Textorah

Jeremiah 6

1
הָעִזוּ בְּנֵי בִניָמִן מִקֶּרֶב יְרוּשָׁלִַם וּבִתְקוֹעַ תִּקְעוּ שׁוֹפָר וְעַל־בֵּית הַכֶּרֶם שְׂאוּ מַשְׂאֵת כִּי רָעָה נִשְׁקְפָה מִצָּפוֹן וְשֶׁבֶר גָּדוֹל
Put yourselves under covert, ye children of Benjamin, away from the midst of Jerusalem, and blow the horn in Tekoa, and set up a signal on Beth-cherem; for evil looketh forth from the north, and a great destruction.
Ἐνισχύσατε υἱοὶ Βενιαμὶν ἐκ μέσου τῆς Ἱερουσαλὴμ, καὶ ἐν Θεκουὲ σημάνατε σάλπιγγι, καὶ ὑπὲρ Βαιθαχαρμὰ ἄρατε σημεῖον, ὅτι κακὰ ἐκκέκυφεν ἀπὸ Βοῤῥᾶ, καὶ συντριβὴ μεγάλη γίνεται·
Strengthen yourselves, ye children of Benjamin, [to flee] out of the midst of Jerusalem, and sound an alarm with the trumpet in Tekoa, and set up a signal over Beth-haccherem: for evil threatens from the north, and a great destruction is coming.
2
הַנָּוָה וְהַמְּעֻנָּגָה דָּמִיתִי בַּת־צִיּוֹן
The comely and delicate one, the daughter of Zion, will I cut off.
καὶ ἀφαιρεθήσεται τὸ ὕψος θύγατερ Σιών.
And [thy] pride, O daughter of Zion, shall be taken away.
3
אֵלֶיהָ יָבֹאוּ רֹעִים וְעֶדְרֵיהֶם תָּקְעוּ עָלֶיהָ אֹהָלִים סָבִיב רָעוּ אִישׁ אֶת־יָדוֹ
Shepherds with their flocks come unto her; they pitch their tents against her round about; they feed bare every one what is nigh at hand.
Εἰς αὐτὴν ἥξουσι ποιμένες, καὶ τὰ ποίμνια αὐτῶν· καὶ πήξουσιν ἐπʼ αὐτὴν σκηνὰς κύκλῳ, καὶ ποιμανοῦσιν ἕκαστος τῇ χειρὶ αὐτοῦ.
The shepherds and their flocks shall come to her; and they shall pitch [their] tents against her round about, and shall feed [their flocks] each with his hand.
4
קַדְּשׁוּ עָלֶיהָ מִלְחָמָה קוּמוּ וְנַעֲלֶה בַצָּהֳרָיִם אוֹי לָנוּ כִּי־פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי־עָרֶב
'Prepare ye war against her; arise, and let us go up at noon!' 'Woe unto us! for the day declineth, for the shadows of the evening are stretched out!'
Παρασκευάσασθε ἐπʼ αὐτὴν εἰς πόλεμον, ἀνάστητε, καὶ ἀναβῶμεν ἐπʼ αὐτὴν μεσημβρίας· οὐαὶ ἡμῖν, ὅτι κέκλικεν ἡ ἡμέρα, ὅτι ἐκλείπουσιν αἱ σκιαὶ τῆς ἡμέρας.
Prepare yourselves for war against her; rise up, and let us go up against her at noon. Woe to us! for the day has gone down, for the shadows of the day fail.
5
קוּמוּ וְנַעֲלֶה בַלָּיְלָה וְנַשְׁחִיתָה אַרְמְנוֹתֶיהָ
'Arise, and let us go up by night, and let us destroy her palaces.'
Ἀνάστητε, καὶ ἀναβῶμεν ἐπʼ αὐτὴν νυκτὶ, καὶ διαφθείρωμεν τὰ θεμέλια αὐτῆς.
Rise, and let us go up against her by night, and destroy her foundations.
6
כִּי כֹה אָמַר יְהוָה צְבָאוֹת כִּרְתוּ עֵצָה וְשִׁפְכוּ עַל־יְרוּשָׁלַ͏ִם סֹלְלָה הִיא הָעִיר הָפְקַד כֻּלָּהּ עֹשֶׁק בְּקִרְבָּהּ
For thus hath HaShem of hosts said: hew ye down her trees, and cast up a mound against Jerusalem; this is the city to be punished; everywhere there is oppression in the midst of her.
Ὅτι τάδε λέγει Κύριος, ἔκκοψον τὰ ξύλα αὐτῆς, ἔκχεον ἐπὶ Ἱερουσαλὴμ δύναμιν· ὦ πόλις ψευδὴς, ὅλη καταδυναστεία ἐν αὐτῇ.
For thus saith the Lord, Hew down her trees, array a numerous force against Jerusalem. O false city; [there is] all oppression in her.
7
כְּהָקִיר בור בַּיִר מֵימֶיהָ כֵּן הֵקֵרָה רָעָתָהּ חָמָס וָשֹׁד יִשָּׁמַע בָּהּ עַל־פָּנַי תָּמִיד חֳלִי וּמַכָּה
As a cistern welleth with her waters, so she welleth with her wickedness; violence and spoil is heard in her; before Me continually is sickness and wounds.
Ὡς ψύχει λάκκος ὕδωρ, οὕτω ψύχει κακία αὐτῆς· ἀσέβεια καὶ ταλαιπωρία ἀκουσθήσεται ἐν αὐτῇ ἐπὶ πρόσωπον αὐτῆς διαπαντός.
As a cistern cools water, so her wickedness cools her, ungodliness and misery shall be heard in her, [as] continually before her.
8
הִוָּסְרִי יְרוּשָׁלִַם פֶּן־תֵּקַע נַפְשִׁי מִמֵּךְ פֶּן־אֲשִׂימֵךְ שְׁמָמָה אֶרֶץ לוֹא נוֹשָׁבָה
Be thou corrected, O Jerusalem, lest My soul be alienated from thee, lest I make thee desolate, a land not inhabited.
Πόνῳ καὶ μάστιγι παιδευθήσῃ Ἱερουσαλὴμ, μὴ ἀποστῇ ἡ ψυχή μου ἀπὸ σοῦ, μὴ ποιήσω σε ἄβατον γῆν, ἥτις οὐ κατοικισθῇ.
Thou shalt be chastened, O Jerusalem, with pain and the scourge, lest my soul depart from thee; lest I make thee a desert land, which shall not be inhabited.
9
כֹּה אָמַר יְהֹוָה צְבָאוֹת עוֹלֵל יְעוֹלְלוּ כַגֶּפֶן שְׁאֵרִית יִשְׂרָאֵל הָשֵׁב יָדְךָ כְּבוֹצֵר עַל־סַלְסִלּוֹת
Thus saith HaShem of hosts: They shall thoroughly glean as a vine the remnant of Israel; turn again thy hand as a grape-gatherer upon the shoots.
Ὅτι τάδε λέγει Κύριος, καλαμᾶσθε, καλαμᾶσθε ὡς ἄμπελον τὰ κατάλοιπα τοῦ Ἰσραὴλ, ἐπιστρέψατε ὡς ὁ τρυγῶν ἐπὶ τὸν κάρταλλον αὐτοῦ.
For thus saith the Lord, Glean, glean thoroughly as a vine the remnant of Israel: turn back [your hands] as a grape-gatherer to his basket.
10
עַל־מִי אֲדַבְּרָה וְאָעִידָה וְיִשְׁמָעוּ הִנֵּה עֲרֵלָה אָזְנָם וְלֹא יוּכְלוּ לְהַקְשִׁיב הִנֵּה דְבַר־יְהוָה הָיָה לָהֶם לְחֶרְפָּה לֹא יַחְפְּצוּ־בוֹ
To whom shall I speak and give warning, that they may hear? Behold, their ear is dull, and they cannot attend; behold, the word of HaShem is become unto them a reproach, they have no delight in it.
Πρὸς τίνα λαλήσω, καὶ διαμαρτύρωμαι, καὶ εἰσακούσεται; ἰδοὺ ἀπερίτμητα τὰ ὦτα αὐτῶν, καὶ οὐ δυνήσονται ἀκούειν· ἰδοὺ τὸ ῥῆμα Κυρίου ἐγένετο αὐτοῖς εἰς ὀνειδισμὸν, οὐ μὴ βουληθῶσιν αὐτό.
To whom shall I speak, and testify, that he may hearken? behold, thine ears are uncircumcised, and they shall not be able to hear: behold, the word of the Lord is become to them a reproach, they will not at all desire it.
11
וְאֵת חֲמַת יְהוָה מָלֵאתִי נִלְאֵיתִי הָכִיל שְׁפֹךְ עַל־עוֹלָל בַּחוּץ וְעַל סוֹד בַּחוּרִים יַחְדָּו כִּי־גַם־אִישׁ עִם־אִשָּׁה יִלָּכֵדוּ זָקֵן עִם־מְלֵא יָמִים
Therefore I am full of the fury of HaShem, I am weary with holding in: pour it out upon the babes in the street, and upon the assembly of young men together; for even the husband with the wife shall be taken, the aged with him that is full of days.
Καὶ τὸν θυμόν μου ἔπλησα, καὶ ἐπέσχον, καὶ οὐ συνετέλεσα αὐτούς· ἐκχεῶ ἐπὶ νήπια ἔξωθεν, καὶ ἐπὶ συναγωγὴν νεανίσκων ἅμα, ὅτι ἀνὴρ καὶ γυνὴ συλληφθήσονται, πρεσβύτερος μετὰ πλήρους ἡμερῶν.
And I allowed my wrath to come to the full, yet I kept [it] in, and did not utterly destroy them: I will pour it out on the children without, and on the assembly of young men together: for man and woman shall be taken together, the old man with him that is full of days.
12
וְנָסַבּוּ בָתֵּיהֶם לַאֲחֵרִים שָׂדוֹת וְנָשִׁים יַחְדָּו כִּי־אַטֶּה אֶת־יָדִי עַל־יֹשְׁבֵי הָאָרֶץ נְאֻם־יְהוָה
And their houses shall be turned unto others, their fields and their wives together; for I will stretch out My hand upon the inhabitants of the land, saith HaShem.
Καὶ μεταστραφήσονται αἱ οἰκίαι αὐτῶν εἰς ἑτέρους, ἀγροὶ καὶ αἱ γυναῖκες αὐτῶν ἐπιτοαυτό· ὅτι ἐκτενῶ τὴν χεῖρά μου ἐπὶ τοὺς κατοικοῦντας τὴν γῆν ταύτην, λέγει Κύριος.
And their houses shall be turned to others, [with] their fields and their wives together: for I will stretch out my hand upon the inhabitants of this land, saith the Lord.
13
כִּי מִקְּטַנָּם וְעַד־גְּדוֹלָם כֻּלּוֹ בּוֹצֵעַ בָּצַע וּמִנָּבִיא וְעַד־כֹּהֵן כֻּלּוֹ עֹשֶׂה שָּׁקֶר
For from the least of them even unto the greatest of them every one is greedy for gain; and from the prophet even unto the priest every one dealeth falsely.
Ὅτι ἀπὸ μικροῦ αὐτῶν καὶ ἕως μεγάλου πάντες συνετελέσαντο ἄνομα, ἀπὸ ἱερέως καὶ ἕως ψευδοπροφήτου πάντες ἐποίησαν ψευδῆ.
For from the least of them even to the greatest they have all committed iniquity; from the priest even to the false prophet they have all wrought falsely.
14
וַיְרַפְּאוּ אֶת־שֶׁבֶר עַמִּי עַל־נְקַלָּה לֵאמֹר שָׁלוֹם שָׁלוֹם וְאֵין שָׁלוֹם
They have healed also the hurt of My people lightly, saying: 'Peace, peace', when there is no peace.
Καὶ ἰῶντο σύντριμμα τοῦ λαοῦ μου, ἐξουθενοῦντες καὶ λέγοντες, εἰρήνη εἰρήνη· καὶ ποῦ ἐστιν εἰρήνη;
And they healed the breach of my people [imperfectly], making light [of it], and saying, Peace, peace: and where is peace?
15
הֹבִישׁוּ כִּי תוֹעֵבָה עָשׂוּ גַּם־בּוֹשׁ לֹא־יֵבוֹשׁוּ גַּם־הַכְלִים לֹא יָדָעוּ לָכֵן יִפְּלוּ בַנֹּפְלִים בְּעֵת־פְּקַדְתִּים יִכָּשְׁלוּ אָמַר יְהוָה
They shall be put to shame because they have committed abomination; yea, they are not at all ashamed, neither know they how to blush; therefore they shall fall among them that fall, at the time that I punish them they shall stumble, saith HaShem.
Κατῃσχύνθησαν, ὅτι ἐξελίποσαν· καὶ οὐδʼ ὡς καταισχυνόμενοι κατῃσχύνθησαν, καὶ τὴν ἀτιμίαν αὐτῶν οὐκ ἔγνωσαν· διατοῦτο πεσοῦνται ἐν τῇ πτώσει αὐτῶν, καὶ ἐν καιρῷ ἐπισκοπῆς ἀπολοῦνται, εἶπε Κύριος.
They were ashamed because they failed; yet they were not ashamed as those who are [truly] ashamed, and they knew not their own disgrace: therefore shall they [utterly] fall when they do fall, and in the time of visitation shall they perish, said the Lord.
16
כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ
Thus saith HaShem: stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said: 'We will not walk therein.'
Τάδε λέγει Κύριος, στῆτε ἐπὶ ταῖς ὁδοῖς, καὶ ἴδετε, καὶ ἐρωτήσατε τρίβους Κυρίου αἰωνίους· καὶ ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐτῇ, καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν· Καὶ εἶπαν, οὐ πορευσόμεθα.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths of the Lord; and see what is the good way, and walk in it, and ye shall find purification for your souls. But they said, We will not walk [in them].
17
וַהֲקִמֹתִי עֲלֵיכֶם צֹפִים הַקְשִׁיבוּ לְקוֹל שׁוֹפָר וַיֹּאמְרוּ לֹא נַקְשִׁיב
And I set watchmen over you: 'Attend to the sound of the horn', but they said: 'We will not attend.'
Καθέστακα ἐφʼ ὑμᾶς σκοπούς· ἀκούσατε τῆς φωνῆς τῆς σάλπιγγος· καὶ εἶπαν, οὐκ ἀκουσόμεθα.
I have set watchmen over you, [saying], Hear ye the sound of the trumpet. But they said, We will not hear [it].
18
לָכֵן שִׁמְעוּ הַגּוֹיִם וּדְעִי עֵדָה אֶת־אֲשֶׁר־בָּם
Therefore hear, ye nations, and know, O congregation, what is against them.
Διὰ τοῦτο ἤκουσαν τὰ ἔθνη, καὶ οἱ ποιμαίνοντες τὰ ποίμνια αὐτῶν.
Therefore have the nations heard, and they that feed their flocks.
19
שִׁמְעִי הָאָרֶץ הִנֵּה אָנֹכִי מֵבִיא רָעָה אֶל־הָעָם הַזֶּה פְּרִי מַחְשְׁבוֹתָם כִּי עַל־דְּבָרַי לֹא הִקְשִׁיבוּ וְתוֹרָתִי וַיִּמְאֲסוּ־בָהּ
Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not attended unto My words, and as for My teaching, they have rejected it.
Ἄκουε γῆ, ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν λαὸν τοῦτον κακὰ, τὸν καρπὸν ἀποστροφῆς αὐτῶν, ὅτι τῶν λόγων μου οὐ προσέσχον, καὶ τὸν νόμον μου ἀπώσαντο.
Hear, O earth: behold, I will bring evils upon this people, [even] the fruit of their rebellions; for they have not heeded my words, and they have rejected my law.
20
לָמָּה־זֶּה לִי לְבוֹנָה מִשְּׁבָא תָבוֹא וְקָנֶה הַטּוֹב מֵאֶרֶץ מֶרְחָק עֹלוֹתֵיכֶם לֹא לְרָצוֹן וְזִבְחֵיכֶם לֹא־עָרְבוּ לִי
To what purpose is to Me the frankincense that cometh from Sheba, and the sweet cane, from a far country? Your burnt-offerings are not acceptable, nor your sacrifices pleasing unto Me.
Ἱνατί μοι λίβανον ἐκ Σαβὰ φέρετε, καὶ κινάμωμον ἐκ γῆς μακρόθεν; τὰ ὁλοκαυτώματα ὑμῶν οὐκ εἰσὶ δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐχ ἥδυνάν μοι.
Wherefore do ye bring me frankincense from Sheba, and cinnamon from a land afar off? your whole burnt offerings are not acceptable, and your sacrifices have not been pleasant to me.
21
לָכֵן כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן אֶל־הָעָם הַזֶּה מִכְשֹׁלִים וְכָשְׁלוּ בָם אָבוֹת וּבָנִים יַחְדָּו שָׁכֵן וְרֵעוֹ יאבדו וְאָבָדוּ
Therefore thus saith HaShem: Behold, I will lay stumblingblocks before this people, and the fathers and the sons together shall stumble against them, the neighbour and his friend, and they shall perish.
Διατοῦτο τάδε λέγει Κύριος, ἰδοὺ ἐγὼ δίδωμι ἐπὶ τὸν λαὸν τοῦτον ἀσθένειαν, καὶ ἀσθενήσουσι πατέρες καὶ υἱοὶ ἅμα, γείτων καὶ ὁ πλησίον αὐτοῦ ἀπολοῦνται.
Therefore thus saith the Lord, Behold, I [will] bring weakness upon this people, and the fathers and sons shall be weak together; the neighbor and his friend shall perish.
22
כֹּה אָמַר יְהוָה הִנֵּה עַם בָּא מֵאֶרֶץ צָפוֹן וְגוֹי גָּדוֹל יֵעוֹר מִיַּרְכְּתֵי־אָרֶץ
Thus saith HaShem: Behold, a people cometh from the north country, and a great nation shall be roused from the uttermost parts of the earth.
Τάδε λέγει Κύριος, ἰδοὺ λαὸς ἔρχεται ἀπὸ Βοῤῥᾶ, καὶ ἔθνη ἐξεγερθήσονται ἀπʼ ἐσχάτου τῆς γῆς.
Thus saith the Lord, Behold, a people comes from the north, and nations shall be stirred up from the end of the earth.
23
קֶשֶׁת וְכִידוֹן יַחֲזִיקוּ אַכְזָרִי הוּא וְלֹא יְרַחֵמוּ קוֹלָם כַּיָּם יֶהֱמֶה וְעַל־סוּסִים יִרְכָּבוּ עָרוּךְ כְּאִישׁ לַמִּלְחָמָה עָלַיִךְ בַּת־צִיּוֹן
They lay hold on bow and spear, they are cruel, and have no compassion; their voice is like the roaring sea, and they ride upon horses; set in array, as a man for war, against thee, O daughter of Zion.
Τόξον καὶ ζιβύνην κρατήσουσιν· ἰταμός ἐστι, καὶ οὐκ ἐλεήσει· φωνὴ αὐτοῦ, ὡς θάλασσα κυμαίνουσα· ἐφʼ ἵπποις καὶ ἅρμασι παρατάξεται ὡς πῦρ εἰς πόλεμον πρὸς σὲ, θύγατερ Σιών.
They shall lay hold on bow and spear; [the people] is fierce, and will have no mercy; their voice is as the roaring sea; they shall array themselves for war against thee as fire on horses and chariots, O daughter of Zion.
24
שָׁמַעְנוּ אֶת־שָׁמְעוֹ רָפוּ יָדֵינוּ צָרָה הֶחֱזִיקַתְנוּ חִיל כַּיּוֹלֵדָה
'We have heard the fame thereof, our hands wax feeble, anguish hath taken hold of us, and pain, as of a woman in travail.'
Ἠκούσαμεν τὴν ἀκοὴν αὐτῶν, παρελύθησαν αἱ χεῖρες ἡμῶν, θλίψις κατέσχεν ἡμᾶς, ὠδῖνες ὡς τικτούσης.
We have heard the report of them: our hands are weakened: anguish has seized us, the pangs as of a woman in travail.
25
אַל־תצאי תֵּצְאוּ הַשָּׂדֶה וּבַדֶּרֶךְ אַל־תלכי תֵּלֵכוּ כִּי חֶרֶב לְאֹיֵב מָגוֹר מִסָּבִיב
Go not forth into the field, nor walk by the way; for there is the sword of the enemy, and terror on every side.
Μὴ ἐκπορεύεσθε εἰς ἀγρὸν, καὶ ἐν ταῖς ὁδοῖς μὴ βαδίζετε, ὅτι ῥομφαία τῶν ἐχθρῶν παροικεῖ κυκλόθεν.
Go not forth into the field, and walk not in the ways; for the sword of the enemy lingers round about.
26
בַּת־עַמִּי חִגְרִי־שָׂק וְהִתְפַּלְּשִׁי בָאֵפֶר אֵבֶל יָחִיד עֲשִׂי לָךְ מִסְפַּד תַּמְרוּרִים כִּי פִתְאֹם יָבֹא הַשֹּׁדֵד עָלֵינוּ
O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes; make thee mourning, as for an only son, most bitter lamentation; for the spoiler shall suddenly come upon us.
Θύγατερ λαοῦ μου περίζωσαι σάκκον, κατάπασσε ἐν σποδῷ, πένθος ἀγαπητοῦ ποιήσαι σεαυτῇ κοπετὸν οἰκτρὸν, ὅτι ἐξαίφνης ἥξει ταλαιπωρία ἐφʼ ὑμᾶς.
O daughter of my people, gird thyself with sackcloth: sprinkle [thyself] with ashes; make for thyself pitiable lamentation, [as] the mourning for a beloved [son]: for misery will come suddenly upon you.
27
בָּחוֹן נְתַתִּיךָ בְעַמִּי מִבְצָר וְתֵדַע וּבָחַנְתָּ אֶת־דַּרְכָּם
I have made thee a tower and a fortress among My people; that thou mayest know and try their way.
Δοκιμαστὴν δέδωκά σε ἐν λαοῖς δεδοκιμασμένοις, καὶ γνώσῃ με ἐν τῷ δοκιμάσαι με τὴν ὁδὸν αὐτῶν,
I have caused thee to be tried among tried nations, and thou shalt know me when I have tried their way.
28
כֻּלָּם סָרֵי סוֹרְרִים הֹלְכֵי רָכִיל נְחֹשֶׁת וּבַרְזֶל כֻּלָּם מַשְׁחִיתִים הֵמָּה
They are all grievous revolters, going about with slanders; they are brass and iron; they all of them deal corruptly.
πάντες ἀνήκοοι πορεύομενοι σκολιῶς· χαλκὸς καὶ σίδηρος, πάντες διεφθαρμένοι εἰσίν.
[They are] all disobedient, walking perversely: [they are] brass and iron; they are all corrupted.
29
נָחַר מַפֻּחַ מאשתם מֵאֵשׁ תַּם עֹפָרֶת לַשָּׁוְא צָרַף צָרוֹף וְרָעִים לֹא נִתָּקוּ
The bellows blow fiercely, the lead is consumed of the fire; in vain doth the founder refine, for the wicked are not separated.
Ἐξέλιπε φυσητὴρ ἀπὸ πυρὸς, ἐξέλιπε μόλιβος· εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ, πονηρία αὐτῶν οὐκ ἐτάκη.
The bellows have failed from the fire, the lead has failed: the silversmith works at his trade in vain; their wickedness is not consumed.
30
כֶּסֶף נִמְאָס קָרְאוּ לָהֶם כִּי־מָאַס יְהוָה בָּהֶם
Refuse silver shall men call them, because HaShem hath rejected them.
Ἀργύριον ἀποδεδοκιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοκίμασεν αὐτοὺς Κύριος.
Call ye them reprobate silver, because the Lord has rejected them.

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.