Textorah

I Samuel 27

1
וַיֹּאמֶר דָּוִד אֶל־לִבּוֹ עַתָּה אֶסָּפֶה יוֹם־אֶחָד בְּיַד־שָׁאוּל אֵין־לִי טוֹב כִּי הִמָּלֵט אִמָּלֵט אֶל־אֶרֶץ פְּלִשְׁתִּים וְנוֹאַשׁ מִמֶּנִּי שָׁאוּל לְבַקְשֵׁנִי עוֹד בְּכָל־גְּבוּל יִשְׂרָאֵל וְנִמְלַטְתִּי מִיָּדוֹ
And David said in his heart: 'I shall now be swept away one day by the hand of Saul; there is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel; so shall I escape out of his hand.'
Καὶ εἶπε Δαυὶδ ἐν τῇ καρδίᾳ αὐτοῦ, λέγων, νῦν προστεθήσομαι ἐν ἡμέρᾳ μιᾷ εἰς χεῖρας Σαούλ· καὶ οὐκ ἔστι μοι ἀγαθὸν ἐὰν μὴ σωθῶ εἰς γῆν ἀλλοφύλων, καὶ ἀνῇ ἀπʼ ἐμοῦ Σαοὺλ τοῦ ζητεῖν με εἰς πᾶν ὅριον Ἰσραὴλ, καὶ σωθήσομαι ἐκ χειρὸς αὐτοῦ.
And David said in his heart, Now shall I be one day delivered [for death] into the hands of Saul; and there is no good thing for me unless I should escape into the land of the Philistines, and Saul should cease from seeking me through every coast of Israel: so I shall escape out of his hand.
2
וַיָּקָם דָּוִד וַיַּעֲבֹר הוּא וְשֵׁשׁ־מֵאוֹת אִישׁ אֲשֶׁר עִמּוֹ אֶל־אָכִישׁ בֶּן־מָעוֹךְ מֶלֶךְ גַּת
And David arose, and passed over, he and the six hundred men that were with him, unto Achish the son of Maoch, king of Gath.
Καὶ ἀνέστη Δαυὶδ καὶ οἱ ἐξακόσιοι ἄνδρες οἱ μετʼ αὐτοῦ, καὶ ἐπορεύθη πρὸς Ἀγχοῦς υἱὸν Ἀμμὰχ βασιλέα Γέθ.
So David arose, and the six hundred men that were with him, and he went to Achish, son of Maoch, king of Gath.
3
וַיֵּשֶׁב דָּוִד עִם־אָכִישׁ בְּגַת הוּא וַאֲנָשָׁיו אִישׁ וּבֵיתוֹ דָּוִד וּשְׁתֵּי נָשָׁיו אֲחִינֹעַם הַיִּזְרְעֵאלִית וַאֲבִיגַיִל אֵשֶׁת־נָבָל הַכַּרְמְלִית
And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal's wife.
Καὶ ἐκάθισε Δαυὶδ μετὰ Ἀγχοῦς, αὐτὸς καὶ οἱ ἄνδρες αὐτοῦ ἕκαστος καὶ ὁ οἶκος αὐτοῦ, καὶ Δαυὶδ καὶ ἀμφότεραι αἱ γυναῖκες αὐτοῦ, Ἀχινάαμ Ἰεζραηλίτις καὶ Ἀβιγαία ἡ γυνὴ Νάβαλ τοῦ Καρμηλίου.
And David dwelt with Achish, he and his men, each with his family; and David and both his wives, Ahinoam the Jezreelitess, and Abigail the wife of Nabal the Carmelite.
4
וַיֻּגַּד לְשָׁאוּל כִּי־בָרַח דָּוִד גַּת וְלֹא־יוסף יָסַף עוֹד לְבַקְשׁוֹ
And it was told Saul that David was fled to Gath; and he sought no more again for him.
Καὶ ἀνηγγέλη τῷ Σαοὺλ ὅτι πέφευγε Δαυὶδ εἰς Γὲθ, καὶ οὐ προσέθετο ἔτι ζητεῖν αὐτόν.
And it was told Saul that David had fled to Gath; and he no longer sought after him.
5
וַיֹּאמֶר דָּוִד אֶל־אָכִישׁ אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ יִתְּנוּ־לִי מָקוֹם בְּאַחַת עָרֵי הַשָּׂדֶה וְאֵשְׁבָה שָּׁם וְלָמָּה יֵשֵׁב עַבְדְּךָ בְּעִיר הַמַּמְלָכָה עִמָּךְ
And David said unto Achish: 'If now I have found favour in thine eyes, let them give me a place in one of the cities in the country, that I may dwell there; for why should thy servant dwell in the royal city with thee?'
Καὶ εἶπε Δαυὶδ πρὸς Ἀγχοῦς, εἰ δὴ εὕρηκεν ὁ δοῦλός σου χάριν ἐν ὀφθαλμοῖς σου, δότωσαν δή μοι τόπον ἐν μιᾷ τῶν πόλεων τῶν κατʼ ἀγρὸν, καὶ καθήσομαι ἐκεῖ· καὶ ἱνατί κάθηται ὁ δοῦλός σου ἐν πόλει βασιλευομένῃ μετὰ σοῦ;
And David said to Achish, If now thy servant has found grace in thine eyes, let them give me, I pray thee, a place in one of the cities in the country, and I will dwell there: for why does thy servant dwell with thee in a royal city?
6
וַיִּתֶּן־לוֹ אָכִישׁ בַּיּוֹם הַהוּא אֶת־צִקְלָג לָכֵן הָיְתָה צִקְלַג לְמַלְכֵי יְהוּדָה עַד הַיּוֹם הַזֶּה
Then Achish gave him Ziklag that day; wherefore Ziklag belongeth unto the kings of Judah unto this day.
Καὶ ἔδωκεν αὐτῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ τὴν Σεκελάκ· διὰ τοῦτο ἐγενήθη Σεκελὰκ τῷ βασιλεῖ τῆς Ἰουδαίας ἕως τῆς ἡμέρας ταύτης.
And he gave him Ziklag in that day: therefore Ziklag came into possession of the king of Judea to this day.
7
וַיְהִי מִסְפַּר הַיָּמִים אֲשֶׁר־יָשַׁב דָּוִד בִּשְׂדֵה פְלִשְׁתִּים יָמִים וְאַרְבָּעָה חֳדָשִׁים
And the number of the days that David dwelt in the country of the Philistines was a full year and four months.
Καὶ ἐγενήθη ὁ ἀριθμὸς τῶν ἡμερῶν ὧν ἐκάθισε Δαυὶδ ἐν ἀγρῷ τῶν ἀλλοφύλων, τέσσαρας μῆνας.
And the number of the days that David dwelt in the country of the Philistines was four months.
8
וַיַּעַל דָּוִד ו͏ַאֲנָשָׁיו וַיִּפְשְׁטוּ אֶל־הַגְּשׁוּרִי והגרזי וְהַגִּזְרִי וְהָעֲמָלֵקִי כִּי הֵנָּה יֹשְׁבוֹת הָאָרֶץ אֲשֶׁר מֵעוֹלָם בּוֹאֲךָ שׁוּרָה וְעַד־אֶרֶץ מִצְרָיִם
And David and his men went up, and made a raid upon the Geshurites, and the Gizrites, and the Amalekites; for those were the inhabitants of the land, who were of old, as thou goest to Shur, even unto the land of Egypt.
Καὶ ἀνέβαινε Δαυὶδ καὶ οἱ ἄνδρες αὐτοῦ, καὶ ἐπετίθεντο ἐπὶ πάντα τὸν Γεσιρὶ καὶ ἐπὶ τὸν Ἀμαληκίτην· καὶ ἰδοὺ ἡ γῆ κατῳκεῖτο ἀπὸ ἀνηκόντων ἡ ἀπὸ Γελαμψοὺρ τετειχισμένων καὶ ἕως γῆς Αἰγύπτου.
And David and his men went up, and made an attack on all the Girzites and on the Amalekites: and behold, the land was inhabited (even the land from Gelampsur) by those who come from the fortified [cities] even to the land of Egypt.
9
וְהִכָּה דָוִד אֶת־הָאָרֶץ וְלֹא יְחַיֶּה אִישׁ וְאִשָּׁה וְלָקַח צֹאן וּבָקָר וַחֲמֹרִים וּגְמַלִּים וּבְגָדִים וַיָּשָׁב וַיָּבֹא אֶל־אָכִישׁ
And David smote the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel. And he returned, and came to Achish.
Καὶ ἔτυπτε τὴν γῆν, καὶ οὐκ ἐζωογόνει ἄνδρα ἢ γυναῖκα· καὶ ἐλάμβανον ποίμνια καὶ βουκόλια καὶ ὄνους καὶ καμήλους καὶ ἱματισμὸν, καὶ ἀνέστρεψαν καὶ ἤρχοντο πρὸς Ἀγχοῦς.
And he smote the land, and saved neither man nor woman alive; and they took flocks, and herds, and asses, and camels, and raiment; and they returned and came to Achish.
10
וַיֹּאמֶר אָכִישׁ אַל־פְּשַׁטְתֶּם הַיּוֹם וַיֹּאמֶר דָּוִד עַל־נֶגֶב יְהוּדָה וְעַל־נֶגֶב הַיַּרְחְמְאֵלִי וְאֶל־נֶגֶב הַקֵּינִי
And Achish said: 'Whither have ye made a raid to-day?' And David said: 'Against the South of Judah, and against the South of the Jerahmeelites, and against the South of the Kenites.'
Καὶ εἶπεν Ἀγχοῦς πρὸς Δαυὶδ ἐπὶ τίνα ἐπέθεσθε σήμερον; καὶ εἶπε Δαυὶδ πρὸς Ἀγχοῦς, κατὰ Νότον τῆς Ἰουδαίας καὶ κατὰ Νότον Ἰεσμεγὰ καὶ κατὰ Νότον τοῦ Κενεζί.
And Achish said to David, On whom have ye made an attack today? And David said to Achish, On the south of Judea, and on the south of Jesmega, and on the south of the Kenite.
11
וְאִישׁ וְאִשָּׁה לֹא־יְחַיֶּה דָוִד לְהָבִיא גַת לֵאמֹר פֶּן־יַגִּדוּ עָלֵינוּ לֵאמֹר כֹּה־עָשָׂה דָוִד וְכֹה מִשְׁפָּטוֹ כָּל־הַיָּמִים אֲשֶׁר יָשַׁב בִּשְׂדֵה פְלִשְׁתִּים
And David left neither man nor woman alive, to bring them to Gath, saying: 'Lest they should tell on us, saying: So did David, and so hath been his manner all the while he hath dwelt in the country of the Philistines.'
Καὶ ἄνδρα καὶ γυναῖκα οὐκ ἐζωογόνησα τοῦ εἰσαγαγεῖν εἰς Γὲθ, λέγων, μὴ ἀναγγειλωσιν εἰς Γὲθ καθʼ ἡμῶν, λέγοντες, τάδε Δαυὶδ ποιεῖ· καὶ τόδε τὸ δικαίωμα αὐτοῦ πάσας τὰς ἡμέρας ἃς ἐκάθητο Δαυὶδ ἐν ἀγρῷ τῶν ἀλλοφύλων.
And I have not saved man or woman alive to bring them to Gath, saying, Lest they carry a report to Gath against us, saying, These things David does. And this was his manner all the days that David dwelt in the country of the Philistines.
12
וַיַּאֲמֵן אָכִישׁ בְּדָוִד לֵאמֹר הַבְאֵשׁ הִבְאִישׁ בְּעַמּוֹ בְיִשְׂרָאֵל וְהָיָה לִי לְעֶבֶד עוֹלָם
And Achish believed David, saying: 'He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever.'
Καὶ ἐπιστεύθη Δαυὶδ ἐν τῷ Ἀγχοῦς σφόδρα, λέγων, ἤσχυνται αἰσχυνόμενος ἐν τῷ λαῷ αὐτοῦ ἐν Ἰσραὴλ, καὶ ἔσται μοι δοῦλος εἰς τὸν αἰῶνα.
So David had the full confidence of Achish, who said, He is thoroughly disgraced among his people in Israel, and he shall be my servant forever.

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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