Textorah

4 Maccabees 18

1
Ὦ τῶν Ἁβραμιαίων σπερμάτων ἀπόγονοι παῖδες Ἰσραηλῖται, πείθεσθε τῷ νόμῳ τούτῳ, καὶ πάντα τρόπον εὐσεβεῖτε·
O Israelitish children, descendants of the seed of Abraham, obey this law, and in every way be religious.
2
γινώσκοντες, ὅτι τῶν παθῶν δεσπότης ἐστὶν ὁ εὐσεβὴς λογισμός· καὶ οὐ μόνον τῶν ἔνδοθεν, ἀλλὰ καὶ τῶν ἔξωθεν πόνων·
Knowing that religious reasoning is lord of the passions, and those not only inward but outward.
3
Ἀνθʼ ὦν διὰ τὴν εὐσέβειαν προϊέμενοι τὰ σώματα τοῖς πόνοις ἐκεῖνοι, οὐ μόνον ὑπὸ τῶν ἀνθρώπων ἐθαυμάσθησαν, ἀλλὰ καὶ θείας μερίδος κατηξιώθησαν.
Whence those persons giving up their bodies to pains for the sake of religion, were not only admired by men, but were deemed worthy of a divine portion.
4
Καὶ διʼ αὐτοὺς εἰρήνευσεν τὸ ἔθνος, καὶ τὴν εὐνομίαν τὴν ἐπὶ τῆς πατρίδος ἀνανεωσάμενος, ἐκπεπολιόρκηκε τοὺς πολεμίους.
And the nation through them obtained peace, and having renewed the observance of the law in their country, drove the enemy out of the land.
5
Καὶ ὁ τύραννος Ἀντίοχος καὶ ἐπὶ γῆς τετιμώρηται, καὶ ἀποθανὼν κολάζεται· ὡς γὰρ οὐδὲν οὐδαμῶς ἴσχυσεν ἀναγκάσαι τοὺς Ἱεροσολυμίτας ἀλλοφυλῆσαι, καὶ τῶν πατριῶν ἐθνῶν ἐκδιαιτηθῆναι·
And the tyrant Antiochus was both punished upon earth, and is punished now he is dead; for when he was quite unable to compel the Israelites to adopt foreign customs, and to desert the manner of life of their fathers,
6
τότε δὴ ἀπάρας ἀπὸ τῶν Ἱεροσολύμων ἐστρατοπέδευσεν ἐπὶ Πέρσας.
then, departing from Jerusalem, he made war against the Persians.
7
Ἔλεγεν δὲ ἡ μήτηρ τῶν ἑπτὰ παίδων καὶ ταῦτα ἡ δικαία τοῖς τέκνοις, ὅτι ἐγὼ ἐγενήθην παρθένος ἁγνὴ, καὶ οὐχ ὑπερέβην πατρικὸν οἶκον· ἐφύλασσον δὲ τὴν ᾠκοδομουμένην πλευράν.
And the righteous mother of the seven children spoke also as follows to her offspring: I was a pure virgin, and went not beyond my father’s house; but I took care of the built-up rib.
8
Οὐ διέφθειρέν με λυμεὼν τῆς ἐρημίας φθορεὺς ἐν πεδίῳ· οὐδὲ ἐλυμῄνατό μου τὰ ἁγνὰ τῆς παρθενίας λυμεὼν ἀπατηλὸς ὄφις· ἔμεινα δὲ χρόνον ἀκμῆς σὺν ἀνδρί.
No destroyer of the desert, [or] ravisher of the plain, injured me; nor did the destructive, deceitful, snake, make spoil of my chaste virginity; and I remained with my husband during the period of my prime.
9
Τούτων δὲ ἐνελίκων γενομένων ἐτελεύτησεν ὁ πατήρ· μακάριος μὲν ἐκεῖνος· τὸν γὰρ τῆς εὐτεκνίας βίον ἐπιζητήσας, τὸν τῆς ἀτεκνίας οὐκ ὠδυνήθη καιρόν.
And these my children, having arrived at maturity, their father died: blessed was he! for having sought out a life of fertility in children, he was not grieved with a period of loss of children.
10
Ὃς ἐδιδασκεν ὑμᾶς, ἔτι ὢν σὺν ὑμῖν, τὸν νόμον καὶ τοὺς προφήτας.
And he used to teach you, when yet with you, the law and the prophets.
11
Τὸν ἀναιρεθέντα Ἀβὲλ ὑπὸ Κάϊν ἀνεγίνωσκεν δὲ ἡμῖν, καὶ τὸν ὁλοκαπούμενον Ἰσαὰκ, καὶ τὸν ἐν φυλακῇ Ἰωσήφ.
He used to read to you the slaying of Abel by Cain, and the offering up of Isaac, and the imprisonment of Joseph.
12
Ἔλεγεν δὲ ἡμῖν τὸν ζηλωτὴν Φινεές· ἐδίδασκεν δὲ ὑμᾶς τοὺς ἐν πυρὶ Ανανίαν, καὶ Ἀζαρίαν, καὶ Μισαήλ.
And he used to tell you of the zealous Phinehas; and informed you of Hananiah and Azariah, and Mishael in the fire.
13
Ἐδόξαζεν δὲ καὶ τὸν ἐν λάκκῳ λεόντων Δανιὴλ, ὃν καὶ ἐμακάριζεν.
And he used to glorify Daniel, who was in the den of lions, and pronounce him blessed.
14
Ὑπεμίμνησκεν δὲ ὑμᾶς τῆν Ἠσαΐου γραφὴν τὴν λέγουσαν, κᾂν διὰ πυρὸς διέλθῃς, φλὸξ οὐ κατακαύσει σε.
And he used to put you in mind of the Scripture of Isaiah, which saith, Even if thou pass through the fire, it shall not burn thee.
15
Τὸν ὑμνογράφον ἐμελῴδει ὑμῖν Δαρίδ τὸν λέγοντα, πολλαὶ αἱ θλίψεις τῶν δικαίων.
He chanted to you David, the hymn writer, who saith, Many are the afflictions of the just.
16
Τὸν Σαλομῶντα ἐπαροιμίαζεν ἡμῖν τὸν λέγοντα, ξύλον ζωῆς ἐστιν πᾶσιν τοῖς ποιοῦσιν αὐτοῦ τὸ θέλημα.
He declared the proverbs of Solomon, who saith, He is a tree of life to all those who do His will.
17
Τὸν Ἰεζεκιὴλ ἐπιστοποιεῖτο τὸν λέγοντα, εἰ ζήσεται τὰ ὀστᾶ τὰ ξηρὰ ταῦτα;
He used to verify Ezekiel, who said, Shall these dry bones live?
18
Ὧδην μὲν γὰρ ἣν ἑδίδαξεν Μωϋσῆς οὐκ ἐπελάθετο τὴν διδάσκουσαν, ἐγὼ ἀποκτενῶ καὶ ζῇν ποιήσω.
For he did not forget the song which Moses taught, proclaiming, I will kill, and I will make to live.
19
Αὗτη ἡ ζωὴ ἡμῶν καὶ ἡ μακαριότης τῶν ἡμερῶν.
This is our life, and the length of our days.
20
Ὧ πικρᾶς τῆς τότε ἡμέρας, καὶ οὐ πικρᾶς, ὅτε ὁ πικρὸς Ἑλλήμων τύραννος πῦρ φλέξας λέβησιν ὠμοῖς, καὶ ζεουσι θυμοῖς ἀγαγὼν ἐπὶ τὸν καταπέλτην καὶ πάλιν τὰς βασάνους αὐτοῦ τοὺς ἑπτὰ παῖδας τῆς Ἁβρααμίτιδος.
O that bitter, and yet not bitter, day when the bitter tyrant of the Greeks, quenching fire with fire in his cruel caldrons, brought with boiling rage the seven sons of the daughter of Abraham to the catapult, and to all his torments!
21
Τὰς τῶν ὀμμάτων κόρας ἐπήρωσεν, καὶ γλώσσας ἐξέτεμεν, καὶ βασάνοις ποικίλαις ἀπέκτεινεν.
He pierced the balls of their eyes, and cut out their tongues, and put them to death with varied tortures.
22
Ὑπὲρ ὧν ἡ θεία δίκη μετῆλθεν καὶ μετελεύσεται τὸν ἀλάστορα.
Wherefore divine retribution pursued and will pursue the pestilent wretch.
23
Οἱ δὲ Ἁβραμιαῖοι παῖδες σὺν τῇ ἀθλοφορῳ μητρὶ, εἰς πατέρων χορὸν συναγελάζονται, φυχὰς καὶ ἀθανάτους ἀπειληφότες παρὰ τοῦ Θεοῦ.
But the children of Abraham, with their victorious mother, are assembled together to the choir of their fathers; having received pure and immortal souls from God.
24
Ὦ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.
To whom be glory forever and ever. Amen.

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Variants

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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

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

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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.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.