Textorah

2 Maccabees 10

1
Μακκαβαῖος δὲ καὶ οἱ σὺν αὐτῷ, τοῦ Κυρίου προάγοντος αὐτοὺς, τὸ μὲν ἱερὸν ἐκομίσαντο καὶ τὴν πόλιν,
Now Maccabeus and his company, the Lord guiding them, recovered the temple and the city:
2
τοὺς δὲ κατὰ τὴν ἀγορὰν βωμοὺς ὑπὸ τῶν ἀλλοφύλων δεδημιουργημένους, ἔτι δὲ τεμένη καθεῖλον.
but the altars which the heathen had built in the open street, and also the chapels, they pulled down.
3
Καὶ τὸν νεὼν καθαρίσαντες, ἕτερον θυσιαστήριον ἐποίησαν, καὶ πυρώσαντες λίθους, καὶ πῦρ ἐκ τούτων λαβόντες, ἀνήνεγκαν θυσίαν μετὰ διετῆ χρόνον, καὶ θυμίαμα καὶ λύχνους, καὶ τῶν ἄρτων τὴν πρόθεσιν ἐποιήσαντο.
And having cleansed the temple they made another altar, and striking stones they took fire out of them, and offered a sacrifice after two years, and set forth incense, and lights, and showbread.
4
Ταῦτα δὲ ποιήσαντες ἠξίωσαν τὸν Κύριον πεσόντες ἐπὶ κοιλίαν, μηκέτι περιπεσεῖν τοιούτοις κακοῖς, ἀλλʼ ἐάν ποτε καὶ ἁμάρτωσιν, ὑπʼ αὐτοῦ μετʼ ἐπιεικείας παιδεύεσθαι, καὶ μὴ βλασφήμοις καὶ βαρβάροις ἔθνεσι παραδίδοσθαι.
When that was done, they fell flat down, and besought the Lord that they might come no more into such troubles; but if they sinned anymore against him, that he himself would chasten them with mercy, and that they might not be delivered unto the blasphemous and barbarous nations.
5
Ἐν ᾗ δὲ ἡμέρᾳ ὁ νεὼς ὑπὸ ἀλλοφύλων ἐβεβηλώθη, συνέβη κατὰ τὴν αὐτὴν ἡμέραν τὸν καθαρισμὸν γενέσθαι τοῦ ναοῦ, τῇ πέμπτῃ καὶ εἰκάδι τοῦ αὐτοῦ μηνὸς, ὅς ἐστι Χασελεῦ.
Now upon the same day that the strangers profaned the temple, on the very same day it was cleansed again, even the five and twentieth [day] of the same month, which is Chislev.
6
Καὶ μετʼ εὐφροσύνης ἦγον ἡμέρας ὀκτὼ σκηνωμάτων τρόπον, μνημονεύοντες ὡς πρὸ μικροῦ χρόνου τὴν τῶν σκηνῶν ἑορτὴν ἐν τοῖς ὄρεσι καὶ ἐν τοῖς σπηλαίοις θηρίων τρόπον ἦσαν νεμόμενοι.
And they kept eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts.
7
Διὸ θύρσους καὶ κλάδους ὡραίους, ἔτι δὲ φοίνικας ἔχοντες, ὕμνους ἀνέφερον τῷ εὐοδώσαντι καθαρισθῆναι τὸν ἑαυτοῦ τόπον.
Therefore they bare branches, and fair boughs, and palms also, and sang psalms unto him that had given them good success in cleansing his place.
8
Ἐδογμάτισαν δὲ μετὰ κοινοῦ προστάγματος καὶ ψηφίσματος παντὶ τῷ τῶν Ἰουδαίων ἔθνει κατʼ ἐνιαυτὸν ἄγειν τάσδε τὰς ἡμέρας.
They ordained also by a common statute and decree, That every year those days should be kept of the whole nation of the Jews.
9
Καὶ τὰ μὲν τῆς Ἀντιόχου τοῦ προσαγορευθέντος Ἐπιφανοῦς τελευτῆς οὕτως εἶχε.
And this was the end of Antiochus, called Epiphanes.
10
Νυνὶ δὲ τὰ κατὰ τὸν Εὐπάτορα Ἀντίοχον, υἱὸν δὲ τοῦ ἀσεβοῦς γενόμενον, δηλώσομεν, αὐτά συντέμνοντες τὰ τῶν πολέμων κακά.
Now will we declare the acts of Antiochus Eupator, who was the son of this wicked man, gathering briefly the calamities of the wars.
11
Αὐτὸς γὰρ παραλαβὼν βασιλείαν, ἀνέδειξεν ἐπὶ τῶν πραγμάτων Λυσίαν τινά, κοίλης δὲ Συρίας καὶ Φοινίκης στρατηγὸν πρώταρχον.
So when he was come to the crown, he set one Lysias over the affairs of his realm, and [appointed him] chief governor of Coelesyria and Phoenicia.
12
Πτολεμαῖος γὰρ ὁ καλούμενος Μάκρων τὸ δίκαιον συντηρεῖν προηγούμενος εἰς τοὺς Ἰουδαίους διὰ τὴν γεγονυῖαν εἰς αὐτοὺς ἀδικίαν, καί ἐπειρᾶτο τὰ πρὸς αὐτοὺς εἰρηνικῶς διεξάγειν.
For Ptolemy, that was called Macron, choosing rather to do justice unto the Jews for the wrong that had been done unto them, endeavored to continue peace with them.
13
Ὅθεν κατηγορούμενος ὑπὸ τῶν φίλων πρὸς τὸν Εὐπάτορα, καὶ προδότης παρέκαστα ἀκούων, διὰ τὸ τὴν Κύπρον ἐμπιστευθέντα ὑπὸ τοῦ Φιλομήτορος ἐκλιπεῖν, καὶ πρὸς Ἀντίοχον τὸν Ἐπιφανῆ ἀναχωρῆσαι, μήτʼ εὐγενῆ τὴν ἐξουσίαν ἔχων, ὑπʼ ἀθυμίας φαρμακεύσας ἑαυτὸν ἐξέλιπε τὸν βίον.
Whereupon being accused of [the king’s] friends before Eupator, and called traitor at every word, because he had left Cyprus, that Philometor had committed unto him, and departed to Antiochus Epiphanes, and seeing that he was in no honorable place, he was so discouraged, that he poisoned himself and died.
14
Γοργίας δὲ γενόμενος στρατηγὸς τῶν τόπων, ἐξενοτρόφει, καὶ παρέκαστα πρὸς τοὺς Ἰουδαίους ἐπολεμοτρόφει,
But when Gorgias was governor of the holds, he hired soldiers, and nourished war continually with the Jews;
15
Ὁμοῦ δὲ τούτῳ καὶ οἱ Ἰδουμαῖοι ἐγκρατεῖς ἐπικαίρων ὀχυρωμάτων ὄντες, ἐγύμναζον τοὺς Ἰουδαίους, καὶ τοὺς φυγαδευθέντας ἀπὸ Ἰεροσολύμων προσλαβόμενοι πολεμοτροφεῖν ἐπεχείρουν.
and therewithal the Idumeans, having gotten into their hands the most commodious holds, kept the Jews occupied, and receiving those that were banished from Jerusalem, they went about to nourish war.
16
Οἱ δὲ περὶ τὸν Μακκαβαῖον, ποιησάμενοι λιτανείαν, καὶ ἀξιώσαντες τὸν Θεὸν σύμμαχον αὐτοῖς γενέσθαι, ἐπὶ τὰ τῶν Ἰδουμαίων ὀχυρώματα ὥρμησαν,
Then they that were with Maccabeus made supplication, and besought God that he would be their helper; and so they ran with violence upon the strongholds of the Idumeans,
17
οἷς καὶ προσβαλόντες εὐρώστως, ἐγκρατεῖς ἐγένοντο τῶν τόπων, πάντας τε τοὺς ἐπὶ τῷ τείχει μαχομένους ἠμύναντο· κατέσφαζόν δε τοὺς ἐμπίπτοντας, ἀνεῖλον δὲ οὐχ ἧττον τῶν δισμυρίων.
and assaulting them strongly, they won the holds, and kept off all that fought upon the wall, and slew all that fell into their hands, and killed no fewer than twenty thousand.
18
Συμφυγόντων δὲ οὐκ ἔλαττον τῶν ἐννακισχιλίων εἰς δύο πύργους ὀχυροὺς εὖ μάλα, καὶ πάντα τὰ πρὸς πολιορκίαν ἔχοντας,
And because certain, who were no less than nine thousand, were fled together into two very strong castles, having all manner of things convenient to [sustain] the siege,
19
ὁ Μακκαβαῖος εἰς ἐπείγοντας τόπους ἀπολιπὼν Σίμωνα καὶ Ἰώσηφον, ἔτι δὲ καὶ Ζακχαῖον καὶ τοὺς σὺν αὐτῷ ἱκανοὺς πρὸς τὴν τούτων πολιορκίαν, αὐτὸς ἐχωρίσθη.
Maccabeus left Simon and Joseph, and Zacchaeus also, and them that were with him, who were enough to besiege them, and departed himself unto those places which more needed his help.
20
Οἱ δὲ περὶ τὸν Σίμωνα φιλαργυρήσαντες ὑπό τινων τῶν ἐν τοῖς πύργοις ἐπείσθησαν ἀργυρίῳ· ἑπτάκις δὲ μυριάδας δραχμὰς λαβόντες, εἴασάν τινας διαῤῥυῆναι.
Now they that were with Simon, being led with covetousness, were persuaded for money through certain of those that were in the castle, and took seventy thousand drachmas, and let some of them escape.
21
Προσαγγελθέντος δὲ τῷ Μακκαβαίῳ περὶ τοῦ γεγονότος, συναγαγὼν τοὺς ἡγουμένους τοῦ λαοῦ, κατηγόρησεν ὡς ἀργυρίου πεπράκασι τοὺς ἀδελφοὺς, τοὺς πολεμίους κατʼ αὐτῶν ἀπολύσαντες.
But when it was told Maccabeus what was done, he called the governors of the people together, and accused those men, that they had sold their brethren for money, and set their enemies free to fight against them.
22
Τούτους μὲν οὖν προδότας γενομένους ἀπέκτεινε, καὶ παραχρῆμα τοὺς δύο πύργους κατελάβετο.
So he slew those that were found traitors, and immediately took the two castles.
23
Τοῖς δὲ ὅπλοις τὰ πάντα ἐν ταῖς χερσὶν εὐοδούμενος, ἀπώλεσεν ἐν τοῖς δυσὶν ὀχυρώμασι πλείους τῶν δισμυρίων.
And having good success with his weapons in all things he took in hand, he slew in the two holds more than twenty thousand.
24
Τιμόθεος δὲ ὁ πρότερον ἡττηθεὶς ὑπὸ τῶν Ἰουδαίων, συναγαγὼν ξένας δυνάμεις παμπληθεῖς, καὶ τοὺς τῆς Ἀσίας γενομένους ἵππους συναθροίσας οὐκ ὀλίγους, παρῆν ὡς δοριάλωτον ληψόμενος τὴν Ἰουδαίαν.
Now Timothy, whom the Jews had overcome before, when he had gathered a great multitude of foreign forces, and horses out of Asia not a few, came as though he would take Jewry by force of arms.
25
Οἱ δὲ περὶ τὸν Μακκαβαῖον, συνεγγίζοντος αὐτοῦ, πρὸς ἱκετείαν τοῦ Θεοῦ ἐτράπησαν, γῇ τὰς κεφαλὰς καταπάσαντες, καὶ τὰς ὀσφύας σάκκοις ζώσαντες,
But when he drew near, they that were with Maccabeus turned themselves to pray unto God, and sprinkled earth upon their heads, and girded their loins with sackcloth,
26
ἐπὶ τὴν ἀπέναντι τοῦ θυσιαστηρίου κρηπίδα προσπεσόντες, ἠξίουν ἵλεων αὐτοῖς γενόμενον ἐχθρεῦσαι τοῖς ἐχθροῖς αὐτῶν, καὶ ἀντικεῖσθαι τοῖς ἀντικειμένοις, καθὼς ὁ νόμος διασαφεῖ.
and fell down at the foot of the altar, and besought him to be merciful to them, and to be an enemy to their enemies, and an adversary to their adversaries, as the law declareth.
27
Γενόμενοι δὲ ἀπὸ τῆς δεήσεως, ἀναλαβόντες τὰ ὅπλα, προῆγον ἀπὸ τῆς πόλεως ἐπὶ πλεῖον· συνεγγίσαντες δὲ τοῖς πολεμίοις, ἐφʼ ἑαυτῶν ἦσαν.
So after the prayer they took their weapons, and went on further from the city: and when they drew near to their enemies, they kept by themselves.
28
Ἄρτι δὲ τῆς ἀνατολῆς διαδεχομένης, προσέβαλον ἑκάτεροι· οἱ μὲν ἔγγυον ἔχοντες εὐημερίας καὶ νίκης μετʼ ἀρετῆς τὴν ἐπὶ τὸν Κύριον καταφυγὴν, οἱ δὲ καθηγεμόνα τῶν ἀγώνων ταττόμενοι τὸν θυμόν.
Now the sun being newly risen, they joined both together; the one part having together with their virtue their refuge also unto the Lord for a pledge of their success and victory: the other side making their rage leader of their battle.
29
Γενομένης δὲ καρτερᾶς μάχης, ἐφάνησαν τοῖς ὑπεναντίοις ἐξ οὐρανοῦ ἐφʼ ἵππων χρυσοχαλίνων ἄνδρες πέντε διαπρεπεῖς, καὶ ἀφηγούμενοι τῶν Ἰουδαίων οἱ δύο,
But when the battle waxed strong, there appeared unto the enemies from heaven five comely men upon horses, with bridles of gold, and two of them led the Jews,
30
καὶ τὸν Μακκαβαῖον μέσον λαβόντες, καὶ σκεπάζοντες ταῖς ἑαυτῶν πανοπλίαις, ἄτρωτον διεφύλαττον· εἰς δὲ τοὺς ὑπεναντίους τοξεύματα καὶ κεραυνοὺς ἐξεῤῥίπτουν· διὸ συγχυθέντες ἀορασίᾳ, κατεκόπτοντο ταραχῆς πεπληρωμένοι.
and took Maccabeus between them, and covered him on every side with their weapons, and kept him safe, but shot arrows and lightnings against the enemies: so that being confounded with blindness, and full of trouble, they were killed.
31
Κατεσφάγησαν δὲ δισμύριοι πρὸς τοῖς πεντακοσίοις, ἱππεῖς δὲ ἑξακόσιοι.
And there were slain [of footmen] twenty thousand and five hundred, and six hundred horsemen.
32
Αὐτὸς δὲ ὁ Τιμόθεος συνέφυγεν εἰς Γάζαρα λεγόμενον ὀχύρωμα, εὖ μάλα φρούριον, στρατηγοῦντος ἐκεῖ Χαιρέου.
As for Timothy himself, he fled into a very strong hold, called Gazara, where Chaereas was governor.
33
Οἱ δὲ περὶ τὸν Μακκαβαῖον ἄσμενοι περιεκάθισαν τὸ φρούριον ἡμέρας τέσσαρας.
But they that were with Maccabeus laid siege against the fortress courageously four days.
34
Οἱ δὲ ἔνδον τῇ ἐρυμνότητι τοῦ τόπου πεποιθότες, ὑπεράγαν ἐβλασφήμουν, καὶ λόγους ἀθεμίτους προΐοντο.
And they that were within, trusting to the strength of the place, blasphemed exceedingly, and uttered wicked words.
35
Ὑποφαινούσης δὲ τῆς πέμπτης ἡμέρας, εἴκοσι νεανίαι τῶν περὶ τὸν Μακκαβαῖον πυρωθέντες τοῖς θυμοῖς διὰ τὰς βλασφημίας, προσβαλόντες τῷ τείχει, ἀῤῥενωδῶς καὶ θηριώδει θυμῷ τὸν ἐμπίπτοντα ἔκοπτον,
Nevertheless upon the fifth day early twenty young men of Maccabeus’ company, inflamed with anger because of the blasphemies, assaulted the wall manly, and with a fierce courage killed all that they met withal.
36
ἕτεροι δὲ ὁμοίως προσαναβάντες ἐν τῷ περισπασμῷ πρὸς τοὺς ἔνδον, ἐνεπίμπρων τοὺς πύργους, καὶ πυρὰς ἀνάψαντες ζῶντας τοὺς βλασφήμους κατέκαιον· οἱ δὲ τὰς πύλας διέκοπτον, εἰσδεξάμενοι δὲ τὴν λοιπὴν τάξιν, προκατελάβοντο τὴν πόλιν,
Others likewise ascending after them, whiles they were busied with them that were within, burned the towers, and kindling fires burned the blasphemers alive; and others broke open the gates, and, having received in the rest of the army, took the city,
37
καὶ τὸν Τιμόθεον ἀποκεκρυμμένον ἔν τινι λάκκῳ κατέσφαξαν, καὶ τὸν τούτου ἀδελφὸν Χαιρέαν, καὶ τὸν Ἀπολλοφάνη.
and killed Timothy, that was hidden in a certain pit, and Chaereas his brother, with Apollophanes.
38
Ταῦτα δὲ διαπραξάμενοι, μεθʼ ὕμνων καὶ ἐξομολογήσεων εὐλόγουν τῷ Κυρίῳ τῷ μεγάλως εὐεργετοῦντι τὸν Ἰσραὴλ, καὶ τὸ νῖκος αὐτοῖς διδόντι.
When this was done, they praised the Lord with psalms and thanksgiving, who had done so great things for Israel, and given them the victory.

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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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