Textorah

Lamentations 3

1
אֲנִי הַגֶּבֶר רָאָה עֳנִי בְּשֵׁבֶט עֶבְרָתוֹ
I am the man that hath seen affliction by the rod of His wrath.
ΑΛΕΦ. Ἐγὼ ἀνὴρ ὁ βλέπων πτωχείαν, ἐν ῥάβδῳ θυμοῦ αὐτοῦ ἐπʼ ἐμέ.
I am the man that sees poverty, Through the rod of his wrath upon me.
2
אוֹתִי נָהַג וַיֹּלַךְ חֹשֶׁךְ וְלֹא־אוֹר
He hath led me and caused me to walk in darkness and not in light.
Παρέλαβέ με καὶ ἀπήγαγέ με εἰς σκότος, καὶ οὐ φῶς.
He has taken me, and led me away into darkness, And not [into] light.
3
אַךְ בִּי יָשֻׁב יַהֲפֹךְ יָדוֹ כָּל־הַיּוֹם
Surely against me He turneth His hand again and again all the day.
Πλὴν ἐν ἐμοὶ ἐπέστρεψε χεῖρα αὐτοῦ ὅλην τὴν ἡμέραν,
Nay, against me has he turned his hand all the day.
4
בִּלָּה בְשָׂרִי וְעוֹרִי שִׁבַּר עַצְמוֹתָי
My flesh and my skin hath He worn out; He hath broken my bones.
ἐπαλαίωσε σάρκα μου καὶ δέρμα μου, ὀστέα μου συνέτριψεν.
He has made old my flesh and my skin; He has broken my bones.
5
בָּנָה עָלַי וַיַּקַּף רֹאשׁ וּתְלָאָה
He hath builded against me, and compassed me with gall and travail.
ΒΗΘ. Ἀνῳκοδόμησε κατʼ ἐμοῦ, καὶ ἐκύκλωσε κεφαλήν μου, καὶ ἐμόχθησεν·
He has built against me, and compassed my head, And brought travail [upon me].
6
בְּמַחֲשַׁכִּים הוֹשִׁיבַנִי כְּמֵתֵי עוֹלָם
He hath made me to dwell in dark places, as those that have been long dead.
ἐν σκοτεινοῖς ἐκάθισέ με ὡς νεκροὺς αἰῶνος.
He has set me in dark places, As them that have long been dead.
7
גָּדַר בַּעֲדִי וְלֹא אֵצֵא הִכְבִּיד נְחָשְׁתִּי
He hath hedged me about, that I cannot go forth; He hath made my chain heavy.
Ἀνῳκοδόμησε κατʼ ἐμοῦ, καὶ οὐκ ἐξελεύσομαι, ἐβάρυνε χαλκόν μου.
He has built against me, and I cannot come forth: He has made my brazen [chain] heavy.
8
גַּם כִּי אֶזְעַק וַאֲשַׁוֵּעַ שָׂתַם תְּפִלָּתִי
Yea, when I cry and call for help, He shutteth out my prayer.
ΓΙΜΕΛ. Καί γε κεκράξομαι καὶ βοήσω, ἀπέφραξε προσευχήν μου.
Yea, [though] I cry and shout, He shuts out my prayer.
9
גָּדַר דְּרָכַי בְּגָזִית נְתִיבֹתַי עִוָּה
He hath enclosed my ways with hewn stone, He hath made my paths crooked.
ΔΑΛΕΘ. Ἀνῳκοδόμησεν ὁδούς μου, ἐνέφραξε τρίβους μου,
He has built up my ways, He has hedged my paths;
10
דֹּב אֹרֵב הוּא לִי אריה אֲרִי בְּמִסְתָּרִים
He is unto me as a bear lying in wait, as a lion in secret places.
ἐτάραξεν ἄρκος ἐνεδρεύουσα, αὐτός μοι λέων ἐν κρυφαίοις,
He has troubled me, [As] a she-bear lying in wait: He is to me [as] a lion in secret places.
11
דְּרָכַי סוֹרֵר וַיְפַשְּׁחֵנִי שָׂמַנִי שֹׁמֵם
He hath turned aside my ways, and pulled me in pieces; He hath made me desolate.
κατεδίωξεν ἀφεστηκότα, καὶ κατέπαυσέ με, ἔθετό με ἠφανισμένην.
He pursued [me] after I departed, And brought me to a stand: He has utterly ruined me.
12
דָּרַךְ קַשְׁתוֹ וַיַּצִּיבֵנִי כַּמַּטָּרָא לַחֵץ
He hath bent His bow, and set me as a mark for the arrow.
Η. Ἐνέτεινε τόξον αὐτοῦ, καὶ ἐστήλωσέ με ὡς σκοπὸν εἰς βέλος.
He has bent his bow, And set me as a mark for the arrow.
13
הֵבִיא בְּכִלְיוֹתָי בְּנֵי אַשְׁפָּתוֹ
He hath caused the arrows of His quiver to enter into my reins.
Εἰσήγαγεν ἐν τοῖς νεφροῖς μου ἰοὺς φαρέτρας αὐτοῦ.
He has caused the arrows of his quiver To enter into my reins.
14
הָיִיתִי שְּׂחֹק לְכָל־עַמִּי נְגִינָתָם כָּל־הַיּוֹם
I am become a derision to all my people, and their song all the day.
Ἐγενήθην γέλως παντὶ λαῷ μου, ψαλμὸς αὐτῶν ὅλην τὴν ἡμέραν.
I became a laughingstock to all my people; And their song all the day.
15
הִשְׂבִּיעַנִי בַמְּרוֹרִים הִרְוַנִי לַעֲנָה
He hath filled me with bitterness, He hath sated me with wormwood.
ΟΥΑΥ. Ἐχόρτασέ με πικρίας, ἐμέθυσέ με χολῆς,
He has filled me with bitterness, He has drenched me with gall.
16
וַיַּגְרֵס בֶּחָצָץ שִׁנָּי הִכְפִּישַׁנִי בָּאֵפֶר
He hath also broken my teeth with gravel stones, He hath made me to wallow in ashes.
καὶ ἐξέβαλε ψήφῳ ὀδόντας μου· ἐψώμισέ με σποδὸν,
And he has dashed out my teeth with gravel, He has fed me with ashes.
17
וַתִּזְנַח מִשָּׁלוֹם נַפְשִׁי נָשִׁיתִי טוֹבָה
And my soul is removed far off from peace, I forgot prosperity.
καὶ ἀπώσατο ἐξ εἰρήνης ψυχήν μου· ἐπελαθόμην ἀγαθά.
He has also removed my soul from peace: I forgot prosperity.
18
וָאֹמַר אָבַד נִצְחִי וְתוֹחַלְתִּי מֵיְהוָה
And I said: 'My strength is perished, and mine expectation from HaShem.'
Καὶ ἀπώλετο νῖκός μου, καὶ ἡ ἐλπίς μου ἀπὸ Κυρίου.
Therefore my success has perished, And my hope from the Lord.
19
זְכָר־עָנְיִי וּמְרוּדִי לַעֲנָה וָרֹאשׁ
Remember mine affliction and mine anguish, the wormwood and the gall.
ΖΑΙΝ. Ἐμνήσθην ἀπὸ πτωχείας μου, καὶ ἐκ διωγμοῦ πικρία καὶ χολή μου μνησθήσεται,
I remembered by reason of my poverty, And because of persecution my bitterness and gall shall be remembered;
20
זָכוֹר תִּזְכּוֹר ותשיח וְתָשׁוֹחַ עָלַי נַפְשִׁי
My soul hath them still in remembrance, and is bowed down within me.
καὶ καταδολεσχήσει ἐπʼ ἐμὲ ἡ ψυχή μου.
And my soul shall meditate with me.
21
זֹאת אָשִׁיב אֶל־לִבִּי עַל־כֵּן אוֹחִיל
This I recall to my mind, therefore have I hope.
Ταύτην τάξω εἰς τὴν καρδίαν μου, διατοῦτο ὑπομενῶ. 21aΗΘ. Τὰ ἐλέη Κυρίου, ὅτι οὐκ ἐξέλιπέ με, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ· μῆνας εἰς τὰς πρωΐας ἐλέησον Κύριε, ὅτι οὐ συνετελέσθημεν, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ. 21bΚαινὰ εἰς τὰς πρωΐας, πολλὴ ἡ πίστις σου. 21cΜερίς μου Κύριος, εἶπεν ἡ ψυχή μου· διατοῦτο ὑπομενῶ αὐτῷ·
This will I lay up in my heart, Therefore will I endure.
22
חַסְדֵי יְהוָה כִּי לֹא־תָמְנוּ כִּי לֹא־כָלוּ רַחֲמָיו
Surely HaShem'S mercies are not consumed, surely His compassions fail not.
[It is] the mercies of the Lord, That he has not failed me, Because his compassions are not exhausted. Pity [us], O Lord, Early [every] month: For we are not brought to an end, Because his compassions are not exhausted.
23
חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ
They are new every morning; great is Thy faithfulness.
[They are] new every morning: Great is thy faithfulness.
24
חֶלְקִי יְהוָה אָמְרָה נַפְשִׁי עַל־כֵּן אוֹחִיל לוֹ
'The HaShem is my portion', saith my soul; 'Therefore will I hope in Him.'
The Lord is my portion, says my soul; Therefore will I wait for him.
25
טוֹב יְהוָה לְקֹוָו לְנֶפֶשׁ תִּדְרְשֶׁנּוּ
HaShem is good unto them that wait for Him, to the soul that seeketh Him.
ΤΗΘ. Ἀγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτὸν, ψυχὴ ἣ ζητήσει αὐτὸν, ἀγαθόν·
The Lord is good to them that wait for him: The soul which shall seek him
26
טוֹב וְיָחִיל וְדוּמָם לִתְשׁוּעַת יְהוָה
It is good that a man should quietly wait for the salvation of HaShem.
καὶ ὑπομενεῖ, καὶ ἡσυχάσει εἰς τὸ σωτήριον Κυρίου.
[Is] good, and shall wait for, And quietly expect salvation of the Lord.
27
טוֹב לַגֶּבֶר כִּי־יִשָּׂא עֹל בִּנְעוּרָיו
It is good for a man that he bear the yoke in his youth.
ΤΗΘ. Ἀγαθὸν ἀνδρὶ, ὅταν ἄρῃ ζυγὸν ἐν νεότητι αὐτοῦ,
[It is] good for a man When he bears a yoke in his youth.
28
יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו
Let him sit alone and keep silence, because He hath laid it upon him.
καθήσεται κατὰ μόνας, καὶ σιωπήσεται, ὅτι ᾖρεν ἐφʼ ἑαυτῷ.
He will sit alone, and be silent, Because he has borne [it] upon him.
29
יִתֵּן בֶּעָפָר פִּיהוּ אוּלַי יֵשׁ תִּקְוָה
Let him put his mouth in the dust, if so be there may be hope.
30
יִתֵּן לְמַכֵּהוּ לֶחִי יִשְׂבַּע בְּחֶרְפָּה
Let him give his cheek to him that smiteth him let him be filled full with reproach.
ΙΩΔ. Δώσει τῷ παίοντι αὐτὸν σιαγόνα, χορτασθήσεται ὀνειδισμῶν·
He will give [his] cheek to him that smites him: He will be filled full with reproaches.
31
כִּי לֹא יִזְנַח לְעוֹלָם אֲדֹנָי
For the L-rd will not cast off for ever.
Ὅτι οὐκ εἰς τὸν αἰῶνα ἀπώσεται Κύριος.
For the Lord will not reject forever.
32
כִּי אִם־הוֹגָה וְרִחַם כְּרֹב חסדו חֲסָדָיו
For though He cause grief, yet will He have compassion according to the multitude of His mercies.
ΧΑΦ. Ὅτι ὁ ταπεινώσας οἰκτειρήσει, καὶ κατὰ τὸ πλῆθος τοῦ ἐλέους αὐτοῦ,
For he that has brought down will pity, And [that] according to the abundance of his mercy.
33
כִּי לֹא עִנָּה מִלִבּוֹ וַיַּגֶּה בְנֵי־אִישׁ
For He doth not afflict willingly, nor grieve the children of men.
οὐκ ἀπεκριθη ἀπὸ καρδίας αὐτοῦ, καὶ ἐταπείνωσεν υἱοὺς ἀνδρός.
He has not answered [in anger] from his heart, Though he has brought low the children of a man.
34
לְדַכֵּא תַּחַת רַגְלָיו כֹּל אֲסִירֵי אָרֶץ
To crush under foot all the prisoners of the earth,
ΛΑΜΕΔ. Τοῦ ταπεινῶσαι ὑπὸ τοὺς πόδας αὐτοῦ πάντας δεσμίους γῆς,
To bring down under his feet All the prisoners of the earth,
35
לְהַטּוֹת מִשְׁפַּט־גָּבֶר נֶגֶד פְּנֵי עֶלְיוֹן
To turn aside the right of a man before the face of the Most High,
τοῦ ἐκκλίναι κρίσιν ἀνδρὸς κατέναντι προσώπου ὑψίστου,
To turn aside the judgment of a man Before the face of the Most High,
36
לְעַוֵּת אָדָם בְּרִיבוֹ אֲדֹנָי לֹא רָאָה
To subvert a man in his cause, the L-rd approveth not.
καταδικάσαι ἄνθρωπον ἐν τῷ κρίνεσθαι αὐτὸν, Κύριος οὐκ εἶπε.
To condemn a man [unjustly] in his judgment, The Lord has not given commandment.
37
מִי זֶה אָמַר וַתֶּהִי אֲדֹנָי לֹא צִוָּה
Who is he that saith, and it cometh to pass, when the L-rd commandeth it not?
Τίς οὕτως εἶπε, καὶ ἐγενήθη; Κύριος οὐκ ἐνετείλατο.
Who has thus spoken, and it has come to pass? The Lord has not commanded it.
38
מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב
Out of the mouth of the Most High proceedeth not evil and good?
Ἐκ στόματος ὑψίστου οὐκ ἐξελεύσεται τὰ κακὰ καὶ τὸ ἀγαθόν.
Out of the mouth of the Most High There shall not come forth evil and good.
39
מַה־יִּתְאוֹנֵן אָדָם חָי גֶּבֶר עַל־חטאו חֲטָאָיו
Wherefore doth a living man complain, a strong man because of his sins?
ΜΗΜ. Τί γογγύσει ἄνθρωπος ζῶν, ἀνὴρ περὶ τῆς ἁμαρτίας αὐτοῦ;
Why should a living man complain, A man concerning his sin?
40
נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה עַד־יְהוָה
Let us search and try our ways, and return to HaShem.
ΝΟΥΝ. Ἐξηρευνήθη ἡ ὁδὸς ἡμῶν καὶ ἠτάσθη, καὶ ἐπιστρέψομεν ἕως Κυρίου.
Our way has been searched out and examined, And we will turn to the Lord.
41
נִשָּׂא לְבָבֵנוּ אֶל־כַּפָּיִם אֶל־אֵל בַּשָּׁמָיִם
Let us lift up our heart with our hands unto G-d in the heavens.
Ἀναλάβωμεν καρδίας ἡμῶν ἐπὶ χειρῶν πρὸς ὑψηλὸν ἐν οὐρανῷ.
Let us lift up our hearts with [our] hands To the lofty One in heaven.
42
נַחְנוּ פָשַׁעְנוּ וּמָרִינוּ אַתָּה לֹא סָלָחְתָּ
We have transgressed and have rebelled; Thou hast not pardoned.
Ἡμαρτήσαμεν, ἠσεβήσαμεν, καὶ οὐχ ἱλάσθης.
We have sinned, We have transgressed; And thou hast not pardoned.
43
סַכֹּתָה בָאַף וַתִּרְדְּפֵנוּ הָרַגְתָּ לֹא חָמָלְתָּ
Thou hast covered with anger and pursued us; Thou hast slain unsparingly.
ΣΑΜΕΧ. Ἐπεσκέπασας ἐν ʼθυμῷ, καὶ ἀπεδίωξας ἡμᾶς, ἀπέκτεινας, οὐκ ἐφείσω.
Thou hast visited [us] in wrath, And driven us away: Thou hast slain, Thou hast not pitied.
44
סַכּוֹתָה בֶעָנָן לָךְ מֵעֲבוֹר תְּפִלָּה
Thou hast covered Thyself with a cloud, so that no prayer can pass through.
Ἐπεσκέπασας νεφέλην σεαυτῷ ἕινεκεν προσευχῆς,
Thou hast veiled thyself with a cloud Because of prayer, That I might be blind,
45
סְחִי וּמָאוֹס תְּשִׂימֵנוּ בְּקֶרֶב הָעַמִּים
Thou hast made us as the offscouring and refuse in the midst of the peoples.
καμμύσαι με καὶ ἀπωσθῆναι. ΑΙΝ. Ἔθηκας ἡμᾶς ἐν μέσῳ τῶν λαῶν.
And be cast off. Thou hast set us [alone] In the midst of the nations.
46
פָּצוּ עָלֵינוּ פִּיהֶם כָּל־אֹיְבֵינוּ
All our enemies have opened their mouth wide against us.
Διήνοιξαν ἐφʼ ἡμᾶς τὸ στόμα αὐτῶν πάντες οἱ ἐχθροὶ ἡμῶν.
All our enemies have opened their mouth against us.
47
פַּחַד וָפַחַת הָיָה לָנוּ הַשֵּׁאת וְהַשָּׁבֶר
Terror and the pit are come upon us, desolation and destruction.
Φόβος καὶ θυμὸς ἐγενήθη ἡμῖν, ἔπαρσις καὶ συντριβή.
Fear and wrath are come upon us, Suspense and destruction.
48
פַּלְגֵי־מַיִם תֵּרַד עֵינִי עַל־שֶׁבֶר בַּת־עַמִּי
Mine eye runneth down with rivers of water, for the breach of the daughter of my people.
Ἀφέσεις ὑδάτων κατάξει ὁ ὀφθαλμός μου ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ λαοῦ μου.
Mine eye shall pour down torrents of water, For the destruction of the daughter of my people.
49
עֵינִי נִגְּרָה וְלֹא תִדְמֶה מֵאֵין הֲפֻגוֹת
Mine eye is poured out, and ceaseth not, without any intermission,
ΦΗ. Ὁ ὀφθαλμός μου κατεπόθη, καὶ οὐ σιγήσομαι τοῦ μὴ εἶναι ἔκνηψιν,
Mine eye is drowned [with tears], And I will not be silent, So that there shall be no rest,
50
עַד־יַשְׁקִיף וְיֵרֶא יְהוָה מִשָּׁמָיִם
Till HaShem look forth, and behold from heaven.
ἕως οὗ διακύψῃ καὶ ἴδῃ Κύριος ἐξ οὐρανοῦ.
Until the Lord look down, And behold from heaven.
51
עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי
Mine eye affected my soul, because of all the daughters of my city.
Ὁ ὀφθαλμός μου ἐπιφυλλιεῖ ἐπὶ τὴν ψυχήν μου παρὰ πάσας θυγατέρας πόλεως.
Mine eye shall prey upon my soul, Because of all the daughters of the city.
52
צוֹד צָדוּנִי כַּצִּפּוֹר אֹיְבַי חִנָּם
They have chased me sore like a bird, that are mine enemies without cause.
ΤΣΑΔΗ. Θηρεύοντες ἐθήρευσάν με ὡς στρουθίον· πάντες οἱ ἐχθροί μου δωρεὰν
The fowlers chased me as a sparrow, All mine enemies destroyed my life in a pit without cause,
53
צָמְתוּ בַבּוֹר חַיָּי וַיַּדּוּ־אֶבֶן בִּי
They have cut off my life in the dungeon, and have cast stones upon me.
ἐθανάτωσαν ἐν λάκκῳ ζωήν μου, καὶ ἐπέθηκαν λίθον ἐπʼ ἐμοί.
And laid a stone upon me.
54
צָפוּ־מַיִם עַל־רֹאשִׁי אָמַרְתִּי נִגְזָרְתִּי
Waters flowed over my head; I said: 'I am cut off.'
Ὑπερεχύθη ὕδωρ ἐπὶ τὴν κεφαλήν μου· εἶπα, ἄπωσμαι.
Water flowed over my head: I said, I am cut off.
55
קָרָאתִי שִׁמְךָ יְהוָה מִבּוֹר תַּחְתִּיּוֹת
I called upon Thy name, O HaShem, Out of the lowest dungeon.
ΚΩΦ. Ἐπεκαλεσάμην τὸ ὄνομά σου, Κύριε, ἐκ λάκκου κατωτάτου·
I called upon thy name, O Lord, Out of the lowest dungeon.
56
קוֹלִי שָׁמָעְתָּ אַל־תַּעְלֵם אָזְנְךָ לְרַוְחָתִי לְשַׁוְעָתִי
Thou heardest my voice; hide not Thine ear at my sighing, at my cry.
Φωνήν μου ἤκουσας· μὴ κρύψῃς τὰ ὦτά σου εἰς τὴν δέησίν μου·
Thou heardest my voice: Close not thine ears to my supplication.
57
קָרַבְתָּ בְּיוֹם אֶקְרָאֶךָּ אָמַרְתָּ אַל־תִּירָא
Thou drewest near in the day that I called upon Thee; Thou saidst: 'Fear not.'
Εἰς τὴν βοήθειάν μου ἤγγισας· ἐν ἡμέρᾳ ᾗ ἐπεκαλεσάμην σε εἶπάς μοι, μὴ φοβοῦ.
Thou drewest nigh to my help: In the day wherein I called upon thee Thou saidst to me, Fear not.
58
רַבְתָּ אֲדֹנָי רִיבֵי נַפְשִׁי גָּאַלְתָּ חַיָּי
O L-rd, Thou hast pleaded the causes of my soul; Thou hast redeemed my life.
ΡΗΧΣ. Ἐδίκασας, Κύριε, τὰς δίκας τῆς ψυχῆς μου, ἐλυτρώσω τὴν ζωήν μου.
O Lord, thou hast pleaded the causes of my soul; Thou hast redeemed my life.
59
רָאִיתָה יְהוָה עַוָּתָתִי שָׁפְטָה מִשְׁפָּטִי
O HaShem, Thou hast seen my wrong; judge Thou my cause.
Ἴδες, Κύριε, τὰς ταραχάς μου, ἔκρινας τὴν κρίσιν μου.
Thou hast seen, O Lord, my troubles: Thou hast judged my cause.
60
רָאִיתָה כָּל־נִקְמָתָם כָּל־מַחְשְׁבֹתָם לִי
Thou hast seen all their vengeance and all their devices against me.
Εἶδες πᾶσαν τὴν ἐκδίκησιν αὐτῶν, εἰς πάντας διαλογισμοὺς αὐτῶν ἐν ἐμοί.
Thou hast seen all their vengeance, [Thou hast looked] on all their devices against me.
61
שָׁמַעְתָּ חֶרְפָּתָם יְהוָה כָּל־מַחְשְׁבֹתָם עָלָי
Thou hast heard their taunt, O HaShem, and all their devices against me;
ΧΣΕΝ. Ἤκουσας τὸν ὀνειδισμὸν αὐτῶν, πάντας τοὺς διαλογισμοὺς αὐτῶν κατʼ ἐμοῦ,
Thou hast heard their reproach [And] all their devices against me;
62
שִׂפְתֵי קָמַי וְהֶגְיוֹנָם עָלַי כָּל־הַיּוֹם
The lips of those that rose up against me, and their muttering against me all the day.
χείλη ἐπανισταμένων μοι, καὶ μελέτας αὐτῶν κατʼ ἐμοῦ ὅλην τὴν ἡμέραν,
The lips of them that rose up against me, And their plots against me all the day;
63
שִׁבְתָּם וְקִימָתָם הַבִּיטָה אֲנִי מַנְגִּינָתָם
Behold Thou their sitting down, and their rising up; I am their song.
καθέδραν αὐτῶν, καὶ ἀνάστασιν αὐτῶν· ἐπίβλεψον ἐπὶ ὀφθαλμοὺς αὐτῶν.
Their sitting down and their rising up: Look thou upon their eyes.
64
תָּשִׁיב לָהֶם גְּמוּל יְהוָה כְּמַעֲשֵׂה יְדֵיהֶם
Thou wilt render unto them a recompense, O HaShem, according to the work of their hands.
Ἀποδώσεις αὐτοῖς ἀνταπόδομα, Κύριε, κατὰ τὰ ἔργα τῶν χειρῶν αὐτῶν.
Thou wilt render them a recompense, O Lord, According to the works of their hands.
65
תִּתֵּן לָהֶם מְגִנַּת־לֵב תַּאֲלָתְךָ לָהֶם
Thou wilt give them hardness of heart, Thy curse unto them.
ΘΑΥ. Ἀποδώσεις αὐτοῖς ὑπερασπισμὸν, καρδίας μου μόχθον.
Thou wilt give them [as] a covering, The grief of my heart.
66
תִּרְדֹּף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי יְהוָה
Thou wilt pursue them in anger, and destroy them from under the heavens of HaShem.
Σὺ αὐτοὺς καταδιώξεις ἐν ὀργῇ, καὶ ἐξαναλώσεις αὐτοὺς ὑποκάτωθεν τοῦ οὐρανοῦ, Κύριε.
Thou wilt persecute them in anger, And wilt consume them from under the heaven, O Lord.

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.