Textorah

Joshua 22

1
אָז יִקְרָא יְהוֹשֻׁעַ לָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי מַטֵּה מְנַשֶּׁה
Then Joshua called the Reubenites, and the Gadites, and the half-tribe of Manasseh,
Τότε συνεκάλεσεν Ἰησοῦς τοὺς υἱοὺς Ῥουβὴν, καὶ τοὺς υἱοὺς Γὰδ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ,
Then Joshua called together the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh,
2
וַיֹּאמֶר אֲלֵיהֶם אַתֶּם שְׁמַרְתֶּם אֵת כָּל־אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד יְהוָה וַתִּשְׁמְעוּ בְקוֹלִי לְכֹל אֲשֶׁר־צִוִּיתִי אֶתְכֶם
and said unto them: 'Ye have kept all that Moses the servant of HaShem commanded you, and have hearkened unto my voice in all that I commanded you;
καὶ εἶπεν αὐτοῖς, ὑμεῖς ἀκηκόατε πάντα ὅσα ἐνετείλατο ὑμῖν Μωυσῆς ὁ παῖς Κυρίου, καὶ ὑπηκούσατε τῆς φωνῆς μου κατὰ πάντα ὅσα ἐνετείλατο ὑμῖν.
and said to them, Ye have heard all that Moses the servant of the Lord commanded you, and ye have hearkened to my voice in all that he commanded you.
3
לֹא־עֲזַבְתֶּם אֶת־אֲחֵיכֶם זֶה יָמִים רַבִּים עַד הַיּוֹם הַזֶּה וּשְׁמַרְתֶּם אֶת־מִשְׁמֶרֶת מִצְוַת יְהוָה אֱלֹהֵיכֶם
ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of HaShem your G-d.
Οὐκ ἐγκαταλελοίπατε τοὺς ἀδελφοὺς ὑμῶν ταύτας τὰς ἡμέρας πλείους· ἕως τῆς σήμερον ἡυμέρας ἐφυλάξατε τὴν ἐντολὴν Κυρίου τοῦ Θεοῦ ὑμῶν.
Ye have not deserted your brethren these many days: until this day ye have kept the commandment of the Lord your God.
4
וְעַתָּה הֵנִיחַ יְהוָה אֱלֹהֵיכֶם לַאֲחֵיכֶם כַּאֲשֶׁר דִּבֶּר לָהֶם וְעַתָּה פְּנוּ וּלְכוּ לָכֶם לְאָהֳלֵיכֶם אֶל־אֶרֶץ אֲחֻזַּתְכֶם אֲשֶׁר נָתַן לָכֶם מֹשֶׁה עֶבֶד יְהוָה בְּעֵבֶר הַיַּרְדֵּן
And now HaShem your G-d hath given rest unto your brethren, as He spoke unto them; therefore now turn ye, and get you unto your tents, unto the land of your possession, which Moses the servant of HaShem gave you beyond the Jordan.
Νῦν δὲ κατέπαυσε Κύριος ὁ Θεὸς ἡμῶν τοὺς ἀδελφοὺς ἡμῶν, ὃν τρόπον εἶπεν αὐτοῖς· νῦν οὖν ἀποστραφέντες, ἀπέλθατε εἰς τοὺς οἴκους ὑμῶν, καὶ εἰς τὴν γῆν τῆς κατασχέσεως ὑμῶν, ἣν ἔδωκεν ὑμῖν Μωυσῆς ἐν τῷ πέραν τοῦ Ἰορδάνου.
And now the Lord our God has given our brethren rest, as he told them: now then return and depart to your homes, and to the land of your possession, which Moses gave you on the other side Jordan.
5
רַק שִׁמְרוּ מְאֹד לַעֲשׂוֹת אֶת־הַמִּצְוָה וְאֶת־הַתּוֹרָה אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וְלָלֶכֶת בְּכָל־דְּרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וּלְדָבְקָה־בוֹ וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם
Only take diligent heed to do the commandment and the law, which Moses the servant of HaShem commanded you, to love HaShem your G-d, and to walk in all His ways, and to keep His commandments, and to cleave unto Him, and to serve Him with all your heart and with all your soul.'
Ἀλλὰ φυλάξασθε σφόδρα ποιεῖν τὰς ἐντολὰς καὶ τὸν νόμον, ὃν ἐνετείλατο ἡμῖν ποιεῖν Μωυσῆς ὁ παῖς Κυρίου· ἀγαπᾷν Κύριον τὸν Θεὸν ἡμῶν, πορεύεσθαι πάσαις ταῖς ὁδοῖς αὐτοῦ, φυλάξασθαι τὰς ἐντολὰς αὐτοῦ, καὶ προσκεῖσθαι αὐτῷ, καὶ λατρεύειν αὐτῷ ἐξ ὅλης τῆς διανοίας ὑμῶν, καὶ ἐξ ὅλης τῆς ψυχῆς ὑμῶν.
But take great heed to do the commands and the law, which Moses the servant of the Lord commanded you to do; to love the Lord our God, to walk in all his ways, to keep his commands, and to cleave to him, and serve him with all your mind, and with all your soul.
6
וַיְבָרְכֵם יְהוֹשֻׁעַ וַיְשַׁלְּחֵם וַיֵּלְכוּ אֶל־אָהֳלֵיהֶם
So Joshua blessed them, and sent them away; and they went unto their tents.
Καὶ εὐλόγησεν αὐτοὺς Ἰησοῦς, καὶ ἐξαπέστειλεν αὐτούς· καὶ ἐπορεύθησαν εἰς τοὺς οἴκους αὐτῶν.
And Joshua blessed them, and dismissed them; and they went to their homes.
7
וְלַחֲצִי שֵׁבֶט הַמְנַשֶּׁה נָתַן מֹשֶׁה בַּבָּשָׁן וּלְחֶצְיוֹ נָתַן יְהוֹשֻׁעַ עִם־אֲחֵיהֶם מעבר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְגַם כִּי שִׁלְּחָם יְהוֹשֻׁעַ אֶל־אָהֳלֵיהֶם וַיְבָרֲכֵם
Now to the one half-tribe of Manasseh Moses had given inheritance in Bashan; but unto the other half gave Joshua among their brethren beyond the Jordan westward. Moreover when Joshua sent them away unto their tents, he blessed them,
Καὶ τῷ ἡμίσει φυλῆς Μανασσῆ ἔδωκε Μωυσῆς ἐν τῇ Βασανίτιδι, καὶ τῷ ἡμίσει ἔδωκεν Ἰησοῦς μετὰ τῶν ἀδελφῶν αὐτοῦ ἐν τῷ πέραν τοῦ Ἰορδάνου παρὰ θάλασσαν· καὶ ἡνίκα ἐξαπέστειλεν αὐτοὺς Ἰησοῦς εἰς τοὺς οἴκους αὐτῶν καὶ εὐλόγησεν αὐτούς.
And to [one] half the tribe of Manasseh Moses gave a portion in the land of Bashan, and to [the other] half Joshua gave a portion with his brethren on the other side of Jordan westward: and when Joshua sent them away to their homes, then he blessed them.
8
וַיֹּאמֶר אֲלֵיהֶם לֵאמֹר בִּנְכָסִים רַבִּים שׁוּבוּ אֶל־אָהֳלֵיכֶם וּבְמִקְנֶה רַב־מְאֹד בְּכֶסֶף וּבְזָהָב וּבִנְחֹשֶׁת וּבְבַרְזֶל וּבִשְׂלָמוֹת הַרְבֵּה מְאֹד חִלְקוּ שְׁלַל־אֹיְבֵיכֶם עִם־אֲחֵיכֶם
and spoke unto them, saying: 'Return with much wealth unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment; divide the spoil of your enemies with your brethren.'
Καὶ ἐν χρήμασι πολλοῖς ἀπήλθοσαν εἰς τοὺς οἴκους αὐτῶν· καὶ κτήνη πολλὰ σφόδρα, καὶ ἀργύριον, καὶ χρυσίον, καὶ σίδηρον, καὶ ἱματισμὸν πολὺν, διείλαντο τὴν προνομὴν τῶν ἐχθρῶν μετὰ τῶν ἀδελφῶν αὐτῶν.
And they departed with much wealth to their houses, and they divided the spoil of their enemies with their brethren; very much cattle, and silver, and gold, and iron, and much raiment.
9
וַיָּשֻׁבוּ וַיֵּלְכוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה מֵאֵת בְּנֵי יִשְׂרָאֵל מִשִּׁלֹה אֲשֶׁר בְּאֶרֶץ־כְּנָעַן לָלֶכֶת אֶל־אֶרֶץ הַגִּלְעָד אֶל־אֶרֶץ אֲחֻזָּתָם אֲשֶׁר נֹאחֲזוּ־בָהּ עַל־פִּי יְהוָה בְּיַד־מֹשֶׁה
And the children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the land of Gilead, to the land of their possession, whereof they were possessed, according to the commandment of HaShem by the hand of Moses.
Καὶ ἐπορεύθησαν οἱ υἱοὶ Ῥουβὴν, καὶ οἱ υἱοὶ Γὰδ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ ἀπὸ τῶν υἱῶν Ἰσραὴλ ἐν Σηλὼ ἐν γῇ Χαναὰν ἀπελθεῖν εἰς τὴν Γαλαὰδ εἰς γῆν κατασχέσεως αὐτῶν, ἣν ἐκληρονόμησαν αὐτὴν διὰ προστάγματος Κυρίου ἐν χειρὶ Μωυσῆ.
So the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh, departed from the children of Israel in Shiloh in the land of Canaan, to go away into Gilead, into the land of their possession, which they inherited by the command of the Lord, by the hand of Moses.
10
וַיָּבֹאוּ אֶל־גְּלִילוֹת הַיַּרְדֵּן אֲשֶׁר בְּאֶרֶץ כְּנָעַן וַיִּבְנוּ בְנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה שָׁם מִזְבֵּחַ עַל־הַיַּרְדֵּן מִזְבֵּחַ גָּדוֹל לְמַרְאֶה
And when they came unto the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.
Καὶ ἦλθον εἰς Γαλαὰδ τοῦ Ἰορδάνου, ἥ ἐστιν ἐν γῇ Χαναάν· καὶ ᾠκοδόμησαν οἱ υἱοὶ Ῥουβὴν, καὶ οἱ υἱοὶ Γὰδ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ ἐκεῖ βωμὸν ἐπὶ τοῦ Ἰορδάνου, βωμὸν μέγαν τοῦ ἰδεῖν.
And they came to Gilead of Jordan, which is in the land of Canaan: and the children of Reuben, and the children of Gad, and the half tribe of Manasseh built there an altar by Jordan, a great altar to look at.
11
וַיִּשְׁמְעוּ בְנֵי־יִשְׂרָאֵל לֵאמֹר הִנֵּה בָנוּ בְנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה אֶת־הַמִּזְבֵּחַ אֶל־מוּל אֶרֶץ כְּנַעַן אֶל־גְּלִילוֹת הַיַּרְדֵּן אֶל־עֵבֶר בְּנֵי יִשְׂרָאֵל
And the children of Israel heard say: 'Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertaineth to the children of Israel.'
Καὶ ἤκουσαν οἱ υἱοὶ Ἰσραὴλ λεγόντων, Ἰδοῦ ᾠκοδομήκασιν οἱ υἱοὶ Ῥουβὴν, καὶ οἱ υἱοὶ Γὰδ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ βωμὸν ἐφʼ ὁρίων γῆς Χαναὰν ἐπὶ τοῦ Γαλαὰδ τοῦ Ἰορδάνου ἐν τῷ πέραν υἱῶν Ἰσραήλ.
And the children of Israel heard say, Behold, the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh have built an altar at the borders of the land of Canaan at Gilead of Jordan, on the opposite side to the children of Israel.
12
וַיִּשְׁמְעוּ בְּנֵי יִשְׂרָאֵל וַיִּקָּהֲלוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל שִׁלֹה לַעֲלוֹת עֲלֵיהֶם לַצָּבָא
And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.
Καὶ συνηθροίσθησαν πάντες οἱ υἱοὶ Ἰσραὴλ εἰς Σηλὼ, ὥστε ἀναβάντες ἐκπολεμῆσαι αὐτούς.
And all the children of Israel gathered together to Shiloh, so as to go up and fight against them.
13
וַיִּשְׁלְחוּ בְנֵי־יִשְׂרָאֵל אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־חֲצִי שֵׁבֶט־מְנַשֶּׁה אֶל־אֶרֶץ הַגִּלְעָד אֶת־פִּינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן
And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest;
Καὶ ἀπέστειλαν οἱ υἱοὶ Ἰσραὴλ πρὸς τοὺς υἱοὺς Ῥουβὴν καὶ πρὸς τοὺς υἱοὺς Γὰδ καὶ πρὸς τοὺς υἱοὺς ἥμισυ φυλῆς Μανασσῆ εἰς γῆν Γαλαὰδ, τόν τε Φινεὲς υἱὸν Ἐλεάζαρ υἱοῦ Ἀαρὼν τοῦ ἀρχιερέως,
And the children of Israel sent to the sons of Reuben, and the sons of Gad, and to the sons of the half tribe of Manasseh into the land of Gilead, both Phinehas the son of Eleazar the son of Aaron the priest,
14
וַעֲשָׂרָה נְשִׂאִים עִמּוֹ נָשִׂיא אֶחָד נָשִׂיא אֶחָד לְבֵית אָב לְכֹל מַטּוֹת יִשְׂרָאֵל וְאִישׁ רֹאשׁ בֵּית־אֲבוֹתָם הֵמָּה לְאַלְפֵי יִשְׂרָאֵל
and with him ten princes, one prince of a fathers' house for each of the tribes of Israel; and they were every one of them head of their fathers' houses among the thousands of Israel.
καὶ δέκα τῶν ἀρχόντων μετʼ αὐτοῦ· ἄρχων εἷς ἀπὸ οἴκου πατριᾶς ἀπὸ πασῶν φυλῶν Ἰσραήλ· ἄρχοντες οἴκων πατριῶν εἰσι χιλίαρχοι Ἰσραήλ.
and ten of the chiefs with him; [there was] one chief of every household out of all the tribes of Israel (the heads of families are the captains of thousands in Israel).
15
וַיָּבֹאוּ אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־חֲצִי שֵׁבֶט־מְנַשֶּׁה אֶל־אֶרֶץ הַגִּלְעָד וַיְדַבְּרוּ אִתָּם לֵאמֹר
And they came unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, unto the land of Gilead, and they spoke with them, saying:
Καὶ παρεγένοντο πρὸς τοὺς υἱοὺς Ῥουβὴν, καὶ πρὸς τοὺς υἱοὺς Γὰδ, καὶ πρὸς τοὺς ἡμίσεις φυλῆς Μανασσῆ εἰς γῆν Γαλαάδ· καὶ ἐλάλησαν πρὸς αὐτοὺς, λέγοντες,
And they came to the sons of Reuben, and to the sons of Gad, and to the half tribe of Manasseh into the land of Gilead; and they spoke to them, saying,
16
כֹּה אָמְרוּ כֹּל עֲדַת יְהוָה מָה־הַמַּעַל הַזֶּה אֲשֶׁר מְעַלְתֶּם בֵּאלֹהֵי יִשְׂרָאֵל לָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה בִּבְנוֹתְכֶם לָכֶם מִזְבֵּחַ לִמְרָדְכֶם הַיּוֹם בַּיהוָה
'Thus saith the whole congregation of HaShem: What treachery is this that ye have committed against the G-d of Israel, to turn away this day from following HaShem, in that ye have builded you an altar, to rebel this day against HaShem?
τάδε λέγει πᾶσα ἡ συναγωγὴ Κυρίου, τίς ἡ πλημμέλεια αὕτη, ἣν ἐπλημμελήσατε ἐναντίον τοῦ Θεοῦ Ἰσραὴλ, ἀποστραφῆναι σήμερον ἀπὸ Κυρίου, οἰκοδομήσαντες ὑμῖν ἑαυτοῖς βωμὸν, ἀποστάτας ὑμᾶς γενέσθαι ἀπὸ τοῦ Κυρίου;
Thus says the whole congregation of the Lord, What [is] this transgression that ye have transgressed before the God of Israel, to turn away today from the Lord, in that ye have built for yourselves an altar, so that ye should be apostates from the Lord?
17
הַמְעַט־לָנוּ אֶת־עֲוֺן פְּעוֹר אֲשֶׁר לֹא־הִטַּהַרְנוּ מִמֶּנּוּ עַד הַיּוֹם הַזֶּה וַיְהִי הַנֶּגֶף בַּעֲדַת יְהוָה
Is the iniquity of Peor too little for us, from which we have not cleansed ourselves unto this day, although there came a plague upon the congregation of HaShem,
Μὴ μικρὸν ἡμῖν τὸ ἁμάρτημα Φογὼρ, ὅτι οὐκ ἐκαθαρίσθημεν ἀπʼ αὐτοῦ ἕως τῆς ἡμέρας ταύτης; καὶ ἐγενήθη πληγὴ ἐν τῇ συναγωγῇ Κυρίου.
Is the sin of Peor too little for you, whereas we have not been cleansed from it until this day, though there was a plague among the congregation of the Lord?
18
וְאַתֶּם תָּשֻׁבוּ הַיּוֹם מֵאַחֲרֵי יְהוָה וְהָיָה אַתֶּם תִּמְרְדוּ הַיּוֹם בַּיהוָה וּמָחָר אֶל־כָּל־עֲדַת יִשְׂרָאֵל יִקְצֹף
that ye must turn away this day from following HaShem? and it will be, seeing ye rebel to-day against HaShem, that to-morrow He will be wroth with the whole congregation of Israel.
Καὶ ὑμεῖς ἀπεστράφητε σήμερον ἀπὸ Κυρίου· καὶ ἔσται ἐὰν ἀποστῆτε σήμερον ἀπὸ Κυρίου, καὶ αὔριον ἐπὶ πάντα Ἰσραὴλ ἔσται ἡ ὀργή.
And ye have this day revolted from the Lord; and it shall come to pass if ye revolt this day from the Lord, that tomorrow there shall be wrath upon all Israel.
19
וְאַךְ אִם־טְמֵאָה אֶרֶץ אֲחֻזַּתְכֶם עִבְרוּ לָכֶם אֶל־אֶרֶץ אֲחֻזַּת יְהוָה אֲשֶׁר שָׁכַן־שָׁם מִשְׁכַּן יְהוָה וְהֵאָחֲזוּ בְּתוֹכֵנוּ וּבַיהוָה אַל־תִּמְרֹדוּ וְאֹתָנוּ אֶל־תִּמְרֹדוּ בִּבְנֹתְכֶם לָכֶם מִזְבֵּחַ מִבַּלְעֲדֵי מִזְבַּח יְהוָה אֱלֹהֵינוּ
Howbeit, if the land of your possession be unclean, then pass ye over unto the land of the possession of HaShem, wherein HaShem'S tabernacle dwelleth, and take possession among us; but rebel not against HaShem, nor rebel against us, in building you an altar besides the altar of HaShem our G-d.
Καὶ νῦν εἰ μικρὰ ἡ γῆ ὑμῶν τῆς κατασχέσεως ὑμῶν, διάβητε εἰς τὴν γῆν τῆς Κυρίου κατασχέσεως, οὗ κατασκηνοῖ ἐκεῖ ἡ σκηνὴ Κυρίου, καὶ κατακληρονομήσετε ἐν ἡμῖν· καὶ μὴ ἀπὸ Θεοῦ ἀποστάται γενήθητε, καὶ ὑμεῖς μηδʼ ἀπόστητε ἀπὸ Κυρίου, διὰ τὸ οἰκοδομῆσαι ὑμᾶς βωμὸν ἔξω τοῦ θυσιαστηρίου Κυρίου τοῦ Θεοῦ ἡμῶν.
And now if the land of your possession [be too] little, cross over to the land of the possession of the Lord, where the tabernacle of the Lord dwells, and receive ye an inheritance among us; and do not become apostates from God, neither do ye apostatize from the Lord, because of your having built an altar apart from the altar of the Lord our God.
20
הֲלוֹא עָכָן בֶּן־זֶרַח מָעַל מַעַל בַּחֵרֶם וְעַל־כָּל־עֲדַת יִשְׂרָאֵל הָיָה קָצֶף וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֺנוֹ
Did not Achan the son of Zerah commit a trespass concerning the devoted thing, and wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity.'
Οὐκ ἰδοὺ Ἄχαρ ὁ τοῦ Ζαρᾶ πλημμελείᾳ ἐπλημμέλησεν ἀπὸ τοῦ ἀναθέματος, καὶ ἐπὶ πᾶσαν συναγωγὴν Ἰσραὴλ ἐγενήθη ὀργή; καὶ οὗτος εἷς αὐτὸς ἀπέθανε τῇ ἑαυτοῦ ἁμαρτίᾳ.
Lo! did not Achan the [son] of Zerah commit a trespass [taking] of the accursed thing, and there was wrath on the whole congregation of Israel? and he himself died alone in his own sin.
21
וַיַּעֲנוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה וַיְדַבְּרוּ אֶת־רָאשֵׁי אַלְפֵי יִשְׂרָאֵל
Then the children of Reuben and the children of Gad and the half-tribe of Manasseh answered, and spoke unto the heads of the thousands of Israel:
Καὶ ἀπεκρίθησαν οἱ υἱοὶ Ῥουβὴν, καὶ οἱ υἱοὶ Γὰδ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ, καὶ ἐλάλησαν τοῖς χιλιάρχοις Ἰσραὴλ, λέγοντες,
And the sons of Reuben, and the sons of Gad, and the half tribe of Manasseh answered, and spoke to the captains of the thousands of Israel, saying,
22
אֵל אֱלֹהִים יְהוָה אֵל אֱלֹהִים יְהוָה הוּא יֹדֵעַ וְיִשְׂרָאֵל הוּא יֵדָע אִם־בְּמֶרֶד וְאִם־בְּמַעַל בַּיהוָה אַל־תּוֹשִׁיעֵנוּ הַיּוֹם הַזֶּה
'G-d, G-d, HaShem, G-d, G-d, HaShem, He knoweth, and Israel he shall know; if it be in rebellion, or if in treachery against HaShem--save Thou us not this day--
ὁ Θεὸς Θεὸς Κύριός ἐστι, καὶ ὁ Θεὸς Θεὸς αὐτὸς οἶδε, καὶ Ἰσραὴλ αὐτὸς γνώσεται· εἰ ἐν ἀποστασίᾳ ἐπλημμελήσαμεν ἔναντι τοῦ Κυρίου, μὴ ῥύσαιτο ἡμᾶς ἐν τῇ ἡμέρᾳ ταύτῃ.
God [even] God is the Lord, and God [even] God himself knows, and Israel he shall know; if we have transgressed before the Lord by apostasy, let him not deliver us this day.
23
לִבְנוֹת לָנוּ מִזְבֵּחַ לָשׁוּב מֵאַחֲרֵי יְהוָה וְאִם־לְהַעֲלוֹת עָלָיו עוֹלָה וּמִנְחָה וְאִם־לַעֲשׂוֹת עָלָיו זִבְחֵי שְׁלָמִים יְהוָה הוּא יְבַקֵּשׁ
that we have built us an altar to turn away from following HaShem; or if to offer thereon burnt-offering or meal-offering, or if to offer sacrifices of peace-offerings thereon, let HaShem Himself require it;
Καὶ εἰ ᾠκοδομήσαμεν ἑαυτοῖς βωμὸν, ὥστε ἀποστῆναι ἀπὸ Κυρίου τοῦ Θεοῦ ἡμῶν, ὥστε ἀναβιβάσαι ἐπʼ αὐτὸν θυσίαν ὁλοκαυτωμάτων, ὥστε ποιῆσαι ἐπʼ αὐτοῦ θυσίαν σωτηρίου, Κύριος ἐκζητήσει.
And if we have built to ourselves an altar, so as to apostatize from the Lord our God, so as to offer upon it a sacrifice of whole burnt offerings, so as to offer upon it a sacrifice of peace offering—the Lord shall require it.
24
וְאִם־לֹא מִדְּאָגָה מִדָּבָר עָשִׂינוּ אֶת־זֹאת לֵאמֹר מָחָר יֹאמְרוּ בְנֵיכֶם לְבָנֵינוּ לֵאמֹר מַה־לָּכֶם וְלַיהוָה אֱלֹהֵי יִשְׂרָאֵל
and if we have not rather out of anxiety about a matter done this, saying: In time to come your children might speak unto our children, saying: What have ye to do with HaShem, the G-d of Israel?
Ἀλλʼ ἕνεκεν εὐλαβείας ῥήματος ἐποιήσαμεν τοῦτο, λέγοντες, ἵνα μὴ εἴπωσιν αὔριον τὰ τέκνα ὑμῶν τοῖς τέκνοις ἡμῶν, τί ὑμῖν Κυρίῳ τῷ Θεῷ Ἰσραήλ;
But we have done this for the sake of precaution [concerning this] thing, saying, Lest hereafter your sons should say to our sons, What have ye to do with the Lord God of Israel?
25
וּגְבוּל נָתַן־יְהוָה בֵּינֵנוּ וּבֵינֵיכֶם בְּנֵי־רְאוּבֵן וּבְנֵי־גָד אֶת־הַיַּרְדֵּן אֵין־לָכֶם חֵלֶק בַּיהוָה וְהִשְׁבִּיתוּ בְנֵיכֶם אֶת־בָּנֵינוּ לְבִלְתִּי יְרֹא אֶת־יְהוָה
for HaShem hath made the Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in HaShem; so might your children make our children cease from fearing HaShem.
Καὶ ὅρια ἔθηκε Κύριος ἀναμέσον ἡμῶν καὶ ὑμῶν τὸν Ἰορδάνην, καὶ οὐκ ἔστιν ὑμῖν μερὶς Κυρίου· καὶ ἀπαλλοτριώσουσιν οἱ υἱοὶ ὑμῶν τοὺς υἱῶν ἡμῶν, ἵνα μὴ σέβωνται Κύριον.
Whereas the Lord has set boundaries between us and you, even Jordan, and ye have no portion in the Lord: so your sons shall alienate our sons, that they should not worship the Lord.
26
וַנֹּאמֶר נַעֲשֶׂה־נָּא לָנוּ לִבְנוֹת אֶת־הַמִּזְבֵּחַ לֹא לְעוֹלָה וְלֹא לְזָבַח
Therefore we said: Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice;
Καὶ εἴπαμεν ποιῆσαι οὕτω, τοῦ οἰκοδομῆσαι τὸν βωμὸν τοῦτον οὐχ ἕνεκεν καρπωμάτων οὐδὲ ἕνεκεν θυσιῶν,
And we gave orders to do thus, to build this altar, not for burnt offerings, nor for meat offerings;
27
כִּי עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם וּבֵין דֹּרוֹתֵינוּ אַחֲרֵינוּ לַעֲבֹד אֶת־עֲבֹדַת יְהוָה לְפָנָיו בְּעֹלוֹתֵינוּ וּבִזְבָחֵינוּ וּבִשְׁלָמֵינוּ וְלֹא־יֹאמְרוּ בְנֵיכֶם מָחָר לְבָנֵינוּ אֵין־לָכֶם חֵלֶק בַּיהוָה
but it shall be a witness between us and you, and between our generations after us, that we may do the service of HaShem before Him with our burnt-offerings, and with our sacrifices, and with our peace-offerings; that your children may not say to our children in time to come: Ye have no portion in HaShem.
ἀλλʼ ἵνα ᾖ τοῦτο μαρτύριον ἀναμέσον ἡμῶν καὶ ὑμῶν, καὶ ἀναμέσον τῶν γενεῶν ἡμῶν μεθʼ ἡμᾶς, τοῦ λατρεύειν λατρείαν Κυρίου ἐναντίον αὐτοῦ, ἐν τοῖς καρπώμασιν ἡμῶν καὶ ἐν ταῖς θυσίαις ἡμῶν καὶ ἐν ταῖς θυσίαις τῶν σωτηρίων ἡμῶν· καὶ οὐκ ἐροῦσι τὰ τέκνα ὑμῶν τοῖς τέκνοις ἡμῶν αὔριον, οὐκ ἔστιν ὑμῖν μερὶς Κυρίου.
but that this may be a witness between you and us, and between our posterity after us, that we may do service to the Lord before him, with our burnt offerings and our meat offerings and our peace offerings: so your sons shall not say to our sons, hereafter, Ye have no portion in the Lord.
28
וַנֹּאמֶר וְהָיָה כִּי־יֹאמְרוּ אֵלֵינוּ וְאֶל־דֹּרֹתֵינוּ מָחָר וְאָמַרְנוּ רְאוּ אֶת־תַּבְנִית מִזְבַּח יְהוָה אֲשֶׁר־עָשׂוּ אֲבוֹתֵינוּ לֹא לְעוֹלָה וְלֹא לְזֶבַח כִּי־עֵד הוּא בֵּינֵינוּ וּבֵינֵיכֶם
Therefore said we: It shall be, when they so say to us or to our generations in time to come, that we shall say: Behold the pattern of the altar of HaShem, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.
Καὶ εἴπαμεν, ἐὰν γένηταί ποτε καὶ λαλήσωσι πρὸς ἡμᾶς, ἢ ταῖς γενεαῖς ἡμῶν αὔριον, καὶ ἐροῦσιν, ἴδετε ὁμοίωμα τοῦ θυσιαστηρίου Κυρίου, ὃ ἐποίησαν οἱ πατέρες ἡμῶν οὐχ ἕνεκεν καρπωμάτων οὐδὲ ἕνεκεν θυσιῶν, ἀλλὰ μαρτύριόν ἐστιν ἀναμέσον ὑμῶν καὶ ἀναμέσον ἡμῶν, καὶ ἀναμέσον τῶν υἱῶν ἡμῶν.
And we said, If ever it should come to pass that they should speak [so] to us, or to our posterity hereafter; then shall they say, Behold the likeness of the altar of the Lord, which our fathers made, not for the sake of burnt offerings, nor for the sake of meat offerings, but it is a witness between you and us, and between our sons.
29
חָלִילָה לָּנוּ מִמֶּנּוּ לִמְרֹד בַּיהוָה וְלָשׁוּב הַיּוֹם מֵאַחֲרֵי יְהוָה לִבְנוֹת מִזְבֵּחַ לְעֹלָה לְמִנְחָה וּלְזָבַח מִלְּבַד מִזְבַּח יְהוָה אֱלֹהֵינוּ אֲשֶׁר לִפְנֵי מִשְׁכָּנוֹ
Far be it from us that we should rebel against HaShem, and turn away this day from following HaShem, to build an altar for burnt-offering, for meal-offering, or for sacrifice, besides the altar of HaShem our G-d that is before His tabernacle.'
Μὴ γένοιτο οὖν ἡμᾶς ἀποστραφῆναι ἀπὸ Κυρίου ἐν τῇ σήμερον ἡμέρᾳ ἀποστῆναι ἀπὸ Κυρίου, ὥστε οἰκοδομῆσαι ἡμᾶς θυσιαστήριον τοῖς καρπώμασι, καὶ ταῖς θυσίαις Σαλαμὶν, καὶ τῇ θυσίᾳ τοῦ σωτηρίου, πλὴν τοῦ θυσιαστηρίου Κυρίου ὅ ἐστιν ἐναντίον τῆς σκηνῆς αὐτοῦ.
Far be it from us therefore that we should turn away from the Lord this day so as to apostatize from the Lord, so as that we should build an altar for burnt offerings, and for peace offerings, besides the altar of the Lord which is before his tabernacle.
30
וַיִּשְׁמַע פִּינְחָס הַכֹּהֵן וּנְשִׂיאֵי הָעֵדָה וְרָאשֵׁי אַלְפֵי יִשְׂרָאֵל אֲשֶׁר אִתּוֹ אֶת־הַדְּבָרִים אֲשֶׁר דִּבְּרוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד וּבְנֵי מְנַשֶּׁה וַיִּיטַב בְּעֵינֵיהֶם
And when Phinehas the priest, and the princes of the congregation, even the heads of the thousands of Israel that were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spoke, it pleased them well.
Καὶ ἀκούσας Φινεὲς ὁ ἱερεὺς καὶ πάντες οἱ ἄρχοντες τῆς συναγωγῆς Ἰσραὴλ οἳ ἦσαν μετʼ αὐτοῦ, τοὺς λόγους οὓς ἐλάλησαν οἱ υἱοὶ Ῥουβὴν καὶ οἱ υἱοὶ Γὰδ καὶ τὸ ἥμισυ φυλῆς Μανασσῆ, καὶ ἤρεσεν αὐτοῖς.
And Phinehas the priest and all the chiefs of the congregation of Israel who were with him heard the words which the children of Reuben, and the children of Gad, and the half tribe of Manasseh spoke; and it pleased them.
31
וַיֹּאמֶר פִּינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן אֶל־בְּנֵי־רְאוּבֵן וְאֶל־בְּנֵי־גָד וְאֶל־בְּנֵי מְנַשֶּׁה הַיּוֹם יָדַעְנוּ כִּי־בְתוֹכֵנוּ יְהוָה אֲשֶׁר לֹא־מְעַלְתֶּם בַּיהוָה הַמַּעַל הַזֶּה אָז הִצַּלְתֶּם אֶת־בְּנֵי יִשְׂרָאֵל מִיַּד יְהוָה
And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh: 'This day we know that HaShem is in the midst of us, because ye have not committed this treachery against HaShem; now have ye delivered the children of Israel out of the hand of HaShem.'
Καὶ εἶπε Φινεὲς ὁ ἱερεὺς τοῖς υἱοῖς Ῥουβὴν καὶ τοῖς υἱοῖς Γὰδ καὶ τῷ ἡμίσει φυλῆς Μανασσῆ, σήμερον ἐγνώκαμεν ὅτι μεθʼ ἡμῶν Κύριος, διότι οὐκ ἐπλημμελήσατε ἐναντίον Κυρίου πλημμέλειαν, καὶ ὅτι ἐῤῥύσασθε τοὺς υἱοὺς Ἰσραὴλ ἐκ χειρὸς Κυρίου.
And Phinehas the priest said to the sons of Reuben, and to the sons of Gad, and to the half of the tribe of Manasseh, Today we know that the Lord [is] with us, because ye have not trespassed grievously against the Lord, and because ye have delivered the children of Israel out of the hand of the Lord.
32
וַיָּשָׁב פִּינְחָס בֶּן־אֶלְעָזָר הַכֹּהֵן וְהַנְּשִׂיאִים מֵאֵת בְּנֵי־רְאוּבֵן וּמֵאֵת בְּנֵי־גָד מֵאֶרֶץ הַגִּלְעָד אֶל־אֶרֶץ כְּנַעַן אֶל־בְּנֵי יִשְׂרָאֵל וַיָּשִׁבוּ אוֹתָם דָּבָר
And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them back word.
Καὶ ἀπέστρεψε Φινεὲς ὁ ἱερεὺς καὶ οἱ ἄρχοντες ἀπὸ τῶν υἱῶν Ῥουβὴν καὶ ἀπὸ τῶν υἱῶν Γὰδ καὶ ἀπὸ τοῦ ἡμίσους φυλῆς Μανασσῆ ἐκ τῆς Γαλαὰδ εἰς γῆν Χαναὰν πρὸς τοὺς υἱοὺς Ἰσραήλ· καὶ ἀπεκρίθησαν αὐτοῖς τοὺς λόγους.
So Phinehas the priest and the princes departed from the children of Reuben, and from the children of Gad, and from the half tribe of Manasseh out of Gilead into the land of Canaan to the children of Israel; and reported the words to them.
33
וַיִּיטַב הַדָּבָר בְּעֵינֵי בְּנֵי יִשְׂרָאֵל וַיְבָרֲכוּ אֱלֹהִים בְּנֵי יִשְׂרָאֵל וְלֹא אָמְרוּ לַעֲלוֹת עֲלֵיהֶם לַצָּבָא לְשַׁחֵת אֶת־הָאָרֶץ אֲשֶׁר בְּנֵי־רְאוּבֵן וּבְנֵי־גָד יֹשְׁבִים בָּהּ
And the thing pleased the children of Israel; and the children of Israel blessed G-d, and spoke no more of going up against them to war, to destroy the land wherein the children of Reuben and the children of Gad dwelt.
Καὶ ἤρεσε τοῖς υἱοῖς Ἰσραήλ· καὶ ἐλάλησαν πρὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ εὐλόγησαν τὸν Θεὸν υἱῶν Ἰσραήλ· καὶ εἶπαν μηκέτι ἀναβῆναι πρὸς αὐτοὺς εἰς πόλεμον ἐξολοθρεῦσαι τὴν γῆν τῶν υἱῶν Ῥουβὴν καὶ τῶν υἱων Γὰδ καὶ τοῦ ἡμίσους φυλῆς Μανασσῆ· καὶ κατῴκησαν ἐπʼ αὐτῆς.
And it pleased the children of Israel; and they spoke to the children of Israel, and blessed the God of the children of Israel, and told them to go up no more to war against the others to destroy the land of the children of Reuben, and the children of Gad, and the half tribe of Manasseh: so they dwelt upon it.
34
וַיִּקְרְאוּ בְּנֵי־רְאוּבֵן וּבְנֵי־גָד לַמִּזְבֵּחַ כִּי עֵד הוּא בֵּינֹתֵינוּ כִּי יְהוָה הָאֱלֹהִים
And the children of Reuben and the children of Gad called the altar--: 'for it is a witness between us that HaShem is G-d.'
Καὶ ἐπωνόμασεν Ἰησοῦς τὸν βωμὸν τῶν Ῥουβὴν καὶ τῶν Γὰδ καὶ τοῦ ἡμίσους φυλῆς Μανασσῆ, καὶ εἶπεν, ὅτι μαρτύριόν ἐστιν ἀναμέσον αὐτῶν, ὅτι Κύριος ὁ Θεὸς αὐτῶν ἐστι.
And Joshua gave a name to the altar of the children of Reuben, and the children of Gad, and of the half tribe of Manasseh; and said, It is a testimony in the midst of them, that the Lord is their God.

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.