Textorah

Judges 5

1
וַתָּשַׁר דְּבוֹרָה וּבָרָק בֶּן־אֲבִינֹעַם בַּיּוֹם הַהוּא לֵאמֹר
Then sang Deborah and Barak the son of Abinoam on that day, saying:
Καὶ ἦσαν Δεββῶρα καὶ Βαρὰκ υἱὸς Ἀβινεὲμ ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγοντες,
And Deborah and Barak son of Abinoam sang in that day, saying,
2
בִּפְרֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל בְּהִתְנַדֵּב עָם בָּרֲכוּ יְהוָה
When men let grow their hair in Israel, when the people offer themselves willingly, bless ye HaShem.
Ἀπεκαλύφθη ἀποκάλυμμα ἐν Ἰσραὴλ ἐν τῷ ἑκουσιασθῆναι λαὸν, εὐλογεῖτε Κύριον.
A revelation was made in Israel When the people were made willing: Praise ye the Lord.
3
שִׁמְעוּ מְלָכִים הַאֲזִינוּ רֹזְנִים א͏ָנֹכִי לַיהוָה אָנֹכִי אָשִׁירָה אֲזַמֵּר לַיהוָה אֱלֹהֵי יִשְׂרָאֵל
Hear, O ye kings; give ear, O ye princes; I, unto HaShem will I sing; I will sing praise to HaShem, the G-d of Israel.
Ἀκούσατε βασιλεῖς, καὶ ἐνωτίσασθε σατράπαι· ᾄσομαι ἐγώ εἰμι τῷ Κυρίῳ ἐγώ εἰμι, ψαλῶ τῷ Κυρίῳ τῷ Θεῷ Ἰσραήλ.
Hear, ye kings, and hearken, rulers: I will sing, it is I [who will sing] to the Lord, it is I, I will sing a psalm to the Lord the God of Israel.
4
יְהוָה בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם־שָׁמַיִם נָטָפוּ גַּם־עָבִים נָטְפוּ מָיִם
HaShem, when Thou didst go forth out of Seir, when Thou didst march out of the field of Edom, the earth trembled, the heavens also dropped, yea, the clouds dropped water.
Κύριε, ἐν τῇ ἐξόδῳ σου ἐν Σηεὶρ, ἐν τῷ ἀπαίρειν σε ἐξ ἀγροῦ Ἐδὼμ, γῆ ἐσείσθη, καὶ ὁ οὐρανὸς ἔσταξε δρόσους, καὶ αἱ νεφέλαι ἔσταξαν ὕδωρ.
O Lord, in thy going forth on Seir, When thou wentest forth out of the land of Edom, The earth quaked and the heaven dropped dews, And the clouds dropped water.
5
הָרִים נָזְלוּ מִפְּנֵי יְהוָה זֶה סִינַי מִפְּנֵי יְהוָה אֱלֹהֵי יִשְׂרָאֵל
The mountains quaked at the presence of HaShem, even yon Sinai at the presence of HaShem, the G-d of Israel.
Ὄρη ἐσαλεύθησαν ἀπὸ προσώπου Κυρίου Ἐλωῒ, τοῦτο Σινὰ ἀπὸ προσώπου Κυρίου Θεοῦ Ἰσραήλ.
The mountains were shaken before the face of the Lord Eloi, This Sinai before the face of the Lord God of Israel.
6
בִּימֵי שַׁמְגַּר בֶּן־עֲנָת בִּימֵי יָעֵל חָדְלוּ אֳרָחוֹת וְהֹלְכֵי נְתִיבוֹת יֵלְכוּ אֳרָחוֹת עֲקַלְקַלּוֹת
In the days of Shamgar the son of Anath, in the days of Jael, the highways ceased, and the travellers walked through byways.
Ἐν ἡμέραις Σαμεγὰρ υἱοῦ Ἀνὰθ, ἐν ἡμέραις Ἰαὴλ, ἐξέλιπον ὁδοὺς, καὶ ἐπορεύθησαν ἀτραποὺς, ἐπορεύθησαν ὁδοὺς διεστραμμένας.
In the days of Shamgar son of Anath, in the days of Jael, They deserted the ways, and went in byways; They went in crooked paths.
7
חָדְלוּ פְרָזוֹן בְּיִשְׂרָאֵל חָדֵלּוּ עַד שַׁקַּמְתִּי דְּבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל
The rulers ceased in Israel, they ceased, until that thou didst arise, Deborah, that thou didst arise a mother in Israel.
Ἐξέλιπον δυνατοὶ ἐν Ἰσραὴλ, ἐξέλιπον ἕως οὗ ἀνέστη Δεββῶρα, ἕως οὗ ἀνέστη μήτηρ ἐν Ἰσραήλ.
The mighty men in Israel failed, They failed until Deborah arose, Until she arose a mother in Israel.
8
יִבְחַר אֱלֹהִים חֲדָשִׁים אָז לָחֶם שְׁעָרִים מָגֵן אִם־יֵרָאֶה וָרֹמַח בְּאַרְבָּעִים אֶלֶף בְּיִשְׂרָאֵל
They chose new gods; then was war in the gates; was there a shield or spear seen among forty thousand in Israel?
Ἐξελέξαντο θεοὺς καινοὺς, τότε ἐπολέμησαν πόλεις ἀρχόντων· θυρεὸς ἐὰν ὀφθῇ καὶ λόγχη ἐν τεσσαράκοντα χιλιάσιν ἐν Ἰσραήλ.
They chose new gods; Then the cities of rulers fought; There was not a shield or spear seen Among forty thousand in Israel.
9
לִבִּי לְחוֹקְקֵי יִשְׂרָאֵל הַמִּתְנַדְּבִים בָּעָם בָּרֲכוּ יְהוָה
My heart is toward the governors of Israel, that offered themselves willingly among the people. Bless ye HaShem.
Ἡ καρδία μου εἰς τὰ διατεταγμένα τῷ Ἰσραήλ· οἱ ἑκούσιαζόμενοι ἐν λαῷ εὐλογεῖτε Κύριον.
My heart [inclines] to the orders given in Israel; Ye that are willing among the people, bless the Lord.
10
רֹכְבֵי אֲתֹנוֹת צְחֹרוֹת יֹשְׁבֵי עַל־מִדִּין וְהֹלְכֵי עַל־דֶּרֶךְ שִׂיחוּ
Ye that ride on white asses, ye that sit on rich cloths, and ye that walk by the way, tell of it;
Ἐπιβεβηκότες ἐπὶ ὄνου θηλείας μεσημβρίας, καθήμενοι ἐπὶ κριτηρίου, καὶ πορευόμενοι ἐπὶ ὁδοὺς συνέδρων ἐφʼ ὁδῷ,
Ye that mount a she-ass at noonday, Ye that sit on the judgment seat, And walk by the roads of them that sit in judgment by the way; Declare
11
מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים שָׁם יְתַנּוּ צִדְקוֹת יְהוָה צִדְקֹת פִּרְזֹנוֹ בְּיִשְׂרָאֵל אָז יָרְדוּ לַשְּׁעָרִים עַם־יְהוָה
Louder than the voice of archers, by the watering-troughs! there shall they rehearse the righteous acts of HaShem, even the righteous acts of His rulers in Israel. Then the people of HaShem went down to the gates.
διηγεῖσθε, ἀπὸ φωνῆς ἀνακρουομένων ἀναμέσον ὑδρευομένων· ἐκεῖ δώσουσι δικαιοσύνας· Κύριε δικαιοσύνας αὔξησον ἐν Ἰσραήλ· τότε κατέβη εἰς τὰς πόλεις λαὸς Κυρίου.
[ye that are delivered] from the noise of disturbers Among the drawers of water; There shall they relate righteous acts: O Lord, increase righteous acts in Israel: Then the people of the Lord went down to the cities.
12
עוּרִי עוּרִי דְּבוֹרָה עוּרִי עוּרִי דַּבְּרִי־שִׁיר קוּם בָּרָק וּשֲׁבֵה שֶׁבְיְךָ בֶּן־אֲבִינֹעַם
Awake, awake, Deborah; awake, awake, utter a song; arise, Barak, and lead thy captivity captive, thou son of Abinoam.
Ἐξεγείρου, ἐξεγείρου, Δεββῶρα· ἐξεγείρου, ἐξεγείρου, λάλησον ᾠδήν· ἀνάστα Βαρὰκ, καὶ αἰχμαλώτισον αἰχμάλωσίαν σου υἱὸς Ἀβινεέμ.
Awake, awake, Deborah; Awake, awake, utter a song: Arise, Barak, And lead thy captivity captive, son of Abinoam.
13
אָז יְרַד שָׂרִיד לְאַדִּירִים עָם יְהוָה יְרַד־לִי בַּגִּבּוֹרִים
Then made He a remnant to have dominion over the nobles and the people; HaShem made me have dominion over the mighty.
Τότε κατέβη κατάλειμμα τοῖς ἰσχυροῖς· λαὸς Κυρίου κατέβη αὐτῷ ἐν τοῖς κραταιοῖς ἐξ ἐμοῦ.
Then went down the remnant to the strong, The people of the Lord went down for him among the mighty ones from me.
14
מִנִּי אֶפְרַיִם שָׁרְשָׁם בַּעֲמָלֵק אַחֲרֶיךָ בִנְיָמִין בּ͏ַעֲמָמֶיךָ מִנִּי מָכִיר יָרְדוּ מְחֹקְקִים וּמִזְּבוּלֻן מֹשְׁכִים בְּשֵׁבֶט סֹפֵר
Out of Ephraim came they whose root is in Amalek; after thee, Benjamin, among thy peoples; out of Machir came down governors, and out of Zebulun they that handle the marshal's staff.
Ἐφραῒμ ἐξεῤῥίζωσεν αὐτοὺς ἐν τῷ Ἀμαλὴκ, ὀπίσω σου Βενιαμὶν ἐν τοῖς λαοῖς σου· ἐν ἐμοὶ Μαχὶρ κατέβησαν ἐξερευνῶντες· καὶ ἀπὸ Ζαβουλὼν ἕλκοντες ἐν ῥάβδῳ διηγήσεως γραμματέως.
Ephraim rooted them out in Amalek, Behind thee was Benjamin among thy people: The inhabitants of Machir came down with me searching out the enemy, And from Zebulun came they that draw with the scribe’s pen of record.
15
וְשָׂרַי בְּיִשָּׂשכָר עִם־דְּבֹרָה וְיִשָּׂשכָר כֵּן בָּרָק בָּעֵמֶק שֻׁלַּח בְּרַגְלָיו בִּפְלַגּוֹת רְאוּבֵן גְּדֹלִים חִקְקֵי־לֵב
And the princes of Issachar were with Deborah; as was Issachar, so was Barak; into the valley they rushed forth at his feet. Among the divisions of Reuben there were great resolves of heart.
Καὶ ἀρχηγοι ἐν Ἰσσάχαρ μετὰ Δεββώρας καὶ Βαράκ· οὕτω Βαρὰκ ἐν κοιλάσιν ἀπέστειλεν ἐν ποσὶν αὐτοῦ, εἰς τὰς μερίδας Ῥουβὴν, μεγάλοι ἐξικνούμενοι καρδίαν.
And princes in Issachar were with Deborah and Barak, Thus she sent Barak on his feet in the valleys Into the portions of Reuben; Great [pangs] reached to the heart.
16
לָמָּה יָשַׁבְתָּ בֵּין הַמִּשְׁפְּתַיִם לִשְׁמֹעַ שְׁרִקוֹת עֲדָרִים לִפְלַגּוֹת רְאוּבֵן גְּדוֹלִים חִקְרֵי־לֵב
Why sattest thou among the sheepfolds, to hear the pipings for the flocks? At the divisions of Reuben there were great searchings of heart.
Εἰς τί ἐκάθισαν ἀναμέσον τῆς διγομίας τοῦ ἀκοῦσαι συρισμοῦ ἀγελῶν εἰς διαιρέσεις Ῥουβήν; μεγάλοι ἐξετασμοὶ καρδίας.
Why did they sit between the sheepfolds To hear the bleating of flocks For the divisions of Reuben? [There were] great searchings of heart.
17
גִּלְעָד בְּעֵבֶר הַיַּרְדֵּן שָׁכֵן וְדָן לָמָּה יָגוּר אֳנִיּוֹת אָשֵׁר יָשַׁב לְחוֹף יַמִּים וְעַל מִפְרָצָיו יִשְׁכּוֹן
Gilead abode beyond the Jordan; and Dan, why doth he sojourn by the ships? Asher dwelt at the shore of the sea, and abideth by its bays.
Γαλαάδ ἐν τῷ πέραν τοῦ Ἰορδάνου οὗ ἐσκήνωσε· καὶ Δὰν εἰς τί παροικεῖ πλοίοις; Ἀσὴρ ἐκάθισε παραλίαν θαλασσῶν, καὶ ἐπὶ διεξόδοις αὐτοῦ σκηνώσει.
Gilead [is] on the other side of Jordan where he pitched his tents; And why does Dan remain in ships? Asher sat down on the seacoasts, And he will tabernacle at his ports.
18
זְבֻלוּן עַם חֵרֵף נַפְשׁוֹ לָמוּת וְנַפְתָּלִי עַל מְרוֹמֵי שָׂדֶה
Zebulun is a people that jeoparded their lives unto the death, and Naphtali, upon the high places of the field.
Ζαβουλὼν λαὸς ὠνείδισε ψυχὴν αὐτοῦ εἰς θάνατον, καὶ Νεφθαλὶ ἐπὶ ὕψη ἀγροῦ
The people Zebulun exposed their soul to death, And Naphtali came to the high places of their land.
19
בָּאוּ מְלָכִים נִלְחָמוּ אָז נִלְחֲמוּ מַלְכֵי כְנַעַן בְּתַעְנַךְ עַל־מֵי מְגִדּוֹ בֶּצַע כֶּסֶף לֹא לָקָחוּ
The kings came, they fought; then fought the kings of Canaan, in Taanach by the waters of Megiddo; they took no gain of money.
ἦλθον αὐτῶν. Βασιλεῖς παρετάξαντο, τότε ἐπολέμησαν βασιλεῖς Χαναὰν ἐν Θαναὰχ ἐπὶ ὕδατι Μαγεδδὼ, δῶρον ἀργυρίου οὐκ ἔλαβον.
Kings set themselves in array, Then the kings of Canaan fought In Taanach at the water of Megiddo; They took no gift of money.
20
מִן־שָׁמַיִם נִלְחָמוּ הַכּוֹכָבִים מִמְּסִלּוֹתָם נִלְחֲמוּ עִם־סִיסְרָא
They fought from heaven, the stars in their courses fought against Sisera.
Ἐξ οὐρανοῦ παρετάξαντο οἱ ἀστέρες, ἐκ τρίβων αὐτῶν παρετάξαντο μετὰ Σισάρα.
The stars from heaven set themselves in array, They set themselves [to fight] with Sisera out of their paths.
21
נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז
The brook Kishon swept them away, that ancient brook, the brook Kishon. O my soul, tread them down with strength.
Χειμάῤῥους Κισῶν ἐξέσυρεν αὐτοὺς, χειμάῤῥους ἀρχαίων, χειμάῤῥους Κισῶν· καταπατήσει αὐτὸν ψυχή μου δυνατή.
The brook of Kishon swept them away, The ancient brook, the brook Kishon: My mighty soul will trample him down.
22
אָז הָלְמוּ עִקְּבֵי־סוּס מִדַּהֲרוֹת דַּהֲרוֹת אַבִּירָיו
Then did the horsehoofs stamp by reason of the prancings, the prancings of their mighty ones.
Ὅτε ἐνεποδίσθησαν πτέρναι ἵππου, σπουδῇ ἔσπευσαν ἰσχυροὶ αὐτοῦ
When the hoofs of the horse were entangled, His mighty ones earnestly hastened
23
אוֹרוּ מֵרוֹז אָמַר מַלְאַךְ יְהוָה אֹרוּ אָרוֹר יֹשְׁבֶיהָ כִּי לֹא־בָאוּ לְעֶזְרַת יְהוָה לְעֶזְרַת יְהוָה בַּגִּבּוֹרִים
'Curse ye Meroz', said the angel of HaShem, 'Curse ye bitterly the inhabitants thereof, because they came not to the help of HaShem, to the help of HaShem against the mighty.'
καταρᾶσθαι Μηρὼζ, εἶπεν ἄγγελος Κυρίου, καταρᾶσθε· ἐπικατάρατος πᾶς ὁ κατοικῶν αὐτὴν, ὅτι οὐκ ἤλθοσαν εἰς βοήθειαν Κυρίου, εἰς βοήθειαν ἐν δυνατοῖς.
To curse Meroz: Curse ye [it], said the angel of the Lord; Cursed [is] everyone that dwells in it, Because they came not to the help of the Lord, To his help among the mighty.
24
תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ
Blessed above women shall Jael be, the wife of Heber the Kenite, above women in the tent shall she be blessed.
Εὐλογηθείη ἐν γυναιξὶν Ἰαὴλ γυνὴ Χαβὲρ τοῦ Κιναίου, ἀπὸ γυναικῶν ἐν σκηναῖς εὐλογηθείη.
Blessed among women be Jael Wife of Heber the Kenite; Let her be blessed above women in tents.
25
מַיִם שָׁאַל חָלָב נָתָנָה בְּסֵפֶל אַדִּירִים הִקְרִיבָה חֶמְאָה
Water he asked, milk she gave him; in a lordly bowl she brought him curd.
Ὕδωρ ᾔτησε, γάλα ἔδωκεν ἐν λεκάνῃ· ὑπερεχόντων προσήνεγκε βούτυρον.
He asked for water, she gave him milk in a dish; She brought butter of princes.
26
יָדָהּ לַיָּתֵד תִּשְׁלַחְנָה וִימִינָהּ לְהַלְמוּת עֲמֵלִים וְהָלְמָה סִיסְרָא מָחֲקָה רֹאשׁוֹ וּמָחֲצָה וְחָלְפָה רַקָּתוֹ
Her hand she put to the tent-pin, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote through his head, yea, she pierced and struck through his temples.
Χεῖρα αὐτῆς ἀριστερὰν εἰς πάσσαλον ἐξέτεινε, καὶ δεξιὰν αὐτῆς εἰς σφύραν κοπίωντων, καὶ ἐσφυροκόπησε Σισάρα, διήλωσε κεφαλὴν αὐτοῦ καὶ ἐπάταξε, διήλωσε κρόταφον αὐτοῦ.
She stretched forth her left hand to the nail, And her right hand to the workman’s hammer, And she smote Sisera with it, she nailed through his head and smote him; She nailed through his temples.
27
בֵּין רַגְלֶיהָ כָּרַע נָפַל שָׁכָב בֵּין רַגְלֶיהָ כָּרַע נָפָל בַּאֲשֶׁר כָּרַע שָׁם נָפַל שָׁדוּד
At her feet he sunk, he fell, he lay; at her feet he sunk, he fell; where he sunk, there he fell down dead.
Ἀναμέσον τῶν ποδῶν αὐτῆς κατεκυλίσθη· ἔπεσε καὶ ἐκοιμήθη ἀναμέσον τῶν ποδῶν αὐτῆς, κατακλιθεὶς ἔπεσε· καθὼς κατεκλίθη ἐκεῖ ἔπεσεν ἐξοδευθείς.
He rolled down between her feet; He fell and lay between her feet; He bowed and fell: Where he bowed, there he fell dead.
28
בְּעַד הַחַלּוֹן נִשְׁקְפָה וַתְּיַבֵּב אֵם סִיסְרָא בְּעַד ה͏ָאֶשְׁנָב מַדּוּעַ בֹּשֵׁשׁ רִכְבּוֹ לָבוֹא מַדּוּעַ אֶחֱרוּ פַּעֲמֵי מַרְכְּבוֹתָיו
Through the window she looked forth, and peered, the mother of Sisera, through the lattice: 'Why is his chariot so long in coming? Why tarry the wheels of his chariots?
Διὰ τῆς θυρίδος παρέκυψε μήτηρ Σισάρα ἐκτὸς τοῦ τοξικοῦ, διότι ᾐσχύνθη ἅρμα αὐτοῦ; διότι ἐχρόνισαν πόδες ἁρμάτων αὐτοῦ;
The mother of Sisera looked down through the window out of the loophole, [Saying], Why was his chariot ashamed? Why did the wheels of his chariots tarry?
29
חַכְמוֹת שָׂרוֹתֶיהָ תַּעֲנֶינָּה אַף־הִיא תָּשִׁיב אֲמָרֶיהָ לָהּ
The wisest of her princesses answer her, yea, she returneth answer to herself:
Αἱ σοφαὶ ἄρχουσαι αὐτῆς ἀπεκρίθησαν πρὸς αὐτὴν, καὶ αὐτὴ ἀπέστρεψε λόγους αὐτῆς ἑαυτῇ,
Her wise ladies answered her, And she returned answers to herself, [saying],
30
הֲלֹא יִמְצְאוּ יְחַלְּקוּ שָׁלָל רַחַם רַחֲמָתַיִם לְרֹאשׁ גֶּבֶר שְׁלַל צְבָעִים לְסִיסְרָא שְׁלַל צְבָעִים רִקְמָה צֶבַע רִקְמָתַיִם לְצַוְּארֵי שָׁלָל
'Are they not finding, are they not dividing the spoil? A damsel, two damsels to every man; to Sisera a spoil of dyed garments, a spoil of dyed garments of embroidery, two dyed garments of broidery for the neck of every spoiler?'
οὐχ εὑρήσουσιν αὐτὸν διαμερίζοντα σκῦλα; οἰκτίρμων οἰκτειρήσει εἰς κεφαλὴν ἀνδρός· σκῦλα βαμμάτων τῷ Σισάρᾳ, σκῦλα βαμμάτων ποικιλίας, βάμματα ποικιλτῶν αὐτὰ τῷ τραχήλῳ αὐτοῦ σκῦλα.
Will they not find him dividing the spoil? He will surely be gracious to every man: [There are] spoils of dyed garments for Sisera, Spoils of various dyed garments, Dyed embroidered garments, they [are] the spoils for his neck.
31
כֵּן יֹאבְדוּ כָל־אוֹיְבֶיךָ יְהוָה וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה
So perish all Thine enemies, O HaShem; but they that love Him be as the sun when he goeth forth in his might. And the land had rest forty years.
Οὕτως ἀπόλοιντο πάντες οἱ ἐχθροί σου, Κύριε· καὶ οἱ ἀγαπῶντες αὐτὸν, ὡς ἔξοδος ἡλίου ἐν δυνάμει αὐτοῦ. Καὶ ἡσύχασεν ἡ γῆ τεσσαράκοντα ἔτη.
Thus let all thine enemies perish, O Lord: And they that love him shall be as the going forth of the sun in his strength. And the land had rest forty years.

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.