רַבִּים
And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
Διέῤῥηξε δὲ Ἰακὼβ τὰ ἱμάτια αὐτοῦ, καὶ ἐπέθετο σάκκον ἐπὶ τὴν ὀσφῦν αὐτοῦ, καὶ ἐπένθει τὸν υἱὸν αὐτοῦ ἡμέρας πολλάς.
And Jacob rent his clothes, and put sackcloth on his loins, and mourned for his son many days.
35
וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו
And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: 'Nay, but I will go down to the grave to my son mourning.' And his father wept for him.
Συνήχθησαν δὲ πάντες οἱ υἱοὶ αὐτοῦ καὶ αἱ θυγατέρες, καὶ ἦλθον παρακαλέσαι αὐτόν· καὶ οὐκ ἤθελε παρακαλεῖσθαι, λέγων, ὅτι καταβήσομαι πρὸς τὸν υἱόν μου πενθῶν εἰς ᾅδου· καὶ ἔκλαυσεν αὐτὸν ὁ πατὴρ αὐτοῦ.
And all his sons and his daughters gathered themselves together, and came to comfort him; but he would not be comforted, saying, I will go down to my son mourning to Hades; and his father wept for him.
36
וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל־מִצְרָיִם לְפוֹטִיפַר סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים
And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, the captain of the guard.
Οἱ δὲ Μαδιηναῖοι ἀπέδοντο τὸν Ἰωσὴφ εἰς Αἴγυπτον τῷ Πετεφρῇ τῷ σπάδοντι Φαραὼ ἀρχιμαγείρῳ.
And the Midianites sold Joseph into Egypt; to Potiphar, the eunuch of Pharaoh, captain of the guard.

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.