Textorah

Nehemiah 10

1
וּבְכָל־זֹאת אֲנַחְנוּ כֹּרְתִים אֲמָנָה וְכֹתְבִים וְעַל הֶחָתוּם שָׂרֵינוּ לְוִיֵּנוּ כֹּהֲנֵינוּ
And yet for all this we make a sure covenant, and subscribe it; and our princes, our Levites, and our priests, set their seal unto it.
Καὶ ἐν πᾶσι τούτοις ἡμεῖς διατιθέμεθα πίστιν, καὶ γράφομεν, καὶ ἐπισφραγίζουσιν ἄρχοντες ἡμῶν, Αευῖται ἡμῶν, ἱερεῖς ἡμῶν.
And in regard to all these circumstances we make a covenant, and write [it], and our princes, our Levites, [and] our priests, set their seal to [it].
2
וְעַל הַחֲתוּמִים נְחֶמְיָה הַתִּרְשָׁתָא בֶּן־חֲכַלְיָה וְצִדְקִיָּה
Now those that set their seal were: Nehemiah the Tirshatha, the son of Hachaliah, and Zedekiah;
Καὶ ἐπὶ τῶν σφραγιζόντων Νεεμίας ἀρτασασθὰ υἱὸς Ἀχαλία, καὶ Σεδεκίας
And over them that sealed were Nehemiah the Athersastha, son of Hacaliah, and Zedekiah,
3
שְׂרָיָה עֲזַרְיָה יִרְמְיָה
Seraiah, Azariah, Jeremiah;
υἱὸς Ἀραία, καὶ Ἀζαρία, καὶ Ἱερεμία,
the son of Seraiah, and Azariah, and Jeremiah,
4
פַּשְׁחוּר אֲמַרְיָה מַלְכִּיָּה
Pashhur, Amariah, Malchijah;
Φασοὺρ, Ἀμαρία, Μελχία,
Pashhur, Amariah, Malchijah,
5
חַטּוּשׁ שְׁבַנְיָה מַלּוּךְ
Hattush, Shebaniah, Malluch;
Ἀττοὺς, Σεβανὶ, Μαλοὺχ,
Hattush, Shebaniah, Malluch,
6
חָרִם מְרֵמוֹת עֹבַדְיָה
Harim, Meremoth, Obadiah;
Ἰρὰμ, Μεραμὼθ, Ἀβδία,
Harim, Meremoth, Obadiah,
7
דָּנִיֵּאל גִּנְּתוֹן בָּרוּךְ
Daniel, Ginnethon, Baruch;
Δανιὴλ, Γανναθὼν, Βαροὺχ,
Daniel, Ginnethon, Baruch,
8
מְשֻׁלָּם אֲבִיָּה מִיָּמִן
Meshullam, Abijah, Mijamin;
Μεσουλὰμ, Ἀβία, Μιαμὶν,
Meshullam, Abijah, Mijamin,
9
מַעַזְיָה בִלְגַּי שְׁמַעְיָה אֵלֶּה הַכֹּהֲנִים
Maaziah, Bilgai, Shemaiah. These were the priests.
Μααζία, Βελγαῒ, Σαμαΐα οὗτοι ἱερεῖς.
Maaziah, Bilgai, Shemaiah; these [were] priests.
10
וְהַלְוִיִּם וְיֵשׁוּעַ בֶּן־אֲזַנְיָה בִּנּוּי מִבְּנֵי חֵנָדָד קַדְמִיאֵל
And the Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel;
Καὶ οἱ Λευῖται, Ἰησοῦς υἱὸς Ἀζανία, Βαναίου ἀπὸ υἱῶν Ἠναδὰδ, Καδμιὴλ
And the Levites; Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel
11
וַאֲחֵיהֶם שְׁבַנְיָה הוֹדִיָּה קְלִיטָא פְּלָאיָה חָנָן
and their brethren, Shebaniah, Hodiah, Kelita, Pelaiah, Hanan;
καὶ οἱ ἀδελφοὶ αὐτοῦ, Σαβανία, Ὠδουΐα, Καλιτὰν,
and his brethren, Shebaniah, Hodiah, Kelita, Pelaiah, Hanan,
12
מִיכָא רְחוֹב חֲשַׁבְיָה
Mica, Rehob, Hashabiah;
Φελία, Ανὰν, Μιχὰ, Ῥοὼβ,
Mica, Rehob, Hashabiah,
13
זַכּוּר שֵׁרֵבְיָה שְׁבַנְיָה
Zaccur, Sherebiah, Shebaniah;
Ἀσεβίας, Ζακχὼρ, Σαραβία, Σεβανία,
Zaccur, Sherebiah, Shebaniah,
14
הוֹדִיָּה בָנִי בְּנִינוּ
Hodiah, Bani, Beninu.
Ὠδούμ· υἱοὶ Βανουαῒ
Hodiah, the sons of Beninu.
15
רָאשֵׁי הָעָם פַּרְעֹשׁ פַּחַת מוֹאָב עֵילָם זַתּוּא בָּנִי
The chiefs of the people: Parosh, Pahath-moab, Elam, Zattu, Bani;
Ἄρχοντες τοῦ λαοῦ Φόρος, Φαὰθ Μωὰβ, Ἠλὰμ, Ζαθουΐα·
The heads of the people; Parosh, Pahath-moab, Elam, Zattu,
16
בֻּנִּי עַזְגָּד בֵּבָי
Bunni, Azgad, Bebai;
υἱοὶ Βανὶ, Ἀσγὰδ, Βηβαῒ,
the sons of Bunni, Azgad, Bebai,
17
אֲדֹנִיָּה בִגְוַי עָדִין
Adonijah, Bigvai, Adin;
Ἀδανία, Βαγοῒ, Ἡδὶν,
Adonijah, Bigvai, Adin,
18
אָטֵר חִזְקִיָּה עַזּוּר
Ater, Hezekiah, Azzur;
Ἀτὴρ, Ἐζεκία, Ἀζοὺρ,
Ater, Hezekiah, Azzur,
19
הוֹדִיָּה חָשֻׁם בֵּצָי
Hodiah, Hashum, Bezai;
Ὠδουΐα, Ἠσὰμ, Βησὶ,
Hodiah, Hashum, Bezai,
20
חָרִיף עֲנָתוֹת נובי נֵיבָי
Hariph, Anathoth, Nebai;
Ἀρὶφ, Ἀναθὼθ, Νωβαῒ,
Hariph, Anathoth, Nebai,
21
מַגְפִּיעָשׁ מְשֻׁלָּם חֵזִיר
Magpiash, Meshullam, Hezir;
Μεγαφὴς, Μεσουλλὰμ, Ἠζὶρ,
Magpiash, Meshullam, Hezir,
22
מְשֵׁיזַבְאֵל צָדוֹק יַדּוּעַ
Meshezabel, Zadok, Jaddua;
Μεσωζεβὴλ, Σαδοὺκ, Ἰσδδούα,
Meshezabel, Zadok, Jaddua,
23
פְּלַטְיָה חָנָן עֲנָיָה
Pelatiah, Hanan, Anaiah;
Φαλτία, Ἀνὰν, Ἀναΐα,
Pelatiah, Hanan, Anaiah,
24
הוֹשֵׁעַ חֲנַנְיָה חַשּׁוּב
Hoshea, Hananiah, Hasshub;
Ὠσηὲ, Ἀνανία, Ἀσοὺβ,
Hoshea, Hananiah, Hasshub,
25
הַלּוֹחֵשׁ פִּלְחָא שׁוֹבֵק
Hallohesh, Pilha, Shobek;
Ἀλωὴς, Φαλαῒ, Σωβὴκ,
Hallohesh, Pilha, Shobek,
26
רְחוּם חֲשַׁבְנָה מַעֲשֵׂיָה
Rehum, Hashabnah, Maaseiah;
Ῥεοὺμ, Ἐσσαβανὰ, Μαασία,
Rehum, Hashabnah, Maaseiah,
27
וַאֲחִיָּה חָנָן עָנָן
and Ahiah, Hanan, Anan;
καὶ Ἀΐα, Αἰνὰν, Ἠνὰμ,
and Ahiah, Hanan, Anan,
28
מַלּוּךְ חָרִם בַּעֲנָה
Malluch, Harim, Baanah.
Μαλοὺχ, Ἠρὰμ, Βαανὰ,
Malluch, Harim, Baanah.
29
וּשְׁאָר הָעָם הַכֹּהֲנִים הַלְוִיִּם הַשּׁוֹעֲרִים הַמְשֹׁרְרִים הַנְּתִינִים וְכָל־הַנִּבְדָּל מֵעַמֵּי הָאֲרָצוֹת אֶל־תּוֹרַת הָאֱלֹהִים נְשֵׁיהֶם בְּנֵיהֶם וּבְנֹתֵיהֶם כֹּל יוֹדֵעַ מֵבִין
And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinim, and all they that had separated themselves from the peoples of the lands unto the law of G-d, their wives, their sons, and their daughters, every one that had knowledge and understanding;
Καὶ οἱ κατάλοιποι τοῦ λαοῦ, οἱ ἱερεῖς, οἱ Λευῖται, οἱ πυλωροὶ, οἱ ᾄδοντες, οἱ Ναθινὶμ, καὶ πᾶς ὁ προσπορευόμενος ἀπὸ λαῶν τῆς γῆς πρὸς νόμον τοῦ Θεοῦ, γυναῖκες αὐτῶν, υἱοὶ αὐτῶν, θυγατέρες αὐτῶν· πᾶς ὁ εἰδὼς καὶ συνιὼν,
And the rest of the people, the priests, the Levites, the porters, the singers, the Nathinim, and everyone who drew off from the nations of the land to the law of God, their wives, their sons, their daughters, everyone who had knowledge and understanding,
30
מַחֲזִיקִים עַל־אֲחֵיהֶם אַדִּירֵיהֶם וּבָאִים בְּאָלָה וּבִשְׁבוּעָה לָלֶכֶת בְּתוֹרַת הָאֱלֹהִים אֲשֶׁר נִתְּנָה בְּיַד מֹשֶׁה עֶבֶד־ה͏ָאֱלֹהִים וְלִשְׁמוֹר וְלַעֲשׂוֹת אֶת־כָּל־מִצְוֺת יְהוָה אֲדֹנֵינוּ וּמִשְׁפָּטָיו וְחֻקָּיו
they cleaved to their brethren, their nobles, and entered into a curse, and into an oath, to walk in G-d's law, which was given by Moses the servant of G-d, and to observe and do all the commandments of HaShem our L-rd, and His ordinances and His statutes;
ἐνίσχυον ἐπὶ τοὺς ἀδελφοὺς αὐτῶν, καὶ κατηράσαντο αὐτοὺς, καὶ εἰσήλθοσαν ἐν ἀρᾷ καὶ ἐν ὅρκῳ τοῦ πορεύεσθαι ἐν νόμῳ τοῦ Θεοῦ, ὃς ἐδόθη ἐν χειρὶ Μωυσῆ δούλου τοῦ Θεοῦ, φυλάσσεσθαι καὶ ποιεῖν πάσας τὰς ἐντολὰς Κυρίου, καὶ τὰ κρίματα αὐτοῦ, καὶ τὰ προστάγματα αὐτοῦ·
were urgent with their brethren, and bound them under a curse, and entered into a curse, and into an oath, to walk in the law of God, which was given by the hand of Moses, the servant of God; to keep and to do all the commandments of the Lord, and his judgments, and his ordinances;
31
וַאֲשֶׁר לֹא־נִתֵּן בְּנֹתֵינוּ לְעַמֵּי הָאָרֶץ וְאֶת־בְּנֹתֵיהֶם לֹא נִקַּח לְבָנֵינוּ
and that we would not give our daughters unto the peoples of the land, nor take their daughters for our sons;
Καὶ τοῦ μὴ δοῦναι θυγατέρας ἡμῶν τοῖς λαοῖς τοῖς γῆς, καὶ τὰς θυγατέρας αὐτῶν οὐ ληψόμεθα τοῖς υἱοῖς ἡμῶν·
and that we will not, [they said], give our daughters to the people of the land, nor will we take their daughters to our sons.
32
וְעַמֵּי הָאָרֶץ הַמְבִיאִים אֶת־הַמַּקָּחוֹת וְכָל־שֶׁבֶר בְּיוֹם הַשַּׁבָּת לִמְכּוֹר לֹא־נִקַּח מֵהֶם בַּשַּׁבָּת וּבְיוֹם קֹדֶשׁ וְנִטֹּשׁ אֶת־הַשָּׁנָה הַשְּׁבִיעִית וּמַשָּׁא כָל־יָד
and if the peoples of the land bring ware or any victuals on the sabbath day to sell, that we would not buy of them on the sabbath, or on a holy day; and that we would forego the seventh year, and the exaction of every debt.
Καὶ λαοὶ τῆς γῆς οἱ φέροντες τοὺς ἀγορασμοὺς καὶ πᾶσαν πρᾶσιν ἐν ἡμέρᾳ τοῦ σαββάτου ἀποδόσθαι, οὐκ ἀγορῶμεν παρʼ αὐτῶν ἐν σαββάτῳ καὶ ἐν ἡμέρᾳ ἁγίᾳ· καὶ ἀνήσομεν τὸ ἔτος τὸ ἕβδομον, καὶ ἀπαίτησιν πάσης χειρός.
And [as for] the people of the land who bring wares and all [manner of] merchandise to sell on the Sabbath day, we [will] not buy of them on the Sabbath or on the holy day: and we will leave the seventh year, and the exaction of every debt.
33
וְהֶעֱמַדְנוּ עָלֵינוּ מִצְוֺת לָתֵת עָלֵינוּ שְׁלִשִׁית הַשֶּׁקֶל בַּשָּׁנָה לַעֲבֹדַת בֵּית אֱלֹהֵינוּ
Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our G-d;
Καὶ στήσομεν ἐφʼ ἡμᾶς ἐντολάς δοῦναι ἐφʼ ἡμᾶς τρίτον τοῦ διδράχμου κατʼ ἐνιαυτὸν εἰς δουλείαν οἴκου τοῦ Θεοῦ ἡμῶν,
And we will impose ordinances upon ourselves, to levy on ourselves the third part of a didrachma yearly for the service of the house of our God;
34
לְלֶחֶם הַמַּעֲרֶכֶת וּמִנְחַת הַתָּמִיד וּלְעוֹלַת הַתָּמִיד הַשַּׁבָּתוֹת הֶחֳדָשִׁים לַמּוֹעֲדִים וְלַקֳּדָשִׁים וְלַחַטָּאוֹת לְכַפֵּר עַל־יִשְׂרָאֵל וְכֹל מְלֶאכֶת בֵּית־אֱלֹהֵינוּ
for the showbread, and for the continual meal-offering, and for the continual burnt-offering, of the sabbaths, of the new moons, for the appointed seasons, and for the holy things, and for the sin-offerings to make atonement for Israel, and for all the work of the house of our G-d.
εἰς ἄρτους τοῦ προσώπου, καὶ θυσίαν τοῦ ἐνδελεχισμοῦ καὶ εἰς ὁλοκαύτωμα τοῦ ἐνδελεχισμοῦ τῶν σαββάτων, τῶν νουμηνιῶν, εἰς τὰς ἑορτὰς καὶ εἰς τὰ ἅγια, καὶ τὰ περὶ ἁμαρτίας, ἐξιλάσασθαι περὶ Ἰσραὴλ, καὶ εἰς ἔργα οἴκου τοῦ Θεοῦ ἡμῶν.
the showbread, and the continual meat offering, and for the continual whole burnt offering, of the Sabbaths, of the new moon, for the feasts, and for the holy things, and the sin offerings, to make atonement for Israel, and for the works of the house of our God.
35
וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה
And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our G-d, according to our fathers' houses, at times appointed, year by year, to burn upon the altar of HaShem our G-d, as it is written in the Law;
Καὶ κλήρους ἐβάλομεν περὶ κλήρου ξυλοφορίας, οἱ ἱερεῖς καὶ οἱ Λευῖται καὶ ὁ λαὸς, ἐνέγκαι εἰς οἶκον Θεοῦ ἡμῶν, εἰς οἶκον πατριῶν ἡμῶν, εἰς καιροὺς ἀπὸ χρόνων, ἐνιαυτὸν κατʼ ἐνιαυτὸν, ἐκκαῦσαι ἑπὶ τὸ θυσιαστήριον Κυρίου Θεοῦ ἡμῶν, ὡς γέγραπται ἐν τῷ νόμῳ·
And we cast lots for the office of wood bearing, [we] the priests, and the Levites, and the people, to bring [wood] into the house of our God, according to the house of our families, at certain set times, year by year, to burn on the altar of the Lord our God, as it is written in the law:
36
וּלְהָבִיא אֶת־בִּכּוּרֵי אַדְמָתֵנוּ וּבִכּוּרֵי כָּל־פְּרִי כָל־עֵץ שָׁנָה בְשָׁנָה לְבֵית יְהוָה
and to bring the first-fruits of our land, and the first-fruits of all fruit of all manner of trees, year by year, unto the house of HaShem;
Καὶ ἐνέγκαι τὰ πρωτογενήματα τῆς γῆς ἡμῶν, καὶ πρωτογεννήματα καρποῦ παντὸς ξύλου ἐνιαυτὸν κατʼ ἐνιαυτὸν εἰς οἶκον Κυρίου,
and to bring the firstfruits of our land, and the firstfruits of the fruit of every tree, year by year, into the house of the Lord:
37
וְאֶת־בְּכֹרוֹת בָּנֵינוּ וּבְהֶמְתֵּינוּ כַּכָּתוּב בַּתּוֹרָה וְאֶת־בְּכוֹרֵי בְקָרֵינוּ וְצֹאנֵינוּ לְהָבִיא לְבֵית אֱלֹהֵינוּ לַכֹּהֲנִים הַמְשָׁרְתִים בְּבֵית אֱלֹהֵינוּ
also the first-born of our sons, and of our cattle, as it is written in the Law, and the firstlings of our herds and of our flocks, to bring to the house of our G-d, unto the priests that minister in the house of our G-d;
καὶ τὰ πρωτότοκα υἱῶν ἡμῶν καὶ κτηνῶν ἡμῶν, ὡς γέγραπται ἐν τῷ νόμῳ, καὶ τὰ πρωτότοκα τῶν βοῶν ἡμῶν καὶ ποιμνίων ἡμῶν ἐνέγκαι εἰς οἶκον Θεοῦ ἡμῶν, τοῖς ἱερεῦσι τοῖς λειτουργοῦσιν ἐν οἴκῳ Θεοῦ ἡμῶν.
the firstborn of our sons, and of our cattle, as it is written in the law, and the firstborn of our herds and of our flocks, to bring to the house of our God, for the priests that minister in the house of our God.
38
וְאֶת־רֵאשִׁית עֲרִיסֹתֵינוּ וּתְרוּמֹתֵינוּ וּפְרִי כָל־עֵץ תִּירוֹשׁ וְיִצְהָר נָבִיא לַכֹּהֲנִים אֶל־לִשְׁכוֹת בֵּית־אֱלֹהֵינוּ וּמַעְשַׂר אַדְמָתֵנוּ לַלְוִיִּם וְהֵם הַלְוִיִּם הַמְעַשְּׂרִים בְּכֹל עָרֵי עֲבֹדָתֵנוּ
and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the house of our G-d; and the tithes of our land unto the Levites; for they, the Levites, take the tithes in all the cities of our tillage.
Καὶ τὴν ἀπαρχὴν σίτων ἡμῶν, καὶ τὸν καρπὸν παντὸς ξύλου, οἴνου, καὶ ἐλαίου, οἴσομεν τοῖς ἱερεῦσιν εἰς τὸ γαζοφυλάκιον οἴκου τοῦ Θεοῦ, καὶ δεκάτην γῆς ἡμῶν τοῖς Λευίταις· καὶ αὐτοὶ οἱ Λευῖται δεκατοῦντες ἐν πάσαις πόλεσι δουλείας ἡμῶν.
And the firstfruits of our corn, and the fruit of every tree, of wine, and of oil, will we bring to the priests to the treasury of the house of God; and a tithe of our land to the Levites: for the Levites themselves shall receive tithes in all the cities of the land we cultivate.
39
וְהָיָה הַכֹּהֵן בֶּן־אַהֲרֹן עִם־הַלְוִיִּם בַּעְשֵׂר הַלְוִיִּם וְהַלְוִיִּם יַעֲלוּ אֶת־מַעֲשַׂר הַמַּעֲשֵׂר לְבֵית אֱלֹהֵינוּ אֶל־הַלְּשָׁכוֹת לְבֵית הָאוֹצָר
And the priest the son of Aaron shall be with the Levites, when the Levites take tithes; and the Levites shall bring up the tithe of the tithes unto the house of our G-d, to the chambers, into the treasure-house.
Καὶ ἔσται ὁ ἱερεὺς υἱὸς Ἀαρὼν μετὰ τοῦ Λευίτου ἐν τῇ δεκάτῃ τοῦ Λευίτου, καὶ οἱ Λευῖται ἀνοίσουσι τὴν δεκάτην τῆς δεκάδος εἰς οἶκον Θεοῦ ἡμῶν εἰς τὰ γαζοφυλάκια εἰς οἶκον τοῦ Θεοῦ.
And the priest the son of Aaron shall be with the Levites in the tithe of the Levite: and the Levites shall bring up the tenth part of [their] tithe to the house of our God, into the treasuries of the house of God.
40
כִּי אֶל־הַלְּשָׁכוֹת יָבִיאוּ בְנֵי־יִשְׂרָאֵל וּבְנֵי הַלֵּוִי אֶת־תְּרוּמַת הַדָּגָן הַתִּירוֹשׁ וְהַיִּצְהָר וְשָׁם כְּלֵי הַמִּקְדָּשׁ וְהַכֹּהֲנִים הַמְשָׁרְתִים וְהַשּׁוֹעֲרִים וְהַמְשֹׁרְרִים וְלֹא נַעֲזֹב אֶת־בֵּית אֱלֹהֵינוּ
For the children of Israel and the children of Levi shall bring the heave-offering of the corn, of the wine, and of the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers; and we will not forsake the house of our G-d.
Ὅτι εἰς τοὺς θησαυροὺς εἰσοίσουσιν οἱ υἱοὶ Ἰσραὴλ καὶ οἱ υἱοὶ τοῦ Λευὶ τὰς ἀπαρχὰς τοῦ σίτου, καὶ τοῦ οἴνου, καὶ τοῦ ἐλαίου, καὶ ἐκεῖ σκεύη τὰ ἅγια, καὶ οἱ ἱερεῖς καὶ οἱ λειτουργοὶ καὶ οἱ πυλωροὶ καὶ οἱ ᾄδοντες· καὶ οὐκ ἐγκαταλείψομεν τὸν οἶκον τοῦ Θεοῦ ἡμῶν.
For the children of Israel and the children of Levi shall bring into the treasuries the firstfruits of the corn, and wine, and oil; and there [are] the holy vessels, and the priests, and the ministers, and the porters, and the singers: and we will not forsake the house of our 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.