Textorah

Ben Sira 38

1
רעי רופא לפני צרכו, כי עם אותו חלק אל.
Honour a physician before need of him (H): Him also hath God apportioned.
Τίμα ἰατρὸν πρὸς τὰς χρείας τιμαῖς αὐτοῦ, καὶ γὰρ αὐτὸν ἔκτισε Κύριος.
Honor a physician with the honor due unto him for the uses which ye may have of him: For the Lord hath created him.
2
מאת אל יחכם רופא, ומאת מלך ישא משאות.
From God a physician getteth wisdom; And from a king he shall receive gifts.
Παρὰ γὰρ ὑψίστου ἐστὶν ἴασις, καὶ παρὰ βασιλέως λήψεται δόμα.
For of the most High cometh healing, And he shall receive honor of the king.
3
דעת רופא תרים קרנו, ולפני נדיבים יתיצב.
The skill of a physician shall lift up his head; And he shall stand before nobles.
Ἐπιστήμη ἰατροῦ ἀνυψώσει κεφαλὴν αὐτοῦ, καὶ ἔναντι μεγιστάνων θαυμασθήσεται.
The skill of the physician shall lift up his head: And in the sight of great men he shall be in admiration.
4
אל מארץ מצוציא תרופות, וגבר מבין אל ימאס בם.
God bringeth out medicines from the earth; And let a prudent man not refuse them.
Κύριος ἔκτισεν ἐκ γῆς φάρμακα, καὶ ἀνὴρ φρόνιμος οὐ προσοχθιεῖ αὐτοῖς.
The Lord hath created medicines out of the earth; And he that is wise will not abhor them.
5
הלא בעץ המתיקו מים, בעבור להודיע כל אנוש כחו.
Was not water made sweet with wood, For to acquaint every man with his (M their) power?
Οὐκ ἀπὸ ξύλου ἐγλυκάνθη ὕδωρ, εἰς τὸ γνωσθῆναι τὴν ἰσχὺν αὐτοῦ;
Was not the water made sweet with wood, That the virtue thereof might be known?
6
ויתן לאנוש בינה, להתפאר בגבורתו.
And he gave man understanding; To glory in his (M their) might.
Καὶ αὐτὸς ἔδωκεν ἀνθρώποις ἐπιστήμην ἐνδοξάζεσθαι ἐν τοῖς θαυμασίοις αὐτοῦ.
And he hath given men skill, That he might be honored in his marvelous works.
7
Ἐν αὐτοῖς ἐθεράπευσε, καὶ ᾖρε τὸν πόνον αὐτοῦ.
With such doth he heal [men,] And taketh away their pains.
8
בהם רופא יניח מכאוב, וכן רוקח עושה מרקחת. למען לא ישבות מעשהו, ותושיה מבני אדם.
By them doth the physician assuage pain; And likewise the apothecary maketh a confection: That his work may not fail (?); Nor health from among the sons of men (M his earth).
Μυρεψὸς ἐν τούτοις ποιήσει μίγμα, καὶ οὐ μὴ συντελέσῃ ἔργα αὐτοῦ, καὶ εἰρήνη παρʼ αὐτοῦ ἐστιν ἐπὶ προσώπου τῆς γῆς.
Of such doth the apothecary make a confection; And of his works there is no end; And from him is peace over all the earth.
9
בני בחולי על תתעבר, התפלל אל אל כי הוא ירפא.
My son, in sickness be not negligent (?): Pray unto God, for he will heal.
Τέκνον, ἐν ἀῤῥωστήματί σου μὴ παράβλεπε, ἀλλʼ εὖξαι Κυρίῳ, καὶ αὐτὸς ἰάσεταί σε.
My son, in thy sickness be not negligent: But pray unto the Lord, and he will make thee whole.
10
נום מעול ומהכר פנים, ומכל פשעים טהר לב.
Flee from iniquity, and from respect of persons; And from all transgressions cleanse thy heart.
Ἀπόστησον πλημμέλειαν, καὶ εὔθυνον χεῖρας, καὶ ἀπὸ πάσης ἁμαρτίας καθάρισον καρδίαν.
Leave off from sin, and order thy hands aright, And cleanse thy heart from all wickedness.
11
הגש ניחוח אזכרה, ודשן ערוך בכנפי הוניך.
Offer a sweet savour (?) as a memorial; And fatness estimated according to thy substance (?).
Δὸς εὐωδίαν, καὶ μνημόσυνον σεμιδάλεως, καὶ λίπανον προσφορὰν, ὡς μὴ ὑπάρχων.
Give a sweet savor, and a memorial of fine flour; And make a fat offering, as not being.
12
וגם לרופא תן מקום, ולא ימוש כי גם בו צורך.
And to the physician also give (?) a place; And he shall not remove, for there is need of him likewise.
Καὶ ἰατρῷ δὸς τόπον, καὶ γὰρ αὐτὸν ἔκτισε Κύριος· καὶ μὴ ἀποστήτω σου, καὶ γὰρ αὐτοῦ χρεία.
Then give place to the physician, for the Lord hath created him: Let him not go from thee, for thou hast need of him.
13
כי יש עתם אשר בידו מצלחת, כי גם הוא אל אל יעתיר.
For there is a time when in his hand is good success (?): For he too will supplicate unto God,
Ἔστι καιρὸς ὅτε καὶ ἐν χερσὶν αὐτῶν εὐωδία.
There is a time when in their hands there is good success.
14
אשר יצלח לו פשרה, ורפאות למען מחיה.
That he will prosper (H) to him the treatment ( or draught), And the healing, for the sake of his (?) living.
Καὶ γὰρ αὐτοὶ Κυρίου δεηθήσονται, ἵνα εὐοδώσῃ αὐτοῖς ἀνάπαυσιν καὶ ἴασιν χάριν ἐμβιώσεως.
For they shall also pray unto the Lord, that he would prosper That which they give for ease and remedy to prolong life.
15
אשר חואט לפני עושהו, יתנכר לפני רופא.
He that sinneth against his Maker Will behave himself proudly (H) against a physician.
Ὁ ἁμαρτάνων ἔναντι τοῦ ποιήσαντος αὐτὸν, ἐμπέσοι εἰς χεῖρας ἰατροῦ.
He that sinneth before his Maker, Let him fall into the hand of the physician.
16
בני על המת הזיב דמעה, התמרר וגהה קינה.
My son, let tears fall over the dead: Be in bitterness, and wail with lamentation.
Τέκνον, ἐπὶ νεκρῷ κατάγαγε δάκρυα, καὶ ὡς δεινὰ πάσχων ἔναρξε θρήνου· κατὰ δὲ τὴν κρίσιν αὐτοῦ περίστειλον τὸ σῶμα αὐτοῦ, καὶ μὴ ὑπερίδῃς τὴν ταφὴν αὐτοῦ.
My son, let tears fall down over the dead, And begin to lament, as if thou hadst suffered great harm thyself; And then cover his body according to the custom, And neglect not his burial.
17
כמשפטו אסוף שארו, ואל תתעלם בגויעתו. המר בני והתם מספד, ושית אבלו כיוצא בו. יום ושנים בעבור דמעה, הנחם בעבור עון.
According to the manner of each, bury his (M their) flesh; And hide not thyself when they die (?). Weep bitterly, and make grievous wailing; And appoint mourning accordingly (?): A day or two because of hearsay (?); And be comforted for the sake of health (?).
Πίκρανον κλαυθμὸν, καὶ θέρμανον κοπετὸν, καὶ ποίησον τὸ πένθος κατὰ τὴν ἀξίαν αὐτοῦ ἡμέραν μίαν καὶ δύο χάριν διαβολῆς, καὶ παρακλήθητι λύπης ἕνεκα·
Weep bitterly, and make great moan, And use lamentation, as he is worthy, And that a day or two, lest thou be evil spoken of: And then comfort thyself for thy heaviness;
18
מדין יוצא אסון, כן רע לבב יכלה עצבה.
Out of sorrow (?) cometh harm; So the sad of heart buildeth up trouble (?).
ἀπὸ λύπης γὰρ ἐκβαίνει θάνατος, καὶ λύπη καρδίας κάμψει ἰσχύν.
For of heaviness cometh death, And the heaviness of the heart breaketh strength.
19
Ἐν ἀπαγωγῇ παραβαίνει καὶ λύπη, καὶ βίος πτωχοῦ κατὰ καρδίας.
In affliction also sorrow remaineth: And the life of the poor is the curse of the heart.
20
אל תשים אליו לב עוד, פרע זכרו וזכור אחרית. זכור חקו כי הוא חקך, לו אתמול ולך היום.
Set not the heart upon him (M) any more; Dismiss his remembrance, and remember the end. Remember his sentence, for it is thy sentence; His yesterday, and thine to day.
Μὴ δῷς εἰς λύπην τὴν καρδίαν σου, ἀπόστησον αὐτὴν μνησθεὶς τὰ ἔσχατα.
Take no heaviness to heart: Drive it away, and remember the last end.
21
אל תזכרנו כי אין לו תקוה, מה תועיל ולך תרע.
Remember him not, for there is no hope for him; What shalt thou profit him (?)? and thou shalt hurt thyself.
Μὴ ἐπιλαθῇ, οὐ γάρ ἐστιν ἐπάνοδος, καὶ τοῦτον οὐκ ὠφελήσεις, καὶ σεαυτὸν κακώσεις.
Forget him not, for there is no turning again: Thou shalt not do him good, but hurt thyself.
22
מושבת מתו שבת זכרו, והנחם עם צאת נפשו.
When the dead is at rest, let his remembrance rest; And be comforted when his soul departeth.
Μνήσθητι τὸ κρίμα αὐτοῦ, ὅτι οὕτω ὡς καὶ τὸ σόν· ἐμοὶ χθὲς, καὶ σοὶ σήμερον.
Remember his judgment: for thine also shall be so; Yesterday for me, and today for thee.
23
Ἐν ἀναπαύσει νεκροῦ κατάπαυσον τὸ μνημόσυνον αὐτοῦ, καὶ παρακλήθητι ἐν αὐτῷ ἐν ἐξόδῳ πνεύματος αὐτοῦ.
When the dead is at rest, let his remembrance rest; And be comforted for him when his spirit is departed from him.
24
חכמת סופר תרבה חכמה, וחסר עסק הוא יתחכם. מה יתחכם תומך מלמד, ומתפאר בחתנית מסעיר.
The wisdom of the scribe increaseth wisdom (H); And he that hath little business shall become wise. How shall he get wisdom that holdeth the plough ( or goad), And glorieth in the stimulant (?) spear?
Σοφία γραμματέως ἐν εὐκαιρίᾳ σχολῆς, καὶ ὁ ἐλασσούμενος πράξει αὐτοῦ σοφισθήσεται.
The wisdom of a learned man cometh by opportunity of leisure: And he that hath little business shall become wise.
25
אלוף ינהג ישובב לשדד בשור, ושעיותיו עם בני בקר.
He is busied with oxen, and leadeth about cattle (?); And his discourses are with bullocks.
Τί σοφισθήσεται ὁ κρατῶν ἀροτροῦ, καὶ καυχώμενος ἐν δόρατι κέντρου, βόας ἐλαύνων καὶ ἀναστρεφόμενος ἐν ἔργοις αὐτῶν, καὶ ἡ διήγησις αὐτοῦ ἐν υἱοῖς ταυρῶν;
How can he get wisdom that holdeth the plow, And that glorieth in the goad, That driveth oxen, and is occupied in their labors, And whose talk is of bullocks?
26
ושקידתו לכלות מרבק, לב ישית לשדד בתלמים.
And his wakefulness is to victual (?) the stall: He setteth his heart to plough furrows.
Καρδίαν αὐτοῦ δώσει ἐκδοῦναι αὔλακας, καὶ ἡ ἀγρυπνία αὐτοῦ εἰς χορτάσματα δαμάλεων.
He giveth his mind to make furrows; And is diligent to give the kine fodder.
27
אף עשה חרש וחשב, אשר לילה כיום יגיע.
Likewise the artificer..... Which by night is busied (M)... *******
Οὕτως πᾶς τέκτων καὶ ἀρχιτέκτων, ὅστις νύκτωρ ὡς ἡμέρᾳ διάγει· οἱ γλύφοντες γλύμματα σφραγίδων, καὶ ἡ ὑπομονὴ αὐτοῦ ἀλλοιῶσαι ποικιλίαν· καρδίαν αὐτοῦ δώσει εἰς τὸ ὁμοιῶσαι ζωγραφίαν, καὶ ἡ ἀγρυπνία αὐτοῦ τελέσαι ἔργον.
So every carpenter and workmaster, That laboreth night and day: And they that cut and grave seals, And are diligent to make great variety, And give themselves to counterfeit imagery, And watch to finish a work:
28
Οὕτως χαλκεὺς καθήμενος ἐγγὺς ἄκμονος, καὶ καταμανθάνων ἀργῷ σιδήρῳ· ἀτμὶς πυρὸς πήξει σάρκας αὐτοῦ, καὶ ἐν θέρμῃ καμίνου διαμαχήσεται· φωνὴ σφύρης καινιεῖ τὸ οὖς αὐτοῦ, καὶ κατέναντι ὁμοιώματος σκεύους οἱ ὀφθαλμοὶ αὐτοῦ· καρδίαν αὐτοῦ δώσει εἰς συντέλειαν ἔργων, καὶ ἡ ἀγρυπνία αὐτοῦ κοσμῆσαι ἐπὶ συντελείας.
The smith also sitting by the anvil, And considering the iron work, The vapor of the fire wasteth his flesh, And he fighteth with the heat of the furnace: The noise of the hammer and the anvil is ever in his ears, And his eyes look still upon the pattern of the thing that he maketh; He setteth his mind to finish his work, And watcheth to polish it perfectly:
29
Οὕτω κεραμεὺς καθήμενος ἐν ἔργῳ αὐτοῦ, καὶ συστρέφων ἐν ποσὶν αὐτοῦ τροχὸν, ὃς ἐν μεριμνῃ κεῖται διαπαντὸς ἐπὶ τὸ ἔργον αὐτοῦ, καὶ ἐναρίθμιος πᾶσα ἡ ἐργασία αὐτοῦ.
So doth the potter sitting at his work, And turning the wheel about with his feet, Who is always carefully set at his work, And maketh all his work by number;
30
Ἐν βραχίονι αὐτοῦ τυπώσει πηλὸν, καὶ πρὸ ποδῶν κάμψει ἰσχὺν αὐτοῦ· καρδίαν ἐπιδώσει συντελέσαι τὸ χρίσμα, καὶ ἡ ἀγρυπνία αὐτοῦ καθαρίσαι κάμινον.
He fashioneth the clay with his arm, And boweth down his strength before his feet; He applieth himself to lead it over; And he is diligent to make clean the furnace:
31
Πάντες οὗτοι εἰς χεῖρας αὐτῶν ἐνεπίστευσαν, καὶ ἕκαστος ἐν τῷ ἔργῳ αὐτοῦ σοφίζεται.
All these trust to their hands; And every one is wise in his work.
32
Ἄνευ αὐτῶν οὐκ οἰκισθήσεται πόλις, καὶ οὐ παροικήσουσιν, οὐδὲ περιπατήσουσι·
Without these cannot a city be inhabited: And they shall not dwell where they will, nor go up and down:
33
καὶ ἐν ἐκκλησίᾳ οὐχ ὑπεραλοῦνται· ἐπὶ δίφρον δικαστοῦ οὐ καθιοῦνται, καὶ διαθήκην κρίματος οὐ διανοηθήσονται, οὐδὲ μὴ ἐκφανῶσι δικαιοσύνην καὶ κρίμα· καὶ ἐν παραβολαῖς οὐχ εὑρεθήσονται.
They shall not be sought for in public counsel, Nor sit high in the congregation: They shall not sit on the judges’ seat, Nor understand the sentence of judgment: They cannot declare justice and judgment; And they shall not be found where parables are spoken.
34
Ἀλλὰ κτίσμα αἰῶνος στηρίσουσι· καὶ ἡ δέησις αὐτῶν ἐν ἐργασίᾳ τέχνης. Πλὴν τοῦ ἐπιδόντος τὴν ψυχὴν αὐτοῦ, καὶ διανοουμένου ἐν νόμῳ ὑψίστου,
But they will maintain the state of the world, And [all] their desire is in the work of their craft. But he that giveth his mind to the law of the most High, And is occupied in the meditation thereof,

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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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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