Textorah

1 Maccabees 15

1
Καὶ ἀπέστειλεν ὁ Ἀντίοχος υἱὸς Δημητρίου τοῦ βασιλέως ἐπιστολὰς ἀπὸ τῶν νήσων τῆς θαλάσσης Σίμωνι ἱερεῖ καὶ ἐθνάρχῃ τῶν Ἰουδαίων, καὶ παντὶ τῷ ἔθνει.
Moreover Antiochus son of Demetrius the king sent letters from the isles of the sea unto Simon the priest and prince of the Jews, and to all the people;
2
Καὶ ἦσαν περιέχουσαι τὸν τρόπον τοῦτον· βασιλεὺς Ἀντίοχος Σίμωνι ἱερεῖ μεγάλῳ, καὶ ἐθνάρχῃ, καὶ ἔθνει Ἰουδαίων χαίρειν.
the contents whereof were these: King Antiochus to Simon the high priest and prince of his nation, and to the people of the Jews, greeting:
3
Ἐπειδὴ ἄνδρες λοιμοὶ κατεκράτησαν τῆς βασιλείας τῶν πατέρων ἡμῶν, βούλομαι δὲ ἀντιποιήσασθαι τῆς βασιλείας, ὅπως ἀποκαταστήσω αὐτὴν ὡς ἦν πρότερον, ἐξενολόγησα δὲ πλῆθος δυνάμεων, καὶ κατεσκεύασα πλοῖα πολεμικά,
Forasmuch as certain pestilent men have usurped the kingdom of our fathers, and my purpose is to challenge it again, that I may restore it to the old estate, and to that end have gathered a multitude of foreign soldiers together, and prepared ships of war;
4
βούλομαι δὲ ἐκβῆναι κατὰ τὴν χώραν, ὅπως μετέλθω τοὺς κατεφθαρκότας τὴν χώραν ἡμῶν, καὶ τοὺς ἠρημωκότας πόλεις πολλὰς ἐν τῇ βασιλείᾳ·
my meaning also being to go through the country, that I may be avenged of them that have destroyed it, and made many cities in the kingdom desolate:
5
νῦν οὗν ἵστημί σοι πάντα τὰ ἀφαιρέματα ἃ ἀφῆκάν σοι οἱ πρὸ ἐμοῦ βασιλεῖς, καὶ ὅσα ἄλλα δόματα ἀφῆκάν σοι.
now therefore I confirm unto thee all the oblations which the kings before me granted thee, and whatsoever gifts besides they granted.
6
Καὶ ἐπέτρεψά σοι ποιῆσαι κόμμα ἴδιον νόμισμα τῇ χώρᾳ σου,
I give thee leave also to coin money for thy country with thine own stamp.
7
Ἱερουσαλὴμ δὲ καὶ τὰ ἅγια εἶναι ἐλεύθερα· καὶ πάντα τὰ ὅπλα ὅσα κατεσκεύασας, καὶ τὰ ὀχυρώματα ἃ ᾠκοδόμησας, ὧν κρατεῖς, μενέτω σοι.
And as concerning Jerusalem and the sanctuary, let them be free; and all the armor that thou hast made, and fortresses that thou hast built, and keepest in thy hands, let them remain unto thee.
8
Καὶ πᾶν ὀφείλημα βασιλικὸν, καὶ τὰ ἐσόμενα βασιλικὰ, ἀπὸ τοῦ νῦν καὶ εἰς τὸν ἅπαντα χρόνον ἀφιέσθω σοι·
And if anything be, or shall be, owing to the king, let it be forgiven thee from this time forth for evermore.
9
ὡς δʼ ἂν κρατήσωμεν τῆς βασιλείας ἡμῶν, δοξάσομέν σε, καὶ τὸ ἔθνος σου, καὶ τὸ ἱερὸν δόξῃ μεγάλῃ, ὥστε φανερὰν γενέσθαι τὴν δόξαν ὑμῶν ἐν πάσῃ τῇ γῇ.
Furthermore, when we have obtained our kingdom, we will honor thee, and thy nation, and thy temple, with great honor, so that your honor shall be known throughout the world.
10
Ἔτους τετάρτου καὶ ἑβδομηκοστοῦ καὶ ἑκατοστοῦ ἐξῆλθεν Ἀντίοχος εἰς τὴν γῆν πατέρων αὐτοῦ, καὶ συνῆλθον πρὸς αὐτὸν πᾶσαι αἱ δυνάσεις, ὥστε ὀλίγους εἶναι τσὺς καταλειφθέντας σὺν Τρύφωνι.
In the hundred threescore and fourteenth year went Antiochus into the land of his fathers: at which time all the forces came together unto him, so that few were left with Trypho.
11
Καὶ ἐδίωξεν αὐτὸν Ἀντίοχος ὁ βασιλεύς, καὶ ἦλθε φεύγων εἰς Δωρᾶ τὴν ἐπὶ τῆς θαλάσσης.
Wherefore being pursued by King Antiochus, he fled unto Dor, which lieth by the sea side:
12
Εἶδε γὰρ ὅτι συνῆκται ἐπʼ αὐτὸν τὰ κακὰ, καὶ ἀφῆκαν αὐτὸν αἱ δυνάμεις.
for he saw that troubles came upon him all at once, and that his forces had forsaken him.
13
Καὶ παρενέβαλεν Ἀντιοχος ἐπὶ Δωρᾶ, καὶ σύν αὐτῷ δώδεκα μυριάδες ἀνδρῶν πολεμιστῶν, καὶ ὀκτακισχιλία ἵππος.
Then camped Antiochus against Dor, having with him a hundred and twenty thousand men of war, and eight thousand horsemen.
14
Καὶ ἐκύκλωσεν τὴν πόλιν, καὶ τὰ πλοῖα ἀπὸ θαλάσσης συνῆψαν, καὶ ἔθλιβε τὴν πόλιν ἀπὸ τῆς γῆς, καὶ τῆς θαλάσσης, καὶ οὐκ εἴασεν οὐδένα ἐκπορεύεσθαι καὶ εἰσπορεύεσθαι.
And when he had compassed the city round about, and joined ships close to the town on the sea side, he vexed the city by land and by sea, neither suffered he any to go out or in.
15
Καὶ ἦλθε Νουμήνιος, καὶ οἱ παρʼ αὐτοῦ, ἐκ Ῥώμης, ἔχοντες ἐπιστολὰς τοῖς βασιλεῦσι, καὶ ταῖς χώραις ἐν αἷς ἐγέγραπτο τάδε·
In the mean season came Numenius and his company from Rome, having letters to the kings and countries; wherein were written these things:
16
Λεύκιος ὕπατος Ῥωμαίων Πτολεμαίῳ βασιλεῖ χαίρειν.
Lucius, consul of the Romans unto King Ptolemy, greeting:
17
Οἱ πρεσβευταὶ τῶν Ἰουδαίων ἦλθον πρὸς ἡμᾶς φίλοι ἡμῶν, καὶ σύμμαχοι, ἀνανεούμενοι τὴν ἐξ ἀρχῆς φιλίαν καὶ συμμαχίαν, ἀπεσταλμένοι ἀπὸ Σίμωνος τοῦ ἀρχιερέως, καὶ τοῦ δήμου τῶν Ἰουδαίων.
The Jews’ ambassadors, our friends and confederates, came unto us to renew the old friendship and league, being sent from Simon the high priest, and from the people of the Jews:
18
Ἤνεγκαν δὲ ἀσπίδα χρυσῆν ἀπὸ μνῶν χιλίων.
and they brought a shield of gold of a thousand pound.
19
Ἤρεσεν οὖν ἡμῖν γράψαι τοῖς βασιλεῦσι, καὶ ταῖς χώραις, ὅπως μὴ ἐκζητήσωσιν αὐτοῖς, κακὰ καὶ μὴ πολεμήσωσιν αὐτοὺς, καὶ τὰς πόλεις αὐτῶν, καὶ τὴν χώραν αὐτῶν, καὶ ἵνα μὴ συμμαχήσωσι τοῖς πολεμοῦσιν αὐτούς.
We thought it good therefore to write unto the kings and countries, that they should do them no harm, nor fight against them, their cities, or countries, nor yet aid their enemies against them.
20
Ἔδοξε δὲ ἡμῖν δέξασθαι τὴν ἀσπίδα παρʼ αὐτῶν.
It seemed also good to us to receive the shield of them.
21
Εἴ τινες οὖν λοιμοὶ διαπεφεύγασιν ἐκ τῆς χώρας αὐτῶν πρὸς ὑμᾶς, παράδοτε αὐτοὺς Σίμωνι τῷ ἀρχιερεῖ, ὅπως ἐκδικήσῃ ἐν αὐτοῖς κατὰ τὸν νόμον αὐτῶν.
If therefore there be any pestilent fellows, that have fled from their country unto you, deliver them unto Simon the high priest, that he may punish them according to their own law.
22
Καὶ τὰ αὐτὰ ἔγραψε Δημητρίῳ τῷ βασιλεῖ, καὶ Ἀττάλῳ, Ἀριαράθῃ, καὶ Ἀρσάκῃ.
The same things wrote he likewise unto Demetrius the king, and Attalus, to Ariarathes, and Arsaces,
23
Καὶ εἰς πάσας τὰς χώρας, καὶ Σαμψάκῃ, καὶ Σπαρτιάταις, καὶ εἰς Δῆλον, καὶ εἰς Μύνδον, καὶ εἰς Σικυῶνα, καὶ εἰς τὴν Καρίαν, καὶ εἰς Σάμον, καὶ εἰς τὴν Παμφυλίαν, καὶ εἰς τὴν Λυκίαν, καὶ εἰς Ἀλικαρνασσὸν, καὶ εἰς Ῥόδον, καὶ εἰς Φασηλίδα, καὶ εἰς Κῶ, καὶ εἰς Σίδην, καὶ εἰς Ἄραδον, καὶ εἰς Γόρτυναν, καὶ Κνίδον, καὶ Κύπρον, καὶ Κυρήνην.
and to all the countries, and to Sampsames, and the Lacedaemonians, and to Delos, and Myndos, and Sicyon, and Caria, and Samos, and Pamphylia, and Lycia, and Halicarnassus, and Rhodes, and Phaselis, and Cos, and Side, and Aradus, and Gortyna, and Cnidus, and Cyprus, and Cyrene.
24
Τὸ δὲ ἀντίγραφον αὐτῶν ἔγραψαν Σίμωνι τῷ ἀρχιερεῖ.
And the copy hereof they wrote to Simon the high priest.
25
Αντιόχος δὲ ὁ βασιλεὺς παρενέβαλεν ἐπὶ Δωρᾶ ἐν τῇ δευτέρᾳ, προσάγων διαπαντὸς αὐτῇ τὰς χεῖρας, καὶ μηχανὰς ποιούμενος, καὶ συνέκλεισε τὸν Τρύφωνα τοῦ μὴ εἰσπορεύεσθαι καὶ ἐκπορεύεσθαι.
So Antiochus the king camped against Dor the second [day], assaulting it continually, and making engines, by which means he shut up Trypho, that he could neither go out nor in.
26
Καὶ ἀπέστειλεν αὐτῷ Σίμων δισχιλίους ἄνδρας ἐκλεκτοὺς συμμαχῆσαι αὐτῷ, καὶ ἀργύριον καὶ χρυσίον, καὶ σκεύη ἱκανά.
At that time Simon sent him two thousand chosen men to aid him; silver also, and gold, and much armor.
27
Καὶ οὐκ ἠβούλετο αὐτὰ δέξασθαι, ἀλλʼ ἠθέτησε πάντα ὅσα συνέθετο αὐτῷ τοπρότερον, καὶ ἠλλοτριοῦτο αὐτῷ.
Nevertheless he would not receive them, but broke all the covenants which he had made with him afore, and became strange unto him.
28
Καὶ ἀπέστειλε πρὸς αὐτὸν Ἀθηνόβιον ἕνα τῶν φίλων αὐτοῦ κοινολογησόμενον αὐτῷ λέγων, ὑμεῖς κατακρατεῖτε τῆς Ἰόππης καὶ Γαζάρων καὶ τῆς ἄκρας τῆς ἐν Ἱερουσαλὴμ, πόλεις τῆς βασιλείας μου.
Furthermore he sent unto him Athenobius, one of his friends, to commune with him, and say, Ye withhold Joppa and Gazara, with the tower that is in Jerusalem, which are cities of my realm.
29
Τὰ ὅρια αὐτῶν ἠρημώσατε, καὶ ἐποιήσατε πληγὴν μεγάλην ἐπὶ τῆς γῆς, καὶ ἐκυριεύσατε τόπων πολλῶν ἐν τῇ βασιλείᾳ μου.
The borders thereof ye have wasted, and done great hurt in the land, and got the dominion of many places within my kingdom.
30
Νῦν οὖν παράδοτε τὰς πόλεις ἃς κατελάβεσθε, καὶ τοὺς φόρους τῶν τόπων ὧν κατεκυριεύσατε ἐκτὸς τῶν ὁρίων τῆς Ἰουδαίας.
Now therefore deliver the cities which ye have taken, and the tributes of the places, whereof ye have gotten dominion without the borders of Judea:
31
Εἰ δὲ μὴ, δότε ἀντʼ αὐτῶν πεντακόσια τάλαντα ἀργυρίου, καὶ τῆς καταφθορᾶς ἧς κατεφθάρκατε, καὶ τῶν φόρων τῶν πόλεων ἄλλα τάλαντα πεντακόσια· εἰ δὲ δὴ, παραγενόμενοι ἐκπολεμήσομεν ὑμᾶς.
or else give me for them five hundred talents of silver; and for the harm that ye have done, and the tributes of the cities, other five hundred talents: if not, we will come and fight against you.
32
Καὶ ἦλθεν Ἀθηνόβιος φίλος τοῦ βασιλέως εἰς Ἱερουσαλήμ, καὶ εἶδε τὴν δόξαν Σίμωνος, καὶ κυλικεῖον μετὰ χρυσωμάτων, καὶ ἀργυρωμάτων, καὶ παράστασιν ἱκανὴν, καὶ ἐξίστατο, καὶ ἀπήγγειλεν αὐτῷ τοὺς λόγους τοῦ βασιλέως.
So Athenobius the king’s friend came to Jerusalem: and when he saw the glory of Simon, and the cupboard of gold and silver plate, and his great attendance, he was astonished, and told him the king’s message.
33
Καὶ ἀποκριθεὶς Σίμων εἶπεν αὐτῷ, οὔτε γῆν ἀλλοτρίαν εἰλήφαμεν, οὔτε ἀλλοτρίων κεκρατήκαμεν, ἀλλὰ τῆς κληρονομίας τῶν πατέρων ἡμῶν, ὑπὸ δὲ ἐχθρῶν ἡμῶν ἔν τινι καιρῷ ἀκρίτως κατεκρατήθη.
Then answered Simon, and said unto him, We have neither taken other men’s land, nor holden that which appertaineth to others, but the inheritance of our fathers, which our enemies had wrongfully in possession a certain time.
34
Ἡμεῖς δὲ καιρὸν ἔχοντες ἀντεχόμεθα τῆς κληρονομίας τῶν πατέρων ἡμῶν.
Wherefore we, having opportunity, hold the inheritance of our fathers.
35
Περὶ δὲ Ἰόππης καὶ Γαζάρων ὧν αἰτεῖς, αὗται ἐποίουν ἐν τῷ λαῷ πληγὴν μεγάλην κατὰ τὴν χώραν ἡμῶν, τούτων δώσομεν τάλαντα ἑκατόν·
And whereas thou demandest Joppa and Gazara, albeit they did great harm unto the people in our country, yet will we give a hundred talents for them. Hereunto Athenobius answered him not a word;
36
Καὶ οὐκ ἀπεκρίθη αὐτῷ Ἀθηνόβιος λόγον. Ἀπέστρεψε δὲ μετὰ θυμοῦ πρὸς τὸν βασιλέα, καὶ ἀπήγγειλεν αὐτῷ τοὺς λόγους τούτους, καὶ τὴν δόξαν Σίμωνος, καὶ πάντα ὅσα εἶδε· καὶ ὠργίσθη ὁ βασιλεὺς ὀργῆν μεγάλην.
but returned in a rage to the king, and made report unto him of these speeches, and of the glory of Simon, and of all that he had seen: whereupon the king was exceeding wroth.
37
Τρύφων δὲ ἐμβὰς εἰς πλοῖον ἔφυγεν εἰς Ὀρθωσιάδα.
In the mean time fled Trypho by ship unto Orthosia.
38
Καὶ κατέστησεν ὁ βασιλεὺς τὸν Κενδεβαῖον στρατηγὸν τῆς παραλίας, καὶ δυνάμεις πεζικὰς καὶ ἱππικὰς ἔδωκεν αὐτῷ.
Then the king made Cendebeus captain of the sea coast, and gave him a host of footmen and horsemen,
39
Καὶ ἐνετείλατο αὐτῷ παρεμβαλεῖν κατὰ πρόσωπον τῆς Ἰουδαίας· καὶ ἐνετείλατο αὐτῷ οἰκοδομῆσαι τὴν Κεδρὼν, καὶ ὀχυρῶσαι τὰς πύλας, καὶ ὅπως πολεμήσῃ τὸν λαόν· ὁ δὲ βασιλεὺς ἐδίωκε τὸν Τρύφωνα.
and commanded him to remove his host toward Judea: also he commanded him to build up Kedron, and to fortify the gates, and to war against the people; but as for the king [himself], he pursued Trypho.
40
Καὶ παρεγενήθη Κενδεβαῖος εἰς Ἰάμνειαν, καὶ ἤρξατο τοῦ ἐρεθίζειν τὸν λαὸν, καὶ ἐμβατεύειν εἰς τὴν Ἰουδαίαν, καὶ αἰχμαλωτίζειν τὸν λαὸν καὶ φονεύειν.
So Cendebeus came to Jamnia, and began to provoke the people, and to invade Judea, and to take the people prisoners, and slay them.
41
Καὶ ᾠκοδόμησε τὴν Κεδρών· καὶ ἔταξεν ἐκεῖ ἱππεῖς καὶ δυνάμεις, ὅπως ἐκπορευόμενοι ἐξοδεύωσι τὰς ὁδοὺς τῆς Ἰουδαίας, καθὰ συνεταξεν αὐτῷ ὁ βασιλεύς.
And when he had built up Kedron, he set horsemen there, and a host [of footmen], to the end that issuing out they might make outroads upon the ways of Judea, as the king had commanded him.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.