Textorah

I Chronicles 13

1
וַיִּוָּעַץ דָּוִיד עִם־שָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת לְכָל־נָגִיד
And David consulted with the captains of thousands and of hundreds, even with every leader.
Καὶ ἐβουλεύσατο Δαυὶδ μετὰ τῶν χιλιάρχων καὶ τῶν ἑκατοντάρχων, παντὶ ἡγουμένῳ.
And David took counsel with the captains of thousands and captains of hundreds, [even with] every commander.
2
וַיֹּאמֶר דָּוִיד לְכֹל קְהַל יִשְׂרָאֵל אִם־עֲלֵיכֶם טוֹב וּמִן־יְהוָה אֱלֹהֵינוּ נִפְרְצָה נִשְׁלְחָה עַל־אַחֵינוּ הַנִּשְׁאָרִים בְּכֹל אַרְצוֹת יִשְׂרָאֵל וְעִמָּהֶם הַכֹּהֲנִים וְהַלְוִיִּם בְּעָרֵי מִגְרְשֵׁיהֶם וְיִקָּבְצוּ אֵלֵינוּ
And David said unto all the assembly of Israel: 'If it seem good unto you, and if it be of HaShem our G-d, let us send abroad everywhere unto our brethren that are left in all the land of Israel, and with them to the priests and Levites that are in their cities that have open land about them, that they may gather themselves unto us;
Καὶ εἶπε Δαυὶδ πάσῃ ἐκκλησίᾳ Ἰσραὴλ, εἰ ἐφʼ ὑμῖν ἀγαθὸν, καὶ παρὰ Κυρίου τοῦ Θεοῦ ἡμῶν εὐοδωθῇ, ἀποστείλωμεν πρὸς τοὺς ἀδελφοὺς ἡμῶν τοὺς ὑπολελειμμένους ἐν πάσῃ γῇ Ἰσραὴλ, καὶ μετʼ αὐτῶν οἱ ἱερεῖς οἱ Λευῖται ἐν πόλεσι κατασχέσεως αὐτῶν, καὶ συναχθήσονται πρὸς ἡμᾶς,
And David said to the whole congregation of Israel, If it [seem] good to you, and it should be prospered by the Lord our God, let us send to our brethren that are left in all the land of Israel, and let the priests the Levites who are with them in the cities of their possession [come], and let them be gathered to us.
3
וְנָסֵבָּה אֶת־אֲרוֹן אֱלֹהֵינוּ אֵלֵינוּ כִּי־לֹא דְרַשְׁנֻהוּ בִּימֵי שָׁאוּל
and let us bring back the ark of our G-d to us; for we sought not unto it in the days of Saul.'
καὶ μετενέγκωμεν τὴν κιβωτὸν τοῦ Θεοῦ ἡμῶν πρὸς ἡμᾶς, ὅτι οὐκ ἐζήτησαν αὐτὴν ἀφʼ ἡμερῶν Σαούλ.
And let us bring over to us the ark of our God; for men have not inquired [at] it since the days of Saul.
4
וַיֹּאמְרוּ כָל־הַקָּהָל לַעֲשׂוֹת כֵּן כִּי־יָשַׁר הַדָּבָר בְּעֵינֵי כָל־הָעָם
And all the assembly said that they would do so; for the thing was right in the eyes of all the people.
Καὶ εἶπε πᾶσα ἡ ἐκκλησία τοῦ ποιῆσαι οὕτως, ὅτι εὐθὺς ὁ λόγος ἐν ὀφθαλμοῖς παντὸς τοῦ λαοῦ.
And all the congregation said that they would do thus; for the saying was right in the eyes of all the people.
5
וַיַּקְהֵל דָּוִיד אֶת־כָּל־יִשְׂרָאֵל מִן־שִׁיחוֹר מִצְרַיִם וְעַד־לְבוֹא חֲמָת לְהָבִיא אֶת־אֲרוֹן הָאֱלֹהִים מִקִּרְיַת יְעָרִים
So David assembled all Israel together, from Shihor the brook of Egypt even unto the entrance of Hamath, to bring the ark of G-d from Kiriath-jearim.
Καὶ ἐξεκκλησίασε Δαυὶδ τὸν πάντα Ἰσραὴλ ἀπὸ ὁρίων Αἰγύπτου καὶ ἕως εἰσόδου Ἡμὰθ τοῦ εἰσενέγκαι τὴν κιβωτὸν τοῦ Θεοῦ ἐκ πόλεως Ἰαρίμ.
So David assembled all Israel, from the borders of Egypt even to the entering in of Hamath, to bring in the ark of God from the city of Jearim.
6
וַיַּעַל דָּוִיד וְכָל־יִשְׂרָאֵל בַּעֲלָתָה אֶל־קִרְיַת יְעָרִים אֲשֶׁר לִיהוּדָה לְהַעֲלוֹת מִשָּׁם אֵת אֲרוֹן הָאֱלֹהִים יְהוָה יוֹשֵׁב הַכְּרוּבִים אֲשֶׁר־נִקְרָא שֵׁם
And David went up, and all Israel, to Baalah, that is, to Kiriath-jearim, which belonged to Judah, to bring up from thence the ark of G-d, HaShem that sitteth upon the cherubim, whereon is called the Name.
Καὶ ἀνήγαγεν αὐτὴν Δαυίδ· καὶ πᾶς Ἰσραὴλ ἀνέβη εἰς πόλιν Δαυὶδ, ἣ ἦν τοῦ Ἰούδα, τοῦ ἀναγαγεῖν ἐκεῖθεν τὴν κιβωτὸν τοῦ Θεοῦ Κυρίου καθημένου ἐπὶ χερουβὶμ, οὗ ἐπεκλήθη ὄνομα αὐτοῦ.
And David brought it up: and all Israel went up to the city of David, which belonged to Judah, to bring up thence the ark of the Lord God who sits between the cherubim, whose name is called [on it].
7
וַיַּרְכִּיבוּ אֶת־אֲרוֹן הָאֱלֹהִים עַל־עֲגָלָה חֲדָשָׁה מִבֵּית אֲבִינָדָב וְעֻזָּא וְאַחְיוֹ נֹהֲגִים בָּעֲגָלָה
And they set the ark of G-d upon a new cart, and brought it out of the house of Abinadab; and Uzza and Ahio drove the cart.
Καὶ ἐπέθηκαν τὴν κιβωτὸν τοῦ Θεοῦ ἐφʼ ἅμαξαν καινὴν ἐξ οἴκου Ἀμιναδάβ· καὶ Ὀζὰ καὶ οἱ ἀδελφοὶ αὐτοῦ ἦγον τὴν ἅμαξαν.
And they set the ark of God on a new wagon [brought] out of the house of Abinadab: and Uzzah and his brethren drove the wagon.
8
וְדָוִיד וְכָל־יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי הָאֱלֹהִים בְּכָל־עֹז וּבְשִׁירִים וּבְכִנֹּרוֹת וּבִנְבָלִים וּבְתֻפִּים וּבִמְצִלְתַּיִם וּבַחֲצֹצְרוֹת
And David and all Israel played before G-d with all their might; even with songs, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets.
Καὶ Δαυὶδ καὶ πᾶς Ἰσραὴλ παίζοντες ἐναντίον τοῦ Θεοῦ ἐν πάσῃ δυνάμει, καὶ ἐν ψαλτῳδοῖς, καὶ ἐν κινύραις, καὶ ἐν νάβλαις, ἐν τυμπάνοις, καὶ ἐν κυμβάλοις, καὶ ἐν σάλπιγξι.
And David and all Israel [were] playing before the Lord with all their might, and [that] together with singers, and with harps, and with lutes, with timbrels, and with cymbals, and with trumpets.
9
וַיָּבֹאוּ עַד־גֹּרֶן כִּידֹן וַיִּשְׁלַח עֻזָּא אֶת־יָדוֹ לֶאֱחֹז אֶת־הָאָרוֹן כִּי שָׁמְטוּ הַבָּקָר
And when they came unto the threshing-floor of Chidon, Uzza put forth his hand to hold the ark; for the oxen stumbled.
Καὶ ἤλθοσαν ἕως τῆς ἅλωνος· καὶ ἐξέτεινεν Ὀζὰ τὴν χεῖρα αὐτοῦ τοῦ κατασχεῖν τὴν κιβωτὸν, ὅτι ἐξέκλινεν αὐτὴν ὁ μόσχος.
And they came as far as the threshing floor: and Uzzah put forth his hand to hold the ark, because the bullock moved it from [its place].
10
וַיִּחַר־אַף יְהוָה בְּעֻזָּא וַיַּכֵּהוּ עַל אֲשֶׁר־שָׁלַח יָדוֹ עַל־הָאָרוֹן וַיָּמָת שָׁם לִפְנֵי אֱלֹהִים
And the anger of HaShem was kindled against Uzza, and He smote him, because he put forth his hand to the ark; and there he died before G-d.
Καὶ ἐθυμώθη Κύριος ὀργῇ ἐπὶ Ὀζά, καὶ ἐπάταξεν αὐτὸν ἐκεῖ διὰ τὸ ἐκτεῖναι τὴν χεῖρα αὑτοῦ ἐπὶ τὴν κιβωτὸν, καὶ ἀπέθανεν ἐκεῖ ἀπέναντι τοῦ Θεοῦ·
And the Lord was very angry with Uzzah, and smote him there, because of his stretching forth his hand upon the ark: and he died there before God.
11
וַיִּחַר לְדָוִיד כִּי־פָרַץ יְהוָה פֶּרֶץ בְּעֻזָּא וַיִּקְרָא לַמָּקוֹם הַהוּא פֶּרֶץ עֻזָּא עַד הַיּוֹם הַזֶּה
And David was displeased, because HaShem had broken forth upon Uzza; and that place was called Perez-uzza unto this day.
Καὶ ἠθύμησε Δαυὶδ, ὅτι διέκοψε Κύριος διακοπὴν ἐν Ὀζὰ, καὶ ἐκάλεσε τὸν τόπον ἐκεῖνον, Διακοπὴ Ὀζὰ, ἕως τῆς ἡμέρας ταύτης.
And David was dispirited, because the Lord [had] made a breach on Uzzah: and he called that place the Breach of Uzzah until this day.
12
וַיִּירָא דָוִיד אֶת־הָאֱלֹהִים בַּיּוֹם הַהוּא לֵאמֹר הֵיךְ אָבִיא אֵלַי אֵת אֲרוֹן הָאֱלֹהִים
And David was afraid of G-d that day, saying: 'How shall I bring the ark of G-d home to me?'
Καὶ ἐφοβήθη Δαυὶδ τὸν Θεὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγων, πῶς εἰσοίσω τὴν κιβωτὸν τοῦ Θεοῦ πρὸς ἐμαυτόν;
And David feared God that day, saying, How shall I bring the ark of God in to myself?
13
וְלֹא־הֵסִיר דָּוִיד אֶת־הָאָרוֹן אֵלָיו אֶל־עִיר דָּוִיד וַיַּטֵּהוּ אֶל־בֵּית עֹבֵד־אֱדֹם הַגִּתִּי
So David removed not the ark unto him into the city of David, but carried it aside into the house of Obed-edom the Gittite.
Καὶ οὐκ ἀπέστρεψε Δαυὶδ τὴν κιβωτὸν πρὸς ἑαυτὸν εἰς πόλιν Δαυὶδ, καὶ ἐξέκλινεν αὐτὴν εἰς οἶκον Ἀβεδδαρὰ τοῦ Γεθαίου.
So David brought not the ark home to himself into the city of David, but he turned it aside into the house of Obed-edom the Gittite.
14
וַיֵּשֶׁב אֲרוֹן הָאֱלֹהִים עִם־בֵּית עֹבֵד אֱדֹם בְּבֵיתוֹ שְׁלֹשָׁה חֳדָשִׁים וַיְבָרֶךְ יְהוָה אֶת־בֵּית עֹבֵד־אֱדֹם וְאֶת־כָּל־אֲשֶׁר־לוֹ
And the ark of G-d remained with the family of Obed-edom in his house three months; and HaShem blessed the house of Obed-edom, and all that he had.
Καὶ ἐκάθισεν ἡ κιβωτὸς τοῦ Θεοῦ ἐν οἴκῳ Ἀβεδδαρὰ τρεῖς μῆνας· καὶ εὐλόγησεν ὁ Θεὸς Ἀβεδδαρὰ, καὶ πάντα τὰ αὐτοῦ.
And the ark of God abode in the house of Obed-edom three months: and God blessed Obed-edom and all that he had.

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.

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