Textorah

1 Maccabees 7

1
Ἔτους ἑνὸς καὶ πεντηκοστοῦ καὶ ἐκατοστοῦ ἐξῆλθε Δημήτριος ὁ τοῦ Σελεύκου ἐκ Ῥώμης, καὶ ἀνέβη σὺν ἀνδράσιν ὀλίγοις εἰς πόλιν παραθαλασσίαν, καὶ ἐβασίλευσεν ἐκεῖ.
In the hundred and one and fiftieth year Demetrius the [son] of Seleucus departed from Rome, and came up with a few men unto a city of the sea coast, and reigned there.
2
Καὶ ἐγένετο ὡς εἰσεπορεύετο εἰς οἶκον βασιλείας πατέρων αὐτοῦ, συνέλαβον αἱ δυνάμεις τὸν Ἀντίοχον καὶ τὸν Λυσίαν ἄγειν αὐτοὺς αὐτῷ.
And as he entered into the palace of his ancestors, so it was, that his forces had taken Antiochus and Lysias, to bring them unto him.
3
Καὶ ἐγνώσθη αὐτῷ τὸ πρᾶγμα, καὶ εἶπε, μή μοι δείξητε τὰ πρόσωπα αὐτῶν.
Wherefore, when he knew it, he said, Let me not see their faces.
4
Καὶ ἀπέκτειναν αὐτοὺς αἱ δυνάμεις, καὶ ἐκάθισε Δημήτριος ἐπὶ θρόνου βασιλείας αὐτοῦ.
So his host slew them. Now when Demetrius was set upon the throne of his kingdom,
5
Καὶ ἦλθον πρὸς αὐτὸν πάντες ἄνδρες ἄνομοι καὶ ἀσεβεῖς ἐξ Ἰσραήλ, καὶ Ἄλκιμος ἡγεῖτο αὐτῶν, βουλόμενος ἱερατεύειν.
there came unto him all the wicked and ungodly men of Israel, having Alcimus, who was desirous to be high priest, for their captain:
6
Καὶ κατηγόρησαν τοῦ λαοῦ πρὸς τὸν βασιλέα, λέγοντες, ἀπώλεσεν Ἰούδας καὶ οἱ ἀδελφοὶ αὐτοῦ τοὺς φίλους σου, καὶ ἡμᾶς ἐσκόρπισαν ἀπὸ τῆς γῆς ἡμῶν.
and they accused the people to the king, saying, Judas and his brethren have slain all thy friends, and driven us out of our own land.
7
Νῦν οὖν ἀπόστειλον ἄνδρα ᾧ πιστεύεις, καὶ πορευθεὶς ἰδέτω τὴν ἐξολόθρευσιν πᾶσαν ἣν ἐποίησεν ἡμῖν καὶ τῇ χώρᾳ τοῦ βασιλέως, καὶ κολασάτω αὐτοὺς καὶ πάντας τοὺς ἐπιβοηθοῦντας αὐτοῖς.
Now therefore send some man whom thou trustest, and let him go and see what havoc he hath made among us, and in the king’s land, and let him punish them with all them that aid them.
8
Καὶ ἐπέλεξεν ὁ βασιλεὺς τὸν Βακχίδην τῶν φίλων τοῦ βασιλέως, κυριεύοντα ἐν τῷ πέραν τοῦ ποταμοῦ, καὶ μέγαν ἐν τῇ βασιλείᾳ, καὶ πιστὸν τῷ βασιλεῖ.
Then the king chose Bacchides, a friend of the king, who ruled beyond the river, and was a great man in the kingdom, and faithful to the king.
9
Καὶ ἀπέστειλεν αὐτὸν καὶ Ἄλκιμον τὸν ἀσεβῆ, καὶ ἔστησεν αὐτῷ τὴν ἱερωσύνην, καὶ ἐνετείλατο αὐτῷ ποιῆσαι τὴν ἐκδίκησιν ἐν τοῖς υἱοῖς Ἰσραήλ.
And him he sent with that wicked Alcimus, whom he made high priest, and commanded that he should take vengeance of the children of Israel.
10
Καὶ ἀπῇραν, καὶ ἦλθον μετὰ δυνάμεως πολλῆς εἰς γῆν Ἰούδα· καὶ ἀπέστειλεν ἀγγέλους πρὸς Ἰούδαν, καὶ τοὺς ἀδελφοὺς αὐτοῦ, λόγοις εἰρηνικοῖς μετὰ δόλου.
So they departed, and came with a great power into the land of Judah, where they sent messengers to Judas and his brethren with peaceable words deceitfully.
11
Καὶ οὐ προσέσχον τοῖς λόγοις αὐτῶν, ἴδον γὰρ ὅτι ἦλθον μετὰ δυνάμεως πολλῆς.
But they gave no heed to their words; for they saw that they were come with great power.
12
Καὶ ἐπισυνήχθησαν πρὸς Ἄλκιμον καὶ Βακχίδην συναγωγὴ γραμματέων ἐκζητῆσαι δίκαια.
Then did there assemble unto Alcimus and Bacchides a company of scribes, to require justice.
13
Καὶ πρῶτοι οἱ Ἀσιδαῖοι ἦσαν ἐν υἱοῖς Ἰσραὴλ, καὶ ἐπεζήτουν παρὰ αὐτῶν εἰρήνην·
Now the Hasideans were the first among the children of Israel that sought peace of them:
14
Εἶπαν γὰρ, ἄνθρωπος ἱερεὺς ἐκ τοῦ σπέρματος Ἀαρὼν ἦλθεν ἐν ταῖς δυνάμεσι, καὶ οὐκ ἀδικήσει ἡμᾶς.
for said they, One that is a priest of the seed of Aaron is come with this army, and he will do us no wrong.
15
Καὶ ἐλάλησε μετʼ αὐτῶν λόγους εἰρηνικοὺς, καὶ ὤμοσεν αὐτοῖς, λέγων, οὐκ ἐκζητήσομεν ὑμῖν κακὸν, καὶ τοῦ φίλοις ὑμῶν.
So he spoke unto them peaceably, and swore unto them, saying, We will procure the harm neither of you nor your friends.
16
Καὶ ἐνεπίστευσαν αὐτῷ· καὶ συνέλαβεν ἐξ αὐτῶν ἑξήκοντα ἄνδρας, καὶ ἀπέκτεινεν αὐτοὺς ἐν ἡμέρᾳ μιᾷ, κατὰ τὸν λόγον ὃν ἔγραψε,
Whereupon they believed him: howbeit he took of them threescore men, and slew them in one day, according to the words which he wrote,
17
σάρκας ὁσίων σου καὶ αἵματα αὐτῶν ἐξέχεαν κύκλῳ Ἱερουσαλὴμ, καὶ οὐκ ἦν αὐτοῖς ὁ θάπτων.
The flesh of thy saints [have they cast out], and their blood have they shed round about Jerusalem, and there was none to bury them.
18
Καὶ ἐπέπεσεν αὐτῶν ὁ φόβος καὶ ὁ τρόμος ἐπὶ πάντα τὸν λαὸν, ὅτι εἶπαν, οὐκ ἔστιν ἐν αὐτοῖς ἀλήθεια καὶ κρίσις· παρέβησαν γὰρ τὴν στάσιν καὶ τὸν ὅρκον ὃν ὤμοσαν.
Wherefore the fear and dread of them fell upon all the people, who said, There is neither truth nor righteousness in them; for they have broken the covenant and oath that they made.
19
Καὶ ἀπῇρε Βακχίδης ἀπὸ Ἱερουσαλὴμ, καὶ παρενέβαλεν ἐν Βηζὲθ, καὶ ἀπέστειλε καὶ συνέλαβε πολλοὺς ἀπὸ τῶν ἀπʼ αὐτοῦ αὐτομολησάντων ἀνδρῶν, καί τινας τοῦ λαοῦ, καὶ ἔθυσεν αὐτοὺς εἰς τὸ φρέαρ τὸ μέγα.
After this removed Bacchides from Jerusalem, and pitched his tents in Beth-zaith, where he sent and took many of the men that had forsaken him, and certain of the people also, and when he had slain them, [he cast them] into the great pit.
20
Καὶ κατέστησε τὴν χώραν τῷ Ἀλκίμῳ, καὶ ἀφῆκε μετʼ αὐτοῦ δύναμιν τοῦ βοηθεῖν αὐτῷ· καὶ ἀπῆλθε Βακχίδης πρὸς τὸν βασιλέα.
Then committed he the country to Alcimus, and left with him a power to aid him: so Bacchides went to the king.
21
Καὶ ἠγωνίσατο Ἄλκιμος περὶ τῆς ἀρχιερωσύνης.
But Alcimus contended for the high priesthood.
22
Καὶ συνήχθησαν πρὸς αὐτὸν πάντες οἱ ταράσσοντες τὸν λαὸν αὐτῶν, καὶ κατεκράτησαν γῆν Ἰούδα, καὶ ἐποίησαν πληγὴν μεγάλην ἐν Ἰσραήλ.
And unto him resorted all such as troubled the people, who, after they had gotten the land of Judah into their power, did much hurt in Israel.
23
Καὶ εἶδεν Ἰούδας πᾶσαν τὴν κακίαν ἣν ἐποίησεν Ἄλκιμος καὶ οἱ μετʼ αὐτοῦ ἐν υἱοῖς Ἰσραὴλ ὑπὲρ τὰ ἔθνη·
Now when Judas saw all the mischief that Alcimus and his company had done among the Israelites, even above the heathen,
24
καὶ ἐξῆλθεν εἰς πάντα τὰ ὅρια τῆς Ἰουδαίας κυκλόθεν, καὶ ἐποίησεν ἐκδίκησιν ἐν τοῖς ἀνδράσι τοῖς αὐτομολήσασι, καὶ ἀνεστάλησαν τοῦ πορεύεσθαι εἰς τὴν χώραν.
he went out into all the coasts of Judea round about, and took vengeance of them that had revolted from him, so that they durst no more go forth into the country.
25
Ὡς δὲ εἶδεν Ἄλκιμος ὅτι ἐνίσχυσεν Ἰούδας καὶ οἱ μετʼ αὐτοῦ, καὶ ἔγνω ὅτι οὐ δύναται ὑποστῆναι αὐτούς, καὶ ἐπέστρεψε πρὸς τὸν βασιλέα, καὶ κατηγόρησεν αὐτῶν πονηρά.
On the other side, when Alcimus saw that Judas and his company had gotten the upper hand, and knew that he was not able to abide their force, he went again to the king, and said evil things against them.
26
Καὶ ἀπέστειλεν ὁ βασιλεὺς Νικάνορα, ἕνα τῶν ἀρχόντων αὐτοῦ τῶν ἐνδόξων, καὶ μισοῦντα καὶ ἐχθραίνοντα τῷ Ἰσραήλ, καὶ ἐνετείλατο αὐτῷ ἐξᾶραι τὸν λαόν.
Then the king sent Nicanor, one of his honorable princes, a man that bare deadly hate unto Israel, with commandment to destroy the people.
27
Καὶ ἦλθε Νικάνωρ εἰς Ἰερουσαλὴμ δυνάμει πολλῇ, καὶ ἀπέστειλε πρὸς Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ μετὰ δόλου λόγοις εἰρηνικοῖς, λέγων,
So Nicanor came to Jerusalem with a great force: and sent unto Judas and his brethren deceitfully with friendly words, saying,
28
μὴ ἔστω μάχη ἀναμέσον ἐμοῦ καὶ ὑμῶν· ἥξω ἐν ἀνδράσιν ὀλίγοις, ἵνα ὑμῶν ἴδω τὰ πρόσωπα μετʼ εἰρήνης.
Let there be no battle between me and you; I will come with a few men, that I may see you in peace.
29
Καὶ ἦλθε πρὸς Ἰούδαν, καὶ ἠσπάσαντο ἀλλήλους εἰρηνικῶς· καὶ οἱ πολέμιοι ἦσαν ἕτοιμοι ἐξαρπάσαι τὸν Ἰούδαν.
He came therefore to Judas, and they saluted one another peaceably. Howbeit the enemies were prepared to take away Judas by violence.
30
Καὶ ἐγνώσθη ὁ λόγος τῷ Ἰούδᾳ, ὅτι μετὰ δόλου ἦλθεν ἐπʼ αὐτόν· καὶ ἐπτοήθη ἀπʼ αὐτοῦ, καὶ οὐκ ἐβουλήθη ἔτι ἰδεῖν τὸ πρόσωπον αὐτοῦ.
Which thing after it was known to Judas, [to wit], that he came unto him with deceit, he was sore afraid of him, and would see his face no more.
31
Καὶ ἔγνω Νικάνωρ ὅτι ἀπεκαλύφθη ἡ βουλὴ αὐτοῦ, καὶ ἐξῆλθεν εἰς συνάντησιν τῷ Ἰούδᾳ ἐν πολέμῳ κατὰ Χαφαρσαλαμά.
Nicanor also, when he saw that his counsel was discovered, went out to fight against Judas beside Caphar-salama:
32
Καὶ ἔπεσον τῶν παρὰ Νικάνορος ὡσεὶ πεντακισχίλιοι ἄνδρες, καὶ ἔφυγον εἰς τὴν πόλιν Δαυίδ.
and there were slain of Nicanor’s side about five thousand men, and [the rest] fled into the city of David.
33
Καὶ μετὰ τοὺς λόγους τούτους ἀνέβη Νικάνωρ εἰς τὸ ὄρος Σιών· καὶ ἐξῆλθον ἀπὸ τῶν ἱερέων ἐκ τῶν ἁγίων καὶ ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ ἀσπάσασθαι αὐτὸν εἰρηνικῶς, καὶ δεῖξαι αὐτῷ τὴν ὁλοκαύτωσιν τὴν προσφερομένην ὑπὲρ τοῦ βασιλέως.
After this went Nicanor up to Mount Zion, and there came out of the sanctuary certain of the priests and certain of the elders of the people, to salute him peaceably, and to show him the burnt sacrifice that was offered for the king.
34
Καὶ ἐμυκτήρισεν αὐτοὺς, καὶ κατεγέλασεν αὐτῶν, καὶ ἐμίανεν αὐτούς, καὶ ἐλάλησεν ὑπερηφάνως.
But he mocked them, and laughed at them, and abused them shamefully, and spoke proudly,
35
Καὶ ὤμοσε μετὰ θυμοῦ, λέγων, ἐὰν μὴ παραδοθῇ Ἰούδας καὶ ἡ παρεμβολὴ αὐτοῦ εἰς χεῖράς μου τὸ νῦν, καὶ ἔσται ἐὰν ἐπιστρέψω ἐν εἰρήνῃ, ἐμπυριῶ τὸν οἶκον τοῦτον· καὶ ἐξῆλθε μετὰ θυμοῦ μεγάλου.
and swore in his wrath, saying, Unless Judas and his host be now delivered into my hands, if ever I come again in safety, I will burn up this house: and with that he went out in a great rage.
36
Καὶ εἰσῆλθον οἱ ἱερεῖς, καὶ ἔστησαν κατὰ πρόσωπον τοῦ θυσιαστηρίου καὶ τοῦ ναοῦ, καὶ ἔκλαυσαν, καὶ εἶπον,
Then the priests entered in, and stood before the altar and the temple, weeping, and saying,
37
σὺ, Κύριε, ἐξελέξω τὸν οἶκον τοῦτον ἐπικληθῆναι τὸ ὄνομά σου ἐπʼ αὐτῷ, εἶναι οἶκον προσευχῆς καὶ δεήσεως τῷ λαῷ σου.
Thou, O Lord, didst choose this house to be called by thy name, and to be a house of prayer and petition for thy people:
38
Ποίησον ἐκδίκησιν ἐν τῷ ἀνθρώπῳ τούτῳ καὶ ἐν τῇ παρεμβολῇ αὐτοῦ, καὶ πεσέτωσαν ἐν ῥομφαίᾳ· μνήσθητι τῶν δυσφημιῶν αὐτῶν, καὶ μὴ δῷς αὐτοῖς μονήν.
be avenged of this man and his host, and let them fall by the sword: remember their blasphemies, and suffer them not to continue any longer.
39
Καὶ ἐξῆλθε Νικάνωρ ἐξ Ἱερουσαλὴμ, καὶ παρενέβαλεν ἐν Βαιθωρὼν, καὶ συνήντησεν αὐτῷ δύναμις Συρίας.
So Nicanor went out of Jerusalem, and pitched his tents in Beth-horon, where a host out of Syria met him.
40
Καὶ Ἰούδας παρενέβαλεν ἐν Ἀδασὰ ἐν τρισχιλίοις ἀνδράσι· καὶ προσηύξατο Ἰούδας, καὶ εἶπεν,
But Judas pitched in Adasa with three thousand men, and there he prayed, saying,
41
οἱ παρὰ τοῦ βασιλέως Ἀσσυρίων ὅτε ἐδυσφήμησαν, ἐξῆλθεν ὁ ἄγγελός σου, Κύριε, καὶ ἐπάταξεν ἐν αὐτοῖς ἑκατὸν ὀγδοηκονταπέντε χιλιάδας.
O Lord, when they that were sent from the king of the Assyrians blasphemed, thine angel went out and smote a hundred fourscore and five thousand of them.
42
Οὕτω σύντριψον τὴν παρεμβολὴν ταύτην ἐνώπιον ἡμῶν σήμερον, καὶ γνώτωσαν οἱ ἐπίλοιποι, ὅτι κακῶς ἐλάλησαν ἐπὶ τὰ ἅγιά σου, καὶ κρῖνον αὐτὸν κατὰ τὴν κακίαν αὐτοῦ.
Even so destroy thou this host before us this day, that the rest may know that he hath spoken blasphemously against thy sanctuary, and judge thou him according to his wickedness.
43
Καὶ συνῆψαν αἱ παρεμβολαὶ εἰς πόλεμον τῇ τρισκαιδεκάτῃ τοῦ μηνὸς Ἄδαρ, καὶ συνετρίβη ἡ παρεμβολὴ Νικάνορος, καὶ ἔπεσεν αὐτὸς πρῶτος ἐν τῷ πολέμῳ.
So the thirteenth day of the month Adar the hosts joined battle: but Nicanor’s host was discomfited, and he himself was first slain in the battle.
44
Ὡς δὲ εἶδεν ἡ παρεμβολὴ αὐτοῦ ὅτι ἔπεσε Νικάνωρ, ῥίψαντες τὰ ὅπλα αὐτῶν ἔφυγον.
Now when Nicanor’s host saw that he was slain, they cast away their weapons, and fled.
45
Καὶ κατεδίωκον αὐτοὺς ὁδὸν ἡμέρας μιᾶς ἀπὸ Ἀδασὰ ἕως τοῦ ἐλθεῖν εἰς Γάζηρα, καὶ ἐσάλπισαν ὀπίσω αὐτῶν ταῖς σάλπιγξι τῶν σημασιῶν.
Then they pursued after them a day’s journey, from Adasa unto Gazara, sounding an alarm after them with their trumpets.
46
Καὶ ἐξῆλθον ἐκ πασῶν τῶν κωμῶν τῆς Ἰουδαίας κυκλόθεν, καὶ ὑπερεκέρων αὐτοὺς, καὶ ἀνέστρεφον οὗτοι πρὸς τούτους· καὶ ἔπεσον πάντες ῥομφαίᾳ, καὶ οὐ κατελείφθη ἐξ αὐτῶν οὐδὲ εἷς.
Whereupon they came forth out of all the towns of Judea round about, and closed them in; so that they, turning back upon them that pursued them, were all slain with the sword, and not one of them was left.
47
Καὶ ἔλαβον τὰ σκῦλα καὶ τὴν προνομὴν, καὶ τὴν κεφαλὴν Νικάνορος ἀφεῖλον, καὶ τὴν δεξιὰν αὐτοῦ ἣν ἐξέτεινεν ὑπερηφάνως, καὶ ἤνεγκαν, καὶ ἐξέτειναν παρὰ τὴν Ἱερουσαλήμ.
Afterward they took the spoils, and the prey, and smote off Nicanor’s head, and his right hand, which he stretched out so proudly, and brought them away, and hanged them up toward Jerusalem.
48
Καὶ εὐφράνθη δ λαὸς σφόδρα, καὶ ἤγαγον τὴν ἡμέραν ἐκείνην ἡμέραν εὐφροσύνης μεγάλης.
For this cause the people rejoiced greatly, and kept that day [as] a day of great gladness.
49
Καὶ ἔστησαν τοῦ ἄγειν κατὰ ἐνιαυτὸν τὴν ἡμέραν ταύτην τὴν τρισκαιδεκάτην τοῦ Ἄδαρ.
Moreover they ordained to keep yearly this day, being the thirteenth of Adar.
50
Καὶ ἡσύχασεν ἡ γῆ Ἰούδα ἡμέρας ὀλίγας.
Thus the land of Judah was in rest a little while.

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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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