Textorah

Genesis 44

1
וַיְצַו אֶת־אֲשֶׁר עַל־בֵּיתוֹ לֵאמֹר מַלֵּא אֶת־אַמְתְּחֹת הָאֲנָשִׁים אֹכֶל כַּאֲשֶׁר יוּכְלוּן שְׂאֵת וְשִׂים כֶּסֶף־אִישׁ בְּפִי אַמְתַּחְתּוֹ
And he commanded the steward of his house, saying: 'Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth.
Καὶ ἐνετείλατο ὁ Ἰωσὴφ τῷ ὄντι ἐπὶ τῆς οἰκίας αὐτοῦ, λέγων, πλήσατε τοὺς μαρσίππους τῶν ἀνθρώπων βρωμάτων, ὅσα ἐὰν δύνωνται ἆραι· καὶ ἐμβάλετε ἑκάστου τὸ ἀργύριον ἐπὶ τοῦ στόματος τοῦ μαρσίππου.
And Joseph charged the steward of his house, saying, Fill the men’s sacks with food, as much as they can carry, and put the money of each in the mouth of his sack.
2
וְאֶת־גְּבִיעִי גְּבִיעַ הַכֶּסֶף תָּשִׂים בְּפִי אַמְתַּחַת הַקָּטֹן וְאֵת כֶּסֶף שִׁבְרוֹ וַיַּעַשׂ כִּדְבַר יוֹסֵף אֲשֶׁר דִּבֵּר
And put my goblet, the silver goblet, in the sack's mouth of the youngest, and his corn money.' And he did according to the word that Joseph had spoken.
Καὶ τὸ κόνδυ μου τὸ ἀργυροῦν ἐμβάλετε εἰς τὸν μάρσιππον τοῦ νεωτέρου, καὶ τὴν τιμὴν τοῦ σίτου αὐτοῦ· ἐγενήθη δὲ κατὰ τὸ ῥῆμα Ἰωσὴφ, καθὼς εἶπε.
And put my silver cup into the sack of the youngest, and the price of his corn. And it was done according to the word of Joseph, as he said.
3
הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמֹרֵיהֶם
As soon as the morning was light, the men were sent away, they and their asses.
Τὸ πρωῒ διέφαυσε· καὶ οἱ ἄνθρωποι ἀπεστάλησαν, αὐτοὶ καὶ οἱ ὄνοι αὐτῶν.
The morning dawned, and the men were sent away, they and their asses.
4
הֵם יָצְאוּ אֶת־הָעִיר לֹא הִרְחִיקוּ וְיוֹסֵף אָמַר לַאֲשֶׁר עַל־בֵּיתוֹ קוּם רְדֹף אַחֲרֵי הָאֲנָשִׁים וְהִשַּׂגְתָּם וְאָמַרְתָּ אֲלֵהֶם לָמָּה שִׁלַּמְתֶּם רָעָה תַּחַת טוֹבָה
And when they were gone out of the city, and were not yet far off, Joseph said unto his steward: 'Up, follow after the men; and when thou dost overtake them, say unto them: Wherefore have ye rewarded evil for good?
Ἐξελθόντων δὲ αὐτῶν τὴν πόλιν, οὐκ ἀπέσχον μακράν· καὶ Ἰωσὴφ εἶπε τῷ ἐπὶ τῆς οἰκίας αὐτοῦ, ἀναστὰς ἐπιδίωξον ὀπίσω τῶν ἀνθρώπων, καὶ καταλήμψῃ αὐτοὺς, καὶ ἐρεῖς αὐτοῖς τί ὅτι ἀνταπεδώκατε πονηρὰ ἀντὶ καλῶν;
And when they had gone out of the city, [and] were not far off, then Joseph said to his steward, Arise, and pursue after the men; and thou shalt overtake them, and say to them, Why have ye returned evil for good?
5
הֲלוֹא זֶה אֲשֶׁר יִשְׁתֶּה אֲדֹנִי בּוֹ וְהוּא נַחֵשׁ יְנַחֵשׁ בּוֹ הֲרֵעֹתֶם אֲשֶׁר עֲשִׂיתֶם
Is not this it in which my lord drinketh, and whereby he indeed divineth? ye have done evil in so doing.'
Ἱνατί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν; οὐ τοῦτό ἐστιν, ἐν ᾧ πίνει ὁ κύριός μου; αὐτὸς δὲ οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ. πονηρὰ συντετελέκατε ἃ πεποιήκατε.
Why have ye stolen my silver cup? is it not this out of which my lord drinks? and he divines augury with it; ye have accomplished evil in that which ye have done.
6
וַיַּשִּׂגֵם וַיְדַבֵּר אֲלֵהֶם אֶת־הַדְּבָרִים הָאֵלֶּה
And he overtook them, and he spoke unto them these words.
Εὑρὼν δὲ αὐτοὺς, εἶπεν αὐτοῖς κατὰ τὰ ῥήματα ταῦτα.
And he found them, and spoke to them according to these words.
7
וַיֹּאמְרוּ אֵלָיו לָמָּה יְדַבֵּר אֲדֹנִי כַּדְּבָרִים הָאֵלֶּה חָלִילָה לַעֲבָדֶיךָ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה
And they said unto him: 'Wherefore speaketh my lord such words as these? Far be it from thy servants that they should do such a thing.
Οἱ δὲ εἶπαν αὐτῷ, ἱνατί λαλεῖ ὁ κύριος κατὰ τὰ ῥήματα ταῦτα; μὴ γένοιτο τοῖς παισίν σου ποιῆσαι κατὰ τὸ ῥῆμα τοῦτο.
And they said to him, Why does our lord speak according to these words? far be it from thy servants to do according to this word.
8
הֵן כֶּסֶף אֲשֶׁר מָצָאנוּ בְּפִי אַמְתְּחֹתֵינוּ הֱשִׁיבֹנוּ אֵלֶיךָ מֵאֶרֶץ כְּנָעַן וְאֵיךְ נִגְנֹב מִבֵּית אֲדֹנֶיךָ כֶּסֶף אוֹ זָהָב
Behold, the money, which we found in our sacks' mouths, we brought back unto thee out of the land of Canaan; how then should we steal out of thy lord's house silver or gold?
Εἰ τὸ μὲν ἀργύριον, ὃ εὕρομεν ἐν τοῖς μαρσίπποις ἡμῶν, ἀπεστρέψαμεν πρὸς σὲ ἐκ γῆς Χαναὰν, πῶς ἂν κλέψαιμεν ἐκ τοῦ οἴκου τοῦ κυρίου σου ἀργύριον ἢ χρυσίον;
If we brought back to thee out of the land of Canaan the money which we found in our sacks, how should we steal silver or gold out of the house of thy lord?
9
אֲשֶׁר יִמָּצֵא אִתּוֹ מֵעֲבָדֶיךָ וָמֵת וְגַם־אֲנַחְנוּ נִהְיֶה לַאדֹנִי לַעֲבָדִים
With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondmen.'
Παρʼ ᾧ ἂν εὕρῃς τὸ κόνδυ τῶν παιδων σου, ἀποθνησκέτω· καὶ ἡμεῖς δὲ ἐσόμεθα παῖδες τῷ κυρίῳ ἡμῶν.
With whomsoever of thy servants thou shalt find the cup, let him die; and, moreover, we will be servants to our lord.
Ὁ δὲ εἶπε, καὶ νῦν, ὡς λέγετε, οὕτως ἔσται· παρʼ ᾧ ἂν εὑρεθῇ τὸ κόνδυ, ἔσται μου παῖς ὑμεῖς δὲ ἔσεσθε καθαροί.
And he said, Now then it shall be as ye say; with whomsoever the cup shall be found, he shall be my servant, and ye shall be clear.
10
וַיֹּאמֶר גַּם־עַתָּה כְדִבְרֵיכֶם כֶּן־הוּא אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה־לִּי עָבֶד וְאַתֶּם תִּהְיוּ נְקִיִּם
And he said: 'Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless.'
11
ו͏ַיְמַהֲרוּ וַיּוֹרִדוּ אִישׁ אֶת־אַמְתַּחְתּוֹ אָרְצָה וַיִּפְתְּחוּ אִישׁ אַמְתַּחְתּוֹ
Then they hastened, and took down every man his sack to the ground, and opened every man his sack.
Καὶ ἔσπευσαν, καὶ καθεῖλαν ἕκαστος τὸν μάρσιππον αὐτοῦ ἐπὶ τὴν γῆν· καὶ ἤνοιξαν ἕκαστος τὸν μάρσιππον αὐτοῦ.
And they hastened, and took down every man his sack on the ground, and they opened every man his sack.
12
וַיְחַפֵּשׂ בַּגָּדוֹל הֵחֵל וּבַקָּטֹן כִּלָּה וַיִּמָּצֵא הַגָּבִיעַ בְּאַמְתַּחַת בִּנְיָמִן
And he searched, beginning at the eldest, and leaving off at the youngest; and the goblet was found in Benjamin's sack.
Ἠρεύνησε δὲ ἀπὸ τοῦ πρεσβυτέρου ἀρξάμενος, ἕως ἦλθεν ἐπὶ τὸν νεώτερον. καὶ εὗρε τὸ κόνδυ ἐν τῷ μαρσίππῳ τοῦ Βενιαμίν.
And he searched, beginning from the eldest, until he came to the youngest; and he found the cup in Benjamin’s sack.
13
ו͏ַיִּקְרְעוּ שִׂמְלֹתָם וַיַּעֲמֹס אִישׁ עַל־חֲמֹרוֹ וַיָּשֻׁבוּ הָעִירָה
And they rent their clothes, and laded every man his ass, and returned to the city.
Καὶ διέῤῥηξαν τὰ ἱμάτια αὐτῶν, καὶ ἐπέθηκαν ἕκαστος τὸν μαρσίππον αὐτοῦ ἐπὶ τὸν ὄνον αὐτοῦ, καὶ ἐπέστρεψαν εἰς τὴν πόλιν.
And they rent their garments, and laid each man his sack on his ass, and returned to the city.
14
וַיָּבֹא יְהוּדָה וְאֶחָיו בֵּיתָה יוֹסֵף וְהוּא עוֹדֶנּוּ שָׁם וַיִּפְּלוּ לְפָנָיו אָרְצָה
And Judah and his brethren came to Joseph's house, and he was yet there; and they fell before him on the ground.
Εἰσῆλθε δὲ Ἰούδας καὶ οἱ ἀδελφοὶ αὐτοῦ πρὸς Ἰωσὴφ ἔτι αὐτοῦ ὄντος ἐκεῖ, καὶ ἔπεσον ἐναντίον αὐτοῦ ἐπὶ τὴν γῆν.
And Judah and his brethren came in to Joseph, while he was yet there, and fell on the ground before him.
15
וַיֹּאמֶר לָהֶם יוֹסֵף מָה־הַמַּעֲשֶׂה הַזֶּה אֲשֶׁר עֲשִׂיתֶם הֲלוֹא יְדַעְתֶּם כִּי־נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי
And Joseph said unto them: 'What deed is this that ye have done? know ye not that such a man as I will indeed divine?'
Εἶπε δὲ αὐτοῖς Ἰωσὴφ, τί τὸ πρᾶγμα τοῦτο ἐποιήσατε; οὐκ οἴδατε ὅτι οἰωνισμῷ οἰωνιεῖται ὁ ἄνθρωπος, οἷος ἐγώ;
And Joseph said to them, What is this thing that ye have done? know ye not that a man such as I can surely divine?
16
וַיֹּאמֶר יְהוּדָה מַה־נֹּאמַר לַאדֹנִי מַה־נְּדַבֵּר וּמַה־נִּצְטַדָּק הָאֱלֹהִים מָצָא אֶת־עֲוֺן עֲבָדֶיךָ הִנֶּנּוּ עֲבָדִים לַאדֹנִי גַּם־אֲנַחְנוּ גַּם אֲשֶׁר־נִמְצָא הַגָּבִיעַ בְּיָדוֹ
And Judah said: 'What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? G-d hath found out the iniquity of thy servants; behold, we are my lord's bondmen, both we, and he also in whose hand the cup is found.'
Εἶπε δὲ Ἰούδας, τί ἀντεροῦμεν τῷ κυρίῳ, ἢ τί λαλήσομεν, ἢ τί δικαιωθῶμεν; ὁ Θεὸς δὲ εὗρε τὴν ἀδικίαν τῶν παίδων σου· ἰδού ἐσμεν οἰκέται τῷ κυρίῳ ἡμῶν, καὶ ἡμεῖς, καὶ παρʼ ᾧ εὑρέθη τὸ κόνδυ.
And Judah said, What shall we answer to our lord, or what shall we say, or wherein should we be justified? whereas God has discovered the unrighteousness of thy servants; behold, we are slaves to our lord, both we and he with whom the cup has been found.
17
וַיֹּאמֶר חָלִילָה לִּי מֵעֲשׂוֹת זֹאת הָאִישׁ אֲשֶׁר נִמְצָא הַגָּבִיעַ בְּיָדוֹ הוּא יִהְיֶה־לִּי עָבֶד וְאַתֶּם עֲלוּ לְשָׁלוֹם אֶל־אֲבִיכֶם
And he said: 'Far be it from me that I should do so; the man in whose hand the goblet is found, he shall be my bondman; but as for you, get you up in peace unto your father.'
Εἶπε δὲ Ἰωσὴφ, μή μοι γένοιτο ποιῆσαι τὸ ῥῆμα τοῦτο· ὁ ἄνθρωπος παρʼ ᾧ εὑρέθη τὸ κόνδυ, αὐτὸς ἔσται μου παῖς· ὑμεῖς δὲ ἀνάβητε μετὰ σωτηρίας πρὸς τὸν πατέρα ὑμῶν.
And Joseph said, Far be it from me to do this thing; the man with whom the cup has been found, he shall be my servant; but do ye go up with safety to your father.
18
וַיִּגַּשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר בִּי אֲדֹנִי יְדַבֶּר־נָא עַבְדְּךָ דָבָר בְּאָזְנֵי אֲדֹנִי וְאַל־יִחַר אַפְּךָ בְּעַבְדֶּךָ כִּי כָמוֹךָ כְּפַרְעֹה
Then Judah came near unto him, and said: 'Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh.
Ἐγγίσας δὲ αὐτῷ Ἰούδας εἶπε, δέομαι, κύριε· λαλησάτω ὁ παῖς σου ῥῆμα ἐναντίον σου, καὶ μὴ θυμωθῇς τῷ παιδί σου, ὅτι σὺ εἶ μετὰ Φαραώ.
And Judah drew near him, and said, I pray, Sir, let thy servant speak a word before thee, and be not angry with thy servant, for thou art next to Pharaoh.
19
אֲדֹנִי שָׁאַל אֶת־עֲבָדָיו לֵאמֹר הֲיֵשׁ־לָכֶם אָב אוֹ־אָח
My lord asked his servants, saying: Have ye a father, or a brother?
Κύριε, σὺ ἠρώτησας τοὺς παῖδάς σου, λέγων, εἰ ἔχετε πατέρα ἢ ἀδελφόν.
Sir, thou askedst thy servants, saying, Have ye a father or a brother?
20
וַנֹּאמֶר אֶל־אֲדֹנִי יֶשׁ־לָנוּ אָב זָקֵן וְיֶלֶד זְקֻנִים קָטָן וְאָחִיו מֵת וַיִּוָּתֵר הוּא לְבַדּוֹ לְאִמּוֹ וְאָבִיו אֲהֵבוֹ
And we said unto my lord: We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.
Καὶ εἴπαμεν τῷ κυρίῳ, ἔστιν ἡμῖν πατὴρ πρεσβύτερος, καὶ παιδίον γήρως νεώτερον αὐτῷ, καὶ ὁ ἀδελφὸς αὐτοῦ ἀπέθανεν, αὐτὸς δὲ μόνος ὑπελείφθη τῇ μητρὶ αὐτοῦ, ὁ δὲ πατὴρ αὐτὸν ἠγάπησεν·
And we said to [my] lord, We have a father, an old man, and he has a son of his old age, a young one, and his brother is dead, and he alone has been left behind to his mother, and his father loves him.
21
וַתֹּאמֶר אֶל־עֲבָדֶיךָ הוֹרִדֻהוּ אֵלָי וְאָשִׂימָה עֵינִי עָלָיו
And thou saidst unto thy servants: Bring him down unto me, that I may set mine eyes upon him.
Εἶπας δὲ τοῖς παισί σου, καταγάγετε αὐτὸν πρὸς μέ, καὶ ἐπιμελοῦμαι αὐτοῦ.
And thou saidst to thy servants, Bring him down to me, and I will take care of him.
22
וַנֹּאמֶר אֶל־אֲדֹנִי לֹא־יוּכַל הַנַּעַר לַעֲזֹב אֶת־אָבִיו וְעָזַב אֶת־אָבִיו וָמֵת
And we said unto my lord: The lad cannot leave his father; for if he should leave his father, his father would die.
Καὶ εἴπαμεν τῷ κυρίῳ, οὐ δυνήσεται τὸ παιδίον καταλιπεῖν τὸν πατέρα αὐτοῦ· ἐὰν δὲ καταλείπῃ τὸν πατέρα, ἀποθανεῖται.
And we said to [my] lord, The child will not be able to leave his father; but if he should leave his father, he will die.
23
וַתֹּאמֶר אֶל־עֲבָדֶיךָ אִם־לֹא יֵרֵד אֲחִיכֶם הַקָּטֹן אִתְּכֶם לֹא תֹסִפוּן לִרְאוֹת פָּנָי
And thou saidst unto thy servants: Except your youngest brother come down with you, ye shall see my face no more.
Σὺ δὲ εἶπας τοῖς παισί σου, ἐὰν μὴ καταβῇ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος μεθʼ ὑμῶν, οὐ προσθήσεσθε ἰδεῖν τὸ πρόσωπόν μου.
But thou saidst to thy servants, Except your younger brother come down with you, ye shall not see my face again.
24
וַיְהִי כִּי עָלִינוּ אֶל־עַבְדְּךָ אָבִי וַנַּגֶּד־לוֹ אֵת דִּבְרֵי אֲדֹנִי
And it came to pass when we came up unto thy servant my father, we told him the words of my lord.
Ἐγένετο δὲ ἡνίκα ἀνέβημεν πρὸς τὸν παῖδά σου πατέρα ἡμῶν, ἀπηγγείλαμεν αὐτῷ τὰ ῥήματα τοῦ κυρίου ἡμῶν.
And it came to pass, when we went up to thy servant our father, we reported to him the words of our lord.
25
וַיֹּאמֶר אָבִינוּ שֻׁבוּ שִׁבְרוּ־לָנוּ מְעַט־אֹכֶל
And our father said: Go again, buy us a little food.
Εἶπε δὲ ὁ πατὴρ ἡμῶν, βαδίσατε πάλιν καὶ ἀγοράσατε ἡμῖν μικρὰ βρώματα.
And our father said, Go again, and buy us a little food.
26
וַנֹּאמֶר לֹא נוּכַל לָרֶדֶת אִם־יֵשׁ אָחִינוּ הַקָּטֹן אִתָּנוּ וְיָרַדְנוּ כִּי־לֹא נוּכַל לִרְאוֹת פְּנֵי הָאִישׁ וְאָחִינוּ הַקָּטֹן אֵינֶנּוּ אִתָּנוּ
And we said: We cannot go down; if our youngest brother be with us, then will we go down; for we may not see the man's face, except our youngest brother be with us.
Ἡμεῖς δὲ εἴπομεν, οὐ δυνησόμεθα καταβῆναι· ἀλλʼ εἰ μὲν ὁ ἀδελφὸς ἡμῶν ὁ νεώτερος καταβαίνει μεθʼ ἡμῶν, καταβησόμεθα· οὐ γὰρ δυνησόμεθα ἰδεῖν τὸ πρόσωπον τοῦ ἀνθρώπου, τοῦ ἀδελφοῦ ἡμῶν τοῦ νεωτέρου μὴ ὄντος μεθʼ ἡμῶν.
And we said, We shall not be able to go down; but if our younger brother go down with us, we will go down; for we shall not be able to see the man’s face, our younger brother not being with us.
27
וַיֹּאמֶר עַבְדְּךָ אָבִי אֵלֵינוּ אַתֶּם יְדַעְתֶּם כִּי שְׁנַיִם יָלְדָה־לִּי אִשְׁתִּי
And thy servant my father said unto us: Ye know that my wife bore me two sons;
Εἶπε δὲ ὁ παῖς σου πατὴρ ἡμῶν πρὸς ἡμᾶς, ὑμεῖς γινώσκετε ὅτι δύο ἔτεκέ μοι ἡ γυνὴ,
And thy servant our father said to us, Ye know that my wife bore me two [sons];
28
וַיֵּצֵא הָאֶחָד מֵאִתִּי וָאֹמַר אַךְ טָרֹף טֹרָף וְלֹא רְאִיתִיו עַד־הֵנָּה
and the one went out from me, and I said: Surely he is torn in pieces; and I have not seen him since;
καὶ ἐξῆλθεν ὁ εἷς ἀπʼ ἐμοῦ· καὶ εἴπατε ὅτι θηριόβρωτος γέγονεν, καὶ οὐκ ἴδον αὐτὸν ἄχρι νῦν.
and one is departed from me; and ye said that he was devoured of wild beasts, and I have not seen him until now.
29
וּלְקַחְתֶּם גַּם־אֶת־זֶה מֵעִם פָּנַי וְקָרָהוּ אָסוֹן וְהוֹרַדְתֶּם אֶת־שֵׂיבָתִי בְּרָעָה שְׁאֹלָה
and if ye take this one also from me, and harm befall him, ye will bring down my gray hairs with sorrow to the grave.
Ἐὰν οὖν λάβητε καὶ τοῦτον ἐκ τοῦ προσώπου μου, καὶ συμβῇ αὐτῷ μαλακία ἐν τῇ ὁδῷ, καὶ κατάξετέ μου τὸ γῆρας μετὰ λύπης εἰς ᾅδου.
If then ye take this one also from my presence, and an affliction happen to him by the way, then shall ye bring down my old age with sorrow to the grave.
30
וְעַתָּה כְּבֹאִי אֶל־עַבְדְּךָ אָבִי וְהַנַּעַר אֵינֶנּוּ אִתָּנוּ וְנַפְשׁוֹ קְשׁוּרָה בְנַפְשׁוֹ
Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his soul is bound up with the lad's soul;
Νῦν οὖν ἐὰν εἰσπορεύωμαι πρὸς τὸν παῖδά σου, πατέρα δὲ ἡμῶν, καὶ τὸ παιδίον μὴ ᾖ μεθʼ ἡμῶν, ἡ δὲ ψυχὴ αὐτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς,
Now then, if I should go in to thy servant, and our father, and the boy should not be with us (and his life depends on this [lad’s] life)—
31
וְהָיָה כִּרְאוֹתוֹ כִּי־אֵין הַנַּעַר וָמֵת וְהוֹרִידוּ עֲבָדֶיךָ אֶת־שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה
it will come to pass, when he seeth that the lad is not with us, that he will die; and thy servants will bring down the gray hairs of thy servant our father with sorrow to the grave.
καὶ ἔσται ἐν τῷ ἰδεῖν αὐτὸν μὴ ὂν τὸ παιδίον μεθʼ ἡμῶν, τελευτήσει, καὶ κατάξουσιν οἱ παῖδές σου τὸ γῆρας τοῦ παιδός σου, πατρὸς δὲ ἡμῶν, μετὰ λύπης εἰς ᾅδου.
it shall even come to pass, when he sees the boy is not with us, [that] he will die, and thy servants will bring down the old age of thy servant, and our father, with sorrow to the grave.
32
כִּי עַבְדְּךָ עָרַב אֶת־הַנַּעַר מֵעִם אָבִי לֵאמֹר אִם־לֹא אֲבִיאֶנּוּ אֵלֶיךָ וְחָטָאתִי לְאָבִי כָּל־הַיָּמִים
For thy servant became surety for the lad unto my father, saying: If I bring him not unto thee, then shall I bear the blame to my father for ever.
Ὁ γὰρ παῖς σου παρὰ τοῦ πατρὸς ἐκδέδεκται τὸ παιδίον, λέγων, ἐὰν μὴ ἀγάγω αὐτὸν πρὸς σὲ, καὶ στήσω αὐτὸν ἐνώπιόν σου, ἡμαρτηκὼς ἔσομαι εἰς τὸν πατέρα πάσας τὰς ἡμέρας.
For thy servant has received the boy [in charge] from his father, saying, If I bring him not to thee, and place him before thee, I shall be guilty toward my father forever.
33
וְעַתָּה יֵשֶׁב־נָא עַבְדְּךָ תַּחַת הַנַּעַר עֶבֶד לַאדֹנִי וְהַנַּעַר יַעַל עִם־אֶחָיו
Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.
Νῦν οὖν παραμενῶ σοι παῖς ἀντὶ τοῦ παιδίου, οἰκέτης τοῦ κυρίου· τὸ δὲ παιδίον ἀναβήτω μετὰ τῶν ἀδελφῶν αὐτοῦ.
Now then I will remain a servant with thee instead of the lad, a domestic of my lord; but let the lad go up with his brethren.
34
כִּי־אֵיךְ אֶעֱלֶה אֶל־אָבִי וְהַנַּעַר אֵינֶנּוּ אִתִּי פֶּן אֶרְאֶה בָרָע אֲשֶׁר יִמְצָא אֶת־אָבִי
For how shall I go up to my father, if the lad be not with me? lest I look upon the evil that shall come on my father.'
Πῶς γὰρ ἀναβήσομαι πρὸς τὸν πατέρα, τοῦ παιδίου μὴ ὄντος μεθʼ ἡμῶν; ἵνα μὴ ἴδω τὰ κακὰ, ἃ εὑρήσει τὸν πατέρα μου.
For how shall I go up to my father, the lad not being with us? lest I behold the evils which will befall my father.

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.