Textorah

Ben Sira 4

1
בְּנִי אַל תִּלְעַג לְחַיֵּי עָנִי, וְאַל תַּדְאִיב נֶפֶשׁ עָנֵי וּמַר נָפֶשׁ.
My son, mock not at the life of the poor ( or of affliction); And make not the soul of him that is poor and bitter of soul (H) to pine.
Τέκνον, τὴν ζωὴν τοῦ πτωχοῦ μὴ ἀποστερήσῃς, καὶ μὴ παρελκύσῃς ὀφθαλμοὺς ἐπιδεεῖς.
My son, defraud not the poor of his living, And make not the needy eyes to wait long.
2
דֹּוֶוה נֶפֶשׁ חֲסֵרָה אַל תָּפוּחַ, וְאַל תִּתְעַלֵּם מִמְּדֻכְדַּךְ נָפֶשׁ.
Vex not the spirit (?) of the soul that lacketh; And hide not thyself from one that is crushed (?) in soul.
ψυχὴν πεινῶσαν μὴ λυπήσῃς, καὶ μὴ παροργίσῃς ἄνδρα ἐν ἀπορίᾳ αὐτοῦ.
Make not a hungry soul sorrowful; Neither provoke a man in his distress.
3
אַל [תַּחְמִיר] מְעֵי דָךְ, וְקֶרֶב עָנִי אַל תַּכְאִיב.
Trouble not the bowels of him that is humbled; And pain not the inward part of the poor.
Καρδίαν παροργισμένην μὴ προσταράξῃς, καὶ μὴ παρελκύσῃς δόσιν προσδεομένου.
Add not more trouble to a heart that is vexed; And defer not to give to him that is in need.
4
אַל תִּמְנַע מַתָּן מִמִּסְכֵּנֶךָ, וְלֹא תִבְזֶה שְׁאֵלוֹת דָּל, וְלֹא תִתֵּן לוֹ מָקוֹם לְקַלְלֶךָ.
Withhold not a gift from thy needy; And thou shalt not despise the supplications of the miserable; And thou shalt not give him place to curse thee.
Ἱκέτην θλιβόμενον μὴ ἀπαναίνου, καὶ μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ πτωχοῦ.
Reject not the supplication of the afflicted; Neither turn away thy face from a poor man.
5
צוֹעֵק מַר רוּחַ בִּכְאֵב נַפְשׁוֹ, וּבְקוֹל צַעֲקָתוֹ יִשְׁמַע צוּרוֹ.
He that is bitter of spirit crieth in the anguish of his soul; And his Rock (H) shall hear the voice of his cry.
Ἀπὸ δεομένου μὴ ἀποστρέψῃς ὀφθαλμόν, καὶ μὴ δῷς τόπον ἀνθρώπῳ καταράσασθαί σε.
Turn not away thine eye from the needy, And give him none occasion to curse thee:
6
הַאֲהֵב נַפְשְׁךָ לָעֵדָה, וּלְשִׁלְטוֹן עוֹד הַאֲכֵף רֹאשׁ.
Make thyself (?) beloved of the congregation; And to a potentate moreover bow the head.
Καταρωμένου γάρ σε ἐν πικρίᾳ ψυχῆς αὐτοῦ, τῆς δεήσεως αὐτοῦ ἐπακούσεται ὁ ποιήσας αὐτόν.
For if he curse thee in the bitterness of his soul, His prayer shall be heard of him that made him.
7
Προσφιλῆ συναγωγῇ σεαυτὸν ποίει, καὶ μεγιστᾶνι ταπεινοῦ τὴν κεφαλήν σου.
Get thyself the love of the congregation, And bow thy head to a great man.
8
הַט לֶעָנִי אָזְנֶךָ, וַהֲשִׁיבֵהוּ שָׁלוֹם בַּעֲנָוָה. הוֹשַׁע מוּצָק מִמְּצִיקָיו, וְאַל תָּקוֹץ רוּחֲךָ בְּמִשְׁפַט יֹשֶׁר.
Incline thine ear to the poor; And answer him Peace with meekness. Save the oppressed from his oppressors; And let not thy spirit loathe right judgement.
Κλῖνον πτωχῷ τὸ οὖς σου, καὶ ἀποκρίθητι αὐτῷ εἰρηνικὰ ἐν πρᾳΰτητι.
Let it not grieve thee to bow down thine ear to the poor, And give him a friendly answer with meekness.
9
הֱיֵה כְאָב לִיתוֹמִים, וּתְמוּר בַּעַל לְאַלְמָנוֹת.
Be as a father to orphans; And instead of a husband to widows.
Ἐξελοῦ ἀδικούμενον ἐκ χειρὸς ἀδικοῦντος, καὶ μὴ ὀλιγοψυχήσῃς ἐν τῷ κρίνειν σε.
Deliver him that suffereth wrong from the hand of the oppressor; And be not fainthearted when thou sittest in judgment.
10
וְאֵל יִקְרָאֲךָ בֵּן, וְיָחְנְךָ וְיַצִּילְךָ מִשָׁחַת.
And God shall call thee Son; And shall be gracious to thee, and deliver thee from the pit.
Γίνου ὀρφανοῖς ὡς πατὴρ, καὶ ἀντὶ ἀνδρὸς τῇ μητρὶ αὐτῶν· καὶ ἔσῃ ὡς υἱὸς ὑψίστου, καὶ ἀγαπήσει σε μᾶλλον ἡ μήτηρ σου.
Be as a father unto the fatherless, And instead of a husband unto their mother: So shalt thou be as the son of the most High, And he shall love thee more than thy mother doth.
11
חָכְמוֹת לִמְּדָה בָנֶיהָ, וְתָעִיד לְכָל מְבִינִים בָּהּ.
Wisdom teacheth (H) her sons; And testifieth (H) to all that attend to her.
Ἡ σοφία υἱοὺς ἑαυτῇ ἀνύψωσε, καὶ ἐπιλαμβάνεται τῶν ζητούντων αὐτήν·
Wisdom exalteth her children, And layeth hold of them that seek her.
12
אֹהֲבֶיהָ אָהֲבוּ חַיִּים, וּמְבַקְשֶׁיהָ יָפִיקוּ רָצוֹן מֵיהֹוָה.
They that love her love life; And they that seek her shall obtain favour from the Lord.
ὁ ἀγαπῶν αὐτὴν ἀγαπᾷ ζωὴν, καὶ οἱ ὀρθρίζοντες πρὸς αὐτὴν ἐμπλησθήσονται εὐφροσύνης.
He that loveth her loveth life; And they that seek to her early shall be filled with joy.
13
וְתֹמְכֶיהָ יִמְצְאוּ כָבוֹד מֵיהֹוָה, וְיֻחַנּוּ בְּבִרְכַּת יְהֹוָה.
And they that retain her shall find honour from the Lord; And shall have grace shewed them by the blessing of the Lord.
Ὁ κρατῶν αὐτῆς κληρονομήσει δόξαν, καὶ οὗ εἰσπορεύεται εὐλογήσει Κύριος.
He that holdeth her fast shall inherit glory; And wheresoever she entereth, the Lord will bless.
14
מְשָׁרְתֵי קֹדֶשׁ מְשָׁרְתֶיהָ, וֵאלֹהִים בֵּית [מוֹשָׁבָהּ אָהֵב].
Ministers of holiness are her ministers; And God loveth them that love her (?).
Οἱ λατρεύοντες αὐτῇ λειτουργήσουσιν Ἁγίῳ, καὶ τοὺς ἀγαπῶντας αὐτὴν ἀγαπᾷ ὁ Κύριος.
They that serve her shall minister to the Holy One: And them that love her the Lord doth love.
15
שׁוֹמֵעַ לִי יִשׁפֹּט אֱמֶת, וּמַאֲזִין לִי יִיחַן בַּחֲדָרַי מִבָּיִת.
He that heareth me shall judge truth (G nations); And he that giveth ear to me shall dwell in my chamber within.
Ὁ ὑπακούων αὐτῆς κρινεῖ ἔθνη, καὶ ὁ προσελθὼν αὐτῇ κατασκηνώσει πεποιθώς.
Whoso giveth ear unto her shall judge the nations: And he that attendeth unto her shall dwell securely.
16
כִּי בְהִתְנַכֵּר אֵלֵךְ עִמּוֹ, וּלְפָנִים אֶבְחָרֶנּוּ בְנִסְיוֹנוֹת.
For I will go with him, making myself strange; And at the first I (H he) will try him with temptations.
Ἐὰν ἐμπιστεύσῃς, κατακληρονομήσεις αὐτὴν, καὶ ἐν κατασχέσει ἔσονται αἱ γενεαὶ αὐτοῦ.
If a man commit himself unto her, he shall inherit her; And his generation shall hold her in possession.
17
וְעַד עֵת יִמָּלֵא לִבּוֹ בִּי, אָשׁוּב אֲאַשְּׁרֶנּוֹ וְגָלִיתִי לוֹ מִסְתָּרִי.
And what time his heart is filled with me; I will turn and direct him, And reveal unto him of my secrets.
Ὅτι διεστραμμένως πορεύεται μετʼ αὐτοῦ ἐν πρώτοις· φόβον δὲ καὶ δειλίαν ἐπάξει ἐπʼ αὐτὸν, καὶ βασανίσει αὐτὸν ἐν παιδιᾷ αὐτῆς, ἕως οὗ ἐμπιστεύσῃ τῇ ψυχῇ αὐτοῦ, καὶ πειράσῃ αὐτὸν ἐν τοῖς δικαιώμασιν αὐτῆς.
For at the first she will walk with him by crooked ways, And bring fear and dread upon him, And torment him with her discipline, Until she may trust his soul, And try him by her laws.
18
אִם יָסוּר וּנְטוֹתֵיהוּ, וַאֲסַרְתִיהוּ בָאֲסוּרִים.
If he turn away and decline from me (?), I will train him with fetters ( or restraints).
Καὶ πάλιν ἐπανήξει κατʼ εὐθεῖαν πρὸς αὐτὸν, καὶ εὐφρανεῖ αὐτὸν, καὶ ἀποκαλύψει αὐτῷ τὰ κρυπτὰ αὐτῆς.
Then will she return the straight way unto him, And comfort him, and show him her secrets.
19
אִם יָסוּר מֵאַחֲרַי אַשׁלִיכֶנּוּ, וְאַסְגִּירֶנּוּ לַשֹׁדְדִים.
If he turn away from after me, I will cast him off, and deliver him to the spoilers.
Ἐὰν ἀποπλανηθῇ, ἐγκαταλείψει αὐτὸν, καὶ παραδώσει αὐτὸν εἰς χεῖρας πτώσεως αὐτοῦ.
But if he go wrong, she will forsake him, And give him over to his own ruin.
20
בְּנִי עֵת הָמוֹן שְׁמֹר וּפְחַד מִרָע, וְאֶל נַפְשְׁךָ אַל תֵּבוֹשׁ.
My son, observe season and time (?); And fear evil, and be not shamefaced unto thyself.
Συντήρησον καιρὸν καὶ φύλαξαι ἀπὸ πονηροῦ, καὶ περὶ τῆς ψυχῆς σου μὴ αἰσχυνθῇς.
Observe the opportunity, and beware of evil; And be not ashamed when it concerneth thy soul.
21
כִּי יֵשׁ בֹּשֶׁת מַשְׂאֵת עָוֹן, וְיֵשׁ בֹּשֶׁת כָּבוֹד וָחֵן.
For there is a shame (?) that ladeth with iniquity; And there is a shame that is honour and grace.
Ἔστι γὰρ αἰσχύνη ἐπάγουσα ἁμαρτίαν, καὶ ἔστιν αἰσχύνη δόξα καὶ χάρις.
For there is a shame that bringeth sin; And there is a shame which is glory and grace.
22
אַל תִּשָּׂא פָנֶיךָ עַל נַפְשֶׁךָ, וְאַל תִּכָּשֵׁל לְמִכְשׁוֹלֶיךָ.
Have not respect of thine own person; And stumble (H) not at thine offences.
Μὴ λάβῃς πρόσωπον κατὰ τῆς ψυχῆς σου, καὶ μὴ ἐντραπῇς εἰς πτῶσίν σου.
Accept no person against thy soul, And let not the reverence of any man cause thee to fall.
23
Μὴ κωλύσῃς λόγον ἐν καιρῷ σωτηρίας,
And refrain not to speak, when there is occasion to do good, And hide not thy wisdom in her beauty.
24
אַל תִּמְנַע דִּבֵּר בָּעוֹלָם, וְאַל תַּצְפִּין אֶת חָכְמָתֶךָ. כִּי בְאֹמֶר נוֹדַעַת חָכְמָה, וּתְבוּנָה בְּמַעֲנֵה לָשׁוֹן.
Withhold not a word ( or to speak) in season (?); Nor ever conceal thy wisdom. For by speech wisdom is made known; And understanding by the answer of the tongue.
ἐν γὰρ λόγῳ γνωσθήσεται σοφία, καὶ παιδεία ἐν ῥήματι γλώσσης.
For by speech wisdom shall be known: And learning by the word of the tongue.
25
אַל תִּסָּרֵב עִם הָאֵל, וְאֶל אֱלֹהִים הִכָּנֵעַ.
Gainsay not the truth (H God); And submit thyself unto God.
Μὴ ἀντίλεγε τῇ ἀληθείᾳ, καὶ περὶ τῆς ἀπαιδευσίας σου ἐντράπηθι.
In nowise speak against the truth; But be abashed of the error of thine ignorance.
26
אַל תֵּבוֹשׁ לָשׁוּב מֵעָוֹן, וְאַל תַּעֲמוֹד לִפְנֵי שִׁבֹּלֶת.
Be not ashamed to turn from iniquity; And stand not against a stream.
Μὴ αἰσχυνθῇς ὁμολογῆσαι ἐφʼ ἁμαρτίαις σου, καὶ μὴ βιάζου ῥοῦν ποταμοῦ.
Be not ashamed to confess thy sins; And force not the course of the river.
27
אַל תַּצַּע לְנָבָל נַפְשֶׁךָ, וְאַל תַּאֲמֵן לִפְּנֵי מוֹשְׁלִים.
Lay not thyself down for a fool to tread upon; And be not contrary before rulers.
Καὶ μὴ ὑποστρώσῃς σεαυτὸν ἀνθρώπῳ μωρῷ, καὶ μὴ λάβῃς πρόσωπον δυνάστου.
Make not thyself an underling to a foolish man; Neither accept the person of the mighty.
28
אַל תֵּשֵׁב עִם שׁוֹפֵט עַוָּל, כִּי כַאֲשֶׁר כִּרְצוֹנוֹ תִּשְׁפּוֹט עִמּוֹ. עַד הַמָּוֶת הִנָּצֵה עַל הַצֶּדֶק, וַיהֹוָה נִלְחָם לָךְ.
Sit not with one that judgeth unrighteously; For according to his pleasure (?) thou shalt judge with him. Unto death contend (?) for justice; And the Lord shall fight for thee.
Ἕως τοῦ θανάτου ἀγώνισαι περὶ τῆς ἀληθείας, καὶ Κύριος ὁ Θεὸς πολεμήσει ὑπὲρ σοῦ.
Strive for the truth unto death, And the Lord shall fight for thee.
29
אַל תִּקָּרֵא בַּעַל שְׁתַּיִם, וְאֶל לְשׁוֹנְךָ אַל תַּרְגֵּל.
Be not called a double dealer; And slander not with (?) thy tongue.
Μὴ γίνου τραχὺς ἐν γλώσσῃ σου, καὶ νωθρὸς καὶ παρειμένος ἐν τοῖς ἔργοις σου.
Be not hasty in thy tongue, And in thy deeds slack and remiss.
30
Μὴ ἴσθι ὡς λέων ἐν τῷ οἴκῳ σου, καὶ φαντασιοκοπῶν ἐν τοῖς οἰκέταις σου.
Be not as a lion in thy house, Nor frantic among thy servants.
31
אַל תְּהִי גַבְהָן בִּלְשׁוֹנֶךָ, וְרָפוּי וְרָשִׁישׁ בִּמְלַאכְתֶּךָ. אַל תְּהִי כְּכֶלֶב בְּבֵיתֶךָ, וּמוּזָר וּמִתְיָרֵא בִמְלַאכְתֶּךָ. אַל תְּהִי יָדְךָ פְתוּחָה לָקַחַת, וּקְפוּצָה בְּתִתְּךָ מַתָּן.
Be not boastful with thy tongue; And slack and negligent (?) in thy business. Be not as a dog (G lion) in thine house; And strange and fearful in thy business. Let not thine hand be opened to receive; And clenched in the midst of giving.
Μὴ ἔστω ἡ χείρ σου ἐκτεταμένη εἰς τὸ λαβεῖν, καὶ ἐν τῷ ἀποδιδόναι συνεσταλμένη.
Let not thy hand be stretched out to receive, And shut when thou shouldest repay.

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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

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How the Septuagint is aligned

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The Greek word data

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About the texts

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Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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