Textorah

I Chronicles 3

1
וְאֵלֶּה הָיוּ בְּנֵי דָויִד אֲשֶׁר נוֹלַד־לוֹ בְּחֶבְרוֹן הַבְּכוֹר אַמְנֹן לַאֲחִינֹעַם הַיִּזְרְעֵאלִית שֵׁנִי דָּנִיֵּאל לַאֲבִיגַיִל הַכַּרְמְלִית
Now these were the sons of David, that were born unto him in Hebron: the first-born, Amnon, of Ahinoam the Jezreelitess; the second, Daniel, of Abigail the Carmelitess;
Καὶ οὗτοι ἦσαν υἱοὶ Δαυὶδ οἱ τεχθέντες αὐτῷ ἐν Χεβρών· ὁ πρωτότοκος Ἀμνὼν τῇ Ἀχιναὰμ τῇ Ἰεζραηλίτιδι· ὁ δεύτερος Δαμνιὴλ τῇ Ἀβιγαίᾳ τῇ Καρμηλίᾳ·
Now these were the sons of David that were born to him in Hebron; the firstborn Amnon, [born] of Ahinoam the Jezreelitess; the second Daniel, of Abigail the Carmelitess.
2
הַשְּׁלִשִׁי לְאַבְשָׁלוֹם בֶּן־מַעֲכָה בַּת־תַּלְמַי מֶלֶךְ גְּשׁוּר הָרְבִיעִי אֲדֹנִיָּה בֶן־חַגִּית
the third, Absalom the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith;
Ὁ τρίτος Ἀβεσσαλὼμ, υἱὸς Μωχὰ θυγατρὸς Θολμαῒ βασιλέως Γεδσούρ· ὁ τέταρτος Ἀδωνία υἱὸς Ἀγγίθ·
The third, Absalom, the son of Maacah the daughter of Talmai king of Geshur; the fourth, Adonijah the son of Haggith.
3
הַחֲמִישִׁי שְׁפַטְיָה לַאֲבִיטָל הַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אִשְׁתּוֹ
the fifth, Shephatiah of Abital; the sixth, Ithream by Eglah his wife.
Ὁ πέμπτος Σαφατία τῆς Ἀβιτὰλ· ὁ ἕκτος Ἰεθραὰμ τῇ Ἀγλᾷ γυναικὶ αὐτοῦ.
The fifth, Shephatiah, [the son] of Abital; the sixth, Ithream, [born] of Eglah his wife.
4
שִׁשָּׁה נוֹלַד־לוֹ בְחֶבְרוֹן וַיִּמְלָךְ־שָׁם שֶׁבַע שָׁנִים וְשִׁשָּׁה חֳדָשִׁים וּשְׁלֹשִׁים וְשָׁלוֹשׁ שָׁנָה מָלַךְ בִּירוּשָׁלָ͏ִם
Six were born unto him in Hebron; and there he reigned seven years and six months; and in Jerusalem he reigned thirty and three years.
Ἓξ ἐγεννήθησαν αὐτῷ ἐν Χεβρών· καὶ ἐβασίλευσεν ἐκεῖ ἑπτὰ ἔτη, καὶ ἑξάμηνον· καὶ τριάκοντα καὶ τρία ἔτη ἐβασίλευσεν ἐν Ἱερουσαλήμ.
Six were born to him in Hebron; and he reigned there seven years and six months: and he reigned thirty-three years in Jerusalem.
5
וְאֵלֶּה נוּלְּדוּ־לוֹ בִּירוּשָׁלָיִם שִׁמְעָא וְשׁוֹבָב וְנָתָן וּשְׁלֹמֹה אַרְבָּעָה לְבַת־שׁוּעַ בַּת־עַמִּיאֵל
And these were born unto him in Jerusalem: Shimea, and Shobab, and Nathan, and Solomon, four, of Bath-shua the daughter of Ammiel;
Καὶ οὗτοι ἐτέχθησαν αὐτῷ ἐν Ἱερουσαλήμ· Σαμαὰ, Σωβὰβ, Νάθαν, καὶ Σαλωμών· τέσσαρες τῇ Βηρσαβεὲ θυγατρὶ Ἀμιήλ·
And these were born to him in Jerusalem; Shimea, Shobab, Nathan, and Solomon; four [of] Bathsheba the daughter of Ammiel:
6
וְיִבְחָר וֶאֱלִישָׁמָע וֶאֱלִיפָלֶט
and Ibhar, and Elishama, and Eliphelet;
Καὶ Ἐβαὰρ, καὶ Ἐλισὰ, καὶ Ἐλιφαλὴθ,
and Ibhar, and Elishama, and Eliphelet,
7
וְנֹגַהּ וְנֶפֶג וְיָפִיעַ
and Nogah, and Nepheg, and Japhia;
καὶ Ναγαὶ, καὶ Ναφὲκ, καὶ Ἰαφιὲ,
and Nogah, and Nepheg, and Japhia,
8
וֶאֱלִישָׁמָע וְאֶלְיָדָע וֶאֱלִיפֶלֶט תִּשְׁעָה
and Elishama, and Eliada, and Eliphelet, nine.
καὶ Ἑλισαμὰ, καὶ Ἐλιαδὰ, καὶ Ἐλιφαλὰ, ἐννέα.
and Elishama, and Eliada, and Eliphelet, nine.
9
כֹּל בְּנֵי דָוִיד מִלְּבַד בְּנֵי־פִילַגְשִׁים וְתָמָר אֲחוֹתָם
All these were the sons of David, beside the sons of the concubines; and Tamar was their sister.
Πάντες υἱοὶ Δαυὶδ, πλὴν τῶν υἱῶν τῶν παλλακῶν, καὶ Θήμαρ ἀδελφὴ αὐτῶν.
All [these were] the sons of David, besides the sons of the concubines, and [there was also] Tamar their sister.
10
וּבֶן־שְׁלֹמֹה רְחַבְעָם אֲבִיָּה בְנוֹ אָסָא בְנוֹ יְהוֹשָׁפָט בְּנוֹ
And Solomon's son was Rehoboam; Abijah his son, Asa his son, Jehoshaphat his son;
Υἱοὶ Σαλωμὼν, Ῥοβοάμ, Ἀβιὰ υἱὸς αὐτοῦ, Ἀσὰ υἱὸς αὐτοῦ, Ἰωσαφὰτ υἱὸς αὐτοῦ,
The sons of Solomon; Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,
11
יוֹרָם בְּנוֹ אֲחַזְיָהוּ בְנוֹ יוֹאָשׁ בְּנוֹ
Joram his son, Ahaziah his son, Joash his son;
Ἰωρὰμ υἱὸς αὐτοῦ, Ὀχοζίας υἱὸς αὐτοῦ, Ἰωὰς υἱὸς αὐτοῦ,
Joram his son, Ahaziah his son, Joash his son,
12
אֲמַצְיָהוּ בְנוֹ עֲזַרְיָה בְנוֹ יוֹתָם בְּנוֹ
Amaziah his son, Azariah his son, Jotham his son;
Ἀμασίας υἱὸς αὐτοῦ, Ἀζαρίας υἱὸς αὐτοῦ, Ἰωάθαν υἱὸς αὐτοῦ,
Amaziah his son, Uzziah his son, Jotham his son,
13
אָחָז בְּנוֹ חִזְקִיָּהוּ בְנוֹ מְנַשֶּׁה בְנוֹ
Ahaz his son, Hezekiah his son, Manasseh his son;
Ἄχαζ υἱὸς αὐτοῦ, Ἐζεκίας υἱὸς αὐτοῦ, Μανασσῆς υἱὸς αὐτοῦ,
Ahaz his son, Hezekiah his son, Manasseh his son,
14
אָמוֹן בְּנוֹ יֹאשִׁיָּהוּ בְנוֹ
Amon his son, Josiah his son.
Ἀμὼν υἱὸς αὐτοῦ, Ἰωσία υἱὸς αὐτοῦ.
Amon his son, Josiah his son.
15
וּבְנֵי יֹאשִׁיָּהוּ הַבְּכוֹר יוֹחָנָן הַשֵּׁנִי יְהוֹיָקִים הַשְּׁלִשִׁי צִדְקִיָּהוּ הָרְבִיעִי שַׁלּוּם
And the sons of Josiah: the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.
Καὶ υἱοὶ Ἰωσία, πρωτότοκος Ἰωανὰν, ὁ δεύτερος Ἰωακεὶμ, ὁ τρίτος Σεδεκίας, ὁ τέταρτος Σαλούμ.
And the sons of Josiah; the firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.
16
וּבְנֵי יְהוֹיָקִים יְכָנְיָה בְנוֹ צִדְקִיָּה בְנוֹ
And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son.
Καὶ υἱοὶ Ἰωακείμ, Ἰεχονίας υἱὸς αὐτοῦ, Σεδεκίας υἱὸς αὐτοῦ.
And the sons of Jehoiakim; Jechoniah his son, Zedekiah his son.
17
וּבְנֵי יְכָנְיָה אַסִּר שְׁאַלְתִּיאֵל בְּנוֹ
And the sons of Jeconiah--the same is Assir--Shealtiel his son;
Καὶ υἱοὶ Ἰεχονία, Ἀσὶρ, Σαλαθιὴλ υἱὸς αὐτοῦ,
And the sons of Jechoniah; Asir, Shealtiel his son,
18
וּמַלְכִּירָם וּפְדָיָה וְשֶׁנְאַצַּר יְקַמְיָה הוֹשָׁמָע וּנְדַבְיָה
and Malchiram, and Pedaiah, and Shenazzar, Jekamiah, Hoshama, and Nedabiah.
Μελχειρὰμ, καὶ Φαδαΐας, καὶ Σανεσὰρ, καὶ Ἰεκιμία, καὶ Ὡσαμὰθ, καὶ Ναβαδίας.
Malchiram, and Pedaiah, and Shenazzar, and Jekamiah, and Hoshama, and Nedabiah.
19
וּבְנֵי פְדָיָה זְרֻבָּבֶל וְשִׁמְעִי וּבֶן־זְרֻבָּבֶל מְשֻׁלָּם וַחֲנַנְיָה וּשְׁלֹמִית אֲחוֹתָם
And the sons of Pedaiah: Zerubbabel, and Shimei. And the sons of Zerubbabel: Meshullam, and Hananiah; and Shelomith was their sister;
Καὶ υἱοὶ Φαδαΐας, Ζοροβάβελ, καὶ Σεμεΐ· καὶ υἱοὶ Ζοροβάβελ, Μοσολλὰμ, καὶ Ἀνανία, καὶ Σαλωμεθὶ ἀδελφὴ αὐτῶν,
And the sons of Pedaiah; Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith [was] their sister.
20
וַחֲשֻׁבָה וָאֹהֶל וּבֶרֶכְיָה ו͏ַחֲסַדְיָה יוּשַׁב חֶסֶד חָמֵשׁ
and Hashubah and Ohel, and Berechiah, and Hasadiah, Jushabhesed, five.
καὶ Ἀσουβὲ, καὶ Ὀὸλ, καὶ Βαραχὶα, καὶ Ἀσαδία, καὶ Ἀσοβὲδ, πέντε.
And Hashubah, and Ohel, and Berechiah, and Hasadiah, and Jushab-hesed, five.
21
וּבֶן־חֲנַנְיָה פְּלַטְיָה וִישַׁעְיָה בְּנֵי רְפָיָה בְּנֵי אַרְנָן בְּנֵי עֹבַדְיָה בְּנֵי שְׁכַנְיָה
And the sons of Hananiah: Pelatiah, and Jeshaiah; the sons of Jeshaiah: Rephaiah; the sons of Rephaiah: Arnan; the sons of Arnan: Obadiah; the sons of Obadiah: Shecaniah.
Καὶ υἱοὶ Ἀνανία, Φαλεττία, καὶ Ἰεσίας υἱὸς αὐτοῦ, Ῥαφὰλ υἱὸς αὐτοῦ, Ὀρνὰ υἱὸς αὐτοῦ, Ἀβδία υἱὸς αὐτοῦ, Σεχενίας υἱὸς αὐτοῦ.
And the sons of Hananiah, Pelatiah, and Jeshaiah his son, Rephaiah his son, Arnan his son, Obadiah his son, Shecaniah his son.
22
וּבְנֵי שְׁכַנְיָה שְׁמַעְיָה וּבְנֵי שְׁמַעְיָה חַטּוּשׁ וְיִגְאָל וּבָרִיחַ וּנְעַרְיָה וְשָׁפָט שִׁשָּׁה
And the sons of Shecaniah: Shemaiah; and the sons of Shemaiah: Hattush, and Igal, and Bariah, and Neariah, and Shaphat, six.
Καὶ υἱὸς Σεχενία, Σαμαΐα· καὶ υἱοὶ Σαμαΐα, Χαττοὺς, καὶ Ἰωὴλ, καὶ Βεῤῥὶ, καὶ Νωαδία, καὶ Σαφὰθ, ἕξ.
And the son of Shecaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igal, and Bariah and Neariah, and Shaphat, six.
23
וּבֶן־נְעַרְיָה אֶלְיוֹעֵינַי וְחִזְקִיָּה וְעַזְרִיקָם שְׁלֹשָׁה
And the sons of Neariah: Elioenai, and Hizkiah, and Azrikam, three.
Καὶ υἱοὶ Νωαδία, Ἐλιθενὰν, καὶ Ἐζεκία, καὶ Ἐζρικὰμ, τρεῖς.
And the sons of Neariah: Elioenai, and Hizkiah, and Azrikam, three.
24
וּבְנֵי אֶלְיוֹעֵינַי הדיוהו הוֹדַוְיָהוּ וְאֶלְיָשִׁיב וּפְלָיָה וְעַקּוּב וְיוֹחָנָן וּדְלָיָה וַעֲנָנִי שִׁבְעָה
And the sons of Elioenai: Hodaviah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Delaiah, and Anani, seven.
Καὶ υἱοὶ Ἐλιθενὰν, Ὀδολία, καὶ Ἑλιασεβὼν, καὶ Φαδαΐα, καὶ Ἀκοὺβ, καὶ Ἰωανὰν, καὶ Δαλααΐα, καὶ Ἀνὰν, ἑπτά.
And the sons of Elioenai; Hodaviah, and Eliashib, and Pelaiah, and Akkub, and Johanan, and Delaiah, and Anani, seven.

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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