Textorah

II Chronicles 12

1
וַיְהִי כְּהָכִין מַלְכוּת רְחַבְעָם וּכְחֶזְקָתוֹ עָזַב אֶת־תּוֹרַת יְהוָה וְכָל־יִשְׂרָאֵל עִמּוֹ
And it came to pass, when the kingdom of Rehoboam was established, and he was strong, that he forsook the law of HaShem, and all Israel with him.
Καὶ ἐγένετο ὡς ἡτοιμάσθη ἡ βασιλεία Ῥοβοὰμ, καὶ ὡς κατεκρατήθη, ἐγκατέλιπε τὰς ἐντολὰς Κυρίου, καὶ πᾶς Ἰσραὴλ μετʼ αὐτοῦ.
And it came to pass when the kingdom of Rehoboam was established, and when he had grown strong, [that] he forsook the commandments of the Lord, and all Israel with him.
2
וַיְהִי בַּשָּׁנָה הַחֲמִישִׁית לַמֶּלֶךְ רְחַבְעָם עָלָה שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלָ͏ִם כִּי מָעֲלוּ בַּיהוָה
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had dealt treacherously with HaShem,
Καὶ ἐγένετο ἐν τῷ ἔτει τῷ πέμπτῳ τῆς βασιλείας Ῥοβοὰμ, ἀνέβη Σουσακὶμ βασιλεὺς Αἰγύπτου ἐπὶ Ἱερουσαλὴμ, ὅτι ἥμαρτον ἐναντίον Κυρίου,
And it came to pass in the fifth year of the reign of Rehoboam, Shishak king of Egypt came up against Jerusalem, because they had sinned against the Lord,
3
בְּאֶלֶף וּמָאתַיִם רֶכֶב וּבְשִׁשִּׁים אֶלֶף פָּרָשִׁים וְאֵין מִסְפָּר לָעָם אֲשֶׁר־בָּאוּ עִמּוֹ מִמִּצְרַיִם לוּבִים סֻכִּיִּים וְכוּשִׁים
with twelve hundred chariots, and threescore thousand horsemen; and the people were without number that came with him out of Egypt; the Lubim, the Sukkiim, and the Ethiopians.
ἐν χιλίοις καὶ διακοσίοις ἅρμασι καὶ ἑξήκοντα χιλιάσιν ἵππων, καὶ οὐκ ἦν ἀριθμὸς τοῦ πλήθους τοῦ ἐλθόντος μετʼ αὐτοῦ ἐξ Αἰγύπτου, Λίβυες, Τρωγοδύται, καὶ Αἰθίοπες.
with twelve hundred chariots, and sixty thousand horse: and there was no number of the multitude that came with him from Egypt; Libyans, Trogodytes, and Ethiopians.
4
וַיִּלְכֹּד אֶת־עָרֵי הַמְּצֻרוֹת אֲשֶׁר לִיהוּדָה וַיָּבֹא עַד־יְרוּשָׁלָ͏ִם
And he took the fortified cities which pertained to Judah, and came unto Jerusalem.
Καὶ κατεκράτησαν τῶν πόλεων τῶν ὀχυρῶν, αἳ ἦσαν ἐν Ἰούδα, καὶ ἦλθον εἰς Ἱερουσαλήμ.
And they obtained possession of the strong cities, which were in Judah, and came to Jerusalem.
5
וּשְׁמַעְיָה הַנָּבִיא בָּא אֶל־רְחַבְעָם וְשָׂרֵי יְהוּדָה אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַ͏ִם מִפְּנֵי שִׁישָׁק וַיֹּאמֶר לָהֶם כֹּה־אָמַר יְהוָה אַתֶּם עֲזַבְתֶּם אֹתִי וְאַף־אֲנִי עָזַבְתִּי אֶתְכֶם בְּיַד־שִׁישָׁק
Now Shemaiah the prophet came to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them: 'Thus saith HaShem: Ye have forsaken Me, therefore have I also left you in the hand of Shishak.'
Καὶ Σαμαίας ὁ προφήτης ἦλθε πρὸς Ῥοβοὰμ, καὶ πρὸς τοὺς ἄρχοντας Ἰούδα τοὺς συναχθέντας εἰς Ἱερουσαλὴμ ἀπὸ προσώπου Σουσακὶμ, καὶ εἶπεν αὐτοῖς, οὕτως εἶπε Κύριος, ὑμεῖς ἐγκατελίπετέ με, καὶ ἐγὼ ἐγκαταλείψω ὑμᾶς ἐν χειρὶ Σουσακίμ.
And Shemaiah the prophet came to Rehoboam, and to the princes of Judah that were gathered to Jerusalem for fear of Shishak, and said to them, Thus said the Lord, Ye have left me, and I will leave you in the hand of Shishak.
6
וַיִּכָּנְעוּ שָׂרֵי־יִשְׂרָאֵל וְהַמֶּלֶךְ וַיֹּאמְרוּ צַדִּיק יְהוָה
Then the princes of Israel and the king humbled themselves; and they said: 'The HaShem is righteous.'
Καὶ ᾐσχύνθησαν οἱ ἄρχοντες Ἰσραὴλ καὶ ὁ βασιλεὺς, καὶ εἶπαν, δίκαιος ὁ κύριος.
And the elders of Israel and the king were ashamed, and said, The Lord [is] righteous.
7
וּבִרְאוֹת יְהוָה כִּי נִכְנָעוּ הָיָה דְבַר־יְהוָה אֶל־שְׁמַעְיָה לֵאמֹר נִכְנְעוּ לֹא אַשְׁחִיתֵם וְנָתַתִּי לָהֶם כִּמְעַט לִפְלֵיטָה וְלֹא־תִתַּךְ חֲמָתִי בִּירוּשָׁלַ͏ִם בְּיַד־שִׁישָׁק
And when HaShem saw that they humbled themselves, the word of HaShem came to Shemaiah, saying: 'They have humbled themselves; I will not destroy them; but I will grant them some deliverance, and My wrath shall not be poured out upon Jerusalem by the hand of Shishak.
Καὶ ἐν τῷ ἰδεῖν Κύριον ὅτι ἐνετράπησαν, καὶ ἐγένετο λόγος Κυρίου πρὸς Σαμαίαν, λέγων, ἐνετράπησαν, οὐ καταφθερῶ αὐτοὺς, καὶ δώσω αὐτοὺς ὡς μικρὸν εἰς σωτηρίαν, καὶ οὐ μὴ στάξῃ ὁ θυμός μου ἐν Ἱερουσαλὴμ·
And when the Lord saw that they repented, then came the word of the Lord to Shemaiah, saying, They have repented; I will not destroy them, but I will set them in safety for a little while, and my wrath shall not be poured out on Jerusalem.
8
כִּי יִהְיוּ־לוֹ לַעֲבָדִים וְיֵדְעוּ עֲבוֹדָתִי וַעֲבוֹדַת מַמְלְכוֹת הָאֲרָצוֹת
Nevertheless they shall be his servants; that they may know My service, and the service of the kingdoms of the countries.'
ὅτι ἔσονται εἰς παῖδας, καὶ γνώσονται τὴν δουλείαν μου, καὶ τὴν δουλείαν τῆς βασιλείας τῆς γῆς.
Nevertheless they shall be servants, and know my service, and the service of the kings of the earth.
9
וַיַּעַל שִׁישַׁק מֶלֶךְ־מִצְרַיִם עַל־יְרוּשָׁלִַם וַיִּקַּח אֶת־אֹצְרוֹת בֵּית־יְהוָה וְאֶת־אֹצְרוֹת בֵּית הַמֶּלֶךְ אֶת־הַכֹּל לָקָח וַיִּקַּח אֶת־מָגִנֵּי הַזָּהָב אֲשֶׁר עָשָׂה שְׁלֹמֹה
So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of HaShem, and the treasures of the king's house; he took all away; he took away also the shields of gold which Solomon had made.
Καὶ ἀνέβη Σουσακὶμ βασιλεὺς Αἰγύπτου ἐπὶ Ἱερουσαλὴμ, καὶ ἔλαβε τοὺς θησαυροὺς τοὺς ἐν οἴκῳ Κυρίου, καὶ τοὺς θησαυροὺς τοὺς ἐν οἴκῳ τοῦ βασιλέως, τὰ πάντα ἔλαβε· καὶ ἔλαβε τοὺς θυρεοὺς τοὺς χρυσοῦς οὓς ἐποίησε Σαλωμών.
So Shishak king of Egypt went up against Jerusalem, and took the treasures that were in the house of the Lord, and the treasures that were in the king’s house: he took all; and he took the golden shields which Solomon had made.
10
וַיַּעַשׂ הַמֶּלֶךְ רְחַבְעָם תַּחְתֵּיהֶם מָגִנֵּי נְחֹשֶׁת וְהִפְקִיד עַל־יַד שָׂרֵי הָרָצִים הַשֹּׁמְרִים פֶּתַח בֵּית הַמֶּלֶךְ
And king Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, that kept the door of the king's house.
Καὶ ἐποίησεν ὁ βασιλεὺς Ῥοβοὰμ θυρεοὺς χαλκοῦς ἀντʼ αὐτῶν· καὶ κατέστησεν ἐπʼ αὐτὸν Σουσακὶμ ἄρχοντας παρατρεχόντων, τοὺς φυλάσσοντας τὸν πυλῶνα τοῦ βασιλέως.
And King Rehoboam made brazen shields instead of them. And Shishak set over him captains of footmen, as keepers of the gate of the king.
11
וַיְהִי מִדֵּי־בוֹא הַמֶּלֶךְ בֵּית יְהוָה בָּאוּ הָרָצִים וּנְשָׂאוּם וֶהֱשִׁבוּם אֶל־תָּא הָרָצִים
And it was so, that as oft as the king entered into the house of HaShem, the guard came and bore them, and brought them back into the guard-chamber.
Καὶ ἐγένετο ἐν τῷ εἰσελθεῖν τὸν βασιλέα εἰς οἶκον Κυρίου, εἰσεπορεύοντο οἱ φυλάσσοντες, καὶ οἱ παρατρέχοντες, καὶ οἱ ἐπιστρέφοντες εἰς ἀπάντησιν τῶν παρατρεχόντων.
And it came to pass, when the king went into the house of the Lord, the guards and the footmen went in, and they that returned to meet the footmen.
12
וּבְהִכָּנְעוֹ שָׁב מִמֶּנּוּ אַף־יְהוָה וְלֹא לְהַשְׁחִית לְכָלָה וְגַם בִּיהוּדָה הָיָה דְּבָרִים טוֹבִים
And when he humbled himself, the anger of HaShem turned from him, that He would not destroy him altogether; and moreover in Judah there were good things found.
Καὶ ἐν τῷ ἐντραπῆναι αὐτὸν, ἀπεστράφη ἀπʼ αὐτοῦ ὀργὴ Κυρίου, καὶ οὐκ εἰς καταφθορὰν εἰς τέλος· καὶ γὰρ ἐν Ἰούδα ἦσαν λόγοι ἀγαθοί.
And when he repented, the anger of the Lord turned from him, and did not destroy him utterly; for there were good things in Judah.
13
וַיִּתְחַזֵּק הַמֶּלֶךְ רְחַבְעָם בִּירוּשָׁלַ͏ִם וַיִּמְלֹךְ כִּי בֶן־אַרְבָּעִים וְאַחַת שָׁנָה רְחַבְעָם בְּמָלְכוֹ וּשֲׁבַע עֶשְׂרֵה שָׁנָה מָלַךְ בִּירוּשָׁלִַם הָעִיר אֲשֶׁר־בָּחַר יְהוָה לָשׂוּם אֶת־שְׁמוֹ שָׁם מִכֹּל שִׁבְטֵי יִשְׂרָאֵל וְשֵׁם אִמּוֹ נַעֲמָה הָעַמֹּנִית
So king Rehoboam strengthened himself in Jerusalem, and reigned; for Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which HaShem had chosen out of all the tribes of Israel, to put His name there; and his mother's name was Naamah the Ammonitess.
Καὶ κατίσχυσεν ὁ βασιλεὺς Ῥοβοὰμ ἐν Ἱερουσαλὴμ, καὶ ἐβασίλευσε· καὶ τεσσαράκοντα καὶ ἑνὸς ἐτῶν Ῥοβοὰμ ἐν τῷ βασιλεῦσαι αὐτὸν, καὶ ἑπτακαίδεκα ἔτη ἐβασίλευσεν ἐν Ἱερουσαλὴμ, ἐν τῇ πόλει ᾗ ἐξελέξατο Κύριος ἐπονομάσαι τὸ ὄνομα αὐτοῦ ἐκεῖ ἐκ πασῶν φυλῶν υἱῶν Ἰσραὴλ, καὶ τὸ ὄνομα τῆς μητρὸς αὐτοῦ Νοομμὰ ἡ Ἀμμανίτις.
So King Rehoboam strengthened [himself] in Jerusalem, and reigned: and Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, in the city which the Lord chose out of all the tribes of the children of Israel to call his name there: and his mother’s name was Naamah the Ammonitess.
14
וַיַּעַשׂ הָרָע כִּי לֹא הֵכִין לִבּוֹ לִדְרוֹשׁ אֶת־יְהוָה
And he did that which was evil, because he set not his heart to seek HaShem.
Καὶ ἐποίησε τὸ πονηρὸν, ὅτι οὐ κατεύθυνε τὴν καρδίαν αὐτοῦ ἐκζητῆσαι τὸν κύριον.
And he did evil, for he directed not his heart to seek the Lord.
15
וְדִבְרֵי רְחַבְעָם הָרִאשֹׁנִים וְהָאֲחַרוֹנִים הֲלֹא־הֵם כְּתוּבִים בְּדִבְרֵי שְׁמַעְיָה הַנָּבִיא וְעִדּוֹ הַחֹזֶה לְהִתְיַחֵשׂ וּמִלְחֲמוֹת רְחַבְעָם וְיָרָבְעָם כָּל־הַיָּמִים
Now the acts of Rehoboam, first and last, are they not written in the histories of Shemaiah the prophet and of Iddo the seer, after the manner of genealogies? And there were wars between Rehoboam and Jeroboam continually.
Καὶ λόγοι Ῥοβοὰμ οἱ πρῶτοι καὶ ἔσχατοι οὐκ ἰδοὺ γεγραμμένοι ἐν τοῖς λόγοις Σαμαία τοῦ προφήτου, καὶ Ἀδδὼ τοῦ ὁρῶντος, καὶ πράξεις αὐτοῦ; καὶ ἐπολέμησε Ῥοβοὰμ τὸν Ἱεροβοὰμ πάσας τὰς ἡμέρας.
And the acts of Rehoboam, the first and the last, behold, are they not written in the book of Shemaiah the prophet, and Iddo the seer, with his achievements.
16
וַיִּשְׁכַּב רְחַבְעָם עִם־אֲבֹתָיו וַיִּקָּבֵר בְּעִיר דָּוִיד וַיִּמְלֹךְ אֲבִיָּה בְנוֹ תַּחְתָּיו
And Rehoboam slept with his fathers, and was buried in the city of David; and Abijah his son reigned in his stead.
Καὶ ἀπέθανε Ῥοβοὰμ μετὰ τῶν πατέρων αὐτοῦ, καὶ ἐτάφη ἐν πόλει Δαυὶδ, καὶ ἐβασίλευσεν Ἀβιὰ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And Rehoboam made war with Jeroboam all [his] days. And Rehoboam died with his fathers, and was buried in the city of David: and Abijah his son reigned in his stead.

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Variants

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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.

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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

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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

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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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