Textorah

Jeremiah 22

1
כֹּה אָמַר יְהוָה רֵד בֵּית־מֶלֶךְ יְהוּדָה וְדִבַּרְתָּ שָׁם אֶת־הַדָּבָר הַזֶּה
Thus said HaShem: Go down to the house of the king of Judah, and speak there this word,
Τάδε λέγει Κύριος, πορεύου καὶ κατάβηθι εἰς τὸν οἶκον τοῦ βασιλέως Ἰούδα, καὶ λαλήσεις ἐκεῖ τὸν λόγον τοῦτον,
Thus saith the Lord; Go thou, and go down to the house of the king of Judah, and thou shalt speak there this word,
2
וְאָמַרְתָּ שְׁמַע דְּבַר־יְהוָה מֶלֶךְ יְהוּדָה הַיֹּשֵׁב עַל־כִּסֵּא דָוִד אַתָּה וַעֲבָדֶיךָ וְעַמְּךָ הַבָּאִים בַּשְּׁעָרִים הָאֵלֶּה
and say: Hear the word of HaShem, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates.
καὶ ἐρεῖς, Ἄκουε λόγον Κυρίου βασιλεῦ Ἰούδα, ὁ καθήμενος ἐπὶ θρόνου Δαυὶδ, σὺ καὶ ὁ οἶκός σου καὶ ὁ λαός σου, καὶ οἱ εἰσπορευόμενοι ταῖς πύλαις ταύταις·
and thou shalt say, Hear the word of the Lord, O king of Judah, that sittest on the throne of David, thou, and thy house, and thy people, and they that go in at these gates:
3
כֹּה אָמַר יְהוָה עֲשׂוּ מִשְׁפָּט וּצְדָקָה וְהַצִּילוּ גָזוּל מִיַּד עָשׁוֹק וְגֵר יָתוֹם וְאַלְמָנָה אַל־תֹּנוּ אַל־תַּחְמֹסוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה
Thus saith HaShem: Execute ye justice and righteousness, and deliver the spoiled out of the hand of the oppressor; and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.
Τάδε λέγει Κύριος, ποιεῖτε κρίσιν καὶ δικαιοσύνην, καὶ ἐξαιρεῖσθε διηρπασμένον ἐκ χειρὸς ἀδικοῦντος αὐτὸν, καὶ προσήλυτον καὶ ὀρφανὸν καὶ χήραν μὴ καταδυναστεύετε, καὶ μὴ ἀσεβεῖτε, καὶ αἷμα ἀθῶον μὴ ἐκχέητε ἐν τῷ τόπῳ τούτῳ.
thus saith the Lord; Execute ye judgment and justice, and rescue the spoiled out of the hand of him that wrongs him: and oppress not the stranger, and orphan, and widow, and sin not, and shed no innocent blood in this place.
4
כִּי אִם־עָשׂוֹ תַּעֲשׂוּ אֶת־הַדָּבָר הַזֶּה וּבָאוּ בְשַׁעֲרֵי הַבַּיִת הַזֶּה מְלָכִים יֹשְׁבִים לְדָוִד עַל־כִּסְאוֹ רֹכְבִים בָּרֶכֶב וּבַסּוּסִים הוּא ועבדו וַעֲבָדָיו וְעַמּוֹ
For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people.
Διότι ἐὰν ποιοῦντες ποιήσητε τὸν λόγον τοῦτον, καὶ εἰσελεύσονται ἐν ταῖς πύλαις τοῦ οἴκου τούτου βασιλεῖς καθήμενοι ἐπὶ θρόνου Δαυὶδ, καὶ ἐπιβεβηκότες ἐφʼ ἁρμάτων καὶ ἵππων, αὐτοὶ καὶ οἱ παῖδες αὐτῶν, καὶ ὁ λαὸς αὐτῶν.
For if ye will indeed perform this word, then shall there enter in by the gates of this house kings sitting upon the throne of David, and riding on chariots and horses, they, and their servants, and their people.
5
וְאִם לֹא תִשְׁמְעוּ אֶת־הַדְּבָרִים הָאֵלֶּה בִּי נִשְׁבַּעְתִּי נְאֻם־יְהוָה כִּי־לְחָרְבָּה יִהְיֶה הַבַּיִת הַזֶּה
But if ye will not hear these words, I swear by Myself, saith HaShem, that this house shall become a desolation.
Ἐὰν δὲ μὴ ποιήσητε τοὺς λόγους τούτους, κατʼ ἐμαυτοῦ ὤμοσα, λέγει Κύριος, ὅτι εἰς ἐρήμωσιν ἔσται ὁ οἶκος οὗτος.
But if ye will not perform these words, by myself have I sworn, saith the Lord, that this house shall be [brought] to desolation.
6
כִּי־כֹה אָמַר יְהוָה עַל־בֵּית מֶלֶךְ יְהוּדָה גִּלְעָד אַתָּה לִי רֹאשׁ הַלְּבָנוֹן אִם־לֹא אֲשִׁיתְךָ מִדְבָּר עָרִים לֹא נושבה נוֹשָׁבוּ
For thus saith HaShem concerning the house of the king of Judah: Thou art Gilead unto Me, the head of Lebanon; yet surely I will make thee a wilderness, cities which are not inhabited.
Ὅτι τάδε λέγει Κύριος κατὰ τοῦ οἴκου βασιλέως Ἰούδα, Γαλαὰδ σύ μοι ἀρχὴ τοῦ Λιβάνου, ἐὰν μὴ θῶ σε εἰς ἔρημον, πόλεις μὴ κατοικηθησομένας,
For thus saith the Lord concerning the house of the king of Judah; Thou art Gilead to me, [and] the head of Lebanon: [yet] surely I will make thee a desert, [even] cities that shall not be inhabited:
7
וְקִדַּשְׁתִּי עָלֶיךָ מַשְׁחִתִים אִישׁ וְכֵלָיו וְכָרְתוּ מִבְחַר אֲרָזֶיךָ וְהִפִּילוּ עַל־הָאֵשׁ
And I will prepare destroyers against thee, every one with his weapons; and they shall cut down thy choice cedars, and cast them into the fire.
καὶ ἐπάξω ἐπὶ σὲ ὀλοθρεύοντα ἄνδρα, καὶ τὸν πέλεκυν αὐτοῦ, καὶ ἐκκόψουσι τὰς ἐκλεκτὰς κέδρους σου, καὶ ἐμβαλοῦσιν εἰς τὸ πῦρ.
and I will bring upon thee a destroying man, and his axe: and they shall cut down thy choice cedars, and cast [them] into the fire.
8
וְעָבְרוּ גּוֹיִם רַבִּים עַל הָעִיר הַזֹּאת וְאָמְרוּ אִישׁ אֶל־רֵעֵהוּ עַל־מֶה עָשָׂה יְהוָה כָּכָה לָעִיר הַגְּדוֹלָה הַזֹּאת
And many nations shall pass by this city, and they shall say every man to his neighbour: 'Wherefore hath HaShem done thus unto this great city?'
Καὶ διελεύσονται ἔθνη διὰ τῆς πόλεως ταύτης, καὶ ἐρεῖ ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, διατί ἐποίησε Κύριος οὕτως τῇ πόλει ταύτῃ τῇ μεγάλῃ;
And nations shall pass through this city, and each shall say to his neighbor, Why has the Lord done thus to this great city?
9
וְאָמְרוּ עַל אֲשֶׁר עָזְבוּ אֶת־בְּרִית יְהוָה אֱלֹהֵיהֶם וַיִּשְׁתַּחֲווּ לֵאלֹהִים אֲחֵרִים וַיַּעַבְדוּם
Then they shall answer: 'Because they forsook the covenant of HaShem their G-d, and worshipped other gods, and served them.'
Καὶ ἐροῦσιν, ἀνθʼ ὧν ἐγκατέλιπον τὴν διαθήκην Κυρίου Θεοῦ αὐτῶν, καὶ προσεκύνησαν θεοῖς ἀλλοτρίοις, καὶ ἐδούλευσαν αὐτοῖς.
And they shall say, Because they forsook the covenant of the Lord their God, and worshiped strange gods, and served them.
10
אַל־תִּבְכּוּ לְמֵת וְאַל־תָּנֻדוּ לוֹ בְּכוּ בָכוֹ לַהֹלֵךְ כִּי לֹא יָשׁוּב עוֹד וְרָאָה אֶת־אֶרֶץ מוֹלַדְתּוֹ
Weep ye not for the dead, neither bemoan him; but weep sore for him that goeth away, for he shall return no more, nor see his native country.
Μὴ κλαίετε τὸν τεθνηκότα, μηδὲ θρηνεῖτε αὐτόν· κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον, ὅτι οὐκ ἐπιστρέψει ἔτι, οὐδὲ ὄψεται τὴν γῆν πατρίδος αὐτοῦ.
Weep not for the dead, nor lament for him: weep bitterly for him that goes away: for he shall return no more, nor see his native land.
11
כִּי כֹה אָמַר־יְהוָה אֶל־שַׁלֻּם בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה הַמֹּלֵךְ תַּחַת יֹאשִׁיָּהוּ אָבִיו אֲשֶׁר יָצָא מִן־הַמָּקוֹם הַזֶּה לֹא־יָשׁוּב שָׁם עוֹד
For thus saith HaShem touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, and who went forth out of this place: He shall not return thither any more;
Διότι τάδε λέγει Κύριος ἐπὶ Σελλὴμ υἱὸν Ἰωσία τὸν βασιλεύοντα ἀντὶ Ἰωσίου τοῦ πατρὸς αὐτοῦ, ὃς ἐξῆλθεν ἐκ τοῦ τόπου τούτου· οὐκ ἀναστρέψει ἐκεῖ ἔτι,
For thus saith the Lord concerning Shallum the son of Josiah, who reigns in the place of Josiah his father, who has gone forth out of this place; He shall not return thither anymore:
12
כִּי בִּמְקוֹם אֲשֶׁר־הִגְלוּ אֹתוֹ שָׁם יָמוּת וְאֶת־הָאָרֶץ הַזֹּאת לֹא־יִרְאֶה עוֹד
but in the place whither they have led him captive, there shall he die, and he shall see this land no more.
ἀλλʼ ἢ ἐν τῷ τόπῳ τούτῳ οὗ μετῴκισα αὐτὸν, ἐκεῖ ἀποθανεῖται, καὶ τὴν γῆν ταύτην οὐκ ὄψεται ἔτι.
but in that place whither I have carried him captive, there shall he die, and shall see this land no more.
13
הוֹי בֹּנֶה בֵיתוֹ בְּלֹא־צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן־לוֹ
Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbour's service without wages, and giveth him not his hire;
Ὁ οἰκοδομῶν οἰκίαν αὐτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὐτοῦ οὐκ ἐν κρίματι, παρὰ τῷ πλησίον αὐτοῦ ἐργᾶται δωρεὰν, καὶ τὸν μισθὸν αὐτοῦ οὐ μὴ ἀποδώσει αὐτῷ.
He that builds his house not with justice, and his upper chambers not with judgment, who works by means of his neighbor for nothing, and will by no means give him his reward.
14
הָאֹמֵר אֶבְנֶה־לִּי בֵּית מִדּוֹת וַעֲלִיּוֹת מְרֻוָּחִים וְקָרַע לוֹ חַלּוֹנָי וְסָפוּן בָּאָרֶז וּמָשׁוֹחַ בַּשָּׁשַׁר
That saith: 'I will build me a wide house and spacious chambers', and cutteth him out windows, and it is ceiled with cedar, and painted with vermilion.
Ὠκοδόμησας σεαυτῷ οἶκον σύμμετρον, ὑπερῷα ῥιπιστὰ διεσταλμένα θυρίσι, καὶ ἐξυλωμένα ἐν κέδρῳ, καὶ κεχρισμένα ἐν μίλτῳ.
Thou hast built for thyself a well-proportioned house, airy chambers, fitted with windows, and wainscoted with cedar, and painted with vermilion.
15
הֲתִמְלֹךְ כִּי אַתָּה מְתַחֲרֶה בָאָרֶז אָבִיךָ הֲלוֹא אָכַל וְשָׁתָה וְעָשָׂה מִשְׁפָּט וּצְדָקָה אָז טוֹב לוֹ
Shalt thou reign, because thou strivest to excel in cedar? Did not thy father eat and drink, and do justice and righteousness? Then it was well with him.
Μὴ βασιλεύσῃς, ὅτι σὺ παροξυνῇ ἐν Ἄχαζ τῷ πατρί σου; οὐ φάγονται, καὶ οὐ πίονται· βέλτιόν σε ποιεῖν κρίμα καὶ δικαιοσύνην.
Shalt thou reign, because thou art provoked with thy father Ahaz? they shall not eat, and they shall not drink: it is better for thee to execute judgment and justice.
16
דָּן דִּין־עָנִי וְאֶבְיוֹן אָז טוֹב הֲלוֹא־הִיא הַדַּעַת אֹתִי נְאֻם־יְהוָה
He judged the cause of the poor and needy; then it was well. Is not this to know Me? saith HaShem.
Οὐκ ἔγνωσαν, οὐκ ἔκριναν κρίσιν ταπεινῷ, οὐδὲ κρίσιν πένητος· οὐ τοῦτό ἐστι τὸ μὴ γηῶναί σε ἐμὲ; λέγει Κύριος.
They understood not, they judged not the cause of the afflicted, nor the cause of the poor: is not this thy not knowing me? saith the Lord.
17
כִּי אֵין עֵינֶיךָ וְלִבְּךָ כִּי אִם־עַל־בִּצְעֶךָ וְעַל דַּם־הַנָּקִי לִשְׁפּוֹךְ וְעַל־הָעֹשֶׁק וְעַל־הַמְּרוּצָה לַעֲשׂוֹת
But thine eyes and thy heart are not but for thy covetousness, and for shedding innocent blood, and for oppression, and for violence, to do it.
Ἰδοὺ οὐκ εἰσὶν οἱ ὀφθαλμοί σου, οὐδὲ ἡ καρδία σου καλὴ, ἀλλὰ εἰς τὴν πλεονεξίαν σου, καὶ εἰς τὸ αἷμα τὸ ἀθῶον τοῦ ἐκχέαι αὐτὸ, καὶ εἰς ἀδικήματα καὶ εἰς φόνον, τοῦ ποιεῖν αὐτά.
Behold, thine eyes are not good, nor thy heart, but [they go] after thy covetousness, and after the innocent blood to shed it, and after acts of injustice and slaughter, to commit them.
18
לָכֵן כֹּה־אָמַר יְהוָה אֶל־יְהוֹיָקִים בֶּן־יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה לֹא־יִסְפְּדוּ לוֹ הוֹי אָחִי וְהוֹי אָחוֹת לֹא־יִסְפְּדוּ לוֹ הוֹי אָדוֹן וְהוֹי הֹדֹה
Therefore thus saith HaShem concerning Jehoiakim the son of Josiah, king of Judah: They shall not lament for him: 'Ah my brother!' or: 'Ah sister!' They shall not lament for him: 'Ah lord!' or: 'Ah his glory!'
Διατοῦτο τάδε λέγει Κύριος ἐπὶ Ἰωακεὶμ υἱὸν Ἰωσία βασιλέα Ἰούδα, καὶ ἐπὶ τὸν ἄνδρα τοῦτον, οὐ κόψονται αὐτὸν, ὦ ἀδελφὲ, οὐδὲ μὴ κλαύσονται αὐτὸν, οἴμοι Κύριε.
Therefore thus saith the Lord concerning Jehoiakim son of Josiah, king of Judah, even concerning this man; they shall not bewail him, [saying], Ah brother! neither shall they at all weep for him, [saying], Alas Lord.
19
קְבוּרַת חֲמוֹר יִקָּבֵר סָחוֹב וְהַשְׁלֵךְ מֵהָלְאָה לְשַׁעֲרֵי יְרוּשָׁלָ͏ִם
He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Ταφὴν ὄνου ταφήσεται, συμψησθεὶς ῥιφήσεται ἐπέκεινα τῆς πύλης Ἱερουσαλήμ.
He shall be buried with the burial of an ass; he shall be dragged roughly along and cast outside the gate of Jerusalem.
20
עֲלִי הַלְּבָנוֹן וּצְעָקִי וּבַבָּשָׁן תְּנִי קוֹלֵךְ וְצַעֲקִי מֵעֲבָרִים כִּי נִשְׁבְּרוּ כָּל־מְאַהֲבָיִךְ
Go up to Lebanon, and cry, and lift up thy voice in Bashan; and cry from Abarim, for all thy lovers are destroyed.
Ἀνάβηθι εἰς τὸν Λίβανον, καὶ κράξον, καὶ εἰς τὴν Βασὰν δὸς τὴν φωνήν σου, καὶ βόησον εἰς τὸ πέρας τῆς θαλάσσης, ὅτι συνετρίβησαν πάντες οἱ ἐρασταί σου.
Go up to Lebanon, and cry; and utter thy voice to Bashan, and cry aloud to the extremity of the sea: for all thy lovers are destroyed.
21
דִּבַּרְתִּי אֵלַיִךְ בְּשַׁלְוֺתַיִךְ אָמַרְתְּ לֹא אֶשְׁמָע זֶה דַרְכֵּךְ מִנְּעוּרַיִךְ כִּי לֹא־שָׁמַעַתְּ בְּקוֹלִי
I spoke unto thee in thy prosperity, but thou saidst: 'I will not hear.' This hath been thy manner from thy youth, that thou hearkenedst not to My voice.
Ἐλάλησα πρὸς σὲ ἐν τῇ παραπτώσει σου, καὶ εἶπας, οὐκ ἀκούσομαι· αὕτη ἡ ὁδός σου ἐκ νεότητός σου, οὐκ ἤκουσας τῆς φωνῆς μου.
I spoke to thee on [occasion of] thy trespass, but thou saidst, I will not hearken. This [has been] thy way from thy youth, thou hast not hearkened to my voice.
22
כָּל־רֹעַיִךְ תִּרְעֶה־רוּחַ וּמְאַהֲבַיִךְ בַּשְּׁבִי יֵלֵכוּ כִּי אָז תֵּבֹשִׁי וְנִכְלַמְתְּ מִכֹּל רָעָתֵךְ
The wind shall feed upon all thy shepherds, and thy lovers shall go into captivity; surely then shalt thou be ashamed and confounded for all thy wickedness.
Πάντας τοὺς ποιμένας σου ποιμανεῖ ἄνεμος, καὶ οἱ ἐρασταί σου ἐν αἰχμαλωσίᾳ ἐξελεύσονται, ὅτι τότε αἰσχυνθήσῃ καὶ ἀτιμωθήσῃ ἀπὸ πάντων τῶν φιλούντων σε.
The wind shall tend all thy shepherds, and thy lovers shall go into captivity; for then shalt thou be ashamed and disgraced because of all thy lovers.
23
ישבתי יֹשַׁבְתְּ בַּלְּבָנוֹן מקננתי מְקֻנַּנְתְּ בָּאֲרָזִים מַה־נֵּחַנְתְּ בְּבֹא־לָךְ חֲבָלִים חִיל כַּיֹּלֵדָה
O inhabitant of Lebanon, that art nestled in the cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!
Κατοικοῦσα ἐν τῷ Λιβάνῳ, ἐννοσσεύουσα ἐν ταῖς κέδροις, καταστενάξεις ἐν τῷ ἐλθεῖν σοι ὀδύνας ὡς τικτούσης.
O thou that dwellest in Lebanon, making thy nest in the cedars, thou shalt groan heavily, when pangs as of a travailing woman are come upon thee.
24
חַי־אָנִי נְאֻם־יְהוָה כִּי אִם־יִהְיֶה כָּנְיָהוּ בֶן־יְהוֹיָקִים מֶלֶךְ יְהוּדָה חוֹתָם עַל־יַד יְמִינִי כִּי מִשָּׁם אֶתְּקֶנְךָּ
As I live, saith HaShem, though Coniah the son of Jehoiakim king of Judah were the signet upon My right hand, yet would I pluck thee thence;
Ζῶ ἐγὼ, λέγει Κύριος, ἐὰν γενόμενος γένηται Ἰεχονίας υἱὸς Ἰωακεὶμ βασιλεὺς Ἰούδα ἀποσφράγισμα ἐπὶ τῆς χειρὸς τῆς δεξιᾶς μου, ἐκεῖθεν ἐκσπάσω σε,
[As] I live, saith the Lord, though Coniah son of Jehoiakim king of Judah were indeed the seal upon my right hand, thence would I pluck thee;
25
וּנְתַתִּיךָ בְּיַד מְבַקְשֵׁי נַפְשֶׁךָ וּבְיַד אֲשֶׁר־אַתָּה יָגוֹר מִפְּנֵיהֶם וּבְיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וּבְיַד הַכַּשְׂדִּים
and I will give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, even into the hand of Nebuchadrezzar king of Babylon, and into the hand of the Chaldeans.
καὶ παραδώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, ὧν σὺ εὐλαβῇ ἀπὸ προσώπου αὐτῶν, εἰς χεῖρας τῶν Χαλδαίων,
and I will deliver thee into the hands of them that seek thy life, before whom thou art afraid, into the hands of the Chaldeans.
26
וְהֵטַלְתִּי אֹתְךָ וְאֶת־אִמְּךָ אֲשֶׁר יְלָדַתְךָ עַל הָאָרֶץ אַחֶרֶת אֲשֶׁר לֹא־יֻלַּדְתֶּם שָׁם וְשָׁם תָּמוּתוּ
And I will cast thee out, and thy mother that bore thee, into another country, where ye were not born; and there shall ye die.
καὶ ἀποῤῥίψω σε καὶ τὴν μητέρα σου τὴν τεκοῦσάν σε εἰς γῆν, οὗ οὐκ ἐτέχθης ἐκεῖ, καὶ ἐκεῖ ἀποθανεῖσθε·
And I will cast forth thee, and thy mother that bore thee, into a land where thou wast not born; and there ye shall die.
27
וְעַל־הָאָרֶץ אֲשֶׁר־הֵם מְנַשְּׂאִים אֶת־נַפְשָׁם לָשׁוּב שָׁם שָׁמָּה לֹא יָשׁוּבוּ
But to the land whereunto they long to return, thither shall they not return.
Εἰς δὲ τὴν γῆν ἣν αὐτοὶ εὔχονται ταῖς ψυχαῖς αὐτῶν, οὐ μὴ ἀποστρέψωσιν.
But they shall by no means return to the land which they long for in their souls.
28
הַעֶצֶב נִבְזֶה נָפוּץ הָאִישׁ הַזֶּה כָּנְיָהוּ אִם־כְּלִי אֵין חֵפֶץ בּוֹ מַדּוּעַ הוּטֲלוּ הוּא וְזַרְעוֹ וְהֻשְׁלְכוּ עַל־הָאָרֶץ אֲשֶׁר לֹא־יָדָעוּ
Is this man Coniah a despised, broken image? Is he a vessel wherein is no pleasure? Wherefore are they cast out, he and his seed, and are cast into the land which they know not?
Ἠτιμώθη Ἰεχονίας ὡς σκεῦος οὗ οὐκ ἔστι χρεία αὐτοῦ, ὅτι ἐξεῤῥίφη, καὶ ἐξεβλήθη εἰς γῆν ἣν οὐκ ᾔδει.
Coniah is dishonored as a good-for-nothing vessel; for he is thrown out and cast forth into a land which he knew not.
29
אֶרֶץ אֶרֶץ אָרֶץ שִׁמְעִי דְּבַר־יְהוָה
O land, land, land, hear the word of HaShem.
Γῆ, γῆ ἄκουε λόγον Κυρίου,
Land, land, hear the word of the Lord.
30
כֹּה אָמַר יְהוָה כִּתְבוּ אֶת־הָאִישׁ הַזֶּה עֲרִירִי גֶּבֶר לֹא־יִצְלַח בְּיָמָיו כִּי לֹא יִצְלַח מִזַּרְעוֹ אִישׁ יֹשֵׁב עַל־כִּסֵּא דָוִד וּמֹשֵׁל עוֹד בִּיהוּדָה
Thus saith HaShem: Write ye this man childless, a man that shall not prosper in his days; for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.
γράψον τὸν ἄνδρα τοῦτον ἐκκήρυκτον ἄνθρωπον, ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ καθήμενος ἐπὶ θρόνου Δαυὶδ, ἄρχων ἔτι ἐν τῷ Ἰούδα.
Write ye this man an outcast: for there shall none of his seed at all grow up to sit on the throne of David, [or as] a prince yet in Judah.

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.