Textorah

Ruth 2

1
וּלְנָעֳמִי מידע מוֹדַע לְאִישָׁהּ אִישׁ גִּבּוֹר חַיִל מִמִּשְׁפַּחַת אֱלִימֶלֶךְ וּשְׁמוֹ בֹּעַז
And Naomi had a kinsman of her husband's, a mighty man of valour, of the family of Elimelech, and his name was Boaz.
Καὶ τῇ Νωεμὶν ἀνὴρ γνώριμος τῷ ἀνδρὶ αὐτῆς, ὁ δὲ ἀνὴρ δυνατὸς ἰσχύϊ ἐκ τῆς συγγενείας Ἐλιμέλεχ, καὶ ὄνομα αὐτῷ Βοόζ.
And Naomi had [a friend] an acquaintance of her husband, and the man [was] a mighty man of the kindred of Elimelech, and his name [was] Boaz.
2
וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה אֶל־נָעֳמִי אֵלְכָה־נָּא הַשָּׂדֶה וַאֲלַקֳטָּה בַשִׁבֳּלִים אַחַר אֲשֶׁר אֶמְצָא־חֵן בְּעֵינָיו וַתֹּאמֶר לָהּ לְכִי בִתִּי
And Ruth the Moabitess said unto Naomi: 'Let me now go to the field, and glean among the ears of corn after him in whose sight I shall find favour.' And she said unto her: 'Go, my daughter.'
Καὶ εἶπε Ῥοὺθ ἡ Μωαβίτις πρὸς Νωεμὶν, πορεῦθω δὴ εἰς ἀγρὸν, καὶ συνάξω ἐν τοῖς στάχυσι κατόπισθεν οὗ ἐὰν εὕρω χάριν ἐν ὀφθαλμοῖς αὐτοῦ. εἶπε δὲ αὐτῇ, πορεύου, θύγατερ.
And Ruth the Moabitess said to Naomi, Let me go now to the field, and I will glean among the ears behind the man with whomsoever I shall find favor: and she said to her, Go, daughter.
3
וַתֵּלֶךְ וַתָּבוֹא וַתְּלַקֵּט בַּשָּׂדֶה אַחֲרֵי הַקֹּצְרִים וַיִּקֶר מִקְרֶהָ חֶלְקַת הַשָּׂדֶה לְבֹעַז אֲשֶׁר מִמִּשְׁפַּחַת אֱלִימֶלֶךְ
And she went, and came and gleaned in the field after the reapers; and her hap was to light on the portion of the field belonging unto Boaz, who was of the family of Elimelech.
Καὶ ἐπορεύθη· καὶ ἐλθοῦσα συνέλεξεν ἐν τῷ ἀγρῷ κατόπισθε τῶν θεριζόντων· καὶ περιέπεσε περιπτώματι τῇ μερίδι τοῦ ἀγροῦ Βοὸζ, τοῦ ἐκ τῆς συγγενείας Ἐλιμέλεχ.
And she went; and came and gleaned in the field behind the reapers; and she happened by chance to come on a portion of the land of Boaz, of the kindred of Elimelech.
4
וְהִנֵּה־בֹעַז בָּא מִבֵּית לֶחֶם וַיֹּאמֶר לַקּוֹצְרִים יְהוָה עִמָּכֶם וַיֹּאמְרוּ לוֹ יְבָרֶכְךָ יְהוָה
And, behold, Boaz came from Beth-lehem, and said unto the reapers: 'The HaShem be with you.' And they answered him: 'The HaShem bless thee.'
Καὶ ἰδοὺ Βοὸζ ἦλθεν ἐκ Βηθλεὲμ, καὶ εἶπε τοῖς θερίζουσι, Κύριος μεθʼ ὑμῶν· καὶ εἶπον αὐτῷ, εὐλογήσαι σε Κύριος.
And, behold, Boaz came from Bethlehem, and said to the reapers, The Lord [be] with you: and they said to him, The Lord bless thee.
5
וַיֹּאמֶר בֹּעַז לְנַעֲרוֹ הַנִּצָּב עַל־הַקּוֹצְרִים לְמִי הַנַּעֲרָה הַזֹּאת
Then said Boaz unto his servant that was set over the reapers: 'Whose damsel is this?'
Καὶ εἶπε Βοὸζ τῷ παιδαρίῳ αὐτοῦ τῷ ἐφεστῶτι ἐπὶ τοὺς θερίζοντας, τίνος ἡ νεᾶνις αὕτη;
And Boaz said to his servant who was set over the reapers, Whose [is] this damsel?
6
וַיַּעַן הַנַּעַר הַנִּצָּב עַל־הַקּוֹצְרִים וַיֹּאמַר נַעֲרָה מוֹאֲבִיָּה הִיא הַשָּׁבָה עִם־נָעֳמִי מִשְּׂדֵה מוֹאָב
And the servant that was set over the reapers answered and said: 'It is a Moabitish damsel that came back with Naomi out of the field of Moab;
Καὶ ἀπεκρίθη τὸ παιδάριον τὸ ἐφεστὸς ἐπὶ τοὺς θερίζοντας, καὶ εἶπεν, ἡ παῖς ἡ Μωαβίτις ἐστὶν ἡ ἀποστραφεῖσα μετὰ Νωεμὶν ἐξ ἀγροῦ Μωάβ·
And his servant who was set over the reapers answered and said, It is the Moabitish damsel who returned with Naomi out of the land of Moab.
7
וַתֹּאמֶר אֲלַקֳטָה־נָּא וְאָסַפְתִּי בָעֳמָרִים אַחֲרֵי הַקּוֹצְרִים וַתָּבוֹא וַתַּעֲמוֹד מֵאָז הַבֹּקֶר וְעַד־עַתָּה זֶה שִׁבְתָּהּ הַבַּיִת מְעָט
and she said: Let me glean, I pray you, and gather after the reapers among the sheaves; so she came, and hath continued even from the morning until now, save that she tarried a little in the house.'
Καὶ εἶπε, συλλέξω δὴ καὶ συνάξω ἐν τοῖς δράγμασιν ὄπισθεν τῶν θεριζόντων· καὶ ἦλθε καὶ ἔστη ἀπὸ πρωΐθεν καὶ ἕως ἑσπέρας, οὐ κατέπαυσεν ἐν τῷ ἀγρῷ μικρόν.
And she said, I pray you, let me glean and gather among the sheaves after the reapers: and she came and stood from morning till evening, and rested not [even] a little in the field.
8
וַיֹּאמֶר בֹּעַז אֶל־רוּת הֲלוֹא שָׁמַעַתְּ בִּתִּי אַל־תֵּלְכִי לִלְקֹט בְּשָׂדֶה אַחֵר וְגַם לֹא תַעֲבוּרִי מִזֶּה וְכֹה תִדְבָּקִין עִם־נַעֲרֹתָי
Then said Boaz unto Ruth: 'Hearest thou not, my daughter? Go not to glean in another field, neither pass from hence, but abide here fast by my maidens.
Καὶ εἶπε Βοὸζ πρὸς Ῥοὺθ, οὐκ ἤκουσας θύγατερ; μὴ πορευθῇς ἐν ἀγρῷ συλλέξαι ἑτέρῳ· καὶ σὺ οὐ πορεύσῃ ἐντεῦθεν, ὧδε κολλήθητι μετὰ τῶν κορασίων μου.
And Boaz said to Ruth, Hast thou not heard, [my] daughter? go not to glean in another field; and depart not thou hence, join thyself here with my damsels.
9
עֵינַיִךְ בַּשָּׂדֶה אֲשֶׁר־יִקְצֹרוּן וְהָלַכְתִּ אַחֲרֵיהֶן הֲלוֹא צִוִּיתִי אֶת־הַנְּעָרִים לְבִלְתִּי נָגְעֵךְ וְצָמִת וְהָלַכְתְּ אֶל־הַכֵּלִים וְשָׁתִית מֵאֲשֶׁר יִשְׁאֲבוּן הַנְּעָרִים
Let thine eyes be on the field that they do reap, and go thou after them; have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.'
Οἱ ὀφθαλμοί σου εἰς τὸν ἀγρὸν οὗ ἐὰν θερίζωσι, καὶ πορεύσῃ κατόπισθεν αὐτῶν· ἰδοὺ ἐνετειλάμην τοῖς παιδαρίοις τοῦ μὴ ἅψασθαί σου· καὶ ὅτε διψήσεις καὶ πορευθήσῃ εἰς τὰ σκεύη, καὶ πίεσαι ὅθεν ἐὰν ὑδρεύωνται τὰ παιδάρια.
[Let] thine eyes [be] on the field where [my men] shall reap, and thou shalt go after them: behold, I have charged the young men not to touch thee: and when thou shalt thirst, then thou shalt go to the vessels, and drink of that which the young men shall have drawn.
10
וַתִּפֹּל עַל־פָּנֶיהָ וַתִּשְׁתַּחוּ אָרְצָה וַתֹּאמֶר אֵלָיו מַדּוּעַ מָצָאתִי חֵן בְּעֵינֶיךָ לְהַכִּירֵנִי וְאָּנֹכִי נָכְרִיָּה
Then she fell on her face, and bowed down to the ground, and said unto him: 'Why have I found favour in thy sight, that thou shouldest take cognizance of me, seeing I am a foreigner?'
Καὶ ἔπεσεν ἐπὶ πρόσωπον αὐτῆς, καὶ προσεκύνησεν ἐπὶ τὴν γῆν, καὶ εἶπε πρὸς αὐτὸν, τί ὅτι εὗρον χάριν ἐν ὀφθαλμοῖς σου τοῦ ἐπιγνῶναί με, καὶ ἐγώ εἰμι ξένη;
And she fell upon her face, and did reverence to the ground, and said to him, How is it that I have found grace in thine eyes, that thou shouldest take notice of me, whereas I am a stranger?
11
וַיַּעַן בֹּעַז וַיֹּאמֶר לָהּ הֻגֵּד הֻגַּד לִי כֹּל אֲשֶׁר־עָשִׂית אֶת־חֲמוֹתֵךְ אַחֲרֵי מוֹת אִישֵׁךְ וַתַּעַזְבִי אָּבִיךְ וְאִמֵּךְ וְאֶרֶץ מוֹלַדְתֵּךְ וַתֵּלְכִי אֶל־עַם אֲשֶׁר לֹא־יָדַעַתְּ תְּמוֹל שִׁלְשׁוֹם
And Boaz answered and said unto her: 'It hath fully been told me, all that thou hast done unto thy mother-in-law since the death of thy husband; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people that thou knewest not heretofore.
Καὶ ἀπεκρίθη Βοὸζ, καὶ εἶπεν αὐτῇ, ἀπαγγελίᾳ ἀπηγγέλη μοι ὅσα πεποίηκας μετὰ τῆς πενθερᾶς σου μετὰ τὸ ἀποθανεῖν τὸν ἄνδρα σου· καὶ πῶς κατέλιπες τὸν πατέρα σου καὶ τὴν μητέρα σου, καὶ τὴν γῆν γενέσεώς σου, καὶ ἐπορεύθης πρὸς λαὸν ὃν οὐκ ᾔδεις ἐχθὲς καὶ τρίτης.
And Boaz answered and said to her, It has fully been told me how thou hast dealt with thy mother-in-law after the death of thy husband; and how thou didst leave thy father and thy mother, and the land of thy birth, and camest to a people whom thou knewest not before.
12
יְשַׁלֵּם יְהוָה פָּעֳלֵךְ וּתְהִי מַשְׂכֻּרְתֵּךְ שְׁלֵמָה מֵעִם יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר־בָּאת לַחֲסוֹת תַּחַת־כְּנָפָיו
HaShem recompense thy work, and be thy reward complete from HaShem, the G-d of Israel, under whose wings thou art come to take refuge.'
Ἀποτίσαι Κύριος τὴν ἐργασίαν σου· γένοιτο ὁ μισθός σου πλήρης παρὰ Κυρίου Θεοῦ Ἰσραὴλ, πρὸς ὃν ἦλθες πεποιθέναι ὑπὸ τὰς πτέρυγας αὐτοῦ.
The Lord recompense thy work: may a full reward be given thee of the Lord God of Israel, to whom thou hast come to trust under his wings.
13
וַתֹּאמֶר אֶמְצָא־חֵן בְּעֵינֶיךָ אֲדֹנִי כִּי נִחַמְתָּנִי וְכִי דִבַּרְתָּ עַל־לֵב שִׁפְחָתֶךָ וְאָנֹכִי לֹא אֶהְיֶה כְּאַחַת שִׁפְחֹתֶיךָ
Then she said: 'Let me find favour in thy sight, my HaShem; for that thou hast comforted me, and for that thou hast spoken to the heart of thy handmaid, though I be not as one of thy handmaidens.'
Ἡ δὲ εἶπεν, εὕροιμι χάριν ἐν ὀφθαλμοῖς σου κύριε, ὅτι παρεκάλεσάς με, καὶ ὅτι ἐλάλησας ἐπὶ καρδίαν τῆς δούλης σου, καὶ ἰδοὺ ἐγὼ ἔσομαι ὡς μία τῶν παιδισκῶν σου.
And she said, Let me find grace in thy sight, my lord, because thou hast comforted me, and because thou hast spoken kindly to thy handmaid, and behold, I shall be as one of thy servants.
14
וַיֹּאמֶר לָה בֹעַז לְעֵת הָאֹכֶל גֹּשִׁי הֲלֹם וְאָכַלְתְּ מִן־הַלֶּחֶם וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ וַתֵּשֶׁב מִצַּד הַקּוֹצְרִים וַיִּצְבָּט־לָהּ קָלִי וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר
And Boaz said unto her at meal-time: 'Come hither, and eat of the bread, and dip thy morsel in the vinegar.' And she sat beside the reapers; and they reached her parched corn, and she did eat and was satisfied, and left thereof.
Καὶ εἶπεν αὐτῇ Βοὸζ, ἤδη ὥρα τοῦ φαγεῖν, πρόσελθε ὧδε καὶ φάγεσαι τῶν ἄρτων, καὶ βάψεις τὸν ψωμόν σου ἐν τῷ ὄξει· καὶ ἐκάθισε Ῥοὺθ ἐκ πλαγίων τῶν θεριζόντων· καὶ ἐβούνισεν αὐτῇ Βοὸζ ἄλφιτον, καὶ ἔφαγε καὶ ἐνεπλήσθη καὶ κατέλιπε,
And Boaz said to her, Now [it is] time to eat; come hither, and thou shalt eat of the bread, and thou shalt dip thy morsel in the vinegar: and Ruth sat by the side of the reapers, and Boaz handed her meal, and she ate, and was satisfied, and left.
15
וַתָּקָם לְלַקֵּט וַיְצַו בֹּעַז אֶת־נְעָרָיו לֵאמֹר גַּם בֵּין הָעֳמָרִים תְּלַקֵּט וְלֹא תַכְלִימוּהָ
And when she was risen up to glean, Boaz commanded his young men, saying: 'Let her glean even among the sheaves, and put her not to shame.
Καὶ ἀνέστη τοῦ συλλέγειν· καὶ ἐνετείλατο Βοὸζ τοῖς παιδαρίοις αὐτοῦ, λέγων, καί γε ἀναμέσον τῶν δραγμάτων συλλεγέτω, καὶ μὴ καταισχύνητε αὐτήν·
And she rose up to glean; and Boaz charged his young men, saying, Let her even glean among the sheaves, and reproach her not.
16
וְגַם שֹׁל־תָּשֹׁלּוּ לָהּ מִן־הַצְּבָתִים וַעֲזַבְתֶּם וְלִקְּטָה וְלֹא תִגְעֲרוּ־בָהּ
And also pull out some for her of purpose from the bundles, and leave it, and let her glean, and rebuke her not.'
Καὶ βαστάζοντες βαστάσατε αὐτῇ, καί γε παραβάλλοντες παραβαλεῖτε αὐτῇ ἐκ τῶν βεβουνισμένων, καὶ φάγεται, καὶ συλλέξει, καὶ οὐκ ἐπιτιμήσετε αὐτῇ.
And do ye by all means carry it for her, and ye shall surely let fall for her some of that which is heaped up; and let her eat, and glean, and rebuke her not.
17
וַתְּלַקֵּט בַּשָּׂדֶה עַד־הָעָרֶב וַתַּחְבֹּט אֵת אֲשֶׁר־לִקֵּטָה וַיְהִי כְּאֵיפָה שְׂעֹרִים
So she gleaned in the field until even; and she beat out that which she had gleaned, and it was about an ephah of barley.
Καὶ συνέλεξεν ἐν τῷ ἀγρῷ ἕως ἑσπέρας, καὶ ἐῤῥάβδισεν ἃ συνέλεξε, καὶ ἐγενήθη ὡς οἰφὶ κριθῶν.
So she gleaned in the field till evening, and beat out that she had gleaned, and it was about an ephah of barley.
18
וַתִּשָּׂא וַתָּבוֹא הָעִיר וַתֵּרֶא חֲמוֹתָהּ אֵת אֲשֶׁר־לִקֵּטָה וַתּוֹצֵא וַתִּתֶּן־לָהּ אֵת אֲשֶׁר־הוֹתִרָה מִשָּׂבְעָהּ
And she took it up, and went into the city; and her mother-in-law saw what she had gleaned; and she brought forth and gave to her that which she had left after she was satisfied.
Καὶ ᾖρε καὶ εἰσῆλθεν εἰς τὴν πόλιν· καὶ εἶδεν ἡ πενθερὰ αὐτῆς ἃ συνέλεξε· καὶ ἐξενέγκασα Ῥοὺθ ἔδωκεν αὐτῇ ἃ κατέλιπεν ἐξ ὧν ἐνεπλήσθη.
And she took [it] up, and went into the city: and her mother-in-law saw what she had gleaned, and Ruth brought forth and gave to her the food which she had left from what she had been satisfied with.
19
וַתֹּאמֶר לָהּ חֲמוֹתָהּ אֵיפֹה לִקַּטְתְּ הַיּוֹם וְאָנָה עָשִׂית יְהִי מַכִּירֵךְ בָּרוּךְ וַתַּגֵּד לַחֲמוֹתָהּ אֵת אֲשֶׁר־עָשְׂתָה עִמּוֹ וַתֹּאמֶר שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בֹּעַז
And her mother-in-law said unto her: 'Where hast thou gleaned to-day? and where wroughtest thou? blessed be he that did take knowledge of thee.' And she told her mother-in-law with whom she had wrought, and said: 'The man's name with whom I wrought to-day is Boaz.'
Καὶ εἶπεν αὐτῇ ἡ πενθερὰ αὐτῆς, ποῦ συνέλεξας σήμερον καὶ ποῦ ἐποίησας; εἴη ὁ ἐπιγνούς σε εὐλογημένος· καὶ ἀνήγγειλε Ῥοὺθ τῇ πενθερᾷ αὐτῆς ποῦ ἐποίησε, καὶ εἶπε, τὸ ὄνομα τοῦ ἀνδρὸς μεθʼ οὗ ἐποίησα σήμερον Βοόζ.
And her mother-in-law said to her, Where hast thou gleaned today, and where hast thou wrought? blessed be he that took notice of thee. And Ruth told her mother-in-law where she [had] wrought, and said, The name of the man with whom I wrought today [is] Boaz.
20
וַתֹּאמֶר נָעֳמִי לְכַלָּתָהּ בָּרוּךְ הוּא לַיהוָה אֲשֶׁר לֹא־עָזַב חַסְדּוֹ אֶת־הַחַיִּים וְאֶת־הַמֵּתִים וַתֹּאמֶר לָהּ נָעֳמִי קָרוֹב לָנוּ הָאִישׁ מִגֹּאֲלֵנוּ הוּא
And Naomi said unto her daughter-in-law: 'Blessed be he of HaShem, who hath not left off His kindness to the living and to the dead.' And Naomi said unto her: 'The man is nigh of kin unto us, one of our near kinsmen.'
Εἶπε δὲ Νωεμὶν τῇ νύμφῃ αὐτῆς, εὐλογητός ἐστι τῷ Κυρίῳ, ὅτι οὐκ ἐγκατέλιπε τὸ ἔλεος αὐτοῦ μετὰ τῶν ζώντων καὶ μετὰ τῶν τεθνηκότων· καὶ εἶπεν αὐτῇ Νωεμὶν, ἐγγίζει ἡμῖν ὁ ἀνὴρ, ἐκ τῶν ἀγχιστευόντων ἡμῖν ἐστι.
And Naomi said to her daughter-in-law, Blessed is he of the Lord, because he has not failed in his mercy with the living and with the dead: and Naomi said to her, The man is near akin to us, he is one of our relations.
21
וַתֹּאמֶר רוּת הַמּוֹאֲבִיָּה גַּם כִּי־אָמַר אֵלַי עִם־הַנְּעָרִים אֲשֶׁר־לִי תִּדְבָּקִין עַד אִם־כִּלּוּ אֵת כָּל־הַקָּצִיר אֲשֶׁר־לִי
And Ruth the Moabitess said: 'Yea, he said unto me: Thou shalt keep fast by my young men, until they have ended all my harvest.'
Καὶ εἶπε Ῥοὺθ πρὸς τὴν πενθερὰν αὐτῆς, καί γε ὅτι εἶπε πρὸς μέ, μετὰ τῶν κορασίων τῶν ἐμῶν προσκολλήθητι, ἕως ἂν τελέσωσιν ὅλον τὸν ἀμητὸν ὃς ὑπάρχει μοι.
And Ruth said to her mother-in-law, Yea, he said also to me, Keep close to my damsels, until the men shall have finished all my reaping.
22
וַתֹּאמֶר נָעֳמִי אֶל־רוּת כַּלָּתָהּ טוֹב בִּתִּי כִּי תֵצְאִי עִם־נַעֲרוֹתָיו וְלֹא יִפְגְּעוּ־בָךְ בְּשָׂדֶה אַחֵר
And Naomi said unto Ruth her daughter-in-law: 'It is good, my daughter, that thou go out with his maidens, and that thou be not met in any other field.'
Καὶ εἶπε Νωεμὶν πρὸς Ῥοὺθ τὴν νύμφην αὐτῆς, ἀγαθὸν θύγατερ, ὅτι ἐξῆλθες μετὰ τῶν κορασίων αὐτου, καὶ οὐκ ἀπαντήσονταί σοι ἐν ἀγρῷ ἑτέρῳ.
And Naomi said to Ruth her daughter-in-law, [It is] well, daughter, that thou wentest out with his damsels; thus they shall not meet thee in another field.
23
וַתִּדְבַּק בְּנַעֲרוֹת בֹּעַז לְלַקֵּט עַד־כְּלוֹת קְצִיר־הַשְּׂעֹרִים וּקְצִיר הַחִטִּים וַתֵּשֶׁב אֶת־חֲמוֹתָהּ
So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and she dwelt with her mother-in-law.
Καὶ προσεκολλήθη Ῥοὺθ τοῖς κορασίοις τοῦ Βοὸζ τοῦ συλλέγειν, ἕως τοῦ συντελέσαι τὸν θερισμὸν τῶν κριθῶν καὶ τῶν πυρῶν.
And Ruth joined herself to the damsels of Boaz to glean until they had finished the barley harvest and the wheat harvest.

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.