Textorah

Genesis 43

1
וְהָרָעָב כָּבֵד בָּאָרֶץ
And the famine was sore in the land.
Ὁ δὲ λιμὸς ἐνίσχυσεν ἐπὶ τῆς γῆς.
But the famine prevailed in the land.
2
וַיְהִי כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל אֶת־הַשֶּׁבֶר אֲשֶׁר הֵבִיאוּ מִמִּצְרָיִם וַיֹּאמֶר אֲלֵיהֶם אֲבִיהֶם שֻׁבוּ שִׁבְרוּ־לָנוּ מְעַט־אֹכֶל
And it came to pass, when they had eaten up the corn which they had brought out of Egypt, that their father said unto them: 'Go again, buy us a little food.'
Ἐγένετο δὲ ἡνίκα συνετέλεσαν καταφαγεῖν τὸν σῖτον, ὃν ἤνεγκαν ἐξ Αἰγύπτου, καὶ εἶπεν αὐτοῖς ὁ πατὴρ αὐτῶν, πάλιν πορευθέντες πρίασθε ἡμῖν μικρὰ βρώματα.
And it came to pass, when they had finished eating the corn which they had brought out of Egypt, that their father said to them, Go again; buy us a little food.
3
וַיֹּאמֶר אֵלָיו יְהוּדָה לֵאמֹר הָעֵד הֵעִד בָּנוּ הָאִישׁ לֵאמֹר לֹא־תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם
And Judah spoke unto him, saying: 'The man did earnestly forewarn us, saying: Ye shall not see my face, except your brother be with you.
Εἶπε δὲ αὐτῷ Ἰούδας, λέγων, διαμαρτυρίᾳ μεμαρτύρηται ἡμῖν ὁ ἄνθρωπος ὁ κύριος τῆς γῆς, λέγων, οὐκ ὄψεσθε τὸ πρόσωπόν μου, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθʼ ὑμῶν ᾖ.
And Judah spoke to him, saying, The man, the lord of the country, positively testified to us, saying, Ye shall not see my face, unless your younger brother be with you.
4
אִם־יֶשְׁךָ מְשַׁלֵּחַ אֶת־אָחִינוּ אִתָּנוּ נֵרְדָה וְנִשְׁבְּרָה לְךָ אֹכֶל
If thou wilt send our brother with us, we will go down and buy thee food;
Εἰ μὲν οὖν ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθʼ ἡμῶν, καταβησόμεθα, καὶ ἀγοράσομέν σοι βρώματα.
If, then, thou send our brother with us, we will go down, and buy thee food;
5
וְאִם־אֵינְךָ מְשַׁלֵּחַ לֹא נֵרֵד כִּי־הָאִישׁ אָמַר אֵלֵינוּ לֹא־תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם
but if thou wilt not send him, we will not go down, for the man said unto us: Ye shall not see my face, except your brother be with you.'
Εἰ δὲ μὴ ἀποστέλλῃς τὸν ἀδελφὸν ἡμῶν μεθʼ ἡμῶν, οὐ πορευσόμεθα· ὁ γὰρ ἄνθρωπος εἶπεν ἡμῖν, λέγων, οὐκ ὄψεσθέ μου τὸ πρόσωπον, ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθʼ ὑμῶν ᾖ.
but if thou send not our brother with us, we will not go: for the man spoke to us, saying, Ye shall not see my face, unless your younger brother be with you.
6
וַיֹּאמֶר יִשְׂרָאֵל לָמָה הֲרֵעֹתֶם לִי לְהַגִּיד לָאִישׁ הַעוֹד לָכֶם אָח
And Israel said: 'Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?'
Εἶπε δὲ Ἰσραὴλ, τί ἐκακοποιήσατέ με, ἀναγγείλαντες τῷ ἀνθρώπῳ ὅτι ἐστὶν ὑμῖν ἀδελφός;
And Israel said, Why did ye harm me, inasmuch as ye told the man that ye had a brother?
7
וַיֹּאמְרוּ שָׁאוֹל שָׁאַל־הָאִישׁ לָנוּ וּלְמוֹלַדְתֵּנוּ לֵאמֹר הַעוֹד אֲבִיכֶם חַי הֲיֵשׁ לָכֶם אָח וַנַגֶּד־לוֹ עַל־פִּי הַדְּבָרִים הָאֵלֶּה הֲיָדוֹעַ נֵדַע כִּי יֹאמַר הוֹרִידוּ אֶת־אֲחִיכֶם
And they said: 'The man asked straitly concerning ourselves, and concerning our kindred, saying: Is your father yet alive? have ye another brother? and we told him according to the tenor of these words; could we in any wise know that he would say: Bring your brother down?'
Οἱ δὲ εἶπαν, ἐρωτῶν ἐπηρώτησεν ἡμᾶς ὁ ἄνθρωπος καὶ τὴν γενεὰν ἡμῶν, λέγων, εἰ ἔτι ὁ πατὴρ ὑμῶν ζῇ, καὶ εἰ ἔστιν ὑμῖν ἀδελφός· καὶ ἀπηγγείλαμεν αὐτῷ κατὰ τὴν ἐπερώτησιν ταύτην· μὴ ᾔδειμεν ὅτι ἐρεῖ ἡμῖν, ἀγάγετε τὸν ἀδελφὸν ὑμῶν;
And they said, The man closely questioned us about our family also, saying, Does your father yet live, and have ye a brother? and we answered him according to this question: did we know that he would say to us, Bring your brother?
8
וַיֹּאמֶר יְהוּדָה אֶל־יִשְׂרָאֵל אָבִיו שִׁלְחָה הַנַּעַר אִתִּי וְנָקוּמָה וְנֵלֵכָה וְנִחְיֶה וְלֹא נָמוּת גַּם־אֲנַחְנוּ גַם־אַתָּה גַּם־טַפֵּנוּ
And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and also our little ones.
Εἶπε δὲ Ἰούδας πρὸς Ἰσραὴλ τὸν πατέρα αὐτοῦ, ἀπόστειλον τὸ παιδάριον μετʼ ἐμοῦ· καὶ ἀναστάντες πορευσόμεθα, ἵνα ζῶμεν καὶ μὴ ἀποθάνωμεν καὶ ἡμεῖς, καὶ σὺ, καὶ ἡ ἀποσκευὴ ἡμῶν.
And Judah said to his father Israel, Send the boy with me, and we will arise and go, that we may live and not die, both we and thou, and our store.
9
אָנֹכִי א͏ֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְשֶׁנּוּ אִם־לֹא הֲבִיאֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְךָ כָּל־הַיָּמִים
I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then let me bear the blame for ever.
Ἐγὼ δὲ ἐκδέχομαι αὐτόν· ἐκ χειρός μου ζήτησον αὐτόν· ἐὰν μὴ ἀγάγω αὐτὸν πρός σε, καὶ στήσω αὐτὸν ἐναντίον σου, ἡμαρτηκὼς ἔσομαι εἰς σὲ πάσας τὰς ἡμέραν.
And I engage for him; at my hand do thou require him; if I bring him not to thee, and place him before thee, I shall be guilty toward thee forever.
10
כִּי לוּלֵא הִתְמַהְמָהְנוּ כִּי־עַתָּה שַׁבְנוּ זֶה פַעֲמָיִם
For except we had lingered, surely we had now returned a second time.'
Εἰ μὴ γὰρ ἐβραδύναμεν, ἤδη ἂν ὑπεστρέψαμεν δίς.
For if we had not tarried, we should now have returned twice.
11
וַיֹּאמֶר אֲלֵהֶם יִשְׂרָאֵל אֲבִיהֶם אִם־כֵּן אֵפוֹא זֹאת עֲשׂוּ קְחוּ מִזִּמְרַת הָאָרֶץ בִּכְלֵיכֶם וְהוֹרִידוּ לָאִישׁ מִנְחָה מְעַט צֳרִי וּמְעַט דְּבַשׁ נְכֹאת וָלֹט בָּטְנִים וּשְׁקֵדִים
And their father Israel said unto them: 'If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and ladanum, nuts, and almonds;
Εἶπε δὲ αὐτοῖς Ἰσραὴλ ὁ πατὴρ αὐτῶν, εἰ οὕτως ἐστὶ, τοῦτο ποιήσατε· λάβετε ἀπὸ τῶν καρπῶν τῆς γῆς ἐν τοῖς ἀγγείοις ὑμῶν, καὶ καταγάγετε τῷ ἀνθρώπῳ δῶρα τῆς ῥητίνης, καὶ τοῦ μέλιτος, θυμίαμά τε καὶ στακτὴν, καὶ τερέινθον, καὶ κάρυα.
And Israel, their father, said to them, If it be so, do this; take of the fruits of the earth in your vessels, and carry down to the man presents of gum and honey, and frankincense, and stacte, and turpentine, and walnuts.
12
וְכֶסֶף מִשְׁנֶה קְחוּ בְיֶדְכֶם וְאֶת־הַכֶּסֶף הַמּוּשָׁב בְּפִי אַמְתְּחֹתֵיכֶם תָּשִׁיבוּ בְיֶדְכֶם אוּלַי מִשְׁגֶּה הוּא
and take double money in your hand; and the money that was returned in the mouth of your sacks carry back in your hand; peradventure it was an oversight;
Καὶ τὸ ἀργύριον δισσὸν λάβετε ἐν ταῖς χερσὶν ὑμῶν· τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ὑμῶν ἀποστρέψατε μεθʼ ὑμῶν· μή ποτε ἀγνόημά ἐστι.
And take double money in your hands, and the money that was returned in your sacks, carry back with you, lest peradventure it is a mistake.
13
וְאֶת־אֲחִיכֶם קָחוּ וְקוּמוּ שׁוּבוּ אֶל־הָאִישׁ
take also your brother, and arise, go again unto the man;
Καὶ τὸν ἀδελφὸν ὑμῶν λάβετε· καὶ ἀναστάντες κατάβητε πρὸς τὸν ἄνθρωπον.
And take your brother; and arise, go down to the man.
14
וְאֵל שַׁדַּי יִתֵּן לָכֶם רַחֲמִים לִפְנֵי הָאִישׁ וְשִׁלַּח לָכֶם אֶת־אֲחִיכֶם אַחֵר וְאֶת־בִּנְיָמִין וַאֲנִי כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי
and G-d Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And as for me, if I be bereaved of my children, I am bereaved.'
Ὁ δὲ Θεός μου δώῃ ὑμῖν χάριν ἐναντίον τοῦ ἀνθρώπου καὶ ἀποστείλαι τὸν ἀδελφὸν ὑμῶν τὸν ἕνα, καὶ τὸν Βενιαμίν· ἐγὼ μὲν γὰρ καθάπερ ἠτέκνωμαι, ἠτέκνωμαι.
And my God give you favor in the sight of the man, and send away your other brother, and Benjamin, for I accordingly as I have been bereaved, am bereaved.
15
וַיִּקְחוּ הָאֲנָשִׁים אֶת־הַמִּנְחָה הַזֹּאת וּמִשְׁנֶה־כֶּסֶף לָקְחוּ בְיָדָם וְאֶת־בִּנְיָמִן וַיָּקֻמוּ וַיֵּרְדוּ מִצְרַיִם וַיַּעַמְדוּ לִפְנֵי יוֹסֵף
And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.
Λαβόντες δὲ οἱ ἄνδρες τὰ δῶρα ταῦτα καὶ τὸ ἀργύριον διπλοῦν, ἔλαβον ἐν ταῖς χερσὶν αὐτῶν καὶ τὸν Βενιαμείν· καὶ ἀναστάντες κατέβησαν εἰς Αἴγυπτον· καὶ ἔστησαν ἐναντίον Ἰωσήφ.
And the men having taken these presents, and the double money, took in their hands also Benjamin; and they rose up and went down to Egypt, and stood before Joseph.
16
וַיַּרְא יוֹסֵף אִתָּם אֶת־בִּנְיָמִין וַיֹּאמֶר לַאֲשֶׁר עַל־בֵּיתוֹ הָבֵא אֶת־הָאֲנָשִׁים הַבָּיְתָה וּטְבֹחַ טֶבַח וְהָכֵן כִּי אִתִּי יֹאכְלוּ הָאֲנָשִׁים בַּצָּהֳרָיִם
And when Joseph saw Benjamin with them, he said to the steward of his house: 'Bring the men into the house, and kill the beasts, and prepare the meat; for the men shall dine with me at noon.'
Εἶδε δὲ Ἰωσὴφ αὐτοὺς, καὶ τὸν Βενιαμὶν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον· καὶ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ, εἰσάγαγε τοὺς ἀνθρώπους εἰς τὴν οἰκίαν, καὶ σφάξον θύματα, καὶ ἑτοίμασον· μετʼ ἐμοῦ γὰρ φάγονται οἱ ἄνθρωποι ἄρτους τὴν μεσημβρίαν.
And Joseph saw them and his brother Benjamin, born of the same mother; and he said to the steward of his household, Bring the men into the house, and slay beasts and make ready, for the men are to eat bread with me at noon.
17
וַיַּעַשׂ הָאִישׁ כַּאֲשֶׁר אָמַר יוֹסֵף וַיָּבֵא הָאִישׁ אֶת־הָאֲנָשִׁים בֵּיתָה יוֹסֵף
And the man did as Joseph bade; and the man brought the men into Joseph's house.
Ἐποίησε δὲ ὁ ἄνθρωπος καθὰ εἶπεν Ἰωσήφ· καὶ εἰσήγαγε τοὺς ἀνθρώπους εἰς τὸν οἶκον Ἰωσήφ.
And the man did as Joseph said; and he brought the men into the house of Joseph.
18
וַיִּירְאוּ הָאֲנָשִׁים כִּי הוּבְאוּ בֵּית יוֹסֵף וַיֹּאמְרוּ עַל־דְּבַר הַכֶּסֶף הַשָּׁב בְּאַמְתְּחֹתֵינוּ בַּתְּחִלָּה אֲנַחְנוּ מוּבָאִים לְהִתְגֹּלֵל עָלֵינוּ וּלְהִתְנַפֵּל עָלֵינוּ וְלָקַחַת אֹתָנוּ לַעֲבָדִים וְאֶת־חֲמֹרֵינוּ
And the men were afraid, because they were brought into Joseph's house; and they said: 'Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.'
Ἰδόντες δὲ οἱ ἄνδρες ὅτι εἰσήχθησαν εἰς τὸν οἶκον τοῦ Ἰωσήφ, εἶπαν, διὰ τὸ ἀργύριον τὸ ἀποστραφὲν ἐν τοῖς μαρσίπποις ἡμῶν τὴν ἀρχὴν, ἡμεῖς εἰσαγόμεθα, τοῦ συκοφαντῆσαι ἡμᾶς καὶ ἐπιθέσθαι ἡμῖν, τοῦ λαβεῖν ἡμᾶς εἰς παῖδας, καὶ τοὺς ὄνους ἡμῶν.
And the men, when they perceived that they were brought into the house of Joseph, said, We are brought in because of the money that was returned in our sacks at the first; even in order to inform against us, and lay it to our charge; to take us for servants, and our asses.
19
וַיִּגְּשׁוּ אֶל־הָאִישׁ אֲשֶׁר עַל־בֵּית יוֹסֵף וַיְדַבְּרוּ אֵלָיו פֶּתַח הַבָּיִת
And they came near to the steward of Joseph's house, and they spoke unto him at the door of the house,
Προσελθόντες δὲ πρὸς τὸν ἄνθρωπον τὸν ἐπὶ τοῦ οἴκου τοῦ Ἰωσὴφ, ἐλάλησαν αὐτῷ ἐν τῷ πυλῶνι τοῦ οἴκου,
And having approached the man who was over the house of Joseph, they spoke to him in the porch of the house,
20
וַיֹּאמְרוּ בִּי אֲדֹנִי יָרֹד יָרַדְנוּ בַּתְּחִלָּה לִשְׁבָּר־אֹכֶל
and said: 'Oh my lord, we came indeed down at the first time to buy food.
λέγοντες, δεόμεθα, κύριε· κατέβηεν τὴν ἀρχὴν πρίασθαι βρώματα.
saying, We pray [thee], Sir; we came down at first to buy food.
21
וַיְהִי כִּי־בָאנוּ אֶל־הַמָּלוֹן וַנִּפְתְּחָה אֶת־אַמְתְּחֹתֵינוּ וְהִנֵּה כֶסֶף־אִישׁ בְּפִי אַמְתַּחְתּוֹ כַּסְפֵּנוּ בְּמִשְׁקָלוֹ וַנָּשֶׁב אֹתוֹ בְּיָדֵנוּ
And it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight; and we have brought it back in our hand.
Ἐγένετο δὲ ἡνίκα ἤλθομεν εἰς τὸ καταλῦσαι, καὶ ἠνοίξαμεν τοὺς μαρσίππους ἡμῶν, καὶ τόδε τὸ ἀργύριον ἑκάστου ἐν τῷ μαρσίππῳ αὐτοῦ· τὸ ἀργύριον ἡμῶν ἐν σταθμῷ ἀπεστρέψαμεν νῦν ἐν ταῖς χερσὶν ἡμῶν.
And it came to pass, when we came to unlade, and opened our sacks, [there was] also this money of each in his sack; we have now brought back our money by weight in our hands.
22
וְכֶסֶף אַחֵר הוֹרַדְנוּ בְיָדֵנוּ לִשְׁבָּר־אֹכֶל לֹא יָדַעְנוּ מִי־שָׂם כַּסְפֵּנוּ בְּאַמְתְּחֹתֵינוּ
And other money have we brought down in our hand to buy food. We know not who put our money in our sacks.'
Καὶ ἀργύριον ἕτερον ἠνέγκαμεν μεθʼ ἑαυτῶν, ἀγοράσαι βρώματα· οὐκ οἴδαμεν τίς ἐνέβαλεν τὸ ἀργύριον εἰς τοὺς μαρσίππους ἡμῶν.
And we have brought other money with us to buy food; we know not who put the money into our sacks.
23
וַיֹּאמֶר שָׁלוֹם לָכֶם אַל־תִּירָאוּ אֱלֹהֵיכֶם ו͏ֵאלֹהֵי אֲבִיכֶם נָתַן לָכֶם מַטְמוֹן בְּאַמְתְּחֹתֵיכֶם כַּסְפְּכֶם בָּא אֵלָי וַיּוֹצֵא אֲלֵהֶם אֶת־שִׁמְעוֹן
And he said: 'Peace be to you, fear not; your G-d, and the G-d of your father, hath given you treasure in your sacks; I had your money.' And he brought Simeon out unto them.
Εἶπε δὲ αὐτοῖς, ἵλεως ὑμῖν, μὴ φοβεῖσθε· ὁ Θεὸς ὑμῶν, καὶ ὁ Θεὸς τῶν πατέρων ὑμῶν, ἔδωκεν ὑμῖν θησαυροὺς ἐν τοῖς μαρσίπποις ὑμῶν· καὶ τὸ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω· καὶ ἐξήγαγε πρὸς αὐτοὺς τὸν Συμεών.
And he said to them, [God deal] mercifully with you; be not afraid; your God, and the God of your fathers, has given you treasures in your sacks, and I have enough of your good money. And he brought Simeon out to them.
24
וַיָּבֵא הָאִישׁ אֶת־הָאֲנָשִׁים בֵּיתָה יוֹסֵף וַיִּתֶּן־מַיִם וַיִּרְחֲצוּ רַגְלֵיהֶם וַיִּתֵּן מִסְפּוֹא לַחֲמֹרֵיהֶם
And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender.
Καὶ ἤνεγκεν ὕδωρ νίψαι τοὺς πόδας αὐτῶν· καὶ ἔδωκε χορτάσματα τοῖς ὄνοις αὐτῶν.
And he brought water to wash their feet; and gave provender to their asses.
25
וַיָּכִינוּ אֶת־הַמִּנְחָה עַד־בּוֹא יוֹסֵף בַּצָּהֳרָיִם כִּי שָׁמְעוּ כִּי־שָׁם יֹאכְלוּ לָחֶם
And they made ready the present against Joseph's coming at noon; for they heard that they should eat bread there.
Ἡτοίμασαν δὲ τὰ δῶρα, ἕως τοῦ ἐλθεῖν τὸν Ἰωσὴφ μεσημβρίας· ἤκουσαν γὰρ ὅτι ἐκεῖ μέλλει ἀριστᾷν.
And they prepared their gifts, until Joseph came at noon, for they heard that he was going to dine there.
26
וַיָּבֹא יוֹסֵף הַבַּיְתָה וַיָּבִיאּוּ לוֹ אֶת־הַמִּנְחָה אֲשֶׁר־בְּיָדָם הַבָּיְתָה וַיִּשְׁתַּחֲווּ־לוֹ אָרְצָה
And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down to him to the earth.
Εἰσῆλθε δὲ Ἰωσὴφ εἰς τὴν οἰκίαν, καὶ προσήνεγκαν αὐτῷ τὰ δῶρα, ἃ εἶχον ἐν ταῖς χερσὶν αὐτῶν, εἰς τὸν οἶκον· καὶ προσεκύνησαν αὐτῷ ἐπὶ πρόσωπον ἐπὶ τὴν γῆν.
And Joseph entered into the house, and they brought him the gifts which they had in their hands, into the house; and they did him reverence with their face to the ground.
27
וַיִּשְׁאַל לָהֶם לְשָׁלוֹם וַיֹּאמֶר הֲשָׁלוֹם אֲבִיכֶם הַזָּקֵן אֲשֶׁר אֲמַרְתֶּם הַעוֹדֶנּוּ חָי
And he asked them of their welfare, and said: 'Is your father well, the old man of whom ye spoke? Is he yet alive?'
Ἠρώτησε δὲ αὐτοὺς, πῶς ἔχετε; καὶ εἶπεν αὐτοῖς, εἰ ὑγιαίνει ὁ πατὴρ ὑμῶν ὁ πρεσβύτης, ὃν εἴπατε; ἔτι ζῇ;
And he asked them, How are ye? and he said to them, Is your father, the old man of whom ye spoke, well? Does he yet live?
28
וַיֹּאמְרוּ שָׁלוֹם לְעַבְדְּךָ לְאָבִינוּ עוֹדֶנּוּ חָי וַיִּקְּדוּ וישתחו וַיִּשְׁתַּחֲוּוּ
And they said: 'Thy servant our father is well, he is yet alive.' And they bowed the head, and made obeisance.
Οἱ δὲ εἶπαν, ὑγιαίνει ὁ παῖς σου ὁ πατὴρ ἡμῶν, ἔτι ζῇ. Καὶ εἶπεν, εὐλογημένος ὁ ἄνθρωπος ἐκεῖνος τῷ Θεῷ· καὶ κύψαντες προσεκύνησαν αὐτῷ.
And they said, Thy servant our father is well; he is yet alive. And he said, Blessed be that man by God—and they bowed, and did him reverence.
29
וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת־בִּנְיָמִין אָחִיו בֶּן־אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי
And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said: 'Is this your youngest brother of whom ye spoke unto me?' And he said: 'G-d be gracious unto thee, my son.'
Ἀναβλέψας δὲ τοῖς ὀφθαλμοῖς αὐτοῦ Ἰωσὴφ, εἶδε Βενιαμὶν τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον· καὶ εἶπεν, οὗτος ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος, ὃν εἴπατε πρός με ἀγαγεῖν; καὶ εἶπεν, ὁ Θεὸς ἐλεήσαι σε, τέκνον.
And Joseph lifted up his eyes, and saw his brother Benjamin, born of the same mother; and he said, Is this your younger brother, whom ye spoke of bringing to me? and he said, God have mercy on thee, my son.
30
וַיְמַהֵר יוֹסֵף כִּי־נִכְמְרוּ רַחֲמָיו אֶל־אָחִיו וַיְבַקֵּשׁ לִבְכּוֹת וַיָּבֹא הַחַדְרָה וַיֵּבְךְּ שָׁמָּה
And Joseph made haste; for his heart yearned toward his brother; and he sought where to weep; and he entered into his chamber, and wept there.
Ἐταράχθη δὲ Ἰωσήφ· συνεστρέφετο γὰρ τὰ ἔγκατα αὐτοῦ ἐπὶ τῷ ἀδελφῷ αὐτοῦ, καὶ ἐζήτει κλαῦσαι· εἰσελθὼν δὲ εἰς τὸ ταμεῖον, ἔκλαυσεν ἐκεῖ.
And Joseph was troubled, for his bowels yearned over his brother, and he sought to weep; and he went into his chamber, and wept there.
31
וַיִּרְחַץ פָּנָיו וַיֵּצֵא וַיִּתְאַפַּק וַיֹּאמֶר שִׂימוּ לָחֶם
And he washed his face, and came out; and he refrained himself, and said: 'Set on bread.'
Καὶ νιψάμενος τὸ πρόσωπον, ἐξελθὼν ἐνεκρατεύσατο· καὶ εἶπε, παράθετε ἄρτους.
And he washed his face and came out, and refrained himself, and said, Set on bread.
32
וַיָּשִׂימוּ לוֹ לְבַדּוֹ וְלָהֶם לְבַדָּם וְלַמִּצְרִים הָאֹכְלִים אִתּוֹ לְבַדָּם כִּי לֹא יוּכְלוּן הַמִּצְרִים לֶאֱכֹל אֶת־הָעִבְרִים לֶחֶם כִּי־תוֹעֵבָה הִוא לְמִצְרָיִם
And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves; because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.
Καὶ παρέθηκαν αὐτῷ μόνῳ, καὶ αὐτοῖς καθʼ ἑαυτούς, καὶ τοῖς Αἰγυπτίοις τοῖς συνδειπνοῦσι μετʼ αὐτοῦ καθʼ ἑαυτούς· οὐ γὰρ ἐδύναντο οἱ Αἰγύπτιοι συνεσθίειν μετὰ τῶν Ἐβραίων ἄρτους· βδέλυγμα γάρ ἐστι τοῖς Αἰγυπτίοις.
And they set on [bread] for him alone, and for them by themselves, and for the Egyptians feasting with him by themselves, for the Egyptians could not eat bread with the Hebrews, for it is an abomination to the Egyptians.
33
וַיֵּשְׁבוּ לְפָנָיו הַבְּכֹר כִּבְכֹרָתוֹ וְהַצָּעִיר כִּצְעִרָתוֹ וַיִּתְמְהוּ הָאֲנָשִׁים אִישׁ אֶל־רֵעֵהוּ
And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men marvelled one with another.
Ἐκάθισαν δὲ ἐναντίον αὐτοῦ, ὁ πρωτότοκος κατὰ τὰ πρεσβεῖα αὐτοῦ, καὶ ὁ νεώτερος κατὰ τὴν νεότητα αὐτοῦ· ἐξίσταντο δὲ οἱ ἄνθρωποι ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ.
And they sat before him, the firstborn according to his seniority, and the younger according to his youth; and the men looked with amazement every one at his brother.
34
וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת וַיִּשְׁתּוּ וַיִּשְׁכְּרוּ עִמּוֹ
And portions were taken unto them from before him; but Benjamin's portion was five times so much as any of theirs. And they drank, and were merry with him.
Ἦραν δὲ μερίδα παρʼ αὐτοῦ πρὸς ἑαυτούς· ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμεὶν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων· ἔπιον δὲ καὶ ἐμεθύσθησαν μετʼ αὐτοῦ.
And they took their portions from him to themselves; but Benjamin’s portion was five times as much as the portions of [the others]. And they drank and were filled with drink with him.

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.

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