Textorah

4 Maccabees 6

1
Τοῦτον τὸν τρόπον ἀντιρητορεύσαντα ταῖς τοῦ τυράννου παρηγορίαις, παραστάντες οἱ δορυφόροι πικρῶς ἔσυραν ἐπὶ τὰ βασανιστήρια τὸν Ἐλεάζαρον.
When Eleazar had in this manner answered the exhortations of the tyrant, the spearbearers came up, and rudely haled Eleazar to the instruments of torture.
2
Καὶ πρῶτον μὲν περιέδυσαν τὸν γηραιὸν ἐκκεκοσμημένον περὶ τὴν εὐσέβειαν εὐσχημοσύνην.
And first, they stripped the old man, adorned as he was with the comeliness of piety.
3
Ἔπειτα περιαγκωνίσαντες ἑκατέρωθεν, μάστιξιν κατῇκιζον·
Then tying back his arms and hands, they disdainfully used him with stripes;
4
πείσθητι ταῖς τοῦ βασιλέως ἐντολαῖς, ἑτέρωθεν κήρυκος ἐπιβοῶντος.
a herald opposite crying out, Obey the commands of the king.
5
Ὁ δὲ μεγαλόφρων καὶ εὐγενὴς ὡς ἀληθῶς Ἐλεάζαρος, ὥσπερ ἐν ὀνείρω βασανιζόμενος κατʼ οὐδένα τρόπον μετετρέπετο.
But Eleazar, the high-minded and truly noble, as one tortured in a dream, regarded it not at all.
6
Ἀλλὰ ὑψηλοὺς ἀνατείνας εἰς τὸν οὐρανὸν τοὺς ὀφθαλμοὺς, ἀπεξαίνετο ταῖς μάστιξιν τὰς σάρκας ὁ γέρων, καὶ κατεῤῥεῖτο τῷ αἵματι,
But raising his eyes on high to heaven, the old man’s flesh was stripped off by the scourges, and his blood streamed down, and his sides were pierced through.
7
καὶ τὰ πλευρὰ κατετιτρώσκετο, καὶ πίπτων εἰς τὸ ἔδαφος, ἀπὸ τοῦ μὴ φέρειν τὸ σῶμα τὰς ἀλγηδόνας, ὀρθὸν εἶχεν καὶ ἀκλινῆ τὸν λογισμόν.
And falling upon the ground, from his body having no power to support the pains, he yet kept his reasoning upright and unbending.
8
Λὰξ γέ τοι τῶν πικρῶν τις δορυφόρων, εἰς τοὺς κενεῶνας ἐναλλόμενος ἔτυπτεν, ὅπως ἐξανίσταιτο πίπτων.
Then one of the harsh spearbearers leaped upon his belly as he was falling, to force him upright.
9
Ὁ δὲ ὑπέμενεν τοὺς πόνους, καὶ περιεφρόνει τῆς ἀνάγκης, καὶ διεκαρτέρει τοὺς αἰκισμοὺς,
But he endured the pains, and despised the cruelty, and persevered through the indignities;
10
καὶ καθάπερ γενναῖος ἀθλητὴς τυπτόμενος ἐνίκα τοὺς βασανίζοντας ὁ γέρων.
and like a noble athlete, the old man, when struck, vanquished his torturers.
11
Ἱδρῶν γέ τοι τὸ πρόσωπον, καὶ ἐπασθμαίνων σφοδρῶς, καὶ ὑπʼ αὐτῶν τῶν βασανιζόντων ἐθαυμάζετο ἐπὶ τῇ εὐτυχίᾳ.
His countenance sweating, and he panting for breath, he was admired by the very torturers for his courage.
12
Ὅθεν τὰ μὲν ἐλεοῦντες τὰ τοῦ γήρως αὐτοῦ, τὰ δὲ ἐν συμπαθείᾳ τῆς συνηθείας ὄντες,
Wherefore, partly in pity for his old age,
13
τὰ δὲ ἐν θαυμαστῷ τῆς καρτερίας προσιόντες αὐτῷ τινὲς τῶν τοῦ βασιλέως ἔλεγον,
partly from the sympathy of acquaintance, and partly in admiration of his endurance, some of the attendants of the king said,
14
τί τοῖς κακοῖς τούτοις σεαντὸν ἀλογίστως ἀπολλεῖς,
Why do you unreasonably destroy yourself, O Eleazar, with these miseries?
15
Ἐλεάζαρ; ἡμεῖς μὲν τῶν ἡψημένων βρωμάτων παραθήσομεν· σὺ δὲ ὑποκρινόμενος τῶν ὑείων ἀπογεύσασθαι, σώθητι.
We will bring you some meat cooked by yourself, and do you save yourself by pretending that you have eaten swine’s flesh.
16
Καὶ ὁ Ἐλεάζαρος, ὥσπερ πικρότερον διὰ τῆς συμβουλίας αἰκισθεὶς, ἀνεβόησεν,
And Eleazar, as though the advice more painfully tortured him, cried out,
17
μὴ οὕτως κακῶς φρονήσαιμεν οἱ Ἁβραὰμ παῖδες, ὥστε μαλακοψυχήσαντας ἀπρεπὲς ἡμῖν δρᾶμα ὑποκρίνασθαι.
Let not us who are children of Abraham be so evil advised as by giving way to make use of an unbecoming pretense;
18
Καὶ γὰρ ἀλόγιστον, εἰ πρὸς ἀλήθειαν ζήσαντες τὸν μέχρι γήρως βίον, καὶ τὴν ἐπʼ αὐτῶν δόξαν νομίμως φυλάσσοντες, νῦν μεταβαλοίμεθα,
for it were irrational, if having lived up to old age in all truth, and having scrupulously guarded our character for it, we should now turn back,
19
καὶ αὐτοὶ μὲν ἡμεῖς γενοίμεθα τοῖς νέοις ἀσεβείας τύπος, ἵνα παράδειγμα γενώμεθα τῆς μιεροφαγίας.
and ourselves should become a pattern of impiety to the young, as being an example of pollution eating.
20
Αἰσχρὸν γὰρ εἰ ἐπιβιώσωμεν ἀλίγον χρόνον,
It would be disgraceful if we should live on some short time, and that scorned by all men for cowardice,
21
καὶ τοῦτον καταγελώμενοι πρὸς ἁπάντων ἐπὶ δειλίᾳ· καὶ ὑπὸ μὲν τοῦ τυράννου καταφρονηθῶμεν ὡς ἄνανδροι, τὸν δὲ θεῖον ἡμῶν νόμον μέχρι θανάτου μὴ προασπίσαιμεν.
and be condemned by the tyrant for unmanliness, by not contending to the death for our divine law.
22
Πρὸς ταῦτα ὑμεῖς μὲν, ὦ Ἁβραὰμ παῖδες, εὐγενῶς ὑπὲρ τῆς εὐσεβείας τελευτᾶτε.
Wherefore do you, O children of Abraham, die nobly for your religion.
23
Οἱ δὲ τοῦ τυράννου δορυφόροι, τί μέλλετε;
Ye spearbearers of the tyrant, why do ye linger?
24
Πρὸς τὰς ἀνάγκας οὕτως μεγαλοφρονοῦντα αὐτὸν ἰδόντες καὶ μηδὲ πρὸς τὸν οἰκτιρμὸν αὐτῶν μεταβαλλόμενον, ἐπὶ πῦρ αὐτὸν ἤγαγον.
Beholding him so high-minded against misery, and not changing at their pity, they led him to the fire:
25
Ἔνθα διὰ κακοτέχνων ὀργάνων καταφλέγοντες αὐτὸν ὑπερέπτοσαν, καὶ δυσώδεις χυλοὺς εἰς τοὺς μυκτῆρας αὐτοῦ κατέχεον.
then with their wickedly contrived instruments they burned him on the fire, and poured stinking fluids down into his nostrils.
26
Ὁ δὲ μέχρι τῶν ὀστέων ἤδη κατακεκαυμένος καὶ μέλλων λιποθυμεῖν, ἀνέτεινεν τὰ ὄμματα πρὸς τὸν Θεὸν, καὶ εἶπεν, σὺ οἶσθα, Θεὲ, παρόν μοι σώζεσθαι,
And he being at length burned down to the bones, and about to expire, raised his eyes toward God, and said,
27
βασάνοις καυστικαῖς ἀποθνήσκω διὰ τὸν νόμον.
Thou knowest, O God, that when I might have been saved, I am slain for the sake of the law by tortures of fire.
28
Ἵλεως γενοῦ τῷ ἔθνει σου, ἀρκεσθεὶς τῇ ἡμετέρᾳ περὶ αὐτῶν δίκῃ.
Be merciful to thy people, and be satisfied with the punishment of me on their account.
29
Καθάρσιον αὐτῶν ποίησον τὸ ἐμὸν αἷμα, καὶ ἀντίψυχον αὐτῶν λαβὲ τὴν ἐμὴν ψυχήν.
Let my blood be a purification for them, and take my life in recompense for theirs.
30
Καὶ ταῦτα εἰπὼν ὁ ἱερὸς ἀνὴρ εὐγενῶς ταῖς βασάνοις ἐναπέθανεν, καὶ μέχρι τῶν τοῦ θανάτου βασάνων ἀντέστη τῷ λσγισμῷ διὰ τὸν νόμον.
Thus speaking, the holy man departed, noble in his torments, and even to the agonies of death resisted in his reasoning for the sake of the law.
31
Ὁμολογουμένως οἶν δεσπότης ἐστὶν τῶν παθῶν ὁ εὐσεβὴς λογισμός.
Confessedly, therefore, religious reasoning is master of the passions.
32
Εἰ γὰρ τὰ πάθη τοῦ λογισμοῦ κεκρατήκει, τούτοις ἂν ἀπεδόμην τὴν τῆς ἐπικρατείας μαρτυρίαν.
For had the passions been superior to reasoning, I would have given them the witness of this mastery.
33
Νυνὶ δὲ τοῦ λογισμοῦ τὰ πάθη νικήσαντος, αὐτῷ προσηκόντως τὴν τῆς ἡγεμονίας προσνέμομεν ἐξουσίαν.
But now, since reasoning conquered the passions, we befittingly award it the authority of first place.
34
Καὶ δίκαιόν ἐστιν ὁμολογεῖν ἡμᾶς, τὸ κράτος εἶναι τοῦ λογισμοῦ, ὅπου γε καὶ τῶν ἔξωθεν ἀλγηδόνων ἐπικρατεῖ.
And it is but fair that we should allow, that the power belongs to reasoning, since it masters external miseries.
35
Ἐπεὶ καὶ γελοῖον· καὶ οὐ μόνον τῶν ἀλγηδόνων ἐπιδείκνυμι κεκρατηκέναι τὸν λογισμὸν, ἀλλὰ καὶ τῶν ἡδονῶν κρατεῖν, μηδὲ αὐταῖς ὑπείκειν.
Ridiculous would it be were it not so; and I prove that reasoning has not only mastered pains, but that it is also superior to the pleasures, and withstands them.

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.

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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.

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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.

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