Textorah

Numbers 28

1
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר
And HaShem spoke unto Moses, saying:
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν, λέγων,
And the Lord spoke to Moses, saying,
2
צַו אֶת־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֶת־קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ
Command the children of Israel, and say unto them: My food which is presented unto Me for offerings made by fire, of a sweet savour unto Me, shall ye observe to offer unto Me in its due season.
ἔντειλαι τοῖς υἱοῖς Ἰσραὴλ, καὶ ἐρεῖς πρὸς αὐτοὺς, λέγων, τὰ δῶρά μου δόματά μου καρπώματά μου εἰς ὀσμὴν εὐωδίας διατηρήσετε προσφέρειν ἐμοὶ ἐν ταῖς ἑορταῖς μου.
Charge the children of Israel, and thou shalt speak to them, saying, Ye shall observe to offer to me in my feasts my gifts, my presents, my burnt offerings for a sweet-smelling savor.
3
וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה אֲשֶׁר תַּקְרִיבוּ לַיהוָה כְּבָשִׂים בְּנֵי־שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם עֹלָה תָמִיד
And thou shalt say unto them: This is the offering made by fire which ye shall bring unto HaShem: he-lambs of the first year without blemish, two day by day, for a continual burnt-offering.
Καὶ ἐρεῖς πρὸς αὐτοὺς, ταῦτα τὰ καρπώματα ὅσα προσάξετε Κυρίῳ, ἀμνοὺς ἐνιαυσίους ἀμώμους δύο τὴν ἡμέραν εἰς ὁλοκαύτωσιν ἐνδελεχῶς.
And thou shalt say to them, These are the burnt offerings, all that ye shall bring to the Lord; two lambs of a year old without blemish daily, for a whole burnt offering perpetually.
4
אֶת־הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם
The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at dusk;
Τὸν ἀμνὸν τὸν ἕνα ποιήσεις τὸ τοπρωῒ, καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ πρὸς ἑσπέραν.
Thou shalt offer one lamb in the morning, and thou shalt offer the second lamb toward evening.
5
וַעֲשִׂירִית הָאֵיפָה סֹלֶת לְמִנְחָה בְּלוּלָה בְּשֶׁמֶן כָּתִית רְבִיעִת הַהִין
and the tenth part of an ephah of fine flour for a meal-offering, mingled with the fourth part of a hin of beaten oil.
Καὶ ποιήσεις τὸ δέκατον τοῦ οἰφὶ σεμίδαλιν εἰς θυσίαν ἀναπεποιημένην ἐν ἐλαίῳ ἐν τετάρτῳ τοῦ ἴν.
And thou shalt offer the tenth part of an ephah of fine flour for a meat offering, mingled with oil, with the fourth part of a hin.
6
עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה
It is a continual burnt-offering, which was offered in mount Sinai, for a sweet savour, an offering made by fire unto HaShem.
Ὁλοκαύτωμα ἐνδελεχισμοῦ, ἡ γενομένη ἐν τῷ ὄρει Σινᾷ εἰς ὀσμὴν εὐωδίας Κυρίῳ.
[It is] a perpetual whole burnt offering, a sacrifice offered in the mount of Sinai for a sweet-smelling savor to the Lord.
7
וְנִסְכּוֹ רְבִיעִת הַהִין לַכֶּבֶשׂ הָאֶחָד בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַיהוָה
And the drink-offering thereof shall be the fourth part of a hin for the one lamb; in the holy place shalt thou pour out a drink-offering of strong drink unto HaShem.
Καὶ σπονδὴν αὐτοῦ τὸ τέταρτον τοῦ ἴν τῷ ἀμνῷ τῷ ἑνί· ἐν τῷ ἁγίῳ σπείσεις σπονδὴν σίκερα Κυρίῳ·
And its drink offering, the fourth part of a hin to each lamb; in the holy place shalt thou pour strong drink as a drink offering to the Lord.
8
וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם כְּמִנְחַת הַבֹּקֶר וּכְנִסְכּוֹ תַּעֲשֶׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה
And the other lamb shalt thou present at dusk; as the meal-offering of the morning, and as the drink-offering thereof, thou shalt present it, an offering made by fire, of a sweet savour unto HaShem.
καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ πρὸς ἑσπέραν· κατὰ τὴν θυσίαν αὐτοῦ καὶ κατὰ τὴν σπονδὴν αὐτοῦ ποιήσετε εἰς ὀσμὴν εὐωδίας Κυρίῳ.
And the second lamb thou shalt offer toward evening; thou shalt offer it according to its meat offering and according to its drink offering for a smell of sweet savor to the Lord.
9
וּבְיוֹם הַשַּׁבָּת שְׁנֵי־כְבָשִׂים בְּנֵי־שָׁנָה תְּמִימִם וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן וְנִסְכּוֹ
And on the sabbath day two he-lambs of the first year without blemish, and two tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and the drink-offering thereof.
Καὶ τῇ ἡμέρᾳ τῶν σαββάτων προσάξετε δύο ἀμνοὺς ἐνιαυσίους ἀμώμους, καὶ δύο δέκατα σεμιδάλεως ἀναπεποιημένης ἐν ἐλαίῳ εἰς θυσίαν καὶ σπονδὴν,
And on the Sabbath day ye shall offer two lambs of a year old without blemish, and two tenth deals of fine flour mingled with oil for a meat offering, and a drink offering.
10
עֹלַת שַׁבַּת בְּשַׁבַּתּוֹ עַל־עֹלַת הַתָּמִיד וְנִסְכָּהּ
This is the burnt-offering of every sabbath, beside the continual burnt-offering, and the drink-offering thereof.
ὁλοκαύτωμα σαββάτων ἐν τοῖς σαββάτοις ἐπὶ τὴς ὁλοκαυτώσεως τῆς διαπαντὸς, καὶ τὴν σπονδὴν αὐτοῦ.
[It is] a whole burnt offering of the Sabbaths on the Sabbath days, besides the continued whole burnt offering, and its drink offering.
11
וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ עֹלָה לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁנַיִם וְאַיִל אֶחָד כְּבָשִׂים בְּנֵי־שָׁנָה שִׁבְעָה תְּמִימִם
And in your new moons ye shall present a burnt-offering unto HaShem: two young bullocks, and one ram, seven he-lambs of the first year without blemish;
Καὶ ἐν ταῖς νεομηνίαις προσάξετε ὁλοκαύτωμα τῷ Κυρίῳ, μόσχους ἐκ βοῶν δύο, καὶ κριὸν ἕνα, ἀμνοὺς ἐνιαυσίους ἑπτὰ ἀμώμους·
And at the new moons ye shall bring a whole burnt offering to the Lord, two calves of the herd, and one ram, seven lambs of a year old without blemish.
12
וּשְׁלֹשָׁה עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַפָּר הָאֶחָד וּשְׁנֵי עֶשְׂרֹנִים סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לָאַיִל הָאֶחָד
and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two tenth parts of fine flour for a meal-offering, mingled with oil, for the one ram;
Τρία δέκατα σεμιδάλεως ἀναπεποιημένης ἐν ἐλαίῳ τῷ μόσχῳ τῷ ἑνὶ, καὶ δύο δέκατα σεμιδάλεως ἀναπεποιημένης ἐν ἐλαίῳ τῷ κριῷ τῷ ἑνί·
Three tenth deals of fine flour mingled with oil for one calf, and two tenth deals of fine flour mingled with oil for one ram.
13
וְעִשָּׂרֹן עִשָּׂרוֹן סֹלֶת מִנְחָה בְּלוּלָה בַשֶּׁמֶן לַכֶּבֶשׂ הָאֶחָד עֹלָה רֵיחַ נִיחֹחַ אִשֶּׁה לַיהוָה
and a several tenth part of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of a sweet savour, an offering made by fire unto HaShem.
Δέκατον δέκατον σεμιδάλεως ἀναπεποιημένης ἐν ἐλαίῳ τῷ ἀμνῷ τῷ ἑνὶ, θυσίαν ὀσμὴν εὐωδίας κάρπωμα Κυρίῳ.
A tenth deal of fine flour mingled with oil for each lamb, as a meat offering, a sweet-smelling savor, a burnt offering to the Lord.
14
וְנִסְכֵּיהֶם חֲצִי הַהִין יִהְיֶה לַפָּר וּשְׁלִישִׁת הַהִין לָאַיִל וּרְבִיעִת הַהִין לַכֶּבֶשׂ יָיִן זֹאת עֹלַת חֹדֶשׁ בְּחָדְשׁוֹ לְחָדְשֵׁי הַשָּׁנָה
And their drink-offerings shall be half a hin of wine for a bullock, and the third part of a hin for the ram, and the fourth part of a hin for a lamb. This is the burnt-offering of every new moon throughout the months of the year.
Ἡ σπονδὴ αὐτῶν τὸ ἥμισυ τοῦ ἴν ἔσται τῷ μόσχῳ τῷ ἑνί· καὶ τὸ τρίτον τοῦ ἴν ἔσται τῷ κριῷ τῷ ἑνί. Καὶ τὸ τέταρτον τοῦ ἴν ἔσται τῷ ἀμνῷ τῷ ἑνὶ οἴνου· τοῦτο τὸ ὁλοκαύτωμα μῆνα ἐκ μηνὸς εἰς τοὺς μῆνας τοῦ ἐνιαυτοῦ.
Their drink offering shall be the half of a hin for one calf; and the third of a hin for one ram; and the fourth part of a hin of wine for one lamb: this [is] the whole burnt offering monthly throughout the months of the year.
15
וּשְׂעִיר עִזִּים אֶחָד לְחַטָּאת לַיהוָה עַל־עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ
And one he-goat for a sin-offering unto HaShem; it shall be offered beside the continual burnt-offering, and the drink-offering thereof.
Καὶ χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας Κυρίῳ, ἐπὶ τῆς ὁλοκαυτώσεως τῆς διαπαντὸς ποιηθήσεται, καὶ ἡ σπονδὴ αὐτοῦ.
And [he shall offer] one kid of the goats for a sin offering to the Lord; it shall be offered beside the continual whole burnt offering and its drink offering.
16
וּבַחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ פֶּסַח לַיהוָה
And in the first month, on the fourteenth day of the month, is HaShem'S passover.
Καὶ ἐν τῷ μηνὶ τῷ πρώτῳ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς πάσχα Κυρίῳ.
And in the first month, on the fourteenth day of the month, [is] the Passover to the Lord.
17
וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה חָג שִׁבְעַת יָמִים מַצּוֹת יֵאָכֵל
And on the fifteenth day of this month shall be a feast; seven days shall unleavened bread be eaten.
Καὶ τῇ πεντεκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς τούτου ἑορτή· ἑπτὰ ἡμέρας ἄζυμα ἔδεσθε.
And on the fifteenth day of this month [is] a feast; seven days ye shall eat unleavened bread.
18
בַּיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ
In the first day shall be a holy convocation; ye shall do no manner of servile work;
Καὶ ἡ ἡμέρα ἡ πρώτη ἐπίκλητος ἁγία ἔσται ὑμῖν· πᾶν ἔργον λατρευτὸν οὐ ποιήσετε.
And the first day shall be to you a holy convocation; ye shall do no servile work.
19
וְהִקְרַבְתֶּם אִשֶּׁה עֹלָה לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁנַיִם וְאַיִל אֶחָד וְשִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה תְּמִימִם יִהְיוּ לָכֶם
but ye shall present an offering made by fire, a burnt-offering unto HaShem: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish;
Καὶ προσάξετε ὁλοκαυτώματα κάρπωμα Κυρίῳ, μόσχους ἐκ βοῶν δύο, κριὸν ἕνα, ἀμνοὺς ἐνιαυσίους ἑπτά· ἄμωμοι ἔσονται ὑμῖν.
And ye shall bring whole burnt offerings, a sacrifice to the Lord, two calves of the herd, one ram, seven lambs of a year old; they shall be to you without blemish.
20
וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ
and their meal-offering, fine flour mingled with oil; three tenth parts shall ye offer for a bullock, and two tenth parts for the ram;
Καὶ θυσία αὐτῶν σεμίδαλις ἀναπεποιημένη ἐν ἐλαίῳ· τρία δέκατα τῷ μόσχῳ τῷ ἑνὶ, καὶ δύο δέκατα τῷ κριῷ τῷ ἑνί.
And their meat offering shall be fine flour mingled with oil; three tenth deals for one calf, and two tenth deals for one ram.
21
עִשָּׂרוֹן עִשָּׂרוֹן תַּעֲשֶׂה לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים
a several tenth part shalt thou offer for every lamb of the seven lambs;
Δέκατον δέκατον ποιήσεις τῷ ἀμνῷ τῷ ἑνὶ, τοῖς ἑπτὰ ἀμνοῖς.
Thou shalt offer a tenth for each lamb, for the seven lambs.
22
וּשְׂעִיר חַטָּאת אֶחָד לְכַפֵּר עֲלֵיכֶם
and one he-goat for a sin-offering, to make atonement for you.
Καὶ χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας, ἐξιλάσασθαι περὶ ὑμῶν·
And [thou shalt offer] one kid of the goats for a sin offering, to make atonement for you.
23
מִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת־אֵלֶּה
Ye shall offer these beside the burnt-offering of the morning, which is for a continual burnt-offering.
Πλὴν τῆς ὁλοκαυτώσεως τῆς διαπαντὸς τῆς πρωϊνῆς, ὅ ἐστιν ὁλοκαύτωμα ἐνδελεχισμοῦ.
Beside the perpetual whole burnt offering in the morning, which is a whole burnt sacrifice for a continuance,
24
כָּאֵלֶּה תַּעֲשׂוּ לַיּוֹם שִׁבְעַת יָמִים לֶחֶם אִשֵּׁה רֵיחַ־נִיחֹחַ לַיהוָה עַל־עוֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ
After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savour unto HaShem; it shall be offered beside the continual burnt-offering, and the drink-offering thereof.
Ταῦτα κατὰ ταῦτα ποιήσετε τὴν ἡμέραν εἰς τὰς ἑπτὰ ἡμέρας, δῶρον κάρπωμα εἰς ὀσμὴν εὐωδίας Κυρίῳ, ἐπὶ τοῦ ὁλοκαυτώματος τοῦ διαπαντὸς ποιήσεις τὴν σπονδὴν αὐτοῦ.
these shall ye thus offer daily for seven days, a gift, a sacrifice for a sweet-smelling savor to the Lord; beside the continual whole burnt offering, thou shalt offer its drink offering.
25
וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ
And on the seventh day ye shall have a holy convocation; ye shall do no manner of servile work.
Καὶ ἡμέρα ἡ ἑβδόμη κλητὴ ἁγία ἔσται ὑμῖν· πᾶν ἔργον λατρευτὸν οὐ ποιήσετε ἐν αὐτῇ.
And the seventh day shall be to you a holy convocation; ye shall do no servile work in it.
26
וּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַיהוָה בְּשָׁבֻעֹתֵיכֶם מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ
Also in the day of the first-fruits, when ye bring a new meal-offering unto HaShem in your feast of weeks, ye shall have a holy convocation: ye shall do no manner of servile work;
Καὶ τῇ ἡμέρᾳ τῶν νέων, ὅταν προσφέρητε θυσίαν νέαν Κυρίῳ τῶν ἑβδομάδων, ἐπίκλητος ἁγία ἔσται ὑμῖν· πᾶν ἔργον λατρευτὸν οὐ ποιήσετε.
And on the day of the new corn, when ye shall offer a new sacrifice [at the festival] of weeks to the Lord, there shall be to you a holy convocation; ye shall do no servile work,
27
וְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיהוָה פָּרִים בְּנֵי־בָקָר שְׁנַיִם אַיִל אֶחָד שִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה
but ye shall present a burnt-offering for a sweet savour unto HaShem: two young bullocks, one ram, seven he-lambs of the first year;
Καὶ προσάξετε ὁλοκαυτώματα εἰς ὀσμὴν εὐωδίας Κυρίῳ, μόσχους ἐκ βοῶν δύο, κριὸν ἕνα, ἀμνοὺς ἐνιαυσίους ἑπτὰ ἀμώμους.
and ye shall bring whole burnt offerings for a sweet-smelling savor to the Lord, two calves of the herd, one ram, seven lambs without blemish.
28
וּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלֹשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד
and their meal-offering, fine flour mingled with oil, three tenth parts for each bullock, two tenth parts for the one ram,
Ἡ θυσία αὐτῶν σεμίδαλις ἀναπεποιημένη ἐν ἐλαίῳ· τρία δέκατα τῷ μόσχῳ τῷ ἑνὶ, καὶ δύο δέκατα τῷ κριῷ τῷ ἑνί.
Their meat offering [shall be] fine flour mingled with oil; there shall be three tenth deals for one calf, and two tenth deals for one ram.
29
עִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים
a several tenth part for every lamb of the seven lambs;
Δέκατον δέκατον τῷ ἀμνῷ τῷ ἑνὶ, τοῖς ἑπτὰ ἀμνοῖς·
A tenth for each lamb separately, for the seven lambs; and a kid of the goats,
30
שְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם
one he-goat, to make atonement for you.
καὶ χίμαρον ἐξ αἰγῶν ἕνα περὶ ἁμαρτίας, ἐξιλάσασθαι περὶ ὑμῶν· πλὴν τοῦ ὁλοκαυτώματος τοῦ διαπαντός·
for a sin offering, to make atonement for you; beside the perpetual whole burnt offering: and
31
מִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתוֹ תַּעֲשׂוּ תְּמִימִם יִהְיוּ־לָכֶם וְנִסְכֵּיהֶם
Beside the continual burnt-offering, and the meal-offering thereof, ye shall offer them--they shall be unto you without blemish--and their drink-offerings.
καὶ τὴν θυσίαν αὐτῶν ποιήσετέ μοι, ἄμωμοι ἔσονται ὑμῖν, καὶ τὰς σπονδὰς αὐτῶν.
ye shall offer to me their meat offering. They shall be to you unblemished, and ye shall offer their drink offerings.

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.