Textorah

Jeremiah 23

1
הוֹי רֹעִים מְאַבְּדִים וּמְפִצִים אֶת־צֹאן מַרְעִיתִי נְאֻם־יְהוָה
Woe unto the shepherds that destroy and scatter the sheep of My pasture! saith HaShem.
Ὢ ποιμένες οἱ ἀπολλύοντες καὶ διασκορπίζοντες τὰ πρόβατα τῆς νομῆς αὐτῶν.
Woe to the shepherds that destroy and scatter the sheep of their pasture!
2
לָכֵן כֹּה־אָמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל עַל־הָרֹעִים הָרֹעִים אֶת־עַמִּי אַתֶּם הֲפִצֹתֶם אֶת־צֹאנִי וַתַּדִּחוּם וְלֹא פְקַדְתֶּם אֹתָם הִנְנִי פֹקֵד עֲלֵיכֶם אֶת־רֹעַ מַעַלְלֵיכֶם נְאֻם־יְהוָה
Therefore thus saith HaShem, the G-d of Israel, against the shepherds that feed My people: Ye have scattered My flock, and driven them away, and have not taken care of them; behold, I will visit upon you the evil of your doings, saith HaShem.
Διατοῦτο τάδε λέγει Κύριος ἐπὶ τοὺς ποιμαίνοντας τὸν λαόν μου, ὑμεῖς διεσκορπίσατε τὰ πρόβατά μου, καὶ ἐξώσατε αὐτὰ, καὶ οὐκ ἐπεσκέψασθε αὐτὰ, ἰδοὺ ἐγὼ ἐκδικῶ ἐφʼ ὑμᾶς κατὰ τὰ πονηρὰ ἐπιτηδεύματα ὑμῶν.
Therefore thus saith the Lord against them that tend my people; Ye have scattered my sheep, and driven them out, and ye have not visited them: behold, I [will] take vengeance upon you according to your evil practices.
3
וַאֲנִי אֲקַבֵּץ אֶת־שְׁאֵרִית צֹאנִי מִכֹּל הָאֲרָצוֹת אֲשֶׁר־הִדַּחְתִּי אֹתָם שָׁם וַהֲשִׁבֹתִי אֶתְהֶן עַל־נְוֵהֶן וּפָרוּ וְרָבוּ
And I will gather the remnant of My flock out of all the countries whither I have driven them, and will bring them back to their folds; and they shall be fruitful and multiply.
Καὶ ἐγὼ εἰσδέξομαι τοὺς καταλοίπους τοῦ λαοῦ μου ἐπὶ πάσης τῆς γῆς, οὗ ἔξωσα αὐτοὺς ἐκεῖ, καὶ καταστήσω αὐτοὺς εἰς τὴν νομὴν αὐτῶν, καὶ αὐξηθήσονται, καὶ πληθυνθήσονται.
And I will gather in the remnant of my people in every land, whither I have driven them out, and will set them in their pasture; and they shall increase and be multiplied.
4
וַהֲקִמֹתִי עֲלֵיהֶם רֹעִים וְרָעוּם וְלֹא־יִירְאוּ עוֹד וְלֹא־יֵחַתּוּ וְלֹא יִפָּקֵדוּ נְאֻם־יְהוָה
And I will set up shepherds over them, who shall feed them; and they shall fear no more, nor be dismayed, neither shall any be lacking, saith HaShem.
Καὶ ἀναστήσω αὐτοῖς ποιμένας, οἳ ποιμανοῦσιν αὐτοὺς, καὶ οὐ φοβηθήσονται ἔτι, οὐδὲ πτοηθήσονται, λέγει Κύριος.
And I will raise up shepherds to them, who shall feed them: and they shall fear no more, nor be alarmed, saith the Lord.
5
הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק וּמָלַךְ מֶלֶךְ וְהִשְׂכִּיל וְעָשָׂה מִשְׁפָּט וּצְדָקָה בָּאָרֶץ
Behold, the days come, saith HaShem, that I will raise unto David a righteous shoot, and he shall reign as king and prosper, and shall execute justice and righteousness in the land.
Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀναστήσω τῷ Δαυὶδ ἀνατολὴν δικαίαν, καὶ βασιλεύσει βασιλεὺς, καὶ συνήσει, καὶ ποιήσει κρίμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς.
Behold, the days come, saith the Lord, when I will raise up to David a righteous branch, and a king shall reign and understand, and shall execute judgment and righteousness on the earth.
6
בְּיָמָיו תִּוָּשַׁע יְהוּדָה וְיִשְׂרָאֵל יִשְׁכֹּן לָבֶטַח וְזֶה־שְּׁמוֹ אֲ‍שֶׁר־יִקְרְאוֹ יְהוָה צִדְקֵנוּ
In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, HaShem is our righteousness.
Ἐν ταῖς ἡμέραις αὐτοῦ καὶ σωθήσεται Ἰούδας, καὶ Ἰσραὴλ κατασκηνώσει πεποιθὼς, καὶ τοῦτο τὸ ὄνομα αὐτοῦ, ὃ καλέσει αὐτὸν Κύριος, Ἰωσεδὲκ ἐν τοῖς προφήταις.
In his days both Judah shall be saved, and Israel shall dwell securely: and this is his name, which the Lord shall call him, Jehozadak among the prophets.
7
לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יֹאמְרוּ עוֹד חַי־יְהוָה אֲשֶׁר הֶעֱלָה אֶת־בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם
Therefore, behold, the days come, saith HaShem, that they shall no more say: 'As HaShem liveth, that brought up the children of Israel out of the land of Egypt';
8
כִּי אִם־חַי־יְהוָה אֲשֶׁר הֶעֱלָה וַאֲשֶׁר הֵבִיא אֶת־זֶרַע בֵּית יִשְׂרָאֵל מֵאֶרֶץ צָפוֹנָה וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדַּחְתִּים שָׁם וְיָשְׁבוּ עַל־אַדְמָתָם
but: 'As HaShem liveth, that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them'; and they shall dwell in their own land.
9
לַנְּבִאִים נִשְׁבַּר לִבִּי בְקִרְבִּי רָחֲפוּ כָּל־עַצְמוֹתַי הָיִיתִי כְּאִישׁ שִׁכּוֹר וּכְגֶבֶר עֲבָרוֹ יָיִן מִפְּנֵי יְהוָה וּמִפְּנֵי דִּבְרֵי קָדְשׁוֹ
Concerning the prophets. My heart within me is broken, all my bones shake; I am like a drunken man, and like a man whom wine hath overcome; because of HaShem, and because of His holy words.
Συνετρίβη ἡ καρδία μου ἐν ἐμοὶ, ἐσαλεύθη πάντα τὰ ὀστᾶ μου, ἐγενήθην ὡς ἀνὴρ συντετριμμένος, καὶ ὡς ἄνθρωπος συνεχόμενος ἀπὸ οἶνου ἀπὸ προσώπου Κυρίου καὶ ἀπὸ προσώπου εὐπρεπείας δόξης αὐτοῦ.
My heart is broken within me; all my bones are shaken: I am become as a broken-down man, and as a man overcome with wine, because of the Lord, and because of the excellence of his glory.
10
כִּי מְנָאֲפִים מָלְאָה הָאָרֶץ כִּי־מִפְּנֵי אָלָה אָבְלָה הָאָרֶץ יָבְשׁוּ נְאוֹת מִדְבָּר וַתְּהִי מְרוּצָתָם רָעָה וּגְבוּרָתָם לֹא־כֵן
For the land is full of adulterers; for because of swearing the land mourneth, the pastures of the wilderness are dried up; and their course is evil, and their force is not right.
Ὅτι ἀπὸ προσώπου τούτων ἐπένθησεν ἡ γῆ, ἐξηράνθησαν αἱ νομαὶ τῆς ἐρήμου· καὶ ἐγένετο ὁ δρόμος αὐτῶν πονηρὸς, καὶ ἡ ἰσχὺς αὐτῶν οὕτως.
For because of these things the land mourns; the pastures of the wilderness are dried up; and their course is become evil, and so [also] their strength.
11
כִּי־גַם־נָבִיא גַם־כֹּהֵן חָנֵפוּ גַּם־בְּבֵיתִי מָצָאתִי רָעָתָם נְאֻם־יְהוָה
For both prophet and priest are ungodly; yea, in My house have I found their wickedness, saith HaShem.
Ὅτι ἱερεὺς καὶ προφήτης ἐμολύνθησαν, καὶ ἐν τῷ οἴκῳ μου εἶδον πονηρίας αὐτῶν.
For priest and prophet are defiled; and I have seen their iniquities in my house.
12
לָכֵן יִהְיֶה דַרְכָּם לָהֶם כַּחֲלַקְלַקּוֹת בָּאֲפֵלָה יִדַּחוּ וְנָפְלוּ בָהּ כִּי־אָבִיא עֲלֵיהֶם רָעָה שְׁנַת פְּקֻדָּתָם נְאֻם־יְהוָה
Wherefore their way shall be unto them as slippery places in the darkness, they shall be thrust, and fall therein; for I will bring evil upon them, even the year of their visitation, saith HaShem.
Διατοῦτο γενέσθω ἡ ὁδὸς αὐτῶν αὐτοῖς εἰς ὀλίσθημα ἐν γνόφῳ, καὶ ὑποσκελισθήσονται, καὶ πεσοῦνται ἐν αὐτῇ· διότι ἐπάξω ἐπʼ αὐτοὺς κακὰ, ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν.
Therefore let their way be to them slippery and dark: and they shall be tripped up and fall in it: for I will bring evils upon them, in the year of their visitation.
13
וּבִנְבִיאֵי שֹׁמְרוֹן רָאִיתִי תִפְלָה הִנַּבְּאוּ בַבַּעַל וַיַּתְעוּ אֶת־עַמִּי אֶת־יִשְׂרָאֵל
And I have seen unseemliness in the prophets of Samaria: they prophesied by Baal, and caused My people Israel to err.
Καὶ ἐν τοῖς προφήταις Σαμαρείας εἶδον ἀνομήματα· ἐπροφήτευσαν διὰ τῆς Βάαλ, καὶ ἐπλάνησαν τὸν λαόν μου Ἰσραήλ.
And in the prophets of Samaria I have seen lawless deeds; they prophesied by Baal, and led my people Israel astray.
14
וּבִנְבִאֵי יְרוּשָׁלִַם רָאִיתִי שַׁעֲרוּרָה נָאוֹף וְהָלֹךְ בַּשֶּׁקֶר וְחִזְּקוּ יְדֵי מְרֵעִים לְבִלְתִּי־שָׁבוּ אִישׁ מֵרָעָתוֹ הָיוּ־לִי כֻלָּם כִּסְדֹם וְיֹשְׁבֶיהָ כַּעֲמֹרָה
But in the prophets of Jerusalem I have seen a horrible thing: they commit adultery, and walk in lies, and they strengthen the hands of evil-doers, that none doth return from his wickedness; they are all of them become unto Me as Sodom, and the inhabitants thereof as Gomorrah.
Καὶ ἐν τοῖς προφήταις Ἱερουσαλὴμ ἑώρακα φρικτὰ, μοιχωμένους, καὶ πορευομένους ἐν ψεύδεσι, καὶ ἀντιλαμβανομένους χειρῶν πολλῶν, τοῦ μὴ ἀποστραφῆναι ἕκαστον ἀπὸ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς· ἐγενήθησάν μοι πάντες ὡς Σόδομα, καὶ οἱ κατοικοῦντες αὐτὴν ὥσπερ Γόμοῤῥα.
Also in the prophets of Jerusalem I have seen horrible things: as they committed adultery, and walked in lies, and strengthened the hands of many, that they should not return each from his evil way: they are all become to me as Sodom, and the inhabitants thereof as Gomorrah.
15
לָכֵן כֹּה־אָמַר יְהוָה צְבָאוֹת עַל־הַנְּבִאִים הִנְנִי מַאֲכִיל אוֹתָם לַעֲנָה וְהִשְׁקִתִים מֵי־רֹאשׁ כִּי מֵאֵת נְבִיאֵי יְרוּשָׁלִַם יָצְאָה חֲנֻפָּה לְכָל־הָאָרֶץ
Therefore thus saith HaShem of hosts concerning the prophets: Behold, I will feed them with wormwood, and make them drink the water of gall; for from the prophets of Jerusalem is ungodliness gone forth into all the land.
Διατοῦτο τάδε λέγει Κύριος, ἰδοὺ ἐγὼ ψωμιῶ αὐτοὺς ὀδύνην, καὶ ποτιῶ αὐτοὺς ὕδωρ πικρὸν, ὅτι ἀπὸ τῶν προφητῶν Ἱερουσαλὴμ ἐξῆλθε μολυσμὸς πάσῃ τῇ γῇ.
Therefore thus saith the Lord; Behold, I will feed them with pain, and give them bitter water to drink: for from the prophets of Jerusalem has defilement gone forth [into] all the land.
16
כֹּה־אָמַר יְהוָה צְבָאוֹת אַל־תִּשְׁמְעוּ עַל־דִּבְרֵי הַנְּבִאִים הַנִּבְּאִים לָכֶם מַהְבִּלִים הֵמָּה אֶתְכֶם חֲזוֹן לִבָּם יְדַבֵּרוּ לֹא מִפִּי יְהוָה
Thus saith HaShem of hosts: Hearken not unto the words of the prophets that prophesy unto you, they lead you unto vanity; they speak a vision of their own heart, and not out of the mouth of HaShem.
Οὕτως λέγει Κύριος παντοκράτωρ, μὴ ἀκούετε τοὺς λόγους τῶν προφητῶν, ὅτι ματαιοῦσιν ἑαυτοῖς ὅρασιν, ἀπὸ καρδίας αὐτῶν λαλοῦσι, καὶ οὐκ ἀπὸ στόματος Κυρίου.
Thus saith the Lord Almighty, Hearken not to the words of the prophets: for they frame a vain vision for themselves; they speak from their own heart, and not from the mouth of the Lord.
17
אֹמְרִים אָמוֹר לִמְנַאֲצַי דִּבֶּר יְהוָה שָׁלוֹם יִהְיֶה לָכֶם וְכֹל הֹלֵךְ בִּשְׁרִרוּת לִבּוֹ אָמְרוּ לֹא־תָבוֹא עֲלֵיכֶם רָעָה
They say continually unto them that despise Me: 'The HaShem hath said: Ye shall have peace'; and unto every one that walketh in the stubbornness of his own heart they say: 'No evil shall come upon you';
Λέγουσι τοῖς ἀπωθουμένοις τὸν λόγον Κυρίου, εἰρήνη ἔσται ὑμῖν, καὶ πᾶσι τοῖς πορευομένοις τοῖς θελήμασιν αὐτῶν, καὶ παντὶ τῷ πορευομένῳ πλάνῃ καρδίας αὐτοῦ, εἶπαν, οὐχ ἥξει ἐπὶ σὲ κακά.
They say to them that reject the word of the Lord, There shall be peace to you; and to all that walk after their own lusts, and to every one that walks in the error of his heart, they have said, No evil shall come upon thee.
18
כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי דְּבָרוֹ וַיִּשְׁמָע
For who hath stood in the council of HaShem, that he should perceive and hear His word? Who hath attended to His word, and heard it?
Ὅτι τίς ἔστη ἐν ὑποστήματι Κυρίου, καὶ εἶδε τὸν λόγον αὐτοῦ; τίς ἠνωτίσατο, καὶ ἤκουσεν;
For who has stood in the counsel of the Lord, and seen his word? who has hearkened, and heard?
19
הִנֵּה סַעֲרַת יְהוָה חֵמָה יָצְאָה וְסַעַר מִתְחוֹלֵל עַל רֹאשׁ רְשָׁעִים יָחוּל
Behold, a storm of HaShem is gone forth in fury, yea, a whirling storm; it shall whirl upon the head of the wicked.
Ἰδοὺ σεισμὸς παρὰ Κυρίου, καὶ ὀργὴ ἐκπορεύεται εἰς συσσεισμὸν, συστρεφομένη ἐπὶ τοὺς ἀσεβεῖς ἥξει.
Behold, [there is] an earthquake from the Lord, and anger proceeds to a convulsion, it shall come violently upon the ungodly.
20
לֹא יָשׁוּב אַף־יְהוָה עַד־עֲשֹׂתוֹ וְעַד־הֲקִימוֹ מְזִמּוֹת לִבּוֹ בְּאַחֲרִית הַיָּמִים תִּתְבּוֹנְנוּ בָהּ בִּינָה
The anger of HaShem shall not return, until He have executed, and till He have performed the purposes of His heart; in the end of days ye shall consider it perfectly.
Καὶ οὐκ ἔτι ἀποστρέψει ὁ θυμὸς Κυρίου, ἕως ποιήσῃ αὐτὸ, καὶ ἕως ἂν στήσῃ αὐτὸ, ἀπὸ ἐγχειρήματος καρδίας αὐτοῦ· ἐπʼ ἐσχάτου τῶν ἡμερῶν νοήσουσιν αὐτό.
And the Lord’s wrath shall return no more, until he have accomplished it, and until he have established it, according to the purpose of his heart: at the end of the days they shall understand it.
21
לֹא־שָׁלַחְתִּי אֶת־הַנְּבִאִים וְהֵם רָצוּ לֹא־דִבַּרְתִּי אֲלֵיהֶם וְהֵם נִבָּאוּ
I have not sent these prophets, yet they ran; I have not spoken to them, yet they prophesied.
Οὐκ ἀπέστελλον τοὺς προφήτας, καὶ αὐτοὶ ἔτρεχον· οὐδὲ ἐλάλησα πρὸς αὐτοὺς, καὶ αὐτοὶ ἐπροφήτευον.
I sent not the prophets, yet they ran: neither spoke I to them, yet they prophesied.
22
וְאִם־עָמְדוּ בְּסוֹדִי וְיַשְׁמִעוּ דְבָרַי אֶת־עַמִּי וִישִׁבוּם מִדַּרְכָּם הָרָע וּמֵרֹעַ מַעַלְלֵיהֶם
But if they have stood in My council, then let them cause My people to hear My words, and turn them from their evil way, and from the evil of their doings.
Καὶ εἰ ἔστησαν ἐν τῇ ὑποστάσει μου, καὶ εἰ ἤκουσαν τῶν λόγων μου, καὶ τὸν λαόν μου ἂν ἀπέστρεφον αὐτοὺς ἀπὸ τῶν πονηρῶν ἐπιτηδευμάτων αὐτῶν.
But if they had stood in my counsel, and if they had hearkened to my words, then would they have turned my people from their evil practices.
23
הַאֱלֹהֵי מִקָּרֹב אָנִי נְאֻם־יְהוָה וְלֹא אֱלֹהֵי מֵרָחֹק
Am I a G-d near at hand, saith HaShem, and not a G-d afar off?
Θεὸς ἐγγίζων ἐγώ εἰμι, λέγει Κύριος, καὶ οὐχὶ Θεὸς πόῤῥωθεν.
I am a God nigh at hand, saith the Lord, and not a God afar off.
24
אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה
Can any hide himself in secret places that I shall not see him? saith HaShem. Do not I fill heaven and earth? saith HaShem.
Εἰ κρυβήσεταί τις ἐν κρυφαίοις, καὶ ἐγὼ οὐκ ὄψομαι αὐτόν; μὴ οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος.
Shall anyone hide himself in secret places, and I not see him? Do I not fill heaven and earth? saith the Lord.
25
שָׁמַעְתִּי אֵת אֲשֶׁר־אָמְרוּ הַנְּבִאִים הַנִּבְּאִים בִּשְׁמִי שֶׁקֶר לֵאמֹר חָלַמְתִּי חָלָמְתִּי
I have heard what the prophets have said, that prophesy lies in My name, saying: 'I have dreamed, I have dreamed.'
Ἤκουσα ἃ λαλοῦσιν οἱ προφῆται, ἃ προφητεύουσιν ἐπὶ τῷ ὀνόματί μου, ψευδῆ λέγοντες, ἠνυπνιασάμην ἐνύπνιον.
I have heard what the prophets say, what they prophesy in my name, saying falsely, I have seen a night vision.
26
עַד־מָתַי הֲיֵשׁ בְּלֵב הַנְּבִאִים נִבְּאֵי הַשָּׁקֶר וּנְבִיאֵי תַּרְמִת לִבָּם
How long shall this be? Is it in the heart of the prophets that prophesy lies, and the prophets of the deceit of their own heart?
Ἕως πότε ἔσται ἐν καρδίᾳ τῶν προφητῶν τῶν προφητευόντων ψευδῆ, ἐν τῷ προφητεύειν αὐτοὺς τὰ θελήματα τῆς καρδίας αὐτῶν,
How long shall [these things] be in the heart of the prophets that prophesy lies, when they prophesy the purposes of their own heart?
27
הַחֹשְׁבִים לְהַשְׁכִּיחַ אֶת־עַמִּי שְׁמִי בַּחֲלוֹמֹתָם אֲשֶׁר יְסַפְּרוּ אִישׁ לְרֵעֵהוּ כַּאֲשֶׁר שָׁכְחוּ אֲבוֹתָם אֶת־שְׁמִי בַּבָּעַל
That think to cause My people to forget My name by their dreams which they tell every man to his neighbour, as their fathers forgot My name for Baal.
τῶν λογιζομένων τοῦ ἐπιλαθέσθαι τοῦ νόμου μου ἐν τοῖς ἐνυπνίοις αὐτῶν, ἃ διηγοῦντο ἕκαστος τῷ πλησίον αὐτοῦ, καθάπερ ἐπελάθοντο οἱ πατέρες αὐτῶν τοῦ ὀνόματός μου ἐν τῇ Βάαλ;
who devise that [men] may forget my law by their dreams, which they have told every one to his neighbor, as their fathers forgot my name in [the worship of] Baal.
28
הַנָּבִיא אֲשֶׁר־אִתּוֹ חֲלוֹם יְסַפֵּר חֲלוֹם וַאֲשֶׁר דְּבָרִי אִתּוֹ יְדַבֵּר דְּבָרִי אֱמֶת מַה־לַתֶּבֶן אֶת־הַבָּר נְאֻם־יְהוָה
The prophet that hath a dream, let him tell a dream; and he that hath My word; let him speak My word faithfully. What hath the straw to do with the wheat? saith HaShem.
Ὁ προφήτης ἐν ᾧ τὸ ἐνύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπνιον αὐτοῦ, καὶ ἐν ᾧ ὁ λόγος μου πρὸς αὐτὸν, διηγησάσθω τὸν λόγον μου ἐπʼ ἀληθείας· τί τὸ ἄχυρον πρὸς τὸν σῖτον; οὕτως οἱ λόγοι μου, λέγει Κύριος.
The prophet who has a dream, let him tell his dream; and [he] in whom is my word [spoken] to him, let him tell my word truly: what is the chaff to the corn? so are my words, saith the Lord.
29
הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם־יְהוָה וּכְפַטִּישׁ יְפֹצֵץ סָלַע
Is not My word like as fire? saith HaShem; and like a hammer that breaketh the rock in pieces?
Οὐκ ἰδοὺ οἱ λόγοι μου, ὥσπερ πῦρ, λέγει Κύριος, καὶ ὡς πέλυξ κόπτων πέτραν;
Behold, are not my words as fire? saith the Lord; and as an axe cutting the rock?
30
לָכֵן הִנְנִי עַל־הַנְּבִאִים נְאֻם־יְהוָה מְגַנְּבֵי דְבָרַי אִישׁ מֵאֵת רֵעֵהוּ
Therefore, behold, I am against the prophets, saith HaShem, that steal My words every one from his neighbour.
Ἰδοὺ ἐγὼ διατοῦτο πρὸς τοὺς προφήτας, λέγει Κύριος ὁ Θεὸς, τοὺς κλέπτοντας τοὺς λόγους μου ἕκαστον παρὰ τοῦ πλησίον αὐτοῦ.
Behold, I am therefore against the prophets, saith the Lord God, that steal my words every one from his neighbor.
31
הִנְנִי עַל־הַנְּבִיאִם נְאֻם־יְהוָה הַלֹּקְחִים לְשׁוֹנָם וַיִּנְאֲמוּ נְאֻם
Behold, I am against the prophets, saith HaShem, that use there tongues and say: 'He saith.'
Ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας τοὺς ἐκβάλλοντας προφητείας γλώσσης, καὶ νυστάζοντας νυσταγμὸν αὐτῶν.
Behold, I am against the prophets that put forth prophecies of mere words, and slumber their sleep.
32
הִנְנִי עַל־נִבְּאֵי חֲלֹמוֹת שֶׁקֶר נְאֻם־יְהוָה וַיְסַפְּרוּם וַיַּתְעוּ אֶת־עַמִּי בְּשִׁקְרֵיהֶם וּבְפַחֲזוּתָם וְאָנֹכִי לֹא־שְׁלַחְתִּים וְלֹא צִוִּיתִים וְהוֹעֵיל לֹא־יוֹעִילוּ לָעָם־הַזֶּה נְאֻם־יְהוָה
Behold, I am against them that prophesy lying dreams, saith HaShem, and do tell them, and cause My people to err by their lies, and by their wantonness; yet I sent them not, nor commanded them; neither can they profit this people at all, saith HaShem.
Διατοῦτο ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας τοὺς προφητεύοντας ἐνύπνια ψευδῆ, καὶ οὐ διηγοῦντο αὐτὰ, καὶ ἐπλάνησαν τὸν λαόν μου ἐν τοῖς ψεύδεσιν αὐτῶν, καὶ ἐν τοῖς πλάνοις αὐτῶν, καὶ ἐγὼ οὐκ ἀπέστειλα αὐτοὺς, καὶ οὐκ ἐνετειλάμην αὐτοῖς, καὶ ὠφέλειαν οὐκ ὠφελήσουσι τὸν λαὸν τοῦτον.
Therefore, behold, I am against the prophets that prophesy false dreams, and have not told them [truly], and have caused my people to err by their lies, and by their errors; yet I sent them not, and commanded them not; therefore, they shall not profit this people at all.
33
וְכִי־יִשְׁאָלְךָ הָעָם הַזֶּה אוֹ־הַנָּבִיא אוֹ־כֹהֵן לֵאמֹר מַה־מַשָּׂא יְהוָה וְאָמַרְתָּ אֲלֵיהֶם אֶת־מַה־מַשָּׂא וְנָטַשְׁתִּי אֶתְכֶם נְאֻם־יְהוָה
And when this people, or the prophet, or a priest, shall ask thee, saying: 'What is the burden of HaShem?' then shalt thou say unto them: 'What burden! I will cast you off, saith HaShem.'
Καὶ ἐὰν ἐρωτήσωσιν ὁ λαὸς οὗτος, ἢ ἱερεὺς, ἢ προφήτης, τί τὸ λῆμμα Κυρίου; καὶ ἐρεῖς αὐτοῖς, ὑμεῖς ἐστε τὸ λῆμμα, καὶ ῥάξω ὑμᾶς, λέγει Κύριος.
And if this people, or the priest, or the prophet, should ask, What is the burden of the Lord? then thou shalt say to them, Ye are the burden, and I will dash you down, saith the Lord.
34
וְהַנָּבִיא וְהַכֹּהֵן וְהָעָם אֲשֶׁר יֹאמַר מַשָּׂא יְהוָה וּפָקַדְתִּי עַל־הָאִישׁ הַהוּא וְעַל־בֵּיתוֹ
And as for the prophet, and the priest, and the people, that shall say: 'The burden of HaShem', I will even punish that man and his house.
Ὁ προφήτης, καὶ οἱ ἱερεῖς, καὶ ὁ λαὸς, οἳ ἂν εἴπωσι, λῆμμα Κυρίου, καὶ ἐκδικήσω τὸν ἄνθρωπον ἐκεῖνον, καὶ τὸν οἶκον αὐτοῦ.
[As for] the prophet, and the priests, and the people, who shall say, The burden of the Lord, I will even take vengeance on that man, and on his house.
35
כֹּה תֹאמְרוּ אִישׁ עַל־רֵעֵהוּ וְאִישׁ אֶל־אָחִיו מֶה־עָנָה יְהוָה וּמַה־דִּבֶּר יְהוָה
Thus shall ye say every one to his neighbour, and every one to his brother: 'What hath HaShem answered?' and: 'What hath HaShem spoken?'
Οὕτως ἐρεῖτε ἕκαστος πρὸς τὸν πλησίον αὐτοῦ, καὶ ἕκαστος πρὸς τὸν ἀδελφὸν αὐτοῦ, τί ἀπεκρίθη Κύριος, καὶ τί ἐλάλησε Κύριος;
Thus shall ye say every one to his neighbor, and every one to his brother, What has the Lord answered? and, what has the Lord said?
36
וּמַשָּׂא יְהוָה לֹא תִזְכְּרוּ־עוֹד כִּי הַמַּשָּׂא יִהְיֶה לְאִישׁ דְּבָרוֹ וַהֲפַכְתֶּם אֶת־דִּבְרֵי אֱלֹהִים חַיִּים יְהוָה צְבָאוֹת אֱלֹהֵינוּ
And the burden of HaShem shall ye mention no more; for every man's own word shall be his burden; and would ye pervert the words of the living G-d, of HaShem of hosts our G-d?
Καὶ λῆμμα Κυρίου μὴ ὀνομάζετε ἔτι, ὅτι τὸ λῆμμα τῷ ἀνθρώπῳ ἔσται ὁ λόγος αὐτοῦ.
And do ye name no more the burden of the Lord; for his own word shall be a man’s burden.
37
כֹּה תֹאמַר אֶל־הַנָּבִיא מֶה־עָנָךְ יְהוָה וּמַה־דִּבֶּר יְהוָה
Thus shalt thou say to the prophet: 'What hath HaShem answered thee?' and: 'What hath HaShem spoken?'
Καὶ διατί ἐλάλησε Κύριος ὁ Θεὸς ἡμῶν;
But wherefore, [say ye], has the Lord our God spoken?
38
וְאִם־מַשָּׂא יְהוָה תֹּאמֵרוּ לָכֵן כֹּה אָמַר יְהוָה יַעַן אֲמָרְכֶם אֶת־הַדָּבָר הַזֶּה מַשָּׂא יְהוָה וָאֶשְׁלַח אֲלֵיכֶם לֵאמֹר לֹא תֹאמְרוּ מַשָּׂא יְהוָה
But if ye say: 'The burden of HaShem'; therefore thus saith HaShem: Because ye say this word: 'The burden of HaShem', and I have sent unto you, saying: 'Ye shall not say: The burden of HaShem';
Διατοῦτο τάδε λέγει Κύριος ὁ Θεὸς ἡμῶν ἄνθʼ ὧν εἴπατε τὸν λόγον τοῦτον, λῆμμα Κυρίου, καὶ ἀπέστειλα πρὸς ὑμᾶς, λέγων, οὐκ ἐρεῖτε, λῆμμα Κυρίου·
Therefore thus saith the Lord our God; Because ye have spoken this word, The burden of the Lord, and I sent to you, saying, Ye shall not say, The burden of the Lord;
39
לָכֵן הִנְנִי וְנָשִׁיתִי אֶתְכֶם נָשֹׁא וְנָטַשְׁתִּי אֶתְכֶם וְאֶת־הָעִיר אֲשֶׁר נָתַתִּי לָכֶם וְלַאֲבוֹתֵיכֶם מֵעַל פָּנָי
therefore, behold, I will utterly tear you out, and I will cast you off, and the city that I gave unto you and to your fathers, away from My presence;
διατοῦτο ἰδοὺ ἐγὼ λαμβάνω, καὶ ῥάσσω ὑμᾶς, καὶ τὴν πόλιν ἣν ἔδωκα ὑμῖν καὶ τοῖς πατράσιν ὑμῶν.
therefore, behold, I [will] seize, and dash down you and the city which I gave to you and your fathers.
40
וְנָתַתִּי עֲלֵיכֶם חֶרְפַּת עוֹלָם וּכְלִמּוּת עוֹלָם אֲשֶׁר לֹא תִשָּׁכֵחַ
and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten
Καὶ δώσω ἐφʼ ὑμᾶς ὀνειδισμὸν αἰώνιον, καὶ ἀτιμίαν αἰώνιον, ἥτις οὐκ ἐπιλησθήσεται. 40aΔιατοῦτο ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ οὐκ ἐροῦσιν ἔτι, ζῇ Κύριος, ὃς ἀνήγαγε τὸν οἶκον Ἰσραὴλ ἐκ γῆς Αἰγύπτου, 40bἀλλὰ, ζῇ Κύριος, ὃς συνήγαγε πᾶν τὸ σπέρμα Ἰσραὴλ ἀπὸ γῆς Βοῤῥᾶ, καὶ ἀπὸ πασῶν τῶν χωρῶν, οὗ ἔξωσεν αὐτοὺς ἐκεῖ, καὶ ἀπεκατέστησεν αὐτοὺς εἰς τὴν γῆν αὐτῶν.
And I will bring upon you an everlasting reproach, and everlasting disgrace, which shall not be forgotten.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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