Textorah

Ben Sira 45

1
ויוצא ממנו איש, מוצא חן בעיני כל חי. אהוב אלהים ואנשים, משה זכרו לטובה.
And he brought from him a man, finding grace in the eyes of all life. Beloved by God and man, Moshe, remembered for good.
Καὶ ἐξήγαγεν ἐξ αὐτοῦ ἄνδρα ἐλέους, εὑρίσκοντα χάριν ἐν ὀφθαλμοῖς πάσης σαρκός· ἐγαπημένον ὑπὸ Θεοῦ καὶ ἀνθρώπων Μωυσῆν, οὗ τὸ μνημόσυνον ἐν εὐλογίαις.
And he brought out of him a merciful man, Which found favor in the sight of all flesh; Even Moses, beloved of God and men, Whose memorial is blessed.
2
ויכבדהו אלהים, ויאמצהו במרומים.
And God honored him, and strengthened him in the heights.
Ὡμοίωσεν αὐτὸν δόξῃ ἁγίων, καὶ ἐμεγάλυνεν αὐτὸν ἐν φόβοις ἐχθρῶν.
He made him like to the glorious saints, And magnified him, so that his enemies stood in fear of him.
3
בדבריו האותות מהרו, ויחזקהו לפני מלך. ויצוהו אל העם, ויראו את כבודו.
With his words, the letters He sped up, and He strengthened him before the king; and He commanded the people, and they saw His glory.
Ἐν λόγοις αὐτοῦ σημεῖα κατέπαυσεν, ἐδόξασεν αὐτὸν κατὰ πρόσωπον βασιλέων· ἐνετείλατο αὐτῷ πρὸς λαὸν αὐτοῦ, καὶ ἔδειξεν αὐτῷ τῆς δόξης αὐτοῦ.
By his words he caused the wonders to cease, And he made him glorious in the sight of kings, And gave him a commandment for his people, And showed him part of his glory.
4
באמונתו ובענותו, בחר בו מכל בשר.
In his faithfulness and his humility, He chose him from all flesh.
Ἐν πίστει καὶ πραΰτητι αὐτοῦ ἡγίασεν, ἐξελέξατο αὐτὸν ἐκ πάσης σαρκός.
He sanctified him [in] his faithfulness and meekness, And chose him out of all men.
5
וישמיעהו את קולו, ויגישהו לערפל. וישם בידו מצוה, תורת חיים ותבונה. ללמד ביעקב חוקיו, ועדותיו ומשפטיו לישראל.
And He caused him to hear his voice, and He drew him to the thick cloud; and He placed in his hand the commandment, the Torah of life and understanding; to teach Yaaqov His laws, and His statues and ordinances to Israel.
Ἠκούτισεν αὐτὸν τῆς φωνῆς αὐτοῦ, καὶ εἰσήγαγεν αὐτὸν εἰς τὸν γνόφον· καὶ ἔδωκεν αὐτῷ κατὰ πρόσωπον ἐντολὰς, νόμον ζωῆς καὶ ἐπιστημης, διδάξαι τὸν Ἰακὼβ διαθήκην, καὶ κρίματα αὐτοῦ τὸν Ἰσραήλ.
He made him to hear his voice, And brought him into the dark cloud, And gave him commandments before his face, Even the law of life and knowledge, That he might teach Jacob his covenants, And Israel his judgments.
6
וירם קדוש את אהרן / למטה לוי, וישימהו לחק עולם.
And He raised Aharon, he the tribe of Levi, to holiness, and He placed him as an eternal law.
Ἀαρὼν ὕψωσεν ἅγιον ὅμοιον αὐτῷ, ἀδελφὸν αὐτοῦ, ἐκ φυλῆς Λευΐ.
He exalted Aaron, a holy man like unto him, Even his brother, of the tribe of Levi.
7
ויתן עליו הוד, וישרתהו בכבודו. ויאזרהו בתועפות ראם, וילבישהו פעמונים.
And He put upon him splendor, and He appointed him minister in His glory; and girded him with the majesty of the aurochs, and clothed him with bells.
Ἔστησεν αὐτῷ διαθήκην αἰῶνος, καὶ ἔδωκεν αὐτῷ ἱερατείαν λαοῦ· ἐμακάρισεν αὐτὸν ἐν εὐκοσμίᾳ, καὶ περιέζωσεν αὐτὸν στολὴν δόξης.
An everlasting covenant he made with him, And gave him the priesthood among the people; He beautified him with comely ornaments, And clothed him with a robe of glory.
8
וילבישהו כליל תפארת, ויפארהו בכבוד ועוז. מכנסים כתנות ומעיל, ויקיפהו פעמונים.
And He clothed him all in majesty, and beautifued him in glory and strength; breeches, tunic, robe, and surrounded him in bells.
Ἐνέδυσεν αὐτὸν συντέλειαν καυχήματος, καὶ ἐστερέωσεν αὐτὸν σκεύεσιν ἰσχύος, περισκελῆ καὶ ποδήρη καὶ ἐπωμίδα,
He put upon him perfect glory; And strengthened him with rich garments, With breeches, with a long robe, and the ephod.
9
ורמונים המון סביב, לתת נעינה בצעדיו.
And many pomegranates surrounding, to make music with his steps.
καὶ ἐκύκλωσεν αὐτὸν ῥοΐσκοις χρυσοῖς, κώδωσι πλείστοις κυκλόθεν, ἠχῆσαι φωνὴν ἐν βήμασιν αὐτοῦ, ἀκουστὸν ποιῆσαι ἦχον ἐν ναῷ εἰς μνημόσυνον υἱοῖς λαοῦ αὐτοῦ,
And he compassed him with pomegranates And with many golden bells round about, That as he went there might be a sound, And a noise made that might be heard in the temple For a memorial to the children of his people;
10
בגדי קודש זהב תכלת, וארגמן מעשה חשב. חשן משפט אפוד ואזור, ושני תולעת מעשה אורג.
Holy clothes, gold, purple, and crimson, works of the masters; breatplate of judgement, ephod and girdle, and two scarlet threads, woven.
στολῇ ἁγίᾳ, χρυσῷ, καὶ ὑακίνθῳ, καὶ πορφύρᾳ, ἔργῳ ποικιλτοῦ, λογείῳ κρίσεως, δήλοις ἀληθείας,
With a holy garment, with gold, and blue silk, And purple, the work of the embroiderer, With a breastplate of judgment, with the revealers of truth;
11
אבני חפץ על החשן, פתוחי חותם במלואים. כל אבן יקרה לזכרון, בכתב חרות למספר בני ישראל.
Precious stones upon the breastplate, sealed and engraved in openings; every stone called a memory, written carved for the number of the children of Israel.
κεκλωσμένῃ κόκκῳ, ἔργῳ τεχνίτου, λίθοις πολυτελέσι γλύμματος σφραγίδος, ἐν δέσει χρυσίου, ἔργῳ λιθουργοῦ, εἰς μνημόσυνον ἐν γραφῇ κεκολαμμένῃ κατʼ ἀριθμὸν φυλῶν Ἰσραήλ·
With twisted scarlet, the work of the cunning workman, With precious stones graven like seals, And set in gold, the work of the jeweler, With a writing engraved for a memorial, After the number of the tribes of Israel.
12
עטרת פז מעיל ומצנפת, וציץ חרות חותם קדש. הוד כבוד ותהלת עז, מחמד עין ומכלל יופי.
A pure-gold crown, robe, turban, and headplate carved with a holy seal; splendrous glory and praiseworthy strength, pleasant to see and entirely beauty.
στέφανον χρυσοῦν ἐπάνω κιδάρεως, ἐκτύπωμα σφραγίδος ἁγιάσματος, καύχημα τιμῆς, ἔργον ἰσχύος, ἐπιθυμήματα ὀφθαλμῶν κοσμούμενα ὡραῖα.
He set a crown of gold upon the miter, Wherein was engraven Holiness, An ornament of honor, a costly work, The desires of the eyes, goodly and beautiful.
13
לפניו לא היה כן, כן לעולם לא ילבשם זר. האמין לו ולבניו כזה, וכן בניו לדורותם.
Before him was none like him, thus after him no stranger will wear it. He trusted in him and in his sons like this, and thus his sons to their generations.
Πρὸ αὐτοῦ οὐ γέγονε τοιαῦτα ἕως αἰῶνος, οὐκ ἐνεδύσατο ἀλλογενὴς, πλὴν τῶν υἱῶν αὐτοῦ μόνον, καὶ τὰ ἔκγονα αὐτοῦ διαπαντός.
Before him there were none such, Neither did ever any stranger put them on, But only his children And his children’s children perpetually.
14
מנחתו כליל תקטר, בכל יום צמיד פעמים.
Their grain-offering is entirely smoked, and on every day it is twice offered.
Θυσίαι αὐτοῦ ὁλοκαρπωθήσονται καθημέραν ἐνδελεχῶς δίς.
Their sacrifices shall be wholly consumed every day twice continually.
15
וימלא משה את ידו, וימשחהו בשמן הקדש. ותהי לו ברית עולם, ולזרעו כימי שמים.
And He filled Moshe's hand, and He anointed him with holy oil; and he was to Him an eternal covenant, and to his seed as in the days of heaven.
Ἐπλήρωσε Μωυσῆς τὰς χεῖρας, καὶ ἔχρισεν αὐτὸν ἐν ἐλαίῳ ἁγίῳ· ἐγενήθη αὐτῷ εἰς διαθήκην αἰώνιον, καὶ ἐν τῷ σπέρματι αὐτοῦ ἐν ἡμέραις οὐρανοῦ, λειτουργεῖν αὐτῷ ἅμα καὶ ἱερατεύειν, καὶ εὐλογεῖν τὸν λαὸν αὐτοῦ ἐν τῷ ὀνόματι αὐτοῦ.
Moses consecrated him, and anointed him with holy oil; This was appointed unto him by an everlasting covenant, And to his seed, so long as the heavens should remain, That they should minister unto him, and execute the office of the priesthood, And bless the people in his name.
16
לשרת ולכהן לו,ולברך את עמו בשמו. ויבחר בו מכל חי, להגיש עלה וחלבים.
To minister and to serve as priest for Him, and to bless His people with His name. And He chose him from all life, to bring the whole-offerings and the suet-offerings.
Ἐξελέξατο αὐτὸν ἀπὸ παντὸς ζῶντος, προσαγαγεῖν κάρπωσιν Κυρίῳ, θυμίαμα καὶ εὐωδίαν εἰς μνημόσυνον, ἐξιλάσκεσθαι περὶ τοῦ λαοῦ σου.
He chose him out of all men living To offer sacrifices to the Lord, Incense, and a sweet savor, for a memorial, To make reconciliation for his people.
17
ולהקטיר ריח ניחח ואזכרה, ולכפר על בני ישראל. ויתן לו מצותיו, וימשילהו בחוק ומשפט.
And to burn a sweet smell and a remembrance, and to atone for the children of Israel.
Ἔδωκεν αὐτὸν ἐν ἐντολαῖς αὐτοῦ, ἐξουσίαν ἐν διαθήκαις κριμάτων, διδάξαι τὸν Ἰακὼβ τὰ μαρτύρια, καὶ ἐν νόμῳ αὐτοῦ φωτίσαι Ἰσραήλ.
He gave unto him his commandments, And authority in the statutes of judgments, That he should teach Jacob the testimonies, And inform Israel in his laws.
18
וילמד את עמו חק, ומשפט את בני ישראל. ויחרו בו זרים, ויקנאו בו במדבר. אנשי דתן ואבירם, ועדת קרח בעזוז אפם. וירא יהוה ויתאנף, ויכלם בחרון אפו.
And He gave his people a law, and a rule to the children of Israel; and strangers were angry with him, and jealous of him in the desert. The men of Datan and Aviram, and the congregation of Qoraḥ in their enraged anger; and they saw ADONAI and He was enraged, and destroyed them in his great anger.
Ἐπισυνέστησαν αὐτῷ ἀλλότριοι, καὶ ἐζήλωσαν αὐτὸν ἐν τῇ ἐρήμῳ, ἄνδρες οἱ περὶ Δαθὰν καὶ Ἀβειρὼν, καὶ ἡ συναγωγὴ Κορὲ ἐν θυμῷ καὶ ὀργῇ.
Strangers conspired together against him, And maligned him in the wilderness, Even the men that were of Dathan’s and Abiram’s side, And the congregation of Korah, with fury and wrath.
19
Εἶδε Κύριος καὶ οὐκ εὐδόκησε, καὶ συνετελέσθησαν ἐν θυμῷ ὀργῆς· ἐποίησεν αὐτοῖς τέρατα, καταναλῶσαι ἐν πυρὶ φλογὸς αὐτοῦ.
This the Lord saw, and it displeased him, And in his wrathful indignation were they consumed: He did wonders upon them, to consume them with the fiery flame.
20
ויבא להם אות, ויאכלם בשביב אשו. ויוסף לאהרן כבודו, ויתן לו נחלתו.
And He brought a sign to them, and consumed them in blazing fire; and He added His glory to Aharon, and gave him His inheritance.
Καὶ προσέθηκεν Ἀαρὼν δόξαν, καὶ ἔδωκεν αὐτῷ κληρονομίαν· ἀπαρχὰς πρωτογενημάτων ἐμέρισεν αὐτοῖς· ἄρτον ἐν πρώτοις ἡτοίμασε πλησμονήν.
But he made Aaron more honorable, And gave him a heritage, And divided unto him the firstfruits of the increase; Especially he prepared bread in abundance:
21
ראשית קדש נתן לו לחם, אשי יהוה יאכלון. לחם פנים חלקו, ומתנה לו ולזרעו.
The holy first-part He gave him bread, and fires of ADONAI consumed them. The shewbread portiopn, and a gift to him and his seed.
Καὶ γὰρ θυσίας Κυρίου φάγονται, ἃς ἔδωκεν αὐτῷ τε καὶ τῷ σπέρματι αὐτοῦ.
For they eat of the sacrifices of the Lord, Which he gave unto him and his seed.
22
אך בארצם לא ינחל, ובתוכם לא יחלק נחלה. אשי יהוה חלקו ונחלתו, בתוך בני ישראל.
Yet in their land he would not inherit, and in their midst he would not receive an inheritance; the fires of ADONAI are his portion and inheritance, in the midst of the children of Israel.
Πλὴν ἐν γῇ λαοῦ οὐ κληρονομήσει, καὶ μερὶς οὐκ ἔστιν αὐτῷ ἐν λαῷ, αὐτὸς γὰρ μερίς σου, κληρονομία.
Howbeit in the land of the people he had no inheritance, Neither had he any portion among the people: For the Lord himself is his portion and inheritance.
23
וגם פינחס בן אלעזר, בגבורה נחל שלישי. בקנאו לאלוה כל, ויעמוד בפרץ עמו.
And also, Pinḥas ben El'azar, in his strength, a third portion. In his zealousness to the God of all, and he stood at the people's breach.
Καὶ Φινεὲς υἱὸς Ἐλεάζαρ τρίτος εἰς δόξαν, ἐν τῷ ζηλῶσαι αὐτὸν ἐν φόβῳ Κυρίου, καὶ στῆσαι αὐτὸν ἐν τροπῇ λαοῦ, ἐν ἀγαθότητι προθυμίας ψυχῆς αὐτοῦ, καὶ ἐξιλάσατο περὶ τοῦ Ἰσραήλ.
The third in glory is Phinehas the son of Eleazar, Because he had zeal in the fear of the Lord, And stood up with good courage of heart when the people were turned back, And made reconciliation for Israel.
24
אשר נדבו לבו, ויכפר על בני ישראל. לכן גם לו הכין חק, ברית עולם לכלכל מקדש.
And who, in his nobility, his heart, atoned for the children of Israel; thus he also was given a law, an eternal covenant to administer the Sanctuary.
Διὰ τοῦτο ἐστάθη αὐτῷ διαθήκη εἰρήνης, προστάτην ἁγίων καὶ λαῷ αὐτοῦ, ἵνα αὐτῷ ᾖ καὶ τῷ σπέρματι αὐτοῦ ἱερωσύνης μεγαλεῖον εἰς τοὺς αἰῶνας·
Therefore was there a covenant of peace made with him, That he should be the chief of the sanctuary and of his people, And that he and his posterity should have the dignity of the priesthood forever:
25
אשר תהיה לו ולזרעו, כהונה גדולה על עולם. וגם בריתו עם דוד, בן ישי למטה יהודה. נחלת אש לפני כבודו, נחלת אהרן לכל זרעו. ועתה ברכו נא, את יהוה הטוב.
That would be his and his seeds, a great priesthood for all time. And also His covenant with David son of Yishai of the tribe of Judah. A portion of fire before His glory, the portion of Aharon to all his seed. And now, bless, please, ADONAI the good.
καὶ διαθηκήν τῷ Δαυὶδ υἱῷ ἐκ φυλῆς Ἰούδα, κληρονομία βασιλέως υἱοῦ ἐξ υἱοῦ μόνου, κληρονομία Ἀαρὼν καὶ τῷ σπέρματι αὐτοῦ.
According to the covenant made with David son of Jesse, of the tribe of Judah, That the inheritance of the king should be to his posterity alone: So the inheritance of Aaron should also be unto his seed.
26
המעטר אתכם כבוד, ויתן לכם חכמת לב. למען לא ישכח טובכם, וגבורתכם לדורות עולם.
He crowns you with glory, He gives you a wise heart; that you not forget your goodness, and your strength for all generations.
Δῴη ὑμῖν σοφίαν ἐν καρδίᾳ ὑμῶν, κρίνειν τὸν λαὸν αὐτοῦ ἐν δικαιοσύνῃ, ἵνα μὴ ἀφανισθῇ τὰ ἀγαθὰ αὐτῶν, καὶ τὴν δόξαν αὐτῶν εἰς γενεὰς αὐτῶν.
God give you wisdom in your heart To judge his people in righteousness, That their good things be not abolished, And that their glory may endure forever.

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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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

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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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