Textorah

Ben Sira 30

1
Ὁ ἀγαπῶν τὸν υἱὸν αὐτοῦ, ἐνδελεχήσει μάστιγας αὐτῷ, ἵνα εὐφρανθῇ ἐπʼ ἐσχάτῳ αὐτοῦ.
He that loveth his son causeth him oft to feel the rod, That he may have joy of him in the end.
2
יסר בנך לבל תבוש, ואם תשחק עמו יכלימך.
Discipline your son so that you are not shamed; if you play with him, he will disgrace you.
Ὁ παιδεύων τὸν υἱὸν αὐτοῦ ὀνήσεται ἐπʼ αὐτῷ, καὶ ἀναμέσον γνωρίμων ἐπʼ αὐτῷ καυχήσεται.
He that chastiseth his son shall have joy in him, And shall rejoice of him among his acquaintance.
3
Ὁ διδάσκων τὸν υἱὸν αὐτοῦ παραζηλώσει τὸν ἐχθρὸν, καὶ ἔναντι φίλων ἐπʼ αὐτῷ ἀγαλλιάσεται.
He that teacheth his son grieveth the enemy: And before his friends he shall rejoice of him.
4
Ἐτελεύτησεν αὐτοῦ ὁ πατὴρ, καὶ ὡς οὐκ ἀπέθανεν, ὅμοιον γὰρ αὐτῷ κατέλιπε μετʼ αὐτόν.
Though his father die, yet he is as though he were not dead: For he hath left one behind him that is like himself.
5
Ἐν τῇ ζωῇ αὐτοῦ εἶδε καὶ εὐφράνθη, καὶ ἐν τῇ τελευτῇ αὐτοῦ οὐκ ἐλυπήθη.
While he lived, he saw and rejoiced in him: And when he died, he was not sorrowful.
6
Ἐναντίον ἐχθρῶν κατέλιπεν ἔκδικον, καὶ τοῖς φίλοις ἀνταποδιδόντα χάριν.
He left behind him an avenger against his enemies, And one that shall requite kindness to his friends.
7
Περιψύχων υἱὸν καταδεσμεύσει τραύματα αὐτοῦ, καὶ ἐπὶ πάσῃ βοῇ ταραχθήσεται σπλάγχνα αὐτοῦ.
He that maketh too much of his son shall bind up his wounds; And his bowels will be troubled at every cry.
8
Ἵππος ἀδάμαστος ἀποβαίνει σκληρὸς, καὶ υἱὸς ἀνειμένος ἐκβαίνει προαλής.
A horse not broken becometh headstrong: And a child left to himself will be willful.
9
Τιθήνησον τέκνον καὶ ἐκθαμβήσει σε, σύμπαιζον αὐτῷ καὶ λυπήσει σε.
Cocker thy child, and he shall make thee afraid: Play with him, and he will bring thee to heaviness.
10
Μὴ συγγελάσῃς αὐτῷ ἵνα μὴ συνοδυνηθῇς, καὶ ἐπʼ ἐσχάτῳ γομφιάσεις τοὺς ὀδόντας σου.
Laugh not with him, lest thou have sorrow with him, And lest thou gnash thy teeth in the end.
11
אל תמשילהו בנעוריו, ואל תשא לשחיתותיו.
Let him not have rule in his youth; And bear not with his mischiefs.
Μὴ δῷς αὐτῷ ἐξουσίαν ἐν νεότητι.
Give him not liberty in youth.
12
כוף ראשו בנערותו, ובקע מתניו כשהוא קטן. למה ישקה ומרה בך, ונולד ממנו מפח נפש.
Beat his shoulder while it is yet tender (?); Bruise (?) his loins while he is yet a youth. Bow down his head in his youth; And smite through his loins when he is a little one. Wherefore should he harden himself (M), and rebel against thee; That thou shouldest have (?) faintness of spirit because of him?
Θλάσον τὰς πλευρὰς αὐτοῦ, ὡς ἔστι νήπιος, μήποτε σκληρυνθεὶς ἀπειθήσῃ σοι.
Beat his sides while he is still young, Lest becoming stubborn, he disobey thee.
13
יסר בנך והכבד עולו, פן באולתו יבלע בך.
Chastise ( or Train) thy son, and make his yoke heavy; Lest in his folly he lift himself up (M) against thee.
Παίδευσον τὸν υἱόν σου, καὶ ἔργασαι ἐναὐτῷ, ἵνα μὴ ἐν τῇ ἀσχημοσύνῃ σου προσκόψῃ. 13aΚαὶ μὴ παρίδῃς τὰς ἀγνοίας αὐτοῦ. 13bΚάμψον τὸν τράχηλον αὐτοῦ ἐν νεότητι. ΠΕΡΙ ʼΥΓΙΕΙΑΣ.
Train up thy son, and exercise him with work, Lest by thy looseness thou stumble.
14
טוב מסכן וחי בעצמו, מעשיר ונגע בבשרו.
Better is one that is poor, and healthy in his body; Than a rich man that is plagued in his flesh.
Κρείσσων πτωχὸς ὑγιὴς καὶ ἰσχύων τῇ ἕξει, ἢ πλούσιος μεμαστιγωμένος εἰς σῶμα αὐτοῦ.
Better is the poor, being sound and strong of constitution, Than a rich man that is afflicted in his body.
15
חיי שר איביתי מפז, ורוח טובה מפנינים.
Health of flesh (?) have I desired more than fine gold; And a joyful spirit more than rubies.
Ὑγιεία καὶ εὐεξία βέλτιον παντὸς χρυσίου, καὶ σῶμα εὔρωστον ἢ ὄλβος ἀμέτρητος.
Health and good estate of body are above all gold, And a strong body above infinite wealth.
16
אין עושר על עושר שר עצם, ואין טובה על טוב לבב.
There is no wealth above wealth of sound flesh (?); And no good above goodness of heart.
Οὐκ ἔστι πλοῦτος βελτίων ὑγιείας σώματος, καὶ οὐκ ἔστιν εὐφροσύνη ὑπὲρ χαρὰν καρδίας.
There is no riches above a sound body, And no joy above the joy of the heart.
17
טוב למות מחיי שוא, ונוחת עולם מכאב נאמן.
Better is to die than a life of vanity; And eternal rest than continual pain. Better is to die than life that is evil; And to go down to Sheol than lasting pain.
Κρείσσων θάνατος ὑπὲρ ζωὴν πικρὰν, ἢ ἀῤῥώστημα ἔμμονον.
Death is better than a bitter life Or continual sickness.
18
טובה שפוכה על פה סתום, תנופה מצגת לפני גלול.
Goodness poured upon a mouth that is closed Is as an offering laid before a gravestone (?).
Ἀγαθὰ ἐκκεχυμένα ἐπὶ στόματι κεκλεισμένῳ, θέματα βρωμάτων παρακείμενα ἐπὶ τάφῳ.
Delicacies poured upon a mouth shut up Are as messes of meat set upon a grave.
19
מה יעריכו לאלילי הגוים, אשר לא יאכלון ולא יריחון. כן מי שיש לו עושר, ואין נהנה ממנו.
What can it profit idols of the nations, Which eat not, neither do they smell? So whoso hath wealth, And enjoyeth not of his substance (?).
Τί συμφέρει κάρπωσις εἰδώλῳ; οὔτε γὰρ ἔδεται οὔτε μὴ ὀσφρανθῇ· οὕτως ὁ ἐκδιωκόμενος ὑπὸ Κυρίου.
What good doeth the offering unto an idol? For neither can it eat nor smell: So is he that is persecuted of the Lord.
20
ראה בעיניו ומתאנח, כאשר סריס יחבק נערה. כנאמן לן עם בתולה, כן עושה באונס משפט, ויהוה מבקש מידו.
With his eye . . . . . As an eunuch (?) embraceth a maiden and groaneth. So is he that doeth judgement with violence (?). So is an eunuch (?) that lieth with a virgin. And the Lord requireth at his hand.
Βλέπων ἐν ἐν ὀφθαλμοῖς καὶ στενάζων, ὥσπερ εὐνοῦχος περιλαμβάνων παρθένον καὶ στενάζων.
He seeth with his eyes and groaneth, As a eunuch that embraceth a virgin and sigheth.
21
אל תתן לדין נפשך, ואל תכשל בעונך.
Give not thy soul to sorrow; And stumble not by thine iniquity (M counsel).
Μὴ δῷς εἰς λύπην τὴν ψυχήν σου, καὶ μὴ θλίψῃς σεαυτὸν ἐν βουλῇ σου.
Give not over thy mind to heaviness, And afflict not thyself in thine own counsel.
22
שמחת לב הם חיי איש, וגיל אדם האריך אפו.
Joy of heart, that is the life of a man; And a man's cheerfulness lengthens his days (G).
Εὐφροσύνη καρδίας ζωὴ ἀνθρώπου, καὶ ἀγαλλίαμα ἀνδρὸς μακροημέρευσις.
The gladness of the heart is the life of man, And the joyfulness of a man prolongeth his days.
23
פוג נפשך ופיג לבך, וקצפון הרחק ממך. כי רבים הרג דין, ואין תעלה בקצפון.
Rejoice thy soul, and make thine heart joyful (?); And put vexation far from thee: For sorrow hath slain many; And there is no profit in vexation.
Ἀγάπα τὴν ψυχήν σου, καὶ παρακάλει τὴν καρδίαν σου, καὶ λύπην μακρὰν ἀπόστησον ἀπὸ σοῦ· πολλοὺς γὰρ ἀπέκτεινεν ἡ λύπη, καὶ οὐκ ἔστιν ὠφέλεια ἐν αὐτῇ.
Love thine own soul, And comfort thy heart, Remove sorrow far from thee: For sorrow hath killed many, And there is no profit therein.
24
קנאה ודין יקצרו ימים, ובלא עת תזקין דאגה.
Envy and sorrow (G wrath) shorten days; And care maketh old untimely.
Ζῆλος καὶ θυμὸς ἐλαττοῦσιν ἡμέρας, καὶ πρὸ καιροῦ γῆρας ἄγει μέριμνα.
Envy and wrath shorten the life, And carefulness bringeth age before the time.
25
Ὡς καλαμώμενος ὀπίσω τρυγητῶν, ἐν εὐλογίᾳ Κυρίου ἔφθασα,
I woke up last of all, As one that gathereth after the grape-gatherers: By the blessing of the Lord I profited,
26
καὶ ὡς τρυγῶν ἐπλήρωσα ληνόν. Κατανοήσατε ὅτι οὐκ ἐμοὶ μόνῳ ἐκοπίασα, ἀλλὰ πᾶσι τοῖς ζητοῦσι παιδείαν.
And filled my winepress like a gatherer of grapes. Consider that I labored not for myself only, But for all them that seek learning.
27
Ακούσατέ μου μεγιστᾶνες λαοῦ, καὶ οἱ ἡγούμενοι ἐκκλησίας ἐνωτίσασθε.
Hear me, O ye great men of the people, And hearken with your ears, ye rulers of the congregation.
28
שנות לב טוב תחת מטעמים, ומאכלו יעלה עליו.
The sleep of a good heart is instead of dainties; And his food is agreeable unto him.
Ὑιῷ καὶ γυναικὶ, ἀδελφῷ καὶ φίλῳ μὴ δῷς ἐξουσίαν ἐπὶ σὲ ἐν ζωῇ σου, καὶ μὴ δῷς ἑτέρῳ τὰ χρήματά σου, ἵνα μὴ μεταμεληθεὶς δέῃ περὶ αὐτῶν.
Give not thy son and wife, thy brother and friend, power over thee while thou livest, And give not thy goods to another, Lest it repent thee, and thou entreat for the same again.
29
Ἕως ἔτι ζῇς καὶ πνοὴ ἐν σοὶ, μὴ ἀλλάξῃς σεαυτὸν πάσῃ σαρκί·
As long as thou livest and hast breath in thee, Give not thyself over to any.
30
κρεῖσσον γάρ ἐστι τὰ τέκνα δεηθῆναί σου, ἢ σὲ ἐμβλέπειν εἰς χεῖρας υἱῶν σου.
For better it is that thy children should seek to thee, Than that thou shouldest stand to their courtesy.
31
Ἐν πᾶσι τοῖς ἔργοις σου γίνου ὑπεράγων· μὴ δῷς μῶμον ἐν τῇ δόξῃ σου.
In all thy works keep to thyself the preeminence; Leave not a stain in thine honor.
32
Ἐν ἡμέρᾳ συντελείας ἡμερῶν ζωῆς σου καὶ ἐν καιρῷ τελευτῆς διάδος κληρονομίαν. ΠΕΡΙ ΔΟΥΛΩΝ.
At the time when thou shalt end thy days, And finish thy life, distribute thine inheritance.
33
Χορτάσματα καί ῥάβδος καὶ φορτία ὄνῳ, ἄρτος καὶ παιδεία καὶ ἔργον οἱκέτῃ.
Fodder, a stick, and burdens, [are] for the ass; And bread, correction, and work, for a servant.
34
Ἔργασαι ἐν παιδὶ καὶ εὑρήσεις ἀνάπαυσιν, ἄνες χεῖρας αὐτῷ καὶ ζητήσει ἐλευθερίαν.
If thou set thy servant to labor, thou shalt find rest: But if thou let him go idle, he will seek liberty.
35
Ζυγὸς καὶ ἱμὰς κάμψουσι τράχηλον, καὶ οἰκέτῃ κακούργῳ στρέβλαι καὶ βάσανοι.
A yoke and a collar do bow the neck: So are tortures and torments for an evil servant.
36
Ἔμβαλε αὐτὸν εἰς ἐργασίαν, ἵνα μὴ ἀργῇ, πολλὴν γὰρ κακίαν ἐδίδαξεν ἡ ἀργία.
Send him to labor, that he be not idle; For idleness teacheth much evil.
37
Εἰς ἔργα κατάστησον καθὼς πρέπει αὐτῷ, κᾂν μὴ πειθαρχῇ, βάρυνον τὰς πέδας αὐτοῦ.
Set him to work, as is fit for him: If he be not obedient, put on more heavy fetters.
38
Καὶ μὴ περισσεύσῃς ἐν πάσῃ σαρκὶ, καὶ ἄνευ κρίσεως μὴ ποιήσῃς μηδέν.
But be not excessive toward any; And without discretion do nothing.
39
Εἰ ἔστι σοι οἰκέτης, ἔστω ὡς σὺ, ὅτι ἐν αἵματι ἐκτήσω αὐτόν.
If thou have a servant, let him be unto thee as thyself, Because thou hast bought him with a price.
40
Εἰ ἔστι σοι οἰκέτῃς, ἄγε αὐτὸν ὡς σεαυτὸν, ὅτι ὡς ἡ ψυχή σου ἐπιδεήσεις αὐτοῦ· ἐὰν κακώσῃς αὐτὸν, καὶ ἀπάρας ἀποδρᾷ, ἐν ποίᾳ ὁδῷ ζητήσεις αὐτόν;
If thou have a servant, entreat him as a brother: For thou hast need of him, as of thine own soul: If thou entreat him evil, and he run from thee, Which way wilt thou go to seek him?

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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