Textorah

Ben Sira 43

1
ומי ישבע להביט תואר תואר מרום רקיע על טוהר. ועצם שמים מרבים הדרו, ולכל צרך הכל ישמע. כלם שונים זה מזה, ולא עשה מהם שיסוף.
And who can be satisfied with beholding form upon form? The height of the firmament in its purity — and the body of the heavens, how great is its splendour! For every need all of it obeys. All of them differ one from another, and he made none of them in vain.
Γαυρίαμα ὕψους, στερέωμα καθαριότητος, εἶδος οὐρανοῦ ἐν ὁράματι δόξης.
The pride of the height, the clear firmament, The beauty of heaven, with his glorious show;
2
שמש מביע בצורתו וחמה, מה נורא מעשי ה'.
The sun, when it appears in its form, pours forth heat: how awesome are the works of the Lord!
Ἥλιος ἐν ὀπτασίᾳ διαγγέλλων ἐν ἐξόδῳ, σκεῦος θαυμαστὸν, ἔργον ὑψίστου.
The sun when it appeareth, declaring at his rising A marvelous instrument, the work of the most High:
3
בהצהירו ירתיח תבל, לפני חרבו מי יתכלכל.
At noon it makes the world boil; before its heat who can endure?
Ἐν μεσημβρίᾳ αὐτοῦ ἀναξηραίνει χώραν, καὶ ἐναντίον καύματος αὐτοῦ τίς ὑποστήσεται;
At noon it parcheth the country, And who can abide the burning heat thereof?
4
כור נפוח מחם מצוק, שולח שמש ידליק הרים. לשאון מאור תגמר נושבת, ומנורה תכוה עין.
A blown furnace heats a casting; the sun's ray sets the mountains ablaze. A tongue of light consumes the inhabited land, and its lamp scorches the eye.
Κάμινον φυσῶν ἐν ἔργοις καύματος, τριπλασίως ἥλιος ἐκκαίων ὄρη· ἀτμίδας πυρώδεις ἐμφυσῶν, καὶ ἐκλάμπων ἀκτίνας ἀμαυροῖ ὀφθαλμούς.
A man blowing a furnace is in works of heat, But the sun burneth the mountains three times more; Breathing out fiery vapors, And sending forth bright beams, it dimmeth the eyes.
5
כי גדול ה' עושהו, ובדבריו ינצח אביריו.
For great is the Lord who made it, and at his word it hastens on its course.
Μέγας Κύριος ὁ ποιήσας αὐτὸν, καὶ ἐν λόγοις αὐτοῦ κατέσπευσε πορείαν.
Great is the Lord that made it; And at his commandment it runneth hastily.
6
וגם ירח ירח עתות שבות, ממשלת קץ ואות עולם.
And the moon too marks the times in their turn, a rule for the season and an eternal sign.
Καὶ ἡ σελήνη ἐν πᾶσιν εἰς καιρὸν αὐτῆς, ἀνάδειξιν χρόνων, καὶ σημεῖον αἰῶνος.
He made the moon also to serve in her season For a declaration of times, and a sign of the world.
7
בם מועד וזמני חוק, וחפץ עשיו בתקופתו.
By it are the festivals and appointed times, and it delights in its course.
Ἀπὸ σελήνης σημεῖον ἑορτῆς, φωστὴρ μειούμενος ἐπὶ συντελείας.
From the moon is the sign of feasts, a light that decreaseth in her perfection.
8
חדש בחדשו הוא מתחדש, מה נורא בהשתנותו. כלי צבא נבלי מרום, מרצף רקיע מזהירתו.
Month by month it renews itself — how awesome in its changing! A vessel of the hosts on high, paving the firmament with its brightness.
Μὴν κατὰ τὸ ὄνομα αὐτῆς ἐστιν, αὐξανομένη θαυμαστῶς ἐν ἀλλοιώσει· σκεῦος παρεμβολῶν ἐν ὕψει, ἐν στερεώματι οὐρανοῦ ἐκλάμπων·
The month is called after her name, increasing wonderfully in her changing, Being an instrument of the armies above, shining in the firmament of heaven;
9
תואר שמים והדר כוכב, ואורו מזהיר במרומי אל.
The beauty of the heavens and the splendour of the stars, its light shining in the heights of God.
κάλλος οὐρανοῦ, δόξα ἄστρων, κόσμος φωτίζων, ἐν ὑψίστοις Κύριος.
The beauty of heaven, the glory of the stars, An ornament giving light in the highest places of the Lord.
10
בדבר אל יעמד חק, ולא ישח באשמרותם.
At the word of God they stand in their order, and they do not grow weary at their watches.
Ἐν λόγοις ἁγίου στήσονται κατὰ κρίμα, καὶ οὐ μὴ ἐκλυθῶσιν ἐν φυλακαῖς αὐτῶν.
At the commandment of the Holy One they will stand in their order, And never faint in their watches.
11
ראה קשת וברך עושיה, כי מאד נאדרה בהוד.
See the rainbow and bless its maker, for it is exceedingly majestic in splendour.
Ἴδε τόξον, καὶ εὐλόγησον τὸν ποιήσαντα αὐτὸ, σφόδρα ὡραῖον ἐν τῷ αὐγάσματι αὐτοῦ.
Look upon the rainbow, and praise him that made it; Very beautiful it is in the brightness thereof.
12
חוק הקיפה בכבודה, ויד אל נטתה בגבה.
It encircles the sky with its glory, and the hand of God has stretched it out in its height.
Ἐγύρωσεν οὐρανὸν ἐν κυκλώσει δόξης, χεῖρες ὑψίστου ἐτάννυσαν αὐτό.
It compasseth the heaven about with a glorious circle, And the hands of the most High have bent it.
13
גבורתו תתוה ברק, ותנצח זיקות במרום.
His might marks out the lightning and makes the flashes shine on high.
Προστάγματι αὐτοῦ κατέσπευσε χιόνα, καὶ ταχύνει ἀστραπὰς κρίματος αὐτοῦ.
By his commandment he maketh the snow to fall apace, And sendeth swiftly the lightnings of his judgment.
14
למען ברא אוצר, ויעף עבים כצפרים.
For his purpose he created a storehouse, and he makes the clouds fly like birds.
Διὰ τοῦτο ἠνεῴχθησαν θησαυροὶ, καὶ ἐξέπτησαν νεφέλαι ὡς πετεινά.
Through this the treasures are opened: And clouds fly forth as fowls.
15
[בכחו יתן לענן עז, להשליך אבני אלגביש].
[By his power he gives the cloud strength to hurl down hailstones.]
Ἐν μεγαλείῳ αὐτοῦ ἴσχυσε νεφέλας, καὶ διεθρύβησαν λίθοι χαλάζης.
By his great power he maketh the clouds firm, And the hailstones are broken small.
16
Καὶ ἐν ὀπτασίαις αὐτοῦ σαλευθήσεται ὄρη, ἐν θελήματι πνεύσεται νότος.
At his sight the mountains are shaken, And at his will the south wind bloweth.
17
קול רעמו יחיל ארצו, זלעפות צפון סופה וסערה. ברשף יניף שלגו, וכארבה ישכון דירתו.
The sound of his thunder makes his earth tremble; the north wind, the hurricane and the storm. Like flames he scatters his snow, and like locusts it settles in its place.
Φωνὴ βροντῆς αὐτοῦ ὠδίνησε γῆν, καὶ καταιγὶς Βορέου καὶ συστροφὴ πνεύματος· ὡς πετεινὰ καθιπτάμενα πάσσει χιόνα, καὶ ὡς ἀκρὶς καταλύουσα ἡ κατάβασις αὐτῆς.
The noise of the thunder maketh the earth to tremble: So doth the northern storm and the whirlwind: As birds flying he scattereth the snow, And the falling down thereof is as the lighting of grasshoppers:
18
תואר לבנה יגהה עינים, וממטרו יהמה לב.
The beauty of its whiteness dazzles the eyes, and the heart marvels at its falling.
Κάλλος λευκότητος αὐτῆς ἐκθαυμάσει ὀφθαλμὸς, καὶ ἐπὶ τοῦ ὑετοῦ αὐτῆς ἐκστήσεται καρδία.
The eye marveleth at the beauty of the whiteness thereof, And the heart is astonished at the raining of it.
19
אד כפור כמלח ישכון, ויציץ כתמר ציצים.
He spreads frost like salt, and it blossoms with flowers like a thorn bush.
Καὶ πάχνην ὡς ἅλα ἐπὶ γῆς χέει, καὶ παγεῖσα γίνεται σκολόπων ἄκρα.
The hoarfrost also as salt he poureth on the earth, And being congealed, it becometh sharp peaks.
20
צינת רוח צפון ישיב, וכרקב יקפיא מקורו. על כל מעמד מים יקרים, וכשריון ילבש מקוה.
The cold north wind he makes return, and freezes its spring like a clod; over every pool of water it spreads, and the pond puts it on like a coat of mail.
Ψυχρὸς ἄνεμος Βορέης πνεύσει, καὶ παγήσεται κρύσταλλος ἀφʼ ὕδατος· ἐπὶ πᾶσαν συναγωγὴν ὕδατος καταλύσει, καὶ ὡς θώρακα ἐνδύσεται τὸ ὕδωρ.
When the cold north wind bloweth, And the water is congealed into ice, It abideth upon every gathering together of water, And clotheth the water as with a breastplate.
21
יבול הרים בחרב ישיק, ונוה צמחים בלהבה.
It scorches the produce of the mountains like drought, and the pasture of plants like a flame.
Καταφάγεται ὄρη, καὶ ἔρημον ἐκκαύσει, καὶ ἀποσβέσει χλόην ὡς πῦρ.
It devoureth the mountains, and burneth the wilderness, And consumeth the grass as fire.
22
מרפא כל – מערף ענן טל, פורע לדשן שרב.
A cure for all is the dripping of cloud and dew, bringing refreshment after the heat.
Ἴασις πάντων κατὰ σπουδὴν ὁμίχλη, δρόσος ἀπαντῶσα ἀπὸ καύσωνος ἱλαρώσει.
A present remedy of all is a mist coming speedily: A dew coming after heat refresheth.
23
מחשבתו משיק רבה, ויט בתהום איים.
By his plan he stills the great deep, and planted islands in the abyss.
Λογισμῷ αὐτοῦ ἐκόπασεν ἄβυσσον, καὶ ἐφύτευσεν αὐτὴν Ἰησοῦς.
By his counsel he appeaseth the deep, And planteth islands therein.
24
יורדי הים יספרו קצהו, לשמע אזנינו נשתומם.
Those who go down to the sea tell of its extent, and we are astonished at what our ears hear.
Οἱ πλέοντες τὴν θάλασσαν διηγοῦνται τὸν κίνδυνον αὐτῆς, καὶ ἀκοαῖς ὠτίῳν ἡμῶν θαυμάζομεν.
They that sail on the sea tell of the danger thereof; And when we hear it with our ears, we marvel thereat.
25
שם פלאות תמהי מעשהו, מין כל חי וגבורות רבה.
There are wonders, marvels among his works, every kind of living thing and mighty creatures.
Καὶ ἐκεῖ τὰ παρὰδοξα καὶ θαυμάσια ἔργα, ποικιλία παντὸς ζώου, κτίσις κητῶν.
For therein be strange and wondrous works, Variety of all kinds of beasts, the race of whales.
26
למענו יצלח מלאך, ובדבריו יפעל רצון.
For his sake the messenger succeeds, and by his word he does his will.
Διʼ αὐτὸν εὐοδία τέλος αὐτοὺ, καὶ ἐν λόγῳ αὐτοῦ σύγκειται πάντα.
By him the end of them hath prosperous success, And by his word all things consist.
27
עוד כאלה לא נוסף, וקץ דבר הוא הכל.
More like these we will not add; the end of the matter is: he is all.
Πολλὰ ἐροῦμεν καὶ οὐ μὴ ἐφικώμεθα, καὶ συντέλεια λόγων τὸ πᾶν ἐστιν αὐτός.
We may speak much, and yet come short; Wherefore in sum, he is all.
28
נגדלה עוד כי לא נחקור, והוא גדול מכל מעשיו.
Let us praise him further, for we cannot fathom him; he is greater than all his works.
Δοξάζοντες ποῦ ἰσχύσωμεν; αὐτὸς γὰρ ὁ μέγας παρὰ πάντα τὰ ἔργα αὐτοῦ.
How shall we be able to magnify him? For he is great above all his works.
29
נורא ה' מאד מאד, ונפלאות דבריו.
The Lord is exceedingly awesome, and wonderful are his words.
Φοβερὸς Κύριος καὶ σφόδρα μέγας, καὶ θαυμαστὴ ἡ δυναστεία αὐτοῦ.
The Lord is terrible and very great, And marvelous is his power.
30
מגדלי ה' הרימו קול, בכל תוכלו כי יש עוד. מרומים החליפו כח ואל תלאו, כי לא תחקרו.
You who magnify the Lord, lift up your voice with all your power, for there is still more. Exalt him, renew your strength and do not grow weary, for you cannot fathom him.
Δοξάζοντες Κύριον ὑψώσατε καθόσον ἂν δύνησθε, ὑπερέξει γὰρ καὶ ἔτι· καὶ ὑψοῦντες αὐτὸν πληθύνατε ἐν ἰσχύϊ, μὴ κοπιᾶτε, οὐ γὰρ μὴ ἐφίκησθε.
When ye glorify the Lord, exalt him as much as ye can; For even yet will he far exceed: And when ye exalt him, put forth all your strength, And be not weary; for ye can never go far enough.
31
Τίς ἑώρακεν αὐτὸν καὶ ἐκδιηγήσεται; καὶ τίς μεγαλύνει αὐτὸν καθώς ἐστι;
Who hath seen him, that he might tell us? And who can magnify him as he is?
32
רוב נפלאות כאלה, מעט ראיתי ממעשיו.
Many are the wonders like these; I have seen only a few of his works.
Πολλὰ ἀπόκρυφά ἐστι μείζονα τούτων, ὀλίγα γὰρ ἑωράκαμεν τῶν ἔργων αὐτοῦ.
There are yet hidden greater things than these be, For we have seen but a few of his works.
33
את הכל עשה ה', וליראיו נתן חכמה שבח אבות עולם.
The Lord has made everything, and to those who fear him he has given wisdom. In praise of the fathers of old.
Πάντα γὰρ ἐποίησεν ὁ Κύριος, καὶ τοῖς εὐσεβέσιν ἔδωκε σοφίαν. ΠΑΤΕΡΩΝ ὝΜΝΟΣ.
For the Lord hath made all things; And to the godly hath he given wisdom.

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.

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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

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About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

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

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

JPS 1917 — The Holy Scriptures according to the Masoretic Text

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

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

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

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

Samaritan Pentateuch †

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

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

Dead Sea Scrolls and other Judean Desert manuscripts †

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

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

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

Ben Sira

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

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

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

Psalm 151

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

Tobit

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

1 Enoch

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

Jubilees

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

Lexicon and concordance data

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

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