Textorah

I Samuel 11

1
וַיַּעַל נָחָשׁ הָעַמּוֹנִי וַיִּחַן עַל־יָבֵשׁ גִּלְעָד וַיֹּאמְרוּ כָּל־אַנְשֵׁי יָבֵישׁ אֶל־נָחָשׁ כְּרָת־לָנוּ בְרִית וְנַעַבְדֶךָּ
Then Nahash the Ammonite came up, and encamped against Jabesh-gilead; and all the men of Jabesh said unto Nahash: `Make a covenant with us, and we will serve thee.'
Καὶ ἐγενήθη ὡς μετὰ μῆνα, καὶ ἀνέβη Νάας ὁ Ἀμμανίτης, καὶ παρεμβάλλει ἐπὶ Ἰαβὶς Γαλαάδ· καὶ εἶπαν πάντες οἱ ἄνδρες Ἰαβὶς πρὸς Νάας τὸν Ἀμμανίτην, διάθου ἡμῖν διαθήκην, καὶ δουλεύσομέν σοι.
And it came to pass about a month after this, that Nahash the Ammonite went up, and encamped against Jabesh-gilead: and all the men of Jabesh said to Nahash the Ammonite, Make a covenant with us, and we will serve thee.
2
וַיֹּאמֶר אֲלֵיהֶם נָחָשׁ הָעַמּוֹנִי בְּזֹאת אֶכְרֹת לָכֶם בִּנְקוֹר לָכֶם כָּל־עֵין יָמִין וְשַׂמְתִּיהָ חֶרְפָּה עַל־כָּל־יִשְׂרָאֵל
And Nahash the Ammonite said unto them: 'On this condition will I make it with you, that all your right eyes be put out; and I will lay it for a reproach upon all Israel.'
Καὶ εἶπε πρὸς αὐτοὺς Νάας ὁ ʼΑμμανίτης, ἐν ταύτῃ διαθήσομαι διαθήκην ὑμῖν, ἐν τῷ ἐξορύξαι ὑμῶν πάντα ὀφθαλμὸν δεξιόν, καὶ θήσομαι ὄνειδος ἐπὶ Ἰσραήλ.
And Nahash the Ammonite said to them, On these terms will I make a covenant with you, that I should put out all your right eyes, and I will lay a reproach upon Israel.
3
וַיֹּאמְרוּ אֵלָיו זִקְנֵי יָבֵישׁ הֶרֶף לָנוּ שִׁבְעַת יָמִים וְנִשְׁלְחָה מַלְאָכִים בְּכֹל גְּבוּל יִשְׂרָאֵל וְאִם־אֵין מוֹשִׁיעַ אֹתָנוּ וְיָצָאנוּ אֵלֶיךָ
And the elders of Jabesh said unto him: 'Give us seven days' respite, that we may send messengers unto all the borders of Israel; and then, if there be none to deliver us, we will come out to thee.'
Καὶ λέγουσιν αὐτῷ οἱ ἄνδρες Ἰαβίς, ἄνες ἡμῖν ἑπτὰ ἡμέρας καὶ ἀποστελοῦμεν ἀγγέλους εἰς πᾶν ὅριον Ἰσραήλ· ἐὰν μὴ ᾖ ὁ σώζων ἡμᾶς, ἐξελευσόμεθα πρὸς ὑμᾶς.
And the men of Jabesh say to him, Allow us seven days, and we will send messengers into all the coasts of Israel: if there should be no one to deliver us, we will come out to you.
4
וַיָּבֹאוּ הַמַּלְאָכִים גִּבְעַת שָׁאוּל וַיְדַבְּרוּ הַדְּבָרִים בְּאָזְנֵי הָעָם וַיִּשְׂאוּ כָל־הָעָם אֶת־קוֹלָם וַיִּבְכּוּ
Then came the messengers to Gibeath-shaul, and spoke these words in the ears of the people; and all the people lifted up their voice, and wept.
Καὶ ἔρχονται οἱ ἄγγελοι εἰς Γαβαὰ πρὸς Σαούλ, καὶ λαλοῦσι τοὺς λόγους εἰς τὰ ὦτα τοῦ λαοῦ· καὶ ᾖραν πᾶς ὁ λαὸς τὴν φωνὴν αὐτῶν, καὶ ἔκλαυσαν.
And the messengers came to Gibeah to Saul, and they speak the words into the ears of the people; and all the people lifted up their voice, and wept.
5
וְהִנֵּה שָׁאוּל בָּא אַחֲרֵי הַבָּקָר מִן־הַשָּׂדֶה וַיֹּאמֶר שָׁאוּל מַה־לָּעָם כִּי יִבְכּוּ וַיְסַפְּרוּ־לוֹ אֶת־דִּבְרֵי אַנְשֵׁי יָבֵישׁ
And, behold, Saul came following the oxen out of the field; and Saul said: 'What aileth the people that they weep?' And they told him the words of the men of Jabesh.
Καὶ ἰδοὺ Σαοὺλ ἤρχετο μετὰ τοπρωῒ ἐξ ἀγροῦ· καὶ εἶπε Σαοὺλ, Τί ὅτι κλαίει ὁ λαός; καὶ διηγοῦνται αὐτῷ τὰ ῥήματα τῶν ἀνδρῶν Ἰαβίς.
And, behold, Saul came after the early morning out of the field: and Saul said, Why does the people weep? and they tell him the words of the men of Jabesh.
6
וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו כְּשָׁמְעוֹ אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד
And the spirit of G-d came mightily upon Saul when he heard those words, and his anger was kindled greatly.
Καὶ ἐφήλατο πνεῦμα Κυρίου ἐπὶ Σαοὺλ ὡς ἤκουσε τὰ ῥήματα ταῦτα, καὶ ἐθυμώθη ἐπʼ αὐτοὺς ὀργῇ αὐτοῦ σφόδρα.
And the Spirit of the Lord came upon Saul when he heard these words, and his anger was greatly kindled against them.
7
וַיִּקַּח צֶמֶד בָּקָר וַיְנַתְּחֵהוּ וַיְשַׁלַּח בְּכָל־גְּבוּל יִשְׂרָאֵל בְּיַד הַמַּלְאָכִים לֵאמֹר אֲשֶׁר אֵינֶנּוּ יֹצֵא אַחֲרֵי שָׁאוּל וְאַחַר שְׁמוּאֵל כֹּה יֵעָשֶׂה לִבְקָרוֹ וַיִּפֹּל פַּחַד־יְהוָה עַל־הָעָם וַיֵּצְאוּ כְּאִישׁ אֶחָד
And he took a yoke of oxen, and cut them in pieces, and sent them throughout all the borders of Israel by the hand of messengers, saying: 'Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.' And the dread of HaShem fell on the people, and they came out as one man.
Καὶ ἔλαβε δύο βόας, καὶ ἐμέλισεν αὐτὰς, καὶ ἀπέστειλεν εἰς πᾶν ὅριον Ἰσραὴλ ἐν χειρὶ ἀγγέλων, λέγων, ὃς οὐκ ἔστιν ἐκπορευόμενος ὀπίσω Σαοὺλ καὶ ὀπίσω Σαμουὴλ, κατὰ τάδε ποιήσουσι τοῖς βουσὶν αὐτοῦ· καὶ ἐπῆλθεν ἔκστασις Κυρίου ἐπὶ τὸν λαὸν Ἰσραὴλ, καὶ ἐβόησαν ὡς ἀνὴρ εἷς.
And he took two cows, and cut them in pieces, and sent them into all the coasts of Israel by the hand of messengers, saying, Whoso comes not forth after Saul and after Samuel, so shall they do to his oxen: and a transport from the Lord came upon the people of Israel, and they came out to battle as one man.
8
וַיִּפְקְדֵם בְּבָזֶק וַיִּהְיוּ בְנֵי־יִשְׂרָאֵל שְׁלֹשׁ מֵאוֹת אֶלֶף וְאִישׁ יְהוּדָה שְׁלֹשִׁים אָלֶף
And he numbered them in Bezek; and the children of Israel were three hundred thousand, and the men of Judah thirty thousand.
Καὶ ἐπισκέπτεται αὐτοὺς ἐν βεζὲκ ἐν Βαμᾷ πάντα ἄνδρα Ἰσραὴλ ἑξακοσίας χιλιάδας, καὶ ἄνδρας Ἰούδα ἑβδομήκοντα χιλιάδας.
And he reviews them at Bezek in Bama, every man of Israel six hundred thousand, and the men of Judah seventy thousand.
9
וַיֹּאמְרוּ לַמַּלְאָכִים הַבָּאִים כֹּה תֹאמְרוּן לְאִישׁ יָבֵישׁ גִּלְעָד מָחָר תִּהְיֶה־לָכֶם תְּשׁוּעָה בחם כְּחֹם הַשָּׁמֶשׁ וַיָּבֹאוּ הַמַּלְאָכִים וַיַּגִּידוּ לְאַנְשֵׁי יָבֵישׁ וַיִּשְׂמָחוּ
And they said unto the messengers that came: 'Thus shall ye say unto the men of Jabesh-gilead: To-morrow, by the time the sun is hot, ye shall have deliverance.' And the messengers came and told the men of Jabesh; and they were glad.
Καὶ εἶπε τοῖς ἀγγέλοις τοῖς ἐρχομένοις, τάδε ἐρεῖτε τοῖς ἀνδράσιν Ἰαβὶς, αὔριον ὑμῖν ἡ σωτηρία διαθερμάναντος τοῦ ἡλίου· καὶ ἦλθον οἱ ἄγγελοι εἰς τὴν πόλιν, καὶ ἀπαγγέλλουσι τοῖς ἀνδράσιν Ἰαβίς, καὶ εὐφράνθησαν.
And he said to the messengers that came, Thus shall ye say to the men of Jabesh, Tomorrow ye shall have deliverance when the sun is hot; and the messengers came to the city, and told the men of Jabesh, and they rejoiced.
10
וַיֹּאמְרוּ אַנְשֵׁי יָבֵישׁ מָחָר נֵצֵא אֲלֵיכֶם וַעֲשִׂיתֶם לָּנוּ כְּכָל־הַטּוֹב בְּעֵינֵיכֶם
And the men of Jabesh said: 'To-morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.'
Καὶ εἶπον οἱ ἄνδρες Ἰαβὶς πρὸς Νάας τὸν ʼΑμμανίτην, αὔριον ἐξελευσόμεθα πρὸς ὑμᾶς, καὶ ποιήσετε ἡμῖν τὸ ἀγαθὸν ἐνώπιον ὑμῶν.
And the men of Jabesh said to Nahash the Ammonite, Tomorrow we will come forth to you, and ye shall do to us what seems good in your sight.
11
וַיְהִי מִמָּחֳרָת וַיָּשֶׂם שָׁאוּל אֶת־הָעָם שְׁלֹשָׁה רָאשִׁים וַיָּבֹאוּ בְתוֹךְ־הַמַּחֲנֶה בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּכּוּ אֶת־עַמּוֹן עַד־חֹם הַיּוֹם וַיְהִי הַנִּשְׁאָרִים וַיָּפֻצוּ וְלֹא נִשְׁאֲרוּ־בָם שְׁנַיִם יָחַד
And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and smote the Ammonites until the heat of the day; and it came to pass, that they that remained were scattered, so that two of them were not left together.
Καὶ ἐγενήθη μετὰ τὴν αὔριον, καὶ ἔθετο Σαοὺλ τὸν λαὸν εἰς τρεῖς ἀρχὰς, καὶ εἰσπορεύονται μέσον τῆς παρεμβολῆς ἐν φυλακῇ τῇ ἑωθινῇ, καὶ ἔτυπτον τοὺς υἱοὺς ʼΑμμὼν ἕως διεθερμάνθη ἡ ἡμέρα· καὶ ἐγενήθη καὶ ὑπολελειμμένοι διεσπάρησαν, καὶ οὐκ ὑπελείφθησαν ἐν αὐτοῖς δύο κατὰ τὸ αὐτό.
And it came to pass on the morrow, that Saul divided the people into three companies, and they go into the midst of the camp in the morning watch, and they smote the children of Ammon until the day was hot; and it came to pass that those who were left were scattered, and there were not left among them two together.
12
וַיֹּאמֶר הָעָם אֶל־שְׁמוּאֵל מִי הָאֹמֵר שָׁאוּל יִמְלֹךְ עָלֵינוּ תְּנוּ הָאֲנָשִׁים וּנְמִיתֵם
And the people said unto Samuel: 'Who is he that said: Shall Saul reign over us? bring the men, that we may put them to death.'
Καὶ εἶπεν ὁ λαὸς πρὸς Σαμουὴλ τίς ὁ εἴπας ὅτι Σαοὺλ οὐ βασιλεύσει ἡμῶν; παράδος τοὺς ἄνδρας, καὶ θανατώσομεν αὐτούς.
And the people said to Samuel, Who has said that Saul shall not reign over us? Give up the men, and we will put them to death.
13
וַיֹּאמֶר שָׁאוּל לֹא־יוּמַת אִישׁ בַּיּוֹם הַזֶּה כִּי הַיּוֹם עָשָׂה־יְהוָה תְּשׁוּעָה בְּיִשְׂרָאֵל
And Saul said: 'There shall not a man be put to death this day; for to-day HaShem hath wrought deliverance in Israel.'
Καὶ εἶπε Σαοὺλ, οὐκ ἀποθανεῖται οὐδεὶς ἐν τῇ ἡμέρᾳ ταύτῃ, ὅτι σήμερον ἐποίησε Κύριος σωτηρίαν ἐν Ἰσραήλ.
And Saul said, No man shall die this day, for today the Lord has wrought deliverance in Israel.
14
וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם לְכוּ וְנֵלְכָה הַגִּלְגָּל וּנְחַדֵּשׁ שָׁם הַמְּלוּכָה
Then said Samuel to the people: 'Come and let us go to Gilgal, and renew the kingdom there.'
Καὶ εἶπε Σαμουὴλ πρὸς τὸν λαὸν, λέγων, πορευθῶμεν εἰς Γάλγαλα, καὶ ἐγκαινίσωμεν ἐκεῖ τὴν βασιλείαν.
And Samuel spoke to the people, saying, Let us go to Gilgal, and there renew the kingdom.
15
וַיֵּלְכוּ כָל־הָעָם הַגִּלְגָּל וַיַּמְלִכוּ שָׁם אֶת־שָׁאוּל לִפְנֵי יְהוָה בַּגִּלְגָּל וַיִּזְבְּחוּ־שָׁם זְבָחִים שְׁלָמִים לִפְנֵי יְהוָה וַיִּשְׂמַח שָׁם שָׁאוּל וְכָל־אַנְשֵׁי יִשְׂרָאֵל עַד־מְאֹד
And all the people went to Gilgal; and there they made Saul king before HaShem in Gilgal; and there they sacrificed sacrifices of peace-offerings before HaShem; and there Saul and all the men of Israel rejoiced greatly.
Καὶ ἐπορεύθη πᾶς ὁ λαὸς εἰς Γάλγαλα, καὶ ἔχρισε Σαμουὴλ ἐκεῖ τὸν Σαοὺλ εἰς βασιλέα ἐνώπιον Κυρίου ἐν Γαλγάλοις· καὶ ἔθυσεν ἐκεῖ θυσίας καὶ εἰρηνικὰς ἐνώπιον Κυρίου· καὶ εὐφράνθη Σαμουὴλ καὶ πᾶς Ἰσραὴλ ὥστε λίαν.
And all the people went to Gilgal, and Samuel anointed Saul there to be king before the Lord in Gilgal, and there he offered meat offerings and peace offerings before the Lord: and Samuel and all Israel rejoiced exceedingly.

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About the texts

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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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