Textorah

I Chronicles 25

1
וַיַּבְדֵּל דָּוִיד וְשָׂרֵי הַצָּבָא לַעֲבֹדָה לִבְנֵי אָסָף וְהֵימָן וִידוּתוּן הנביאים הַנִּבְּאִים בְּכִנֹּרוֹת בִּנְבָלִים וּבִמְצִלְתָּיִם וַיְהִי מִסְפָּרָם אַנְשֵׁי מְלָאכָה לַעֲבֹדָתָם
Moreover David and the captains of the host separated for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals; and the number of them that did the work according to their service was:
Καὶ ἔστησε Δαυεὶδ ὁ βασιλεὺς καὶ οἱ ἄρχοντες τῆς δυνάμεως εἰς τὰ ἔργα τοὺς υἱοὺς Ἀσὰφ, καὶ Αἰμὰν, καὶ Ἰδιθοὺν, τοὺς ἀποφεγγομένους ἐν κινύραις, καὶ ἐν νάβλαις, καὶ ἐν κυμβάλοις· καὶ ἐγένετο ὁ ἀριθμὸς αὐτῶν κατὰ κεφαλὴν αὐτῶν ἐργαζομένων ἐν τοῖς ἔργοις αὐτῶν.
And King David and the captains of the host appointed to their services the sons of Asaph, and of Heman, and of Jeduthun, prophesiers with harps, and lutes, and cymbals: and their number was according to their polls serving in their ministrations.
2
לִבְנֵי אָסָף זַכּוּר וְיוֹסֵף וּנְתַנְיָה וַאֲשַׂרְאֵלָה בְּנֵי אָסָף עַל יַד־אָסָף הַנִּבָּא עַל־יְדֵי הַמֶּלֶךְ
of the sons of Asaph: Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of Asaph; under the hand of Asaph, who prophesied according to the direction of the king.
Υἱοὶ Ἀσάφ, Σακχοὺρ, Ἰωσὴφ, καὶ Ναθαυίας, καὶ Ἐραήλ· υἱοὶ Ἀσὰφ ἐχόμενοι τοῦ βασιλέως.
The sons of Asaph; Zaccur, Joseph, and Nethaniah, and Asharelah: the sons of Asaph [were] next the king.
3
לִידוּתוּן בְּנֵי יְדוּתוּן גְּדַלְיָהוּ וּצְרִי וִישַׁעְיָהוּ חֲשַׁבְיָהוּ וּמַתִּתְיָהוּ שִׁשָּׁה עַל יְדֵי אֲבִיהֶם יְדוּתוּן בַּכִּנּוֹר הַנִּבָּא עַל־הֹדוֹת וְהַלֵּל לַיהוָה
Of Jeduthun: the sons of Jeduthun: Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, six; under the hands of their father Jeduthun with the harp, who prophesied in giving thanks and praising HaShem.
Τῷ Ἰδιθοὺν, υἱοὶ Ἰδιθοὺν, Τοδολίας, καὶ Σουρὶ, καὶ Ἰσέας, καὶ Ἀσαβίας, καὶ Ματθαθίας, ἕξ μετὰ τὸν πατέρα αὐτῶν Ἰδιθὺν, ἐν κινύρᾳ ἀνακρουόμενοι ἐξομολόγησιν καὶ αἴνεσιν τῷ κυρίῳ.
To Jeduthun [were reckoned] the sons of Jeduthun, Gedaliah, and Zeri, and Jeshaiah, and Hashabiah, and Mattithiah, six after their father Jeduthun, sounding loudly on the harp thanksgiving and praise to the Lord.
4
לְהֵימָן בְּנֵי הֵימָן בֻּקִּיָּהוּ מַתַּנְיָהוּ עֻזִּיאֵל שְׁבוּאֵל וִירִימוֹת חֲנַנְיָה חֲנָנִי אֱלִיאָתָה גִדַּלְתִּי וְרֹמַמְתִּי עֶזֶר יָשְׁבְּקָשָׁה מַלּוֹתִי הוֹתִיר מַחֲזִיאוֹת
Of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamti-ezer, Joshbekashah, Mallothi, Hothir, Mahazioth;
Τῷ Αἰμὰν, υἱοὶ Αἰμὰν, Βουκίας, καὶ Ματθανίας, καὶ Ὀζιὴλ, καὶ Σουβαὴλ, καὶ Ἰεριμὼθ, καὶ Ἀνανίας, καὶ Ἀνὰν, καὶ Ἑλιαθὰ, καὶ Γοδολλαθὶ, καὶ Ῥωμετθιέζερ, καὶ Ἰεσβασακὰ, καὶ Μαλλιθὶ, καὶ Ὠθηρὶ, καὶ Μεαζώθ.
To Heman [were reckoned] the sons of Heman, Bukkiah, and Mattaniah, and Uzziel, and Shebuel, and Jerimoth, and Hananiah, and Hanani, and Eliathah, and Giddalti, and Romamti-ezer, and Joshbekashah, and Mallothi, and Hothir, and Mahazioth.
5
כָּל־אֵלֶּה בָנִים לְהֵימָן חֹזֵה הַמֶּלֶךְ בְּדִבְרֵי הָאֱלֹהִים לְהָרִים קָרֶן וַיִּתֵּן הָאֱלֹהִים לְהֵימָן בָּנִים אַרְבָּעָה עָשָׂר וּבָנוֹת שָׁלוֹשׁ
all these were the sons of Heman the king's seer in the things pertaining to G-d, to lift up the horn. And G-d gave to Heman fourteen sons and three daughters.
Πάντες οὗτοι υἱοὶ τῷ Αἰμὰν τῷ ἀνακρουομένῳ τῷ βασιλεῖ ἐν λόγοις Θεοῦ, ὑψῶσαι κέρας· καὶ ἔδωκεν ὁ Θεὸς τῷ Αἰμὰν υἱοὺς τεσσαρεσκαίδεκα, καὶ θυγατέρας τρεῖς.
All these [were] the sons of Heman the king’s chief player in the praises of God, to lift up the horn. And God gave to Heman fourteen sons, and three daughters.
6
כָּל־אֵלֶּה עַל־יְדֵי אֲבִיהֶם בַּשִּׁיר בֵּית יְהוָה בִּמְצִלְתַּיִם נְבָלִים וְכִנֹּרוֹת לַעֲבֹדַת בֵּית הָאֱלֹהִים עַל יְדֵי הַמֶּלֶךְ אָסָף וִידוּתוּן וְהֵימָן
All these were under the hands of their fathers for song in the house of HaShem, with cymbals, psalteries, and harps, for the service of the house of G-d, according to the direction of the king--Asaph, Jeduthun, and Heman.
Πάντες οὗτοι μετὰ τοῦ πατρὸς αὐτῶν ὑμνῳδοῦντες ἐν οἴκῳ Θεοῦ, ἐν κυμβάλοις, καὶ ἐν νάβλαις, καὶ ἐν κινύραις εἰς τὴν δουλείαν οἴκου τοῦ Θεοῦ, ἐχόμενα τοῦ βασιλέως, καὶ Ἀσὰφ, καὶ Ἰδιθοὺν, καὶ Αἱμάν.
All these sang hymns with their father in the house of God, with cymbals, and lutes, and harps, for the service of the house of God, near the king, and Asaph, and Jeduthun, and Heman.
7
וַיְהִי מִסְפָּרָם עִם־אֲחֵיהֶם מְלֻמְּדֵי־שִׁיר לַיהוָה כָּל־הַמֵּבִין מָאתַיִם שְׁמוֹנִים וּשְׁמוֹנָה
And the number of them, with their brethren that were instructed in singing unto HaShem, even all that were skilful, was two hundred fourscore and eight.
Καὶ ἐγένετο ὁ ἀριθμὸς αὐτῶν μετὰ τοὺς ἀδελφοὺς αὐτῶν δεδιδαγμένοι ᾄδειν Κυρίῳ πᾶς συνιὼν, διακόσιοι ὀγδοήκοντα καὶ ὀκτώ.
And the number of them after their brethren, those instructed to sing to God, everyone that understood [singing] was two hundred and eighty-eight.
8
וַיַּפִּילוּ גּוֹרָלוֹת מִשְׁמֶרֶת לְעֻמַּת כַּקָּטֹן כַּגָּדוֹל מֵבִין עִם־תַּלְמִיד
And they cast lots ward against ward, as well the small as the great, the teacher as the scholar.
Καὶ ἔβαλον καὶ αὐτοὶ κλήρους ἐφημεριῶν κατὰ τὸν μικρὸν καὶ κατὰ τὸν μέγαν τελείων καὶ μανθανόντων.
And they also cast lots for the daily courses, for the great and the small [of them], of the perfect ones and the learners.
9
וַיֵּצֵא הַגּוֹרָל הָרִאשׁוֹן לְאָסָף לְיוֹסֵף גְּדַלְיָהוּ הַשֵּׁנִי הוּא־וְאֶחָיו וּבָנָיו שְׁנֵים עָשָׂר
Now the first lot came forth for Asaph to Joseph; the second to Gedaliah; he and his brethren and sons were twelve;
Καὶ ἐξῆλθεν ὁ κλῆρος ὁ πρῶτος υἱῶν αὑτοῦ καὶ ἀδελφῶν αὐτοῦ τῷ Ἀσὰφ τοῦ Ἰωσὴφ, Γοδολίας· ὁ δεύτερος Ἡνεία, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
And the first lot of his sons and of his brethren came forth to Asaph the son of Joseph, [namely], Gedaliah: the second Heneia, his sons and his brethren [being] twelve.
10
הַשְּׁלִשִׁי זַכּוּר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The third to Zaccur, his sons and his brethren, twelve;
Ὁ τρίτος Ζακχοὺρ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
The third Zaccur, his sons and his brethren [were] twelve:
11
הָרְבִיעִי לַיִּצְרִי בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The fourth to Izri, his sons and his brethren, twelve;
Ὁ τέταρτος Ἰεσρὶ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the fourth Izri, his sons and his brethren [were] twelve:
12
הַחֲמִישִׁי נְתַנְיָהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The fifth to Nethaniah, his sons and his brethren, twelve;
Ὁ πέμπτος Νάθαν, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the fifth Nathan, his sons and his brethren, twelve:
13
הַשִּׁשִּׁי בֻקִּיָּהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The sixth to Bukkiah, his sons and his brethren, twelve;
Ὁ ἕκτος Βουκίας, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the sixth Bukkiah, his sons and his brethren, twelve:
14
הַשְּׁבִעִי יְשַׂרְאֵלָה בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The seventh to Jesarelah, his sons and his brethren, twelve;
Ὁ ἕβδομος Ἰσεριὴλ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the seventh Jesharelah, his sons and his brethren, twelve:
15
הַשְּׁמִינִי יְשַׁעְיָהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The eighth to Jeshaiah, his sons and his brethren, twelve;
Ὁ ὄγδοος Ἰωσία, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the eighth Jeshaiah, his sons and his brethren, twelve:
16
הַתְּשִׁיעִי מַתַּנְיָהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The ninth to Mattaniah, his sons and his brethren, twelve;
Ὁ ἔννατος Ματθανίας, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the ninth Mattaniah, his sons and his brethren, twelve:
17
הָעֲשִׂירִי שִׁמְעִי בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The tenth to Shimei, his sons and his brethren, twelve;
Ὁ δέκατος Σεμεΐα, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the tenth Shimei, his sons and his brethren, twelve:
18
עַשְׁתֵּי־עָשָׂר עֲזַרְאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The eleventh to Azarel, his sons and his brethren, twelve;
Ὁ ἑνδέκατος Ἀσριὴλ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the eleventh Azarel, his sons and his brethren, twelve:
19
הַשְּׁנֵים עָשָׂר לַחֲשַׁבְיָה בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
The twelfth to Hashabiah, his sons and his brethren, twelve;
Ὁ δωδέκατος Ἀσαβία, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twelfth Hashabiah, his sons and his brethren, twelve:
20
לִשְׁלֹשָׁה עָשָׂר שׁוּבָאֵל בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the thirteenth, Shubael, his sons and his brethren, twelve;
Ὁ τρισκαιδέκατος Σουβαὴλ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the thirteenth Shubael, his sons and his brethren, twelve:
21
לְאַרְבָּעָה עָשָׂר מַתִּתְיָהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the fourteenth, Mattithiah, his sons and his brethren, twelve;
Ὁ τεσσαρεσκαιδέκατος Ματθαθίας, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the fourteenth Mattithiah, his sons and his brethren, twelve:
22
לַחֲמִשָּׁה עָשָׂר לִירֵמוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the fifteenth to Jeremoth, his sons and his brethren, twelve;
Ὁ πεντεκαιδέκατος Ἰεριμὼθ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the fifteenth Jeremoth, his sons and his brethren, twelve:
23
לְשִׁשָּׁה עָשָׂר לַחֲנַנְיָהוּ בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the sixteenth to Hananiah, his sons and his brethren, twelve;
Ὁ ἑκκαιδέκατος Ἁνανίας, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the sixteenth Hananiah, his sons and his brethren, twelve:
24
לְשִׁבְעָה עָשָׂר לְיָשְׁבְּקָשָׁה בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the seventeenth to Joshbekashah, his sons and his brethren, twelve;
Ὁ ἑπτακαιδέκατος Ἰεσβασακὰ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the seventeenth Joshbekashah, his sons and his brethren, twelve:
25
לִשְׁמוֹנָה עָשָׂר לַחֲנָנִי בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the eighteenth to Hanani, his sons and his brethren, twelve;
Ὁ ὀκτωκαιδέκατος Ἀνανίας, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the eighteenth Hanani, his sons and his brethren, twelve:
26
לְתִשְׁעָה עָשָׂר לְמַלּוֹתִי בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the nineteenth to Mallothi, his sons and his brethren, twelve;
Ὁ ἐννεακαιδέκατος Μαλλιθὶ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the nineteenth Mallothi, his sons and his brethren, twelve:
27
לְעֶשְׂרִים לֶאֱלִיָּתָה בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the twentieth to Eliathah, his sons and his brethren, twelve;
Ὁ εἰκοστὸς Ἑλιαθὰ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twentieth Eliathah, his sons and his brethren, twelve:
28
לְאֶחָד וְעֶשְׂרִים לְהוֹתִיר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the one and twentieth to Hothir, his sons and his brethren, twelve;
Ὁ εἰκοστὸς πρῶτος Ὠθηρὶ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twenty-first Hothir, his sons and his brethren, twelve:
29
לִשְׁנַיִם וְעֶשְׂרִים לְגִדַּלְתִּי בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the two and twentieth to Giddalti, his sons and his brethren, twelve;
Ὁ εἰκοστὸς δεύτερος Γοδολλαθὶ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twenty-second Giddalti, his sons and his brethren, twelve:
30
לִשְׁלֹשָׁה וְעֶשְׂרִים לְמַחֲזִיאוֹת בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the three and twentieth to Mahazioth, his sons and his brethren, twelve;
Ὁ εἰκοστὸς τρίτος Μεαζὼθ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twenty-third Mahazioth, his sons and his brethren, twelve:
31
לְאַרְבָּעָה וְעֶשְׂרִים לְרוֹמַמְתִּי עָזֶר בָּנָיו וְאֶחָיו שְׁנֵים עָשָׂר
For the four and twentieth to Romamti-ezer, his sons and his brethren, twelve.
Ὁ εἰκοστὸς τέταρτος Ῥωμετθιέζερ, υἱοὶ αὐτοῦ καὶ ἀδελφοὶ αὐτοῦ δεκαδύο·
the twenty-fourth Romamti-ezer, his sons and his brethren, twelve.

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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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