Textorah

Joshua 17

1
וַיְהִי הַגּוֹרָל לְמַטֵּה מְנַשֶּׁה כִּי־הוּא בְּכוֹר יוֹסֵף לְמָכִיר בְּכוֹר מְנַשֶּׁה אֲבִי הַגִּלְעָד כִּי הוּא הָיָה אִישׁ מִלְחָמָה ו͏ַיְהִי־לוֹ הַגִּלְעָד וְהַבָּשָׁן
And this was the lot for the tribe of Manasseh; for he was the first-born of Joseph. As for Machir the first-born of Manasseh, the father of Gilead, because he was a man of war, therefore he had Gilead and Bashan.
Καὶ ἐγένετο τὰ ὅρια φυλῆς υἱῶν Μανασσῆ, ὅτι οὗτος πρωτότοκος τῷ Ἰωσὴφ, τῷ Μαχὶρ πρωτοτόκῳ Μανασσῆ πατρὶ Γαλαὰδ, ἀνὴρ γὰρ πολεμιστὴς ἦν, ἐν τῇ Γαλααδίτιδι καὶ ἐν τῇ Βασανίτιδι.
And the borders of the tribe of the children of Manasseh (for he [was] the firstborn of Joseph), [assigned] to Machir the firstborn of Manasseh the father of Gilead, for he was a warrior, [were] in the land of Gilead and of Bashan.
2
וַיְהִי לִבְנֵי מְנַשֶּׁה הַנּוֹתָרִים לְמִשְׁפְּחֹתָם לִבְנֵי אֲבִיעֶזֶר וְלִבְנֵי־חֵלֶק וְלִבְנֵי אַשְׂרִיאֵל וְלִבְנֵי־שֶׁכֶם וְלִבְנֵי־חֵפֶר וְלִבְנֵי שְׁמִידָע אֵלֶּה בְּנֵי מְנַשֶּׁה בֶּן־יוֹסֵף הַזְּכָרִים לְמִשְׁפְּחֹתָם
And the lot was for the rest of the children of Manasseh according to their families; for the children of Abiezer, and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida; these were the male children of Manasseh the son of Joseph according to their families.
Καὶ ἐγενήθη τοῖς υἱοῖς Μανασσῆ τοῖς λοιποῖς κατὰ δήμους αὐτῶν· τοῖς υἱοῖς Ἰεζὶ, καὶ τοῖς υἱοῖς Κελὲζ, καὶ τοῖς υἱοῖς Ἰεζιὴλ, καὶ τοῖς υἱοῖς Συχὲμ, καὶ τοῖς υἱοῖς Συμαρὶμ, καὶ τοῖς υἱοῖς Ὀφέρ· οὗτοι ἄρσενες κατὰ δήμους αὐτῶν.
And there was [land] assigned to the other sons of Manasseh according to their families; to the sons of Abiezer, and to the sons of Helek, and to the sons of Asriel, and to the sons of Shechem, and to the sons of Shemida, and to the sons of Hepher: these [are] the males according to their families.
3
וְלִצְלָפְחָד בֶּן־חֵפֶר בֶּן־גִּלְעָד בֶּן־מָכִיר בֶּן־מְנַשֶּׁה לֹא־הָיוּ לוֹ בָּנִים כִּי אִם־בָּנוֹת וְאֵלֶּה שְׁמוֹת בְּנֹתָיו מַחְלָה וְנֹעָה חָגְלָה מִלְכָּה וְתִרְצָה
But Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, but daughters; and these are the names of his daughters: Mahlah, and Noah, Hoglah, Milcah, and Tirzah.
Καὶ τῷ Σαλπαὰδ υἱῷ Ὀφὲρ οὐκ ἦσαν αὐτῷ υἱοὶ ἀλλʼ ἢ θυγατέρες· καὶ ταῦτα τὰ ὀνόματα τῶν θυγατέρων Σαλπαάδ· Μααλὰ, καὶ Νουὰ, καὶ Ἐγλὰ, καὶ Μελχὰ, καὶ Θερσά.
And Zelophehad the son of Hepher had no sons but daughters: and these [are] the names of the daughters of Zelophehad; Mahlah, and Noah, and Hoglah, and Milcah, and Tirzah.
4
וַתִּקְרַבְנָה לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי יְהוֹשֻׁעַ בִּן־נוּן וְלִפְנֵי הַנְּשִׂיאִים לֵאמֹר יְהוָה צִוָּה אֶת־מֹשֶׁה לָתֶת־לָנוּ נַחֲלָה בְּתוֹךְ אַחֵינוּ וַיִּתֵּן לָהֶם אֶל־פִּי יְהוָה נ͏ַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶן
And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying: 'The HaShem commanded Moses to give us an inheritance among our brethren'; therefore according to the commandment of HaShem he gave them an inheritance among the brethren of their father.
Καὶ ἔστησαν ἐναντίον Ἐλεάζαρ τοῦ ἱερέως, καὶ ἐναντίον Ἰησοῦ, καὶ ἐναντίον τῶν ἀρχόντων, λέγουσαι, ὁ Θεὸς ἐνετείλατο διὰ χειρὸς Μωυσῆ δοῦναι ἡμῖν κληρονομίαν ἐν μέσῳ τῶν ἀδελφῶν ἡμῶν· καὶ ἐδόθη αὐταῖς διὰ προστάγματος Κυρίου κλῆρος ἐν τοῖς ἀδελφοῖς τοῦ πατρὸς αὐτῶν.
And they stood before Eleazar the priest, and before Joshua, and before the rulers, saying, God gave a charge by the hand of Moses, to give us an inheritance in the midst of our brethren: so there was given to them by the command of the Lord an inheritance among the brethren of their father.
5
וַיִּפְּלוּ חַבְלֵי־מְנַשֶּׁה עֲשָׂרָה לְבַד מֵאֶרֶץ הַגִּלְעָד וְהַבָּשָׁן אֲשֶׁר מֵעֵבֶר לַיַּרְדֵּן
And there fell ten parts to Manasseh, beside the land of Gilead and Bashan, which is beyond the Jordan;
Καὶ ἔπεσεν ὁ σχοινισμὸς αὐτῶν ἀπὸ Ἀνάσσα, καὶ πεδίον Λαβὲκ ἐκ τῆς γῆς Γαλαὰδ, ἥ ἐστι πέραν τοῦ Ἰορδάνου·
And their lot fell [to them] from Manasseh, and [to the] plain of Labec of the land of Gilead, which is beyond Jordan.
6
כִּי בְּנוֹת מְנַשֶּׁה נָחֲלוּ נַחֲלָה בְּתוֹךְ בָּנָיו וְאֶרֶץ הַגִּלְעָד הָיְתָה לִבְנֵי־מְנַשֶּׁה הַנּוֹתָרִים
because the daughters of Manasseh had an inheritance among his sons; and the land of Gilead belonged unto the rest of the sons of Manasseh.
Ὅτι θυγατέρες υἱῶν Μανασσὴ ἐκληρονόμησαν κλῆρον ἐν μέσῳ τῶν ἀδελφῶν αὐτῶν· ἡ δὲ γῆ Γαλαὰδ ἐγενήθη τοῖς υἱοῖς Μανασσὴ τοῖς καταλελειμμένοις.
For the daughters of the sons of Manasseh inherited a portion in the midst of their brethren, and the land of Gilead was assigned to the remainder of the sons of Manasseh.
7
וַיְהִי גְבוּל־מְנַשֶּׁה מֵאָשֵׁר הַמִּכְמְתָת אֲשֶׁר עַל־פְּנֵי שְׁכֶם וְהָלַךְ הַגְּבוּל אֶל־הַיָּמִין אֶל־יֹשְׁבֵי עֵין תַּפּוּחַ
And the border of Manasseh was, beginning from Asher, Michmethath, which is before Shechem; and the border went along to the right hand, unto the inhabitants of En-tappuah.--
Καὶ ἐγενήθη ὅρια υἱῶν Μανασσῆ Δηλανὰθ, ἥ ἐστι κατὰ πρόσωπον υἱῶν Ἀνὰθ, καὶ πορεύεται ἐπὶ τὰ ὅρια ἐπὶ Ἰαμὶν καὶ Ἰασσὶβ ἐπὶ πηγὴν Θαφθώθ.
And the borders of the sons of Manasseh were Delanath, which is before the sons of Anath, and it proceeds to the borders [even] to Jamin and Jassib to the fountain of Tappuah.
8
לִמְנַשֶּׁה הָיְתָה אֶרֶץ תַּפּוּחַ וְתַפּוּחַ אֶל־גְּבוּל מְנַשֶּׁה לִבְנֵי אֶפְרָיִם
The land of Tappuah belonged to Manasseh; but Tappuah on the border of Manasseh belonged to the children of Ephraim.--
Τῷ Μανασσῇ ἔσται· καὶ Θαφὲθ ἐπὶ τῶν ὁρίων Μανασσῆ, τοῖς υἱοῖς Ἐφραΐμ.
It shall belong to Manasseh, and Tappuah on the borders of Manasseh [shall belong] to the sons of Ephraim.
9
וְיָרַד הַגְּבוּל נַחַל קָנָה נֶגְבָּה לַנַּחַל עָרִים הָאֵלֶּה לְאֶפְרַיִם בְּתוֹךְ עָרֵי מְנַשֶּׁה וּגְבוּל מְנַשֶּׁה מִצְּפוֹן לַנַּחַל וַיְהִי תֹצְאֹתָיו הַיָּמָּה
And the border went down unto the brook of Kanah, southward of the brook, by cities which belonged to Ephraim among the cities of Manasseh; but the border of Manasseh was on the north side of the brook; and the goings out thereof were at the sea:
Καὶ καταβήσεται τὰ ὅρια ἐπὶ φάραγγα Καρανὰ ἐπὶ Λίβα κατὰ φάραγγα Ἰαριὴλ· τερέμινθος τῷ Ἐφραῒμ ἀναμέσον πόλεως Μανασσῆ· καὶ ὅρια Μανασσῆ ἐπὶ τὸν βοῤῥᾶν εἰς τὸν χειμάῤῥουν· καὶ ἔσται αὐτοῦ ἡ διέξοδος θάλασσα
And the borders shall go down to the Valley of Kanah southward by the Valley of Jezreel ([there is] a turpentine tree [belonging] to Ephraim between [that and] the city of Manasseh): and the borders of Manasseh [are] northward to the brook; and the sea shall be its termination.
10
נֶגְבָּה לְאֶפְרַיִם וְצָפוֹנָה לִמְנַשֶּׁה וַיְהִי הַיָּם גְּבוּלוֹ וּבְאָשֵׁר יִפְגְּעוּן מִצָּפוֹן וּבְיִשָּׂשכָר מִמִּזְרָח
southward it was Ephraim's, and northward it was Manasseh's, and the sea was his border; and they reached to Asher on the north, and to Issachar on the east.
ἀπὸ Λιβὸς τῷ Ἐφραῒμ, καὶ ἐπὶ Βοῤῥᾶν Μανασσῇ· καὶ ἔσται ἡ θάλασσα ὅρια αὐτοῖς· καὶ ἐπὶ Ἀσὴβ συνάψουσιν ἐπὶ Βοῤῥᾶν, καὶ τῷ Ἰσσάχαρ ἀπὸ ἀνατολῶν.
Southward [the land belongs] to Ephraim, and northward to Manasseh; and the sea shall be their coast; and northward they shall border upon Asher, and eastward upon Issachar.
11
וַיְהִי לִמְנַשֶּׁה בְּיִשָּׂשכָר וּבְאָשֵׁר בֵּית־שְׁאָן וּבְנוֹתֶיהָ וְיִבְלְעָם וּבְנוֹתֶיהָ וְאֶת־יֹשְׁבֵי דֹאר וּבְנוֹתֶיהָ וְיֹשְׁבֵי עֵין־דֹּר וּבְנֹתֶיהָ וְיֹשְׁבֵי תַעְנַךְ וּבְנֹתֶיהָ וְיֹשְׁבֵי מְגִדּוֹ וּבְנוֹתֶיהָ שְׁלֹשֶׁת הַנָּפֶת
And Manasseh had in Issachar and in Asher Beth-shean and its towns, and Ibleam and its towns, and the inhabitants of Dor and its towns, and the inhabitants of En-dor and its towns, and the inhabitants of Taanach and its towns, and the inhabitants of Megiddo and its towns, even the three regions.
Καὶ ἔσται Μανασσῇ ἐν Ἰσσάχαρ καὶ ἐν Ἀσὴρ Βαιθοὰν καὶ αἱ κῶμαι αὐτῶν, καὶ τοὺς κατοικοῦντας Δὼρ, καὶ τὰς κώμας αὐτῆς, καὶ τοὺς κατοικοῦντας Μαγεδδὼ, καὶ τὰς κώμας αὐτῆς, καὶ τὸ τρίτον τῆς Μαφετὰ, καὶ τὰς κώμας αὐτῆς.
And Manasseh shall have in [the portion of] Issachar and Asher Beth-shean and their villages, and the inhabitants of Dor, and its villages, and the inhabitants of Megiddo, and its villages, and the third part of Naphath, and its villages.
12
וְלֹא יָכְלוּ בְּנֵי מְנַשֶּׁה לְהוֹרִישׁ אֶת־הֶעָרִים הָאֵלֶּה וַיּוֹאֶל הַכְּנַעֲנִי לָשֶׁבֶת בָּאָרֶץ הַזֹּאת
Yet the children of Manasseh could not drive out the inhabitants of those cities; but the Canaanites were resolved to dwell in that land.
Καὶ οὐκ ἠδυνάσθησαν οἱ υἱοὶ Μανασσῆ ἐξολοθρεῦσαι τὰς πόλεις ταύτας· καὶ ἤρχετο ὁ Χαναναῖος κατοικεῖν ἐν τῇ γῇ ταύτῃ.
And the sons of Manasseh were not able to destroy these cities; and the Canaanite began to dwell in that land.
13
ו͏ַיְהִי כִּי ח͏ָזְקוּ בְּנֵי יִשְׂרָאֵל וַיִּתְּנוּ אֶת־הַכְּנַעֲנִי לָמַס וְהוֹרֵשׁ לֹא הוֹרִישׁוֹ
And it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to taskwork, but did not utterly drive them out.
Καὶ ἐγενήθη καὶ ἐπεὶ κατίσχυσαν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐποίησαν τοὺς Χαναναίους ὑπηκόους, ἐξολοθρεῦσαι δὲ αὐτοὺς οὐκ ἐξωλόθρευσαν.
And it came to pass that when the children of Israel were strong, they made the Canaanites subject, but they did not utterly destroy them.
14
וַיְדַבְּרוּ בְּנֵי יוֹסֵף אֶת־יְהוֹשֻׁעַ לֵאמֹר מַדּוּעַ נָתַתָּה לִּי נַחֲלָה גּוֹרָל אֶחָד וְחֶבֶל אֶחָד ו͏ַאֲנִי עַם־רָב עַד אֲשֶׁר־עַד־כֹּה בֵּרְכַנִי יְהוָה
And the children of Joseph spoke unto Joshua, saying: 'Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, forasmuch as HaShem hath blessed me thus?'
Ἀντεῖπαν δὲ οἱ νἱοὶ Ἰωσὴφ τῷ Ἰησοῦ, λέγοντες, διατί ἐκληρονόμησας ἡμᾶς κλῆρον ἕνα, καὶ σχοίνισμα ἕν; ἐγὼ δὲ λαὸς πολύς εἰμι, καὶ ὁ Θεὸς εὐλόγησέ με.
And the sons of Joseph answered Joshua, saying, Wherefore hast thou caused us to inherit one inheritance, and one line? whereas I am a great people, and God has blessed me.
15
וַיֹּאמֶר אֲלֵיהֶם יְהוֹשֻׁעַ אִם־עַם־רַב אַתָּה עֲלֵה לְךָ הַיַּעְרָה וּבֵרֵאתָ לְךָ שָׁם בְּאֶרֶץ הַפְּרִזִּי וְהָרְפָאִים כִּי־אָץ לְךָ הַר־אֶפְרָיִם
And Joshua said unto them: 'If thou be a great people, get thee up to the forest, and cut down for thyself there in the land of the Perizzites and of the Rephaim; since the hill-country of Ephraim is too narrow for thee.'
Καὶ εἶπεν αὐτοῖς Ἰησοῦς, εἰ λαὸς πολὺς εἶ, ἀνάβηθι εἰς τὸν δρυμὸν, καὶ ἐκκάθαρον σεαυτῷ εἰ στενοχωρεῖ σε τὸ ὄρος τὸ Ἐφραΐμ.
And Joshua said to them, If thou be a great people, go up to the forest, and clear [the land] for thyself, if Mount Ephraim be too little for thee.
16
וַיֹּאמְרוּ בְּנֵי יוֹסֵף לֹא־יִמָּצֵא לָנוּ הָהָר וְרֶכֶב בַּרְזֶל בְּכָל־הַכְּנַעֲנִי הַיֹּשֵׁב בְּאֶרֶץ־הָעֵמֶק ל͏ַאֲשֶׁר בְּבֵית־שְׁאָן וּבְנוֹתֶיהָ וְלַאֲשֶׁר בְּעֵמֶק יִזְרְעֶאל
And the children of Joseph said: 'The hill-country will not be enough for us; and all the Canaanites that dwell in the land of the valley have chariots of iron, both they who are in Beth-shean and its towns, and they who are in the valley of Jezreel.'
Καὶ εἶπαν, οὐκ ἀρέσκει ἡμῖν τὸ ὄρος τὸ Ἐφραΐμ· καὶ ἵππος ἐπίλεκτος, καὶ σίδηρος τῷ Χαναναίῳ τῷ κατοικοῦντι ἐν αὐτῷ ἐν Βαιθσὰν, καὶ ἐν ταῖς κώμαις αὐτῆς, ἐν τῇ κοιλάδι Ἰεζραέλ.
And they said, The mount of Ephraim does not please us, and the Canaanite dwelling in it in Beth-shean, and in its villages, [and] in the Valley of Jezreel, has choice cavalry and iron.
17
וַיֹּאמֶר יְהוֹשֻׁעַ אֶל־בֵּית יוֹסֵף לְאֶפְרַיִם וְלִמְנַשֶּׁה לֵאמֹר עַם־רַב אַתָּה וְכֹחַ גָּדוֹל לָךְ לֹא־יִהְיֶה לְךָ גּוֹרָל אֶחָד
And Joshua spoke unto the house of Joseph, even to Ephraim and to Manasseh, saying: 'Thou art a great people, and hast great power; thou shalt not have one lot only;
Καὶ εἶπεν Ἰησοῦς τοῖς υἱοῖς Ἰωσὴφ, εἰ λαὸς πολὺς εἶ καὶ ἰσχὺν μεγάλην ἔχεις, οὐκ ἔσται σοι κλῆρος εἷς·
And Joshua said to the sons of Joseph, If thou art a great people, and hast great strength, thou shalt not have [only] one inheritance.
18
כִּי הַר יִהְיֶה־לָּךְ כִּי־יַעַר הוּא וּבֵרֵאתוֹ וְהָיָה לְךָ תֹּצְאֹתָיו כִּי־תוֹרִישׁ אֶת־הַכְּנַעֲנִי כִּי רֶכֶב בַּרְזֶל לוֹ כִּי חָזָק הוּא
but the hill-country shall be thine; for though it is a forest, thou shalt cut it down, and the goings out thereof shall be thine; for thou shalt drive out the Canaanites, though they have chariots of iron, and though they be strong.'
Ὁ γὰρ δρυμὸς ἔσται σοι, ὅτι δρυμός ἐστι καὶ ἐκκαθαριεῖς αὐτὸν, καὶ ἔσται σοι· καὶ ὅταν ἐξολοθρεύ· σῃς τὸν Χαναναῖον, ὅτι ἵππος ἐπίλεκτος αὐτῷ ἐστι· σὺ γὰρ ὑπερισχύεις αὐτοῦ.
For thou shalt have the wood, for there is a wood, and thou shalt clear it, and [the land] shall be thine; even when thou shalt have utterly destroyed the Canaanite, for he has chosen cavalry; yet thou art stronger than he.

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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.