Textorah

Jeremiah 29

1
וְאֵלֶּה דִּבְרֵי הַסֵּפֶר אֲשֶׁר שָׁלַח יִרְמְיָה הַנָּבִיא מִירוּשָׁלָ͏ִם אֶל־יֶתֶר זִקְנֵי הַגּוֹלָה וְאֶל־הַכֹּהֲנִים וְאֶל־הַנְּבִיאִים וְאֶל־כָּל־הָעָם אֲשֶׁר הֶגְלָה נְבוּכַדְנֶאצַּר מִירוּשָׁלַ͏ִם בָּבֶלָה
Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders of the captivity, and to the priests, and to the prophets, and to all the people, whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon,
Καὶ οὗτοι οἱ λόγοι τῆς βίβλου οὓς ἀπέστειλεν Ἱερεμίας ἐξ Ἱερουσαλὴμ πρὸς τοὺς πρεσβυτέρους τῆς ἀποικίας, καὶ πρὸς τοὺς ἱερεῖς, καὶ πρὸς τοὺς ψευδοπροφήτας, ἐπιστολὴν εἰς Βαβυλῶνα τῇ ἀποικίᾳ, καὶ πρὸς ἅπαντα τὸν λαὸν,
And these are the words of the book which Jeremiah sent from Jerusalem to the elders of the captivity, and to the priests, and to the false prophets, even an epistle to Babylon for the captivity, and to all the people
2
אַחֲרֵי צֵאת יְכָנְיָה־הַמֶּלֶךְ וְהַגְּבִירָה וְהַסָּרִיסִים שָׂרֵי יְהוּדָה וִירוּשָׁלַ͏ִם וְהֶחָרָשׁ וְהַמַּסְגֵּר מִירוּשָׁלָ͏ִם
after that Jeconiah the king, and the queen-mother, and the officers, and the princes of Judah and Jerusalem, and the craftsmen, and the smiths, were departed from Jerusalem;
ὕστερον ἐξελθόντος Ἰεχονίου τοῦ βασιλέως, καὶ τῆς βασιλίσσης, καὶ τῶν εὐνούχων, καὶ παντὸς ἐλευθέρου, καὶ δεσμώτου, καὶ τεχνίτου ἐξ Ἱερουσαλὴμ,
(after the departure of Jechoniah the king and the queen, and the eunuchs, and every freeman, and bondman, and artificer, out of Jerusalem);
3
בְּיַד אֶלְעָשָׂה בֶן־שָׁפָן וּגְמַרְיָה בֶּן־חִלְקִיָּה אֲשֶׁר שָׁלַח צִדְקִיָּה מֶלֶךְ־יְהוּדָה אֶל־נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל בָּבֶלָה לֵאמֹר
by the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon, saying:
ἐν χειρὶ Ἐλεασὰν υἱοῦ Σαφὰν, καὶ Γαμαρίου υἱοῦ Χελκίου, ὃν ἀπέστειλε Σεδεκίας βασιλεὺς Ἰούδα, πρὸς βασιλέα Βαβυλῶνος εἰς Βαβυλῶνα, λέγων,
by the hand of Elasah son of Shaphan, and Gemariah son of Hilkiah (whom Zedekiah king of Judah sent to the king of Babylon to Babylon), saying,
4
כֹּה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לְכָל־הַגּוֹלָה אֲשֶׁר־הִגְלֵיתִי מִירוּשָׁלַ͏ִם בָּבֶלָה
Thus saith HaShem of hosts, the G-d of Israel, unto all the captivity, whom I have caused to be carried away captive from Jerusalem unto Babylon:
Οὕτως εἶπε Κύριος ὁ Θεὸς Ἰσραὴλ ἐπὶ τὴν ἀποικίαν ἣν ἀπῴκισα ἀπὸ Ἱερουσαλὴμ,
Thus said the Lord God of Israel concerning the captivity which I caused to be carried away from Jerusalem;
5
בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פִּרְיָן
Build ye houses, and dwell in them, and plant gardens, and eat the fruit of them;
οἰκοδομήσατε οἴκους, καὶ κατοικήσατε, καὶ φυτεύσατε παραδείσους, καὶ φάγετε τοὺς καρποὺς αὐτῶν,
Build ye houses, and inhabit [them]; and plant gardens, and eat the fruits thereof;
6
קְחוּ נָשִׁים וְהוֹלִידוּ בָּנִים וּבָנוֹת וּקְחוּ לִבְנֵיכֶם נָשִׁים וְאֶת־בְּנוֹתֵיכֶם תְּנוּ לַאֲנָשִׁים וְתֵלַדְנָה בָּנִים וּבָנוֹת וּרְבוּ־שָׁם וְאַל־תִּמְעָטוּ
take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; and multiply ye there, and be not diminished.
καὶ λάβετε γυναῖκας, καὶ τεκνοποιήσατε υἱοὺς καὶ θυγατέρας, καὶ λάβετε τοῖς υἱοῖς ὑμῶν γυναῖκας, καὶ τὰς θυγατέρας ὑμῶν δότε ἀνδράσι, καὶ πληθύνεσθε, καὶ μὴ σμικρυνθῆτε·
and take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, and be multiplied, and be not diminished.
7
וְדִרְשׁוּ אֶת־שְׁלוֹם הָעִיר אֲשֶׁר הִגְלֵיתִי אֶתְכֶם שָׁמָּה וְהִתְפַּלְלוּ בַעֲדָהּ אֶל־יְהוָה כִּי בִשְׁלוֹמָהּ יִהְיֶה לָכֶם שָׁלוֹם
And seek the peace of the city whither I have caused you to be carried away captive, and pray unto HaShem for it; for in the peace thereof shall ye have peace.
Καὶ ζητήσατε εἰς εἰρήνην τῆς γῆς, εἰς ἣν ἀπῴκισα ὑμᾶς ἐκεῖ· καὶ προσεύξεσθε περὶ αὐτῶν πρὸς Κύριον, ὅτι ἐν εἰρήνῃ αὐτῆς εἰρήνη ὑμῖν.
And seek the peace of the land into which I have carried you captive, and ye shall pray to the Lord for the people: for in its peace ye shall [have] peace.
8
כִּי כֹה אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַל־יַשִּׁיאוּ לָכֶם נְבִיאֵיכֶם אֲשֶׁר־בְּקִרְבְּכֶם וְקֹסְמֵיכֶם וְאַל־תִּשְׁמְעוּ אֶל־חֲלֹמֹתֵיכֶם אֲשֶׁר אַתֶּם מַחְלְמִים
For thus saith HaShem of hosts, the G-d of Israel: Let not your prophets that are in the midst of you, and your diviners, beguile you, neither hearken ye to your dreams which ye cause to be dreamed.
Ὅτι οὕτως εἶπε Κύριος, μὴ ἀναπειθέτωσαν ὑμᾶς οἱ ψευδοπροφῆται οἱ ἐν ὑμῖν, καὶ μὴ ἀναπειθέτωσαν ὑμᾶς οἱ μάντεις ὑμῶν, καὶ μὴ ἀκούετε εἰς τὰ ἐνύπνια ὑμῶν, ἃ ὑμεῖς ἐνυπνιάζεσθε,
For thus saith the Lord; Let not the false prophets that are among you persuade you, and let not your diviners persuade you, and hearken not to your dreams which ye dream.
9
כִּי בְשֶׁקֶר הֵם נִבְּאִים לָכֶם בִּשְׁמִי לֹא שְׁלַחְתִּים נְאֻם־יְהוָה
For they prophesy falsely unto you in My name; I have not sent them, saith HaShem.
ὅτι ἄδικα αὐτοὶ προφητεύουσιν ὑμῖν ἐπὶ τῷ ὀνόματί μου, καὶ οὐκ ἀπέστειλα αὐτούς.
For they prophesy to you unrighteous [words] in my name; and I sent them not.
10
כִּי־כֹה אָמַר יְהוָה כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה אֶפְקֹד אֶתְכֶם וַהֲקִמֹתִי עֲלֵיכֶם אֶת־דְּבָרִי הַטּוֹב לְהָשִׁיב אֶתְכֶם אֶל־הַמָּקוֹם הַזֶּה
For thus saith HaShem: After seventy years are accomplished for Babylon, I will remember you, and perform My good word toward you, in causing you to return to this place.
Ὅτι οὕτως εἶπε Κύριος, ὅταν μέλλῃ πληροῦσθαι Βαβυλῶνι ἑβδομήκοντα ἔτη, ἐπισκέψομαι ὑμᾶς, καὶ ἐπιστήσω τοὺς λόγους μου ἐφʼ ὑμᾶς, τοῦ ἀποστρέψαι τὸν λαὸν ὑμῶν εἰς τὸν τόπον τοῦτον.
For thus said the Lord; When seventy years shall be on the point of being accomplished at Babylon, I will visit you, and will confirm my words to you, to bring back your people to this place.
11
כִּי אָנֹכִי יָדַעְתִּי אֶת־הַמַּחֲשָׁבֹת אֲשֶׁר אָנֹכִי חֹשֵׁב עֲלֵיכֶם נְאֻם־יְהוָה מַחְשְׁבוֹת שָׁלוֹם וְלֹא לְרָעָה לָתֵת לָכֶם אַחֲרִית וְתִקְוָה
For I know the thoughts that I think toward you, saith HaShem, thoughts of peace, and not of evil, to give you a future and a hope.
Καὶ λογιοῦμαι ἐφʼ ὑμᾶς λογισμὸν εἰρήνης, καὶ οὐ κακὰ, τοῦ δοῦναι ὑμῖν ταῦτα.
And I will devise for you a device of peace, and not evil, to bestow upon you these [good things].
12
וּקְרָאתֶם אֹתִי וַהֲלַכְתֶּם וְהִתְפַּלַּלְתֶּם אֵלָי וְשָׁמַעְתִּי אֲלֵיכֶם
And ye shall call upon Me, and go, and pray unto Me, and I will hearken unto you.
Καὶ προσεύξασθε πρὸς μὲ, καὶ εἰσακούσομαι ὑμῶν.
And do ye pray to me, and I will hearken to you: and do ye earnestly seek me, and ye shall find me;
13
וּבִקַּשְׁתֶּם אֹתִי וּמְצָאתֶם כִּי תִדְרְשֻׁנִי בְּכָל־לְבַבְכֶם
And ye shall seek Me, and find Me, when ye shall search for Me with all your heart.
Καὶ ἐκζητήσατέ με, καὶ εὑρήσετέ με· ὅτι ζητήσετέ με ἐν ὅλῃ καρδίᾳ ὑμῶν,
for ye shall seek me with your whole heart.
14
וְנִמְצֵאתִי לָכֶם נְאֻם־יְהוָה וְשַׁבְתִּי אֶת־שביתכם שְׁבוּתְכֶם וְקִבַּצְתִּי אֶתְכֶם מִכָּל־הַגּוֹיִם וּמִכָּל־הַמְּקוֹמוֹת אֲשֶׁר הִדַּחְתִּי אֶתְכֶם שָׁם נְאֻם־יְהוָה וַהֲשִׁבֹתִי אֶתְכֶם אֶל־הַמָּקוֹם אֲשֶׁר־הִגְלֵיתִי אֶתְכֶם מִשָּׁם
And I will be found of you, saith HaShem, and I will turn your captivity, and gather you from all the nations, and from all the places whither I have driven you, saith HaShem; and I will bring you back unto the place whence I caused you to be carried away captive.
καὶ ἐπιφανοῦμαι ὑμῖν·
And I will appear to you:
15
כִּי אֲמַרְתֶּם הֵקִים לָנוּ יְהוָה נְבִאִים בָּבֶלָה
For ye have said: 'The HaShem hath raised us up prophets in Babylon.'
Ὅτι εἴπατε, κατέστησεν ἡμῖν Κύριος προφήτας ἐν Βαβυλῶνι·
whereas ye said, The Lord has appointed for us prophets in Babylon:
16
כִּי־כֹה אָמַר יְהוָה אֶל־הַמֶּלֶךְ הַיּוֹשֵׁב אֶל־כִּסֵּא דָוִד וְאֶל־כָּל־הָעָם הַיּוֹשֵׁב בָּעִיר הַזֹּאת אֲחֵיכֶם אֲשֶׁר לֹא־יָצְאוּ אִתְּכֶם בַּגּוֹלָה
For thus saith HaShem concerning the king that sitteth upon the throne of David, and concerning all the people that dwell in this city, your brethren that are not gone forth with you into captivity;
17
כֹּה אָמַר יְהוָה צְבָאוֹת הִנְנִי מְשַׁלֵּחַ בָּם אֶת־הַחֶרֶב אֶת־הָרָעָב וְאֶת־הַדָּבֶר וְנָתַתִּי אוֹתָם כַּתְּאֵנִים הַשֹּׁעָרִים אֲשֶׁר לֹא־תֵאָכַלְנָה מֵרֹעַ
thus saith HaShem of hosts: Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so bad.
18
וְרָדַפְתִּי אַחֲרֵיהֶם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר וּנְתַתִּים לזועה לְזַעֲוָה לְכֹל מַמְלְכוֹת הָאָרֶץ לְאָלָה וּלְשַׁמָּה וְלִשְׁרֵקָה וּלְחֶרְפָּה בְּכָל־הַגּוֹיִם אֲשֶׁר־הִדַּחְתִּים שָׁם
And I will pursue after them with the sword, with the famine, and with the pestilence, and will make them a horror unto all the kingdoms of the earth, a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them;
19
תַּחַת אֲשֶׁר־לֹא־שָׁמְעוּ אֶל־דְּבָרַי נְאֻם־יְהוָה אֲשֶׁר שָׁלַחְתִּי אֲלֵיהֶם אֶת־עֲבָדַי הַנְּבִאִים הַשְׁכֵּם וְשָׁלֹחַ וְלֹא שְׁמַעְתֶּם נְאֻם־יְהוָה
because they have not hearkened to My words, saith HaShem, wherewith I sent unto them My servants the prophets, sending them betimes and often; but ye would not hear, saith HaShem.
20
וְאַתֶּם שִׁמְעוּ דְבַר־יְהוָה כָּל־הַגּוֹלָה אֲשֶׁר־שִׁלַּחְתִּי מִירוּשָׁלַ͏ִם בָּבֶלָה
Hear ye therefore the word of HaShem, all ye of the captivity, whom I have sent away from Jerusalem to Babylon:
21
כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אֶל־אַחְאָב בֶּן־קוֹלָיָה וְאֶל־צִדְקִיָּהוּ בֶן־מַעֲשֵׂיָה הַנִּבְּאִים לָכֶם בִּשְׁמִי שָׁקֶר הִנְנִי נֹתֵן אֹתָם בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל וְהִכָּם לְעֵינֵיכֶם
Thus saith HaShem of hosts, the G-d of Israel, concerning Ahab the son of Kolaiah, and concerning Zedekiah the son of Maaseiah, who prophesy a lie unto you in My name: Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
Οὕτως εἶπε Κύριος ἐπὶ Ἀχιὰβ, καὶ ἐπὶ Σεδεκίαν, ἰδοὺ ἐγὼ δίδωμι αὐτοὺς εἰς χεῖρας βασιλέως Βαβυλῶνος, καὶ πατάξει αὐτοὺς κατʼ ὀφθαλμοὺς ὑμῶν.
Thus saith the Lord concerning Ahab, and concerning Zedekiah; Behold, I [will] deliver them into the hands of the king of Babylon; and he shall smite them in your sight.
22
וְלֻקַּח מֵהֶם קְלָלָה לְכֹל גָּלוּת יְהוּדָה אֲשֶׁר בְּבָבֶל לֵאמֹר יְשִׂמְךָ יְהוָה כְּצִדְקִיָּהוּ וּכְאֶחָב אֲשֶׁר־קָלָם מֶלֶךְ־בָּבֶל בָּאֵשׁ
and of them shall be taken up a curse by all the captivity of Judah that are in Babylon, saying: 'The HaShem make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire';
Καὶ λήψονται ἀπʼ αὐτῶν κατάραν ἐν πάσῃ τῇ ἀποικίᾳ Ἰούδα ἐν Βαβυλῶνι, λέγοντες, ποιήσαι σε Κύριος, ὡς Σεδεκίαν ἐποίησε, καὶ ὡς Ἀχιὰβ, οὓς ἀπετηγάνισε βασιλεὺς Βαβυλῶνος ἐν πυρὶ,
And they shall make of them a curse in all the captivity of Judah in Babylon, saying, The Lord do to thee as he did to Zedekiah, and as he did to Ahab, whom the king of Babylon fried in the fire;
23
יַעַן אֲשֶׁר עָשׂוּ נְבָלָה בְּיִשְׂרָאֵל וַיְנַאֲפוּ אֶת־נְשֵׁי רֵעֵיהֶם וַיְדַבְּרוּ דָבָר בִּשְׁמִי שֶׁקֶר אֲשֶׁר לוֹא צִוִּיתִם וְאָנֹכִי הוידע הַיּוֹדֵעַ וָעֵד נְאֻם־יְהוָה
because they have wrought vile deeds in Israel, and have committed adultery with their neighbours' wives, and have spoken words in My name falsely, which I commanded them not; but I am He that knoweth, and am witness, saith HaShem.
διʼ ἣν ἐποίησαν ἀνομίαν ἐν Ἰσραὴλ, καὶ ἐμοιχῶντο τὰς γυναῖκας τῶν πολιτῶν αὐτῶν, καὶ λόγον ἐχρημάτισαν ἐν τῷ ὀνόματί μου, ὃν οὐ συνέταξα αὐτοῖς· καὶ ἐγὼ μάρτυς, φησὶ Κύριος.
because of the iniquity which they wrought in Israel, and [because] they committed adultery with the wives of their fellow citizens, and spoke a word in my name, which I did not command them [to speak], and I am witness, saith the Lord.
24
וְאֶל־שְׁמַעְיָהוּ הַנֶּחֱלָמִי תֹּאמַר לֵאמֹר
And concerning Shemaiah the Nehelamite thou shalt speak, saying:
Καὶ πρὸς Σαμαίαν τὸν Αἰλαμίτην ἐρεῖς,
And to Shemaiah the Nehelamite thou shalt say,
25
כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר יַעַן אֲשֶׁר אַתָּה שָׁלַחְתָּ בְשִׁמְכָה סְפָרִים אֶל־כָּל־הָעָם אֲשֶׁר בִּירוּשָׁלִַם וְאֶל־צְפַנְיָה בֶן־מַעֲשֵׂיָה הַכֹּהֵן וְאֶל כָּל־הַכֹּהֲנִים לֵאמֹר
Thus speaketh HaShem of hosts, the G-d of Israel, saying: Because thou hast sent letters in thine own name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying:
οὐκ ἀπέστειλά σε τῷ ὀνόματί μου· καὶ πρὸς Σοφονίαν υἱὸν Μαασαίου τὸν ἱερέα εἰπὲ,
I sent thee not in my name: and to Zephaniah the priest the son of Maaseiah say thou,
26
יְהוָה נְתָנְךָ כֹהֵן תַּחַת יְהוֹיָדָע הַכֹּהֵן לִהְיוֹת פְּקִדִים בֵּית יְהוָה לְכָל־אִישׁ מְשֻׁגָּע וּמִתְנַבֵּא וְנָתַתָּה אֹתוֹ אֶל־הַמַּהְפֶּכֶת וְאֶל־הַצִּינֹק
'The HaShem hath made thee priest in the stead of Jehoiada the priest, that there should be officers in the house of HaShem for every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks and in the collar.
Κύριος ἔδωκέ σε ἱερέα ἀντὶ Ἰωδαὲ τοῦ ἱερέως, γενέσθαι ἐπιστάτην ἐν τῷ οἴκῳ Κυρίου παντὶ ἀνθρώπῳ προφητεύοντι, καὶ παντὶ ἀνθρώπῳ μαινομένῳ, καὶ δώσεις αὐτὸν εἰς τὸ ἀπόκλεισμα, καὶ εἰς τὸν καταράκτην.
The Lord has made thee priest in the place of Jehoiada the priest, to be ruler in the house of the Lord over every prophet, and to every madman, and thou shalt put them in prison, and into the dungeon.
27
וְעַתָּה לָמָּה לֹא גָעַרְתָּ בְּיִרְמְיָהוּ הָעֲנְּתֹתִי הַמִּתְנַבֵּא לָכֶם
Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you,
Καὶ νῦν διατί συνελοιδορήσατε Ἱερεμίαν τὸν ἐξ Ἀναθὼθ, τὸν προφητεύσαντα ὑμῖν;
And now wherefore have ye reviled together Jeremiah of Anathoth, who prophesied to you?
28
כִּי עַל־כֵּן שָׁלַח אֵלֵינוּ בָּבֶל לֵאמֹר אֲרֻכָּה הִיא בְּנוּ בָתִּים וְשֵׁבוּ וְנִטְעוּ גַנּוֹת וְאִכְלוּ אֶת־פְּרִיהֶן
forasmuch as he hath sent unto us in Babylon, saying: The captivity is long; build ye houses, and dwell in them; and plant gardens, and eat the fruit of them?'
Οὐ διατοῦτο ἀπέστειλεν; ὅτι διὰ τοῦ μηνὸς τούτου ἀπέστειλε πρὸς ὑμᾶς εἰς Βαβυλῶνα, λέγων, μακράν ἐστιν, οἰκοδομήσατε οἰκίας, καὶ κατοικήσατε, καὶ φυτεύσατε κήπους, καὶ φάγεσθε τὸν καρπὸν αὐτῶν.
Did he not send for this purpose? for in the course of this month he sent to you to Babylon, saying, It is far off: build ye houses, and inhabit [them]; and plant gardens, and eat the fruit of them.
29
וַיִּקְרָא צְפַנְיָה הַכֹּהֵן אֶת־הַסֵּפֶר הַזֶּה בְּאָזְנֵי יִרְמְיָהוּ הַנָּבִיא
And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
Καὶ ἀνέγνω Σοφονίας τὸ βιβλίον εἰς τὰ ὦτα Ἱερεμίου.
And Zephaniah read the book in the ears of Jeremiah.
30
וַיְהִי דְּבַר־יְהוָה אֶל־יִרְמְיָהוּ לֵאמֹר
Then came the word of HaShem unto Jeremiah, saying:
Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἱερεμίαν, λέγων,
Then the word of the Lord came to Jeremiah, saying,
31
שְׁלַח עַל־כָּל־הַגּוֹלָה לֵאמֹר כֹּה אָמַר יְהוָה אֶל־שְׁמַעְיָה הַנֶּחֱלָמִי יַעַן אֲשֶׁר נִבָּא לָכֶם שְׁמַעְיָה וַאֲנִי לֹא שְׁלַחְתִּיו וַיַּבְטַח אֶתְכֶם עַל־שָׁקֶר
Send to all them of the captivity, saying: Thus saith HaShem concerning Shemaiah the Nehelamite: Because that Shemaiah hath prophesied unto you, and I sent him not, and he hath caused you to trust in a lie;
ἀπόστειλον πρὸς τὴν ἀποικίαν, λέγων, οὕτως εἶπε Κύριος ἐπὶ Σαμαίαν τὸν Αἰλαμίτην, ἐπειδὴ ἐπροφήτευσεν ὑμῖν Σαμαίας, καὶ ἐγὼ οὐκ ἀπέστειλα αὐτὸν, καὶ πεποιθέναι ἐποίησεν ὑμᾶς ἐπʼ ἀδίκοις,
Send to the captivity, saying, Thus saith the Lord concerning Shemaiah the Nehelamite, Since Shemaiah has prophesied to you, and I sent him not, and he has made you to trust in iniquity,
32
לָכֵן כֹּה־אָמַר יְהוָה הִנְנִי פֹקֵד עַל־שְׁמַעְיָה הַנֶּחֱלָמִי וְעַל־זַרְעוֹ לֹא־יִהְיֶה לוֹ אִישׁ יוֹשֵׁב בְּתוֹךְ־הָעָם הַזֶּה וְלֹא־יִרְאֶה בַטּוֹב אֲשֶׁר־אֲנִי עֹשֶׂה־לְעַמִּי נְאֻם־יְהוָה כִּי־סָרָה דִבֶּר עַל־יְהוָה
therefore thus saith HaShem: Behold, I will punish Shemaiah the Nehelamite, and his seed; he shall not have a man to dwell among this people, neither shall he behold the good that I will do unto My people, saith HaShem; because he hath spoken perversion against HaShem.
διατοῦτο οὕτως εἶπε Κύριος, ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπὶ Σαμαίαν, καὶ ἐπὶ τὸ γένος αὐτοῦ, καὶ οὐκ ἔσται αὐτῶν ἄνθρωπος ἐν μέσῳ ὑμῶν, τοῦ ἰδεῖν τὰ ἀγαθὰ, ἃ ἐγὼ ποιήσω ὑμῖν, οὐκ ὄψονται.
therefore thus saith the Lord; Behold, I will visit Shemaiah, and his family: and there shall not be a man of them in the midst of you to see the good which I will do to you: they shall not see [it].

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.