Textorah

1 Esdras 1

1
ΚΑΙ ἤγαγεν Ἰωσίας τὸ πάσχα ἐν Ἱερουσαλὴμ τῷ Κυρίῳ αὐτοῦ, καὶ ἔθυσε τὸ πάσχα τῇ τεσσαρεσκαιδεκάτῃ ἡμέρᾳ τοῦ μηνὸς τοῦ πρώτου·
And Josiah held the feast of the Passover in Jerusalem unto his Lord, and offered the Passover the fourteenth day of the first month;
2
στήσας τοὺς ἱερεῖς κατʼ ἐφημερίας ἐστολισμένους ἐν τῷ ἱερῷ τοῦ Κυρίου.
having set the priests according to their daily courses, being arrayed in long garments, in the temple of the Lord.
3
Καὶ εἶπε τοῖς Λευίταις ἱεροδούλοις τοῦ Ἰσραὴλ, ἁγιάσαι ἑαυτοὺς τῷ Κυρίῳ ἐν τῇ θέσει τῆς ἁγίας κιβωτοῦ τοῦ Κυρίου ἐν τῷ οἴκῳ ᾧ ᾠκοδόμησε Σαλωμὼν ὁ τοῦ Δαυὶδ ὁ βασιλεύς·
And he spoke unto the Levites, the holy ministers of Israel, that they should hallow themselves unto the Lord, to set the holy ark of the Lord in the house that King Solomon the [son] of David had built:
4
οὐκ ἔσται ὑμῖν ἆραι ἐπʼ ὤμων αὐτήν· καὶ νῦν λατρεύετε τῷ Κυρίῳ Θεῷ ὑμῶν, καὶ θεραπεύετε τὸ ἔθνος αὐτοῦ Ἰσραήλ, καὶ ἑτοιμάσατε κατὰ τὰς πατριὰς καὶ τὰς φυλὰς ὑμῶν,
[and said], Ye shall no more bear the ark upon your shoulders: now therefore serve the Lord your God, and minister unto his people Israel, and prepare you after your families and kindred,
5
κατὰ τὴν γραφὴν Δαυὶδ βασιλέως Ἰσραὴλ, καὶ κατὰ τὴν μεγαλειότητα Σαλωμὼν τοῦ υἱοῦ αὐτοῦ· καὶ στάντες ἐν τῷ ἁγίῳ κατὰ τὴν μεριδαρχίαν τὴν πατρικὴν ὑμῶν τῶν Λευιτῶν, τῶν ἔμπροσθεν τῶν ἀδελφῶν ὑμῶν υἱῶν Ἰσραὴλ,
according as David the king of Israel prescribed, and according to the magnificence of Solomon his son: and standing in the temple according to the several dignity of the families of you the Levites, who minister in the presence of your brethren the children of Israel,
6
ἐν τάξει θύσατε τὸ πάσχα, καὶ τὰς θυσίας ἑτοιμάσατε τοῖς ἀδελφοῖς ὑμῶν, καὶ ποιήσατε τὸ πάσχα κατὰ τὸ πρόσταγμα τοῦ Κυρίου τὸ δοθὲν τῷ Μωυσῇ.
offer the Passover in order, and make ready the sacrifices for your brethren, and keep the Passover according to the commandment of the Lord, which was given unto Moses.
7
Καὶ ἐδωρήσατο Ἰωσίας τῷ λαῷ τῷ εὑρεθέντι ἀρνῶν καὶ ἐρίφων τριάκοντα χιλιάδας, μόσχους τρισχιλίους· ταῦτα ἐκ τῶν βασιλικῶν ἐδόθη κατʼ ἐπαγγελίαν τῷ λαῷ, καὶ τοῖς ἱερεῦσι, καὶ Λευίταις.
And unto the people that was found [there] Josiah gave thirty thousand lambs and kids, and three thousand calves: these things were given of the king’s allowance, according as he promised, to the people, to the priests and to the Levites.
8
Καὶ ἔδωκε Χελκίας, καὶ Ζαχαρίας, καὶ Συῆλος οἱ ἐπιστάται τοῦ ἱεροῦ τοῖς ἱερεῦσιν εἰς πάσχα πρόβατα δισχίλια ἑξακόσια, μόσχους τριακοσίους.
And Hilkiah, Zechariah, and Esyelus, the governors of the temple, gave to the priests for the Passover two thousand and six hundred sheep, and three hundred calves.
9
Καὶ Ἰεχονὶας, καὶ Σαμαίας, καὶ Ναθαναὴλ ὁ ἀδελφὸς, καὶ Ἀσαβίας, καὶ Ὀχίηλος, καὶ Ἰωρὰμ χιλίαρχοι ἔδωκαν τοῖς Λευίταις εἰς πάσχα πρόβατα πεντακισχίλια, μόσχους ἑπτακοσίους.
And Jeconiah, and Shemaiah, and Nethanel his brother, and Hashabiah, and Ochiel, and Joram, captains over thousands, gave to the Levites for the Passover five thousand sheep, [and] seven hundred calves.
10
Καὶ ταῦτα τὰ γενόμενα, εὐπρεπῶς ἔστησαν οἱ ἱερεῖς καὶ οἱ Λευῖται,
And when these things were done, the priests and Levites, having the unleavened bread, stood in very comely order according to the kindred,
11
ἔχοντες τὰ ἄζυμα κατὰ τὰς φυλὰς καὶ κατὰ τὰς μεριδαρχίας τῶν πατέρων ἔμπροσθεν τοῦ λαοῦ, προσενεγκεῖν τῷ Κυρίῳ κατὰ τὰ γεγραμμένα ἐν βιβλίῳ Μωυσῆ· καὶ οὕτως τὸ πρωϊνόν.
and according to the several dignities of the fathers, before the people, to offer to the Lord, as it is written in the book of Moses: and thus [did they] in the morning.
12
Καὶ ὤπτησαν τὸ πάσχα πυρὶ ὡς καθήκει, καὶ τὰς θυσίας ἥψησαν ἐν τοῖς χαλκείοις καὶ λέβησι μετʼ εὐωδίας, καὶ ἀπήνεγκαν πᾶσι τοῖς ἐκ τοῦ λαοῦ·
And they roasted the Passover with fire, as appertaineth: as for the sacrifices, they sod them in brass pots and pans with a good savor,
13
μετὰ δὲ ταῦτα ἡτοίμασαν ἑαυτοῖς τε καὶ τοῖς ἱερεῦσιν ἀδελφοῖς αὐτῶν υἱοῖς Ἀαρών·
and set them before all the people: and afterward they prepared for themselves, and for the priests their brethren, the sons of Aaron.
14
οἱ γὰρ ἱερεῖς ἀνέφερον τὰ στέατα ἕως ἀωρίας· καὶ οἱ Λευῖται ἡτοίμασαν ἑαυτοῖς καὶ τοῖς ἱερεῦσιν ἀδελφοῖς αὐτῶν υἱοῖς Ἀαρών.
For the priests offered the fat until night: and the Levites prepared for themselves, and the priests their brethren, the sons of Aaron.
15
Καὶ οἱ ἱεροψάλται υἱοὶ Ἀσὰφ ἦσαν ἐπὶ τῆς τάξεως αὐτῶν, κατὰ τὰ ὑπὸ Δαυὶδ τεταγμένα, καὶ Ἀσὰφ, καὶ Ζαχαρίας, καὶ Ἐδδινοῦς ὁ παρὰ τοῦ βασιλέως.
The holy singers also, the sons of Asaph, were in their order, according to the appointment of David, to wit, Asaph, Zechariah, and Jeduthun, who was of the king’s retinue.
16
Καὶ οἱ θυρωροὶ ἐφʼ ἑκάστου πυλῶνος· οὐκ ἔστι παραβῆναι ἕκαστον τὴν ἑαυτοῦ ἐφημερίαν· οἱ γὰρ ἀδελφοὶ αὐτῶν οἱ Λευῖται ἡτοίμασαν αὐτοῖς,
Moreover the porters [were] at every gate; it was not lawful for any to go from his ordinary service: for their brethren the Levites prepared for them.
17
καὶ συνετελέσθη τὰ τῆς θυσίας τοῦ Κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀχθῆναι τὸ πάσχα,
Thus were the things that belonged to the sacrifices of the Lord accomplished in that day, that they might hold the Passover,
18
καὶ προσαχθῆναι τὰς θυσίας ἐπὶ τὸ τοῦ Κυρίου θυσιαστήριον, κατὰ τὴν ἐπιταγὴν τοῦ βασιλέως Ἰωσίου.
and offer sacrifices upon the altar of the Lord, according to the commandment of King Josiah.
19
Καὶ ἠγάγοσαν οἱ υἱοὶ Ἰσραὴλ οἱ εὑρεθέντες ἐν τῷ καιρῷ τούτῳ τὸ πάσχα καὶ τὴν ἑορτὴν τῶν ἀζύμων ἡμέρας ἑπτά.
So the children of Israel which were present held the Passover at that time, and the feast of sweet bread seven days.
20
Καὶ οὐκ ἤχθη τὸ πάσχα τοιοῦτον ἐν τῷ Ἰσραὴλ ἀπὸ τῶν χρόνων Σαμουὴλ τοῦ προφήτου.
And such a Passover was not kept in Israel since the time of the prophet Samuel.
21
Καὶ πάντες οἱ βασιλεῖς τοῦ Ἰσραὴλ οὐκ ἠγάγοσαν πάσχα τοιοῦτον, οἷον ἤγαγεν Ἰωσίας, καὶ οἱ ἱερεῖς, καὶ οἱ Λευῖται, καὶ οἱ Ἰουδαῖοι, καὶ πᾶς Ἰσραὴλ ὁ εὑρεθεὶς ἐν τῇ κατοικήσει αὐτῶν ἐν Ἱερουσαλήμ.
Yea, all the kings of Israel held not such a Passover as Josiah, and the priests, and the Levites, and the Jews, held with all Israel that were found dwelling at Jerusalem.
22
Ὀκτωκαιδεκάτῳ ἔτει βασιλεύοντος Ἰωσίου ἤχθη τὸ πάσχα τοῦτο.
In the eighteenth year of the reign of Josiah was this Passover kept.
23
Καὶ ὠρθώθη τὰ ἔργα Ἰωσίου ἐνώπιον τοῦ Κυρίου αὐτοῦ ἐν καρδίᾳ πλήρει εὐσεβείας.
And the works of Josiah were upright before his Lord with a heart full of godliness.
24
Καὶ τὰ κατʼ αὐτὸν δὲ ἀναγέγραπται ἐν τοῖς ἔμπροσθεν χρόνοις, περὶ τῶν ἡμαρτηκότων καὶ ἠσεβηκότων εἰς τὸν Κύριον παρὰ πᾶν ἔθνος καὶ βασιλείαν, καὶ ἃ ἐλύπησαν αὐτὸν, ἔστι, καὶ οἱ λόγοι τοῦ Κυρίου ἀνέστησαν ἐπὶ Ἰσραήλ.
As for the things that came to pass in his time, they were written in former times, concerning those that sinned, and did wickedly against the Lord above all people and kingdoms, and how they grieved him exceedingly, so that the words of the Lord rose up against Israel.
25
Καὶ μετὰ πᾶσαν τὴν πρᾶξιν ταύτην Ἰωσίου, συνέβη Φαραὼ βασιλέα Αἰγύπτου ἐλθόντα πόλεμον ἐγεῖραι ἐν Χαρκαμὺς ἐπὶ τοῦ Εὐφράτου· καὶ ἐξῆλθεν εἰς ἀπάντησιν αὐτῷ Ἰωσίας.
Now after all these acts of Josiah it came to pass that Pharaoh the king of Egypt came to raise war at Carchemish upon Euphrates: and Josiah went out against him.
26
Καὶ διεπέμψατο πρὸς αὐτὸν βασιλεὺς Αἰγύπτου, λέγων, τί ἐμοὶ καὶ σοί ἐστι, βασιλεῦ τῆς Ἰουδαίας;
But the king of Egypt sent to him, saying, What have I to do with thee, O king of Judea?
27
Οὐχί πρὸς σὲ ἐξαπέσταλμαι ὑπὸ Κυρίου τοῦ Θεοῦ· ἐπὶ γὰρ τοῦ Εὐφράτου ὁ πόλεμός μου ἐστί· καὶ νῦν Κύριος μετʼ ἑμοῦ ἐστι, καὶ Κύριος μετʼ ἐνοῦ ἑπισπεύδων ἐστίν· ἀπόστηθι, καὶ μὴ ἐναντιοῦ τῷ Κυρίῳ.
I am not sent out from the Lord God against thee; for my war is upon Euphrates: and now the Lord is with me, yea the Lord is with me hastening me forward: depart from me, and be not against the Lord.
28
Καὶ οὐκ ἀπέστρεψεν ἑαυτὸν Ἰωσίας ἐπὶ τὸ ἅρμα αὐτοῦ, ἀλλὰ πολεμεῖν αὐτὸν ἐπεχείρει, οὐ προσέχων ῥήμασιν Ἰερεμίου προφήτου ἐκ στόματος Κυρίου.
Howbeit Josiah did not turn back his chariot from him, but undertook to fight with him, not regarding the words of the prophet Jeremiah spoken by the mouth of the Lord:
29
Ἀλλὰ συνεστήσατο πρὸς αὐτὸν πόλεμον ἐν τῷ πεδίῳ Μαγεδδώ· καὶ κατέβησαν οἱ ἄρχοντες πρὸς τὸν βασιλέα Ἰωσίαν.
but joined battle with him in the plain of Megiddo, and the princes came against King Josiah.
30
Καὶ εἶπεν ὁ βασιλεὺς τοῖς παισὶν ἑαυτοῦ, ἀποστήσατέ με ἀπὸ τῆς μάχης, ἠσθένησα γὰρ λίαν· καὶ εὐθέως ἀπέστησαν αὐτὸν οἱ παῖδες αὐτοῦ ἀπὸ τῆς παρατάξεως.
Then said the king unto his servants, Carry me away out of the battle; for I am very weak. And immediately his servants took him away out of the battle.
31
Καὶ ἀνέβη ἐπὶ τὸ ἅρμα τὸ δευτέριον αὐτοῦ, καὶ ἀποκατασταθεὶς, εἰς Ἰερουσαλὴμ, μετήλλαξε τὸν βίον αὐτοῦ, καὶ ἐτάφη ἐν τῷ πατρικῷ τάφῳ.
Then got he up upon his second chariot; and being brought back to Jerusalem died, and was buried in his father’s sepulcher.
32
Καὶ ἐν ὅλῃ τῇ Ἰουδαίᾳ ἐπένθησαν τὸν Ἰωσίαν, καὶ ἐθρήνησεν Ἱερεμίας ὁ προφήτης ὑπὲρ Ἰωσίον, ὑαι οἱ προκαθήμενοι σὺν γυναιξὶν ἐθρηνοῦσαν αὐτὸν ἕως τῆς ἡμέρας ταύτης· καὶ ἐξεδόθη τοῦτο γίνεσθαι ἀεὶ εἰς ἅπαν τὸ γένος Ἰσραήλ.
And in all Jewry they mourned for Josiah, yea, Jeremiah the prophet lamented for Josiah, and the chief men with the women made lamentation for him unto this day: and this was given out for an ordinance to be done continually in all the nation of Israel.
33
Ταῦτα δὲ ἀναγέγραπται ἐν τῇ βίβλῳ τῶν ἱστορουμένων περὶ τῶν βασιλέων τῆς Ἰουδαίας, καὶ τὸ καθʼ ἓν πραχθὲν τῆς πράξεως Ἰωσίου, καὶ τῆς δόξης αὐτοῦ, καὶ τῆς συνέσεως αὐτοῦ ἐν τῷ νόμῳ Κυρίου· τά τε προπραχθέντα ὑπʼ αὐτοῦ καὶ τὰ νῦν, ἱστόρηται ἐν τῷ βιβλίῳ τῶν βασιλέων Ἰσραὴλ καὶ Ἰούδα.
These things are written in the book of the stories of the kings of Judah, and every one of the acts that Josiah did, and his glory, and his understanding in the law of the Lord; and the things that he had done before, and the things now recited, are reported in the book of the kings of Israel and Judea.
34
Καὶ ἀναλαβόντες οἱ ἐκ τοῦ ἔθνους τὸν Ἰεχονίαν υἱὸν Ἰωσίου, ἀνέδειξαν βασιλέα ἀντὶ Ἰωσείου τοῦ πατρὸς αὐτοῦ, ὄντα ἐτῶν εἴκοσι τριῶν.
And the people took Jehoahaz the son of Josiah, and made [him] king instead of Josiah his father when he was twenty and three years old.
35
Καὶ ἐβασίλευσεν ἐν Ἰσραὴλ καὶ Ἱερουσαλὴμ μῆνας τρεῖς· καὶ ἀπέστησεν αὐτὸν βασιλεὺς Αἰγύπτου τοῦ μὴ βασιλεύειν ἐν Ἱερουσαλὴμ,
And he reigned in Judea and in Jerusalem three months: and then the king of Egypt deposed him from reigning in Jerusalem.
36
καὶ ἐζημίωσε τὸ ἔθνος ἀργυρίου ταλάντοις ἑκατὸν καὶ χρυσίου ταλάντῳ ἑνί.
And he set a tax upon the land of a hundred talents of silver and one talent of gold.
37
Καὶ ἀνέδειξε βασιλεὺς Αἰγύπτου βασιλέα Ἰωακὶμ τὸν ἀδελφὸν αὐτοῦ βασιλέα τῆς Ἰουδαίας καὶ Ἱερουσαλήμ.
The king of Egypt also made King Jehoiakim his brother king of Judea and Jerusalem.
38
Καὶ ἔδησεν Ἰωακὶμ τοὺς μεγιστᾶνας, Ζαράκην δὲ τὸν ἀδελφὸν αὐτοῦ συλλαβὼν ἀνήγαγεν ἐξ Αἰγύπτου.
And he bound Jehoiakim and the nobles: but Zarius his brother he apprehended, and brought him out of Egypt.
39
Ἐτῶν δὲ ἦν εἰκοσιπέντε Ἰωακὶμ ὅτε ἐβασίλευσε τῆς Ἰουδαίας καὶ Ἱερουσαλήμ· καὶ ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου.
Five and twenty years old was Jehoiakim when he was made king in the land of Judea and Jerusalem; and he did evil before the Lord.
40
Μετʼ αὐτὸν δὲ ἀνέβη Ναβουχοδονόσορ ὁ βασιλεὺς Βαβυλῶνος, καὶ ἔδησεν αὐτὸν ἐν χαλκείῳ δεσμῷ, καὶ ἀπήγαγεν εἰς Βαβυλῶνα.
Wherefore against him Nebuchadnezzar the king of Babylon came up, and bound him with a chain of brass, and carried him into Babylon.
41
Καὶ ἀπὸ τῶν ἱερῶν σκευῶν τοῦ Κυρίου λαβὼν Ναβουχοδονόσορ καὶ ἀπενέγκας, ἀπηρείσατο ἐν τῷ ναῷ αὐτοῦ ἐν Βαβυλῶνι.
Nebuchadnezzar also took of the holy vessels of the Lord, and carried them away, and set them in his own temple at Babylon.
42
Τὰ δὲ ἱστορηθέντα περὶ αὐτοῦ, καὶ τῆς ἀκαθαρσίας αὐτοῦ καὶ δυσσεβείας, ἀναγέγραπται ἐν τῇ βιβλῳ τῶν χρόνων τῶν βασιλέων.
But those things that are recorded of him, and of his uncleanness and impiety, are written in the chronicles of the kings.
43
Καὶ ἐβασίλευσεν ἀντʼ αὐτοῦ Ἰωακὶμ ὁ υἱὸς αὐτοῦ· ὅτε γὰρ ἀνεδείχθη, ἦν ἐτῶν ὀκτώ.
And Jehoiakim his son reigned in his stead: he was made king being eighteen years old;
44
Βασιλεύει δὲ μῆνας τρεῖς καὶ ἡμέρας δέκα ἐν Ἱερουσαλὴμ, καὶ ἐποίησε τὸ πονηρὸν ἔναντι Κυρίου.
and reigned but three months and ten days in Jerusalem; and did evil before the Lord.
45
Καὶ μετʼ ἐνιαυτὸν ἀποστείλας Ναβουχοδονόσορ μετήγαγεν αὐτὸν εἰς Βαβυλῶνα, ἅμα τοῖς ἱεροῖς σκεύεσι τοῦ Κυρίου,
So after a year Nebuchadnezzar sent and caused him to be brought into Babylon with the holy vessels of the Lord.
46
καὶ ἀνέδειξε Σεδεκίαν βασιλέα τῆς Ἰουδαίας καὶ Ἱερουσαλὴμ, ὄντα ἐτῶν εἴκοσι ἑνός· βασιλεύει δὲ ἔτη ἕνδεκα,
And made Zedekiah king of Judea and Jerusalem, when he was one and twenty years old; and he reigned eleven years:
47
καὶ ἐποίησε τὸ πονηρὸν ἐνώπιον Κυρίου, καὶ οὐκ ἐνετράπη ἀπὸ τῶν ῥηθέντων λόγων ὑπὸ Ἱερεμίου τοῦ προφήτου ἐκ στόματος τοῦ Κυρίου.
and he did evil also in the sight of the Lord, and cared not for the words that were spoken unto him by the prophet Jeremiah from the mouth of the Lord.
48
Καὶ ὁρκισθεὶς ἀπὸ τοῦ βασιλέως Ναβουχοδονόσορ τῷ ὀνόματι Κυρίου, ἐπιορκήσας ἀπέστη· καὶ σκληρύνας αὐτοῦ τὸν τράχηλον καὶ τὴν καρδίαν αὐτοῦ, παρέβη τὰ νόμιμα Κυρίου Θεοῦ Ἰσραήλ.
And after that King Nebuchadnezzar had made him to swear by the name of the Lord, he forswore himself, and rebelled; and hardening his neck, and his heart, he transgressed the laws of the Lord God of Israel.
49
Καὶ οἱ ἡγούμενοι δὲ τοῦ λαοῦ καὶ τῶν ἱερέων πολλὰ ἠσέβησαν καὶ ὑπὲρ πάσας τὰς ἀκαθαρσίας πάντων τῶν ἐθνῶν, καὶ ἐμίαναν τὸ ἱερὸν τοῦ Κυρίον τὸ ἁγιαζόμενον ἐν Ἱερουσαλήμ.
The governors also of the people and of the priests did many things against the laws, and passed all the pollutions of all nations, and defiled the temple of the Lord, which was sanctified in Jerusalem.
50
Καὶ ἀπέστειλεν ὁ Θεὸζ τῶν πατέρων αὐτῶν διὰ τοῦ ἀγγέλου αὐτοῦ μετακαλέσαι αὐτοὺς, καθότι ἐφείδετο αὐτῶν καὶ τοῦ σκηνώματος αὐτοῦ.
Nevertheless the God of their fathers sent by his messenger to call them back, because he spared them and his tabernacle also.
51
Αὐτοὶ δὲ ἐμυκτήρισαν ἐν τοῖς ἀγγέλοις αὐτοῦ·
But they had his messengers in derision; and, in the day that the Lord spoke unto them, they made a sport of his prophets:
52
καὶ ᾗ ἡμέρᾳ ἐλάλησε Κύριος, ἦσαν ἐκπαίζοντες τοὺς προφήτας αὐτοῦ, ἕως οὗ θυμῶντα αὐτὸν ἐπὶ τῷ ἔθνει αὐτοῦ διὰ τὰ δυσσεβήματα, προστάξαι ἀναβιβάσαι ἐπʼ αὐτοὺς τοὺς βασιλεῖς τῶν Χαλδαίων.
so far forth, that he, being wroth with his people for their great ungodliness, commanded the kings of the Chaldees to come up against them;
53
Οὗτοι ἀπέκτειναν τοὺς νεανίσκους αὐτῶν ἐν ῥομφαία, περικύκλῳ τοῦ ἁγίου αὐτῶν ἱεροῦ· καὶ οὐκ ἐφείσαντο νεανίσκου καὶ παρθένου, καὶ πρεσβύτου καὶ νεωτέρου, ἀλλὰ πάντας παρέδωκαν εἰς τὰς χεῖρας αὐτῶν.
who slew their young men with the sword, yea, even within the compass of their holy temple, and spared neither young man nor maid, old man nor child, among them; for he delivered all into their hands.
54
Καὶ πάντα τὰ ἱερὰ σκεύη τοῦ Κυρίου τὰ μεγάλα καὶ τὰ μικρά, καὶ τὰς κιβωτοὺς τοῦ Κυρίου, καὶ τὰς βασιλικὰς ἀποθήκας ἀναλαβόντες ἀπήνεγκαν εἰς Βαβυλῶνα.
And they took all the holy vessels of the Lord, both great and small, with the vessels of the ark of God, and the king’s treasures, and carried them away into Babylon.
55
Καὶ ἐνεπύρισαν τὸν οἶκον τοῦ Κυρίου, καὶ ἔλυσαν τὰ τείχη Ἱερουσαλὴμ, καὶ τοὺς πύργους αὐτῆς ἐνεπύρισαν ἐν πυρί,
As for the house of the Lord, they burned it, and broke down the walls of Jerusalem, and set fire upon her towers:
56
καὶ συνετέλεσαν πάντα τὰ ἔνδοξα αὐτῆς ἀχρειῶσαι, καὶ τοὺς ἐπιλοίπους ἀπήγαγε μετὰ ῥομφαίας εἰς Βαβυλῶνα.
and as for her glorious things, they never ceased till they had consumed and brought them all to nought; and the people that were not slain with the sword he carried into Babylon:
57
Καὶ ἦσαν παῖδες αὐτῷ καὶ τοῖς υἱοῖς αὐτοῦ, μέχρις οὗ βασιλεῦσαι Πέρσας, εἰς ἀναπλήρωσιν ῥήματος τοῦ Κυρίου ἐν στόματι Ἱερεμίου·
who became servants to him and his children, till the Persians reigned, to fulfill the word of the Lord spoken by the mouth of Jeremiah:
58
ἕως τοῦ εὐδοκῆσαι τὴν γῆν τὰ σάββατα αὐτῆς, πάντα τὸν χρόνον τῆς ἐρημώσεως αὐτῆς, σαββατιεῖ εἰς συμπλήρωσιν ἐτῶν ἑβδομήκοντα.
until the land had enjoyed her Sabbaths, the whole time of her desolation shall she rest, until the full term of seventy years.

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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.

Building and updating

The page reads prepared data from the data folder; python3 build.py (in the app folder) downloads the sources into sources and rebuilds it in a few minutes. Two files must be added by hand: eng-Brenton_vpl.zip from ebible.org and SPE.zip from CrossWire. python3 build.py --public-domain-only leaves out the three non-commercially-licensed layers; --download-only just fetches the sources. Licences and required credits are listed in SOURCES.md.

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 app, 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, which states no licence, so it is only included when you download it yourself. Their placement was made for this app 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: SOURCES.md.