Textorah

Haggai 2

1
בַּשְּׁבִיעִי בְּעֶשְׂרִים וְאֶחָד לַחֹדֶשׁ הָיָה דְּבַר־יְהוָה בְּיַד־חַגַּי הַנָּבִיא לֵאמֹר
In the seventh month, in the one and twentieth day of the month, came the word of HaShem by Haggai the prophet, saying:
Τῷ μηνὶ τῷ ἑβδόμῳ, μιᾷ καὶ εἰκάδι τοῦ μηνὸς, ἐλάλησε Κύριος ἐν χειρὶ Ἀγγαίου τοῦ προφήτου, λέγων,
In the seventh month, on the twenty-first [day] of the month, the Lord spoke by Haggai the prophet, saying,
2
אֱמָר־נָא אֶל־זְרֻבָּבֶל בֶּן־שַׁלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל־יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וְאֶל־שְׁאֵרִית הָעָם לֵאמֹר
'Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Jehozadak, the high priest, and to the remnant of the people, saying:
εἰπὸν δὴ πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ πρὸς Ἰησοῦν τοῦ Ἰωσεδὲκ τὸν ἱερέα τὸν μέγαν, καὶ πρὸς πάντας τοὺς καταλοίπους τοῦ λαοῦ, λέγων,
Speak now to Zerubbabel the son of Shealtiel, of the tribe of Judah, and to Joshua the son of Jehozadak, the high priest, and to all the remnant of the people, saying,
3
מִי בָכֶם הַנִּשְׁאָר אֲשֶׁר רָאָה אֶת־הַבַּיִת הַזֶּה בִּכְבוֹדוֹ הָרִאשׁוֹן וּמָה אַתֶּם רֹאִים אֹתוֹ עַתָּה הֲלוֹא כָמֹהוּ כְּאַיִן בְּעֵינֵיכֶם
Who is left among you that saw this house in its former glory? and how do ye see it now? is not such a one as nothing in your eyes?
Τίς ἐξ ὑμῶν, ὃς εἶδε τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν; καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν καθὼς οὐχ ὑπάρχοντα ἐνώπιον ὑμῶν;
Who [is there] of you that saw this house in her former glory? and how do ye now look upon it, as it were nothing before your eyes?
4
וְעַתָּה חֲזַק זְרֻבָּבֶל נְאֻם־יְהוָה וַחֲזַק יְהוֹשֻׁעַ בֶּן־יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל וַחֲזַק כָּל־עַם הָאָרֶץ נְאֻם־יְהוָה וַעֲשׂוּ כִּי־אֲנִי אִתְּכֶם נְאֻם יְהוָה צְבָאוֹת
Yet now be strong, O Zerubbabel, saith HaShem; and be strong, O Joshua, son of Jehozadak, the high priest; and be strong, all ye people of the land, saith HaShem, and work; for I am with you, saith HaShem of hosts.
Καὶ νῦν κατίσχυε Ζοροβάβελ, λέγει Κύριος, καὶ κατίσχυε Ἰησοῦ ὁ τοῦ Ἰωσεδὲκ ὁ ἱερεὺς ὁ μέγας, καὶ κατισχυέτω πᾶς ὁ λαὸς τῆς γῆς, λέγει Κύριος, καὶ ποιεῖτε, διότι μεθʼ ὑμῶν ἐγώ εἰμι, λέγει Κύριος ὁ παντοκράτωρ,
Yet now be strong, O Zerubbabel, saith the Lord; and strengthen thyself, O Joshua the high priest, the son of Jehozadak; and let all the people of the land strengthen themselves, saith the Lord, and work, for I am with you, saith the Lord Almighty;
5
אֶת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ
The word that I covenanted with you when ye came out of Egypt have I established, and My spirit abideth among you; fear ye not.
καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν· θαρσεῖτε,
and my Spirit remains in the midst of you; be of good courage.
6
כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה
For thus saith HaShem of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;
Διότι τάδε λέγει Κύριος παντοκράτωρ, ἔτι ἅπαξ ἐγὼ σείσω τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὴν θάλασσαν καὶ τὴν ξηρὰν,
For thus saith the Lord Almighty; Yet once I will shake the heaven, and the earth, and the sea, and the dry [land];
7
וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאוֹת
and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, saith HaShem of hosts.
καὶ συσσείσω πάντα τὰ ἔθνη, καὶ ἥξει τὰ ἐκλεκτὰ πάντων τῶν ἐθνῶν· καὶ πλήσω τὸν οἶκον τοῦτον δόξης, λέγει Κύριος παντοκράτωρ.
and I will shake all nations, and the choice [portions] of all the nations shall come: and I will fill this house with glory, saith the Lord Almighty.
8
לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאוֹת
Mine is the silver, and Mine the gold, saith HaShem of hosts.
Ἐμὸν τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, λέγει Κύριος παντοκράτωρ.
Mine is the silver, and mine the gold, saith the Lord Almighty.
9
גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאוֹת
The glory of this latter house shall be greater than that of the former, saith HaShem of hosts; and in this place will I give peace, saith HaShem of hosts.'
Διότι μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου, ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει Κύριος παντοκράτωρ· καὶ ἐν τῷ τόπῳ τούτῳ δώσω εἰρήνην, λέγει Κύριος παντοκράτωρ, καὶ εἰρήνην ψυχῆς εἰς περιποίησιν παντὶ τῷ κτίζοντι, τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον.
For the glory of this house shall be great, the latter more than the former, saith the Lord Almighty: and in this place will I give peace, saith the Lord Almighty, even peace of soul for a possession to everyone that builds, to raise up this temple.
10
בְּעֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הָיָה דְּבַר־יְהוָה אֶל־חַגַּי הַנָּבִיא לֵאמֹר
In the four and twentieth day of the ninth month, in the second year of Darius, came the word of HaShem by Haggai the prophet, saying:
Τετράδι καὶ εἰκάδι τοῦ ἐννάτου μηνὸς, ἔτους δευτέρου, ἐπὶ Δαρείου, ἐγένετο λόγος Κυρίου πρὸς Ἀγγαῖον τὸν προφήτην, λέγων,
On the four and twentieth [day] of the ninth month, in the second year of Darius, the word of the Lord came to Haggai the prophet, saying,
11
כֹּה אָמַר יְהוָה צְבָאוֹת שְׁאַל־נָא אֶת־הַכֹּהֲנִים תּוֹרָה לֵאמֹר
'Thus saith HaShem of hosts: Ask now the priests for instruction, saying:
τάδε λέγει Κύριος παντοκράτωρ, ἐπερώτησον δὴ τοὺς ἱερεῖς νόμον, λέγων,
Thus saith the Lord Almighty; Inquire now of the priests [concerning] the law, saying,
12
הֵן יִשָּׂא־אִישׁ בְּשַׂר־קֹדֶשׁ בִּכְנַף בִּגְדוֹ וְנָגַע בִּכְנָפוֹ אֶל־הַלֶּחֶם וְאֶל־הַנָּזִיד וְאֶל־הַיַּיִן וְאֶל־שֶׁמֶן וְאֶל־כָּל־מַאֲכָל הֲיִקְדָּשׁ וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ לֹא
If one bear hallowed flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any food, shall it be holy?' And the priests answered and said: 'No.'
ἐὰν λάβῃ ἄνθρωπος κρέας ἅγιον ἐν τῷ ἄκρῳ τοῦ ἱματίου αὐτοῦ, καὶ ἅψηται τὸ ἄκρον τοῦ ἱματίου αὐτοῦ ἄρτου, ἢ ἑψήματος, ἢ οἴνου, ἢ ἐλαίου, ἢ παντὸς βρώματος, εἰ ἁγιασθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς, καὶ εἶπαν, οὔ.
If a man should take holy flesh in the skirt of his garment, and the skirt of his garment should touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.
13
וַיֹּאמֶר חַגַּי אִם־יִגַּע טְמֵא־נֶפֶשׁ בְּכָל־אֵלֶּה הֲיִטְמָא וַיַּעֲנוּ הַכֹּהֲנִים וַיֹּאמְרוּ יִטְמָא
Then said Haggai: 'If one that is unclean by a dead body touch any of these, shall it be unclean?' And the priests answered and said: 'It shall be unclean.'
Καὶ εἶπεν Ἀγγαῖος, ἐὰν ἅψηται μεμιασμένος ἀκάθαρτος ἐπὶ ψυχῇ ἐπὶ παντὸς τούτων, εἰ μιανθήσεται; καὶ ἀπεκρίθησαν οἱ ἱερεῖς, καὶ εἶπαν, μιανθήσεται.
And Haggai said, If a defiled person who is unclean by reason of a dead body, touch any of these, shall it be defiled? And the priests answered and said, It shall be defiled.
14
וַיַּעַן חַגַּי וַיֹּאמֶר כֵּן הָעָם־הַזֶּה וְכֵן־הַגּוֹי הַזֶּה לְפָנַי נְאֻם־יְהוָה וְכֵן כָּל־מַעֲשֵׂה יְדֵיהֶם וַאֲשֶׁר יַקְרִיבוּ שָׁם טָמֵא הוּא
Then answered Haggai, and said: 'So is this people, and so is this nation before me, saith HaShem; and so is every work of their hands; and that which they offer there is unclean.
Καὶ ἀπεκρίθη Ἀγγαῖος, καὶ εἶπεν, οὕτως ὁ λαὸς οὗτος, καὶ οὕτως τὸ ἔθνος τοῦτο ἐνώπιον ἐμοῦ, λέγει Κύριος, καὶ οὕτως πάντα τὰ ἔργα τῶν χειρῶν αὐτῶν· καὶ ὃς ἐὰν ἐγγίσῃ ἐκεῖ, μιανθήσεται ἕνεκεν τῶν λημμάτων αὐτῶν τῶν ὀρθρινῶν, ὀδυνηθήσονται ἀπὸ προσώπου πόνων αὐτῶν, καὶ ἐμισεῖτε ἐν πύλαις ἐλέγχοντα.
And Haggai answered and said, So is this people, and so is this nation before me, saith the Lord; and so are all the works of their hands: and whosoever shall approach them, shall be defiled because of their early burdens: they shall be pained because of their toils; and ye have hated him that reproved in the gates.
15
וְעַתָּה שִׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִטֶּרֶם שׂוּם־אֶבֶן אֶל־אֶבֶן בְּהֵיכַל יְהוָה
And now, I pray you, consider from this day and forward--before a stone was laid upon a stone in the temple of HaShem,
Καὶ νῦν θέσθε δὴ εἰς τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης καὶ ὑπεράνω, πρὸ τοῦ θεῖναι λίθον ἐπὶ λίθον ἐν τῷ ναῷ Κυρίου
And now consider, I pray you, from this day and beforetime, before they laid a stone on a stone in the temple of the Lord, what manner of men ye were.
16
מִהְיוֹתָם בָּא אֶל־עֲרֵמַת עֶשְׂרִים וְהָיְתָה עֲשָׂרָה בָּא אֶל־הַיֶּקֶב לַחְשֹׂף חֲמִשִּׁים פּוּרָה וְהָיְתָה עֶשְׂרִים
through all that time, when one came to a heap of twenty measures, there were but ten; when one came to the winevat to draw out fifty press-measures, there were but twenty;
τίνες ἦτε, ὅτε ἐνεβάλλετε εἰς κυψέλην κριθῆς εἴκοσι σάτα, καὶ ἐγένετο κριθῆς δέκα σάτα· καὶ εἰσεπορεύεσθε εἰς τὸ ὑπολήνιον ἐξαντλῆσαι πεντήκοντα μετρητὰς καὶ ἐγένοντο εἴκοσι.
When ye cast into the corn bin twenty measures of barley, and there were [only] ten measures of barley: and ye went to the vat to draw out fifty measures, and there were [but] twenty.
17
הִכֵּיתִי אֶתְכֶם בַּשִּׁדָּפוֹן וּבַיֵּרָקוֹן וּבַבָּרָד אֵת כָּל־מַעֲשֵׂה יְדֵיכֶם וְאֵין־אֶתְכֶם אֵלַי נְאֻם־יְהוָה
I smote you with blasting and with mildew and with hail in all the work of your hands; yet ye turned not to Me, saith HaShem--
Ἐπάταξα ὑμᾶς ἐν ἀφορίᾳ, καὶ ἐν ἀνεμοφθορίᾳ, καὶ ἐν χαλάζῃ πάντα τὰ ἔργα τῶν χειρῶν ὑμῶν, καὶ οὐκ ἐπεστρέψατε πρὸς μὲ, λέγει Κύριος.
I smote you with barrenness, and with blasting, and all the works of your hands with hail; yet ye returned not to me, saith the Lord.
18
שִׂימוּ־נָא לְבַבְכֶם מִן־הַיּוֹם הַזֶּה וָמָעְלָה מִיּוֹם עֶשְׂרִים וְאַרְבָּעָה לַתְּשִׁיעִי לְמִן־הַיּוֹם אֲשֶׁר־יֻסַּד הֵיכַל־יְהוָה שִׂימוּ לְבַבְכֶם
consider, I pray you, from this day and forward, from the four and twentieth day of the ninth month, even from the day that the foundation of HaShem'S temple was laid, consider it;
Ὑποτάξατε δὴ τὰς καρδίας ὑμῶν ἀπὸ τῆς ἡμέρας ταύτης, καὶ ἐπέκεινα, ἀπὸ τῆς τετράδος καὶ εἰκάδος τοῦ ἐννάτου μηνὸς, καὶ ἀπὸ τῆς ἡμέρας ἧς τεθεμελίωται ὁ ναὸς Κυρίου· θέσθε ἐν ταῖς καρδίαις ὑμῶν,
Set your hearts now [to think] from this day and upward, from the four and twentieth [day] of the ninth month, even from the day when the foundation of the temple of the Lord was laid;
19
הַעוֹד הַזֶּרַע בַּמְּגוּרָה וְעַד־הַגֶּפֶן וְהַתְּאֵנָה וְהָרִמּוֹן וְעֵץ הַזַּיִת לֹא נָשָׂא מִן־הַיּוֹם הַזֶּה אֲבָרֵךְ
is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree hath not brought forth--from this day will I bless you.'
εἰ ἐπιγνωσθήσεται ἐπὶ τῆς ἅλω, καὶ εἰ ἔτι ἡ ἄμπελος, καὶ ἡ συκῆ, καὶ ἡ ῥοὰ, καὶ τὰ ξύλα τῆς ἐλαίας τὰ οὐ φέροντα καρπὸν, ἀπὸ τῆς ἡμέρας ταύτης εὐλογήσω.
consider in your hearts, whether [this] shall be known on the corn floor, and whether yet the vine, and the fig tree, and the pomegranate, and the olive trees that bear no fruit [are with you]: from this day will I bless [you].
20
וַיְהִי דְבַר־יְהוָה שֵׁנִית אֶל־חַגַּי בְּעֶשְׂרִים וְאַרְבָּעָה לַחֹדֶשׁ לֵאמֹר
And the word of HaShem came the second time unto Haggai in the four and twentieth day of the month, saying:
Καὶ ἐγένετο λόγος Κυρίου ἐκ δευτέρου πρὸς Ἀγγαῖον τὸν προφήτην, τετράδι καὶ εἰκάδι τοῦ μηνὸς, λέγων,
And the word of the Lord came the second time to Haggai the prophet, on the four and twentieth [day] of the month, saying,
21
אֱמֹר אֶל־זְרֻבָּבֶל פַּחַת־יְהוּדָה לֵאמֹר אֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ
'Speak to Zerubbabel, governor of Judah, saying: I will shake the heavens and the earth;
εἰπὸν πρὸς Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, λέγων, Ἐγὼ σείω τὸν οὐρανὸν καὶ τὴν γῆν, καὶ τὴν θάλασσαν καὶ τὴν ξηρὰν,
Speak to Zerubbabel the son of Shealtiel, of the tribe of Judah, saying, I shake the heaven, and the earth, and the sea, and the dry [land];
22
וְהָפַכְתִּי כִּסֵּא מַמְלָכוֹת וְהִשְׁמַדְתִּי חֹזֶק מַמְלְכוֹת הַגּוֹיִם וְהָפַכְתִּי מֶרְכָּבָה וְרֹכְבֶיהָ וְיָרְדוּ סוּסִים וְרֹכְבֵיהֶם אִישׁ בְּחֶרֶב אָחִיו
and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.
καὶ καταστρέψω θρόνους βασιλέων, καὶ ὀλοθρεύσω δύναμιν βασιλέων τῶν ἐθνῶν, καὶ καταστρέψω ἅρματα καὶ ἀναβάτας, καὶ καταβήσονται ἵπποι καὶ ἀναβάται αὐτῶν, ἕκαστος ἐν ῥομφαίᾳ πρὸς τὸν ἀδελφὸν αὐτοῦ.
and I will overthrow the thrones of kings, and I will destroy the power of the kings of the nations; and I will overthrow chariots and riders; and the horses and their riders shall come down, every one by the sword striving against his brother.
23
בַּיּוֹם הַהוּא נְאֻם־יְהוָה צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן־שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם־יְהוָה וְשַׂמְתִּיךָ כַּחוֹתָם כִּי־בְךָ בָחַרְתִּי נְאֻם יְהוָה צְבָאוֹת 38 2 4 4
In that day, saith HaShem of hosts, will I take thee, O Zerubbabel, My servant, the son of Shealtiel, saith HaShem, and will make thee as a signet; for I have chosen thee, saith HaShem of hosts.'
Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοκράτωρ, λήψομαί σε Ζοροβάβελ τὸν τοῦ Σαλαθιὴλ, τὸν δοῦλόν μου, λέγει Κύριος, καὶ θήσομαί σε ὡς σφραγίδα, διότι σὲ ᾑρέτισα, λέγει Κύριος παντοκράτωρ.
In that day, saith the Lord Almighty, I will take thee, O Zerubbabel, the son of Shealtiel, my servant, saith the Lord, and will make thee as a seal: for I have chosen thee, saith the Lord Almighty.

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.