Textorah

Ben Sira 51

1
אֲהַלְלֶךָּ אֱלֹהֵי יִשְׁעִי, אוֹדְךָ אֱלֹהֵי אָבִי. אֲסַפְּרָה שִׁמְךָ מָעוֹז חַיַּי, כִּי פָדִיתָ מִמָּוֶת נַפְשִׁי.
I will praise thee, O God of my salvation; I will give thanks unto thee (?), my God, my Father; I will declare thy name, O stronghold of my life. For thou hast redeemed my soul from death.
Ἐξομολογήσομαι σοι Κύριε βασιλεῦ, καὶ αἰνέσω σε Θεὸν τὸν σωτῆρά μου· ἐξομολογοῦμαι τῷ ὀνόματί σου,
I will thank thee, O Lord and King, And praise thee, O God my Savior: I do give praise unto thy name:
2
חָשַׂכְתָּ בְשָׂרִי מִשַּׁחַת, וּמִיַּד שְׁאוֹל הִצַּלְתָּ רַגְלִי. פִּצִּיתַנִי מִדִּבַּת עָם, מִשּׁוֹט דִּבַּת לָשׁוֹן וּמִשְּׂפַת שָׂטֵי כָזָב. נֶגֶד קָמַי הָיִיתָה לִּי, עֲזַרְתַּנִי כְּרוֹב חַסְדֶּךָ.
Thou hast kept back my flesh from corruption; And hast delivered my foot from the hand of Sheol. Thou hast delivered me from the evil report of the people; From the scourge of (?) the tongue, and from the lip of them that go aside to lies. Thou wast with me against them that rose up against me; Thou hast holpen me according to thy great mercy:
ὅτι σκεπαστὴς καὶ βοηθὸς ἐγένου μοι, καὶ ἐλυτρώσω τὸ σῶμά μου ἐξ ἀπωλείας, καὶ ἐκ παγίδος διαβολῆς γλώσσης· ἀπὸ χειλέων ἐργαζομένων ψεῦδος, καὶ ἔναντι τῶν παρεστηκότων ἐγένου μοι βοηθὸς,
For thou art my defender and helper, And hast preserved my body from destruction, And from the snare of the slanderous tongue, And from the lips that forge lies, And hast been my helper against mine adversaries:
3
מִמּוֹקֵש צוֹפֵי צַלְעִי, וּמִּיַד מְבַקְשֵׁי נַפְשִׁי. מֵרַבּוֹת צָרוֹת הוֹשַׁעְתָּנִי, וּמִמְּצוּקוֹת שַׁלְהֶבֶת מִסָּבִיב.
Out of the snare of them that watched for my halting (?); And from the hand of them that sought my life. From many troubles thou hast saved me; And from chokings of flaming fire..
καὶ ἐλυτρώσω με, κατὰ τὸ πλῆθος ἐλέους καὶ ὀνόματός σου, ἐκ βρυγμῶν ἑτοίμων εἰς βρῶμα, ἐκ χειρὸς ζητούντων τὴν ψυχήν μου, ἐκ πλειόνων θλίψεων ὧν ἔσχον,
And hast delivered me, according to the multitude of thy mercies and greatness of thy name, From the teeth of them that were ready to devour me, And out of the hands of such as sought after my life, And from the manifold afflictions which I had;
4
מְכַבּוֹת אֵשׁ לְאֵין פֶּחָה, מֵרֶחֶם תְּהוֹם לְאִמִּי.
From flames of a fire not blown (?); From the womb of the deep....
ἀπὸ πνιγμοῦ πυρὸς κυκλόθεν, καὶ ἐκ μέσου πυρὸς οὗ οὐκ ἐξέκαυσα,
From the choking of fire on every side, And from the midst of the fire which I kindled not;
5
מִשִׂפְתֵי זִמָּה וְטֹפְלֵי שֶׁקֶר, וְחִצֵּי לְשוֹן מִרְמָה.
From cunning lips, and weavers of lies; And the arrows of a deceitful tongue.
ἐκ βάθους κοιλίας ᾅδου, καὶ ἀπὸ γλώσσης ἀκαθάρτου, καὶ λόγου ψευδοῦς.
From the depth of the belly of hell, From an unclean tongue, and from lying words.
6
וַתִּגַּע לַמָּוֶת נַפְשִׁי, וְחַיָּתִי לִשְׁאוֹל תַּחְתִּיּוֹת.
And my soul drew near unto death; And my life to Sheol beneath.
Βασιλεῖ διαβολὴ γλώσσης ἀδίκου· ᾔγγισεν ἕως θανάτου ἡ ψυχή μου, καὶ ἡ ζωή μου ἦν σύνεγγυς ᾅδου κάτω.
By an accusation to the king from an unrighteous tongue My soul drew near even unto death, My life was near to the hell beneath.
7
וָאֶפְנֶה סָבִיב וְאֵין עוֹזֵר לִי, וַאֲצַפֶּה סוֹמֵךְ וְאָיִן.
And I turned around, and there was none that helped me; And I looked for one that would succour, and there was none.
Περιέσχον με πάντοθεν, καὶ οὐκ ἦν ὁ βοηθῶν· ἐμβλέπων εἰς ἀντίληψιν ἀνθρώπων, καὶ οὐκ ἦν.
They compassed me on every side, And there was no man to help me: I looked for the succor of men, but there was none.
8
וָאֶזְכְּרָה אֶת רַחֲמֵי יְהֹוָה, וַחֲסָדָיו אֲשֶׁר מֵעוֹלָם. הַמַּצִּיל אֶת חוֹסֵי בוֹ, וַיִּגְאָלֵם מִכָּל רָע.
And I remembered the mercies of the Lord; And his lovingkindnesses which are from everlasting. He that delivereth them that trust in him; And redeemeth them from all evil.
Καὶ ἐμνήσθην τοῦ ἐλέους σου Κύριε, καὶ τῆς ἐργασίας σου τῆς ἀπʼ αἰῶνος· ὅτι ἐξελῇ τοὺς ὑπομένοντάς σε, καὶ σώζεις αὐτοὺς ἐκ χειρὸς ἐθνῶν.
Then thought I upon thy mercy, O Lord, And upon thy acts of old, How thou deliverest such as wait for thee, And savest them out of the hands of the enemies.
9
וְאָרִים מֵאֶרֶץ קוֹלִי, וּמִּשַּׁעֲרֵי שְׁאוֹל שִׁוַּעְתִּי.
And I lifted up my voice from the earth; And from the gates of Sheol I cried.
Καὶ ἀνύψωσα ἐπὶ γῆς ἱκετείαν μου, καὶ ὑπὲρ θανάτου ῥύσεως ἐδεήθην.
Then lifted I up my supplication from the earth, And prayed for deliverance from death.
10
וַאֲרוֹמֵם: יְהֹוָה אָבִי אַתָּה! כִּי אַתָּה גִּבּוֹר יִשְׁעִי. אַל תַּרְפֵּנִי בְּיוֹם צָרָה, בּיוֹם שׁוֹאָה וּמְשׁוֹאָה.
And I exalted the Lord, saying , Thou art my Father; For thou art the mighty one of my salvation. Leave me not in the day of trouble; In the day of wasteness and desolation.
Ἐπεκαλεσάμην Κύριον πατέρα Κυρίου μου, μή με ἐγκαταλιπεῖν ἐν ἡμέραις θλίψεως, ἐν καιρῷ ὑπερηφάνων ἀβοηθησίας.
I called upon the Lord, the Father of my Lord, That he would not leave me in the days of my trouble, And in the time of the proud, when there was no help.
11
אֲהַלְלָה שִׁמְךָ תָּמִיד, וְאֶזְכָּרְךָ בִּתְפִלָּה. אָז שָׁמַע קוֹלִי יְהֹוָה, וַיַּאֲזִין אֶל תַּחֲנוּנָי.
I will praise thy name continually; And I will remember thee with prayer. Then the Lord heard my voice; And gave ear unto my supplication.
Αἰνέσω τὸ ὄνομά σου ἐνδελεχῶς, καὶ ὑμνήσω ἐν ἐξομολογήσει· καὶ εἰσηκούσθη ἡ δέησίς μου.
I will praise thy name continually, And will sing praise with thanksgiving; And so my prayer was heard:
12
וַיִּפְדֵּנִי מִכָּל רָע, וַיְמַלְּטֵנִי בְּיוֹם צָרָה. עַל כֵּן הוֹדֵיתִי וַאֲהַלְלָה, וַאֲבָרְכָה אֶת שֵׁם יְהֹוָה. הוֹדוּ לַיהֹוָה כִּי טוֹב, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְאֵל הַתִּשְׁבָּחוֹת, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְשׁוֹמֵר יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְיוֹצֵר הַכֹּל, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְגוֹאֵל יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לִמְקַבֵּץ נִדְחֵי יִשְׂרָאֵל, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְבוֹנֶה עִירוֹ וּמִקְדָּשׁוֹ, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לַמַּצְמִיחַ קֶרֶן לְבֵית דָּוִד, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְבוֹחֵר בִּבְנֵי צָדוֹק לְכֹהֵן, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְמָגֵן אַבְרָהָם, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְצוּר יִצְחָק, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְאַבִּיר יַעֲקֹב, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְבוֹחֵר בְּצִיּוֹן, כִּי לְעוֹלָם חַסְדּוֹ. הוֹדוּ לְמֶלֶךְ מַלְכֵי מְלָכִים, כִּי לְעוֹלָם חַסְדּוֹ. וַיָּרֶם קֶרֶן לְעַמּוֹ, תְּהִלָּה לְכָל חֲסִידָיו, לִבְנֵי יִשְׂרָאֵל עַם קְרוֹבוֹ, הַלְלוּ-יָהּ.
And he ransomed me from all evil; And freed me in the day of trouble. Therefore I gave thanks, and I will sing praise; And I will bless the name of the Lord. O give thanks unto the Lord, for he is good; For his mercy endureth for ever. O give thanks unto the God of praises; For his mercy endureth for ever. O give thanks unto him that keepeth Israel; For his mercy endureth for ever. O give thanks unto him that formeth all; For his mercy endureth for ever. O give thanks unto him that redeemeth Israel; For his mercy endureth for ever. O give thanks unto him that gathereth the outcasts of Israel; For his mercy endureth for ever. O give thanks unto him that buildeth his city and his sanctuary; For his mercy endureth for ever. O give thanks unto him that maketh the horn of the house of David to bud; For his mercy endureth for ever. O give thanks unto him that chose the sons of Zadok to be priests; For his mercy endureth for ever. O give thanks unto the Shield of Abraham; For his mercy endureth for ever. O give thanks unto the Rock of Isaac; For his mercy endureth for ever. O give thanks unto the Mighty One of Jacob; For his mercy endureth for ever. O give thanks unto him that chose Zion; For his mercy endureth for ever. O give thanks unto the King of the kings of kings; For his mercy endureth for ever. And he will lift up the horn of his people: A praise for all his saints; Even for the children of Israel, a people near unto him. Praise ye the Lord.
Ἔσωσας γάρ με ἐξ ἀπωλείας, καὶ ἐξείλου με ἐκ καιροῦ πονηροῦ· διὰ τοῦτο ἐξομολογήσομαι καὶ αἰνέσω σοι, καὶ εὐλογήσω τῷ ὀνόματι Κυρίου·
For thou savedst me from destruction, And deliveredst me from the evil time: Therefore will I give thanks, and praise thee, And bless thy name, O Lord.
13
אֲנִי נַעַר הָיִיתִי [וָאוֹהַב חָכְמָה], וְחָפַצְתִּי בָהּ וּבִקַּשְׁתִיהָ. בַּאֲמִתָּהּ דָּרְכָה רַגְלִי, אֲדֹנָי מִנְּעוּרַי חָכְמָה לָמַדְתִּי. וָאֶתְפַּלֵּל תְּפִלָּה בִּנְעֻרוֹתָי, וְהַרְבֵּה מָצָאתִי דֵעָה.
I was a youth; And I delighted in her, and sought her. My foot trod in her truth; O my Lord, from my youth I learned wisdom. And I prayed a prayer in my youth; And I found knowledge abundantly.
Ἔτι ὢν νεώτερος, πρινὴ πλανηθῆναί με, ἐζήτησα σοφίαν προφανῶς ἐν προσευχῇ μου.
When I was yet young, or ever I went abroad, I desired wisdom openly in my prayer.
14
Ἔναντι ναοῦ ἠξίουν περὶ αὐτῆς, καὶ ἕως ἐσχάτων ἐκζητήσω αὐτὴν,
I prayed for her before the temple, And will seek her out even to the end.
15
ἐξ ἄνθους ὡς περκαζούσης σταφυλῆς· εὐφράνθη ἡ καρδία μου ἐν αὐτῇ, ἐπέβη ὁ πούς μου ἐν εὐθύτητι, ἐκ νεότητός μου ἴχνευσα αὐτήν.
Even from the flower till the grape was ripe Hath my heart delighted in her: My foot went the right way, From my youth up sought I after her.
16
Ἔκλινα ὀλίγον τὸ οὖς μου, καὶ ἐδεξάμην, καὶ πολλὴν εὗρον ἐμαυτῷ παιδείαν.
I bowed down mine ear a little, and received her, And got much learning.
17
עֻלָּהּ הָיָה לִי לְכָבוֹד, וְלִמְלַמְּדַי אֶתֵּן הוֹדָאָה.
Her yoke (?) was a glory to me; And to my teacher will I give thanks.
Προκοπὴ ἐγένετό μοι ἐν αὐτῇ· τῷ διδόντι μοι σοφίαν, δώσω δόξαν.
I profited therein, [Therefore] will I ascribe the glory unto him that giveth me wisdom.
18
חָשַׁבְתִּי לְהִיטֶיב [דַּרְכִּי], וְלֹא אַהֲפֹךְ כִּי אֶמְצָאֶנּוּ.
I thought to benefit; And I would not turn when I found it (?).
Διενοήθην γὰρ τοῦ ποιῆσαι αὐτὴν, καὶ ἐζήλωσα τὸ ἀγαθὸν, καὶ οὐ μὴ αἰσχυνθῶ.
For I purposed to do after her, And earnestly I followed that which is good; So shall I not be confounded.
19
חַשְׁקָה נַפְשִׁי בָּהּ, וּפָנַי לֹא אַהֲפֹך מִמֶּנָּה.
My soul longed for her; And I would not turn my face from her.
Διαμεμάχηται ἡ ψυχή μου ἐν αὐτῇ, καὶ ἐν ποιήσει λιμοῦ διηκριβωσάμην· τὰς χεῖράς μου ἐξεπέτασα πρός ὕψος, καὶ τὰ ἀγνοήματα αὐτῆς ἐπένθησα,
My soul hath wrestled with her, And in my doings I was exact: I stretched forth my hands to the heaven above, And bewailed my ignorances of her.
20
נַפְשִׁי נָתַתִּי אַחֲרֶיהָ, וּלְנֵצַח נְצָחִים לֹא אַטֶּה מִמֶּנָּה. וּבְטָהֳרָה מְצָאתִיהָ, וְלֵב קָנִיתִי לָהּ מִתְּחִלָּתָהּ.
I gave my soul after her; And for ever and ever I will not swerve… My hand opened her gates; And I looked for her (?), and beheld her (S); And in pureness I found her. And I gat me (?) understanding from her beginning; Therefore........
τὴν ψυχήν μου κατεύθυνα εἰς αὐτὴν, καρδίαν ἐκτησάμην μετʼ αὐτῶν ἀπʼ ἀρχῆς, καὶ ἐν καθαρισμῷ εὗρον αὐτήν· διὰ τοῦτο οὐ μὴ ἐγκαταλειφθῶ.
I directed my soul unto her, And I found her in pureness: I have had my heart joined with her from the beginning, Therefore shall I not be forsaken.
21
מֵעַי יֵחַמּוּ כַּתַּנּוּר לְהַבִּיט בָּהּ, בַּעֲבוּר כֵּן לֹא אֶעֶזְבֶנָּה.
My inward parts were hot (?) as an oven for her, to behold her; Therefore I possessed her as a good possession.
Καὶ ἡ κοιλία μου ἐταράχθη ἐκζητῆσαι αὐτήν· διὰ τοῦτο ἐκτησάμην ἀγαθὸν κτῆμα.
My heart was troubled in seeking her: Therefore have I gotten a good possession.
22
נָתַן יְהֹוָה לִי שְׂכַר שִׂפְתוֹתָי, בַּעֲבוּר כֵּן קְנִיתִיהָ קִנְיָן טוֹב.
The Lord gave me the reward of my lips; And with my tongue will I give him thanks.
Ἔδωκε Κύριος γλῶσσάν μοι μισθόν μου, καὶ ἐν αὐτῇ αἰνέσω αὐτόν.
The Lord hath given me a tongue for my reward, And I will praise him therewith.
23
פְּנוּ אֵלַי סְכָלִים, וְלִינוּ בְּבֵית מִדְרָשִׁי.
Turn unto me, O foolish ones; And lodge in my house of learning.
Ἐγγίσατε πρὸς μὲ ἀπαίδευτοι, καὶ αὐλίσθητε ἐν οἴκῳ παιδείας.
Draw near unto me, ye unlearned, And dwell in the house of learning.
24
עַד מָתַי תַחְסְרוּן מִן אֵלּוּ וְאֵלּוּ, וְנַפְשְׁכֶם צְמֵאָה מְאֹד תִּהְיֶה.
How long shall ye lack these things, And your soul be very thirsty?
Διότι ὑστερεῖτε ἐν τούτοις, καὶ αἱ ψυχαὶ ὑμῶν διψῶσι σφόδρα;
Wherefore are ye slow, and what say ye of these things, Seeing your souls are very thirsty?
25
פִּי פָתַחְתִי וְדִבַּרְתִּי בָהּ, קְנוּ לָכֶם חָכְמָה בְּלֹא כָסֶף.
I opened my mouth and spake of her, Get ye wisdom in possession without money.
Ἤνοιξα τὸ στὸμα μου, καὶ ἐλάλησα, κτήσασθε ἑαυτοῖς ἄνευ ἀργυριου.
I opened my mouth, and said, Buy her for yourselves without money.
26
וְצַוְּארֵיכֶם בְּעֻלָּהּ הָבִיאוּ, וּמַשָּׂאָהּ תִּשָּׂא נַפְשְׁכֶם. קְרוּבָה הִיא לִמְבַקְשֶׁיהָ, וְנוֹתֵן נַפְשׁוֹ מוֹצֵא אֹתָהּ.
And (?) bring your necks into her yoke; And let your soul take up her burden. She is nigh to them that seek her; And he that giveth his soul findeth her.
Τὸν τράχηλον ὑμῶν ὑπόθετε ὑπὸ ζυγὸν, καὶ ἐπιδεξάσθω ἡ ψυχὴ ὑμῶν παιδείαν, ἐγγύς ἐστιν εὑρεῖν αὐτήν.
Put your neck under the yoke, And let your soul receive instruction: She is hard at hand to find.
27
רְאוּ בְעֵינֵיכֶם כִּי קָטֹן הָיִיתִי, וְעָמַדְתִּי בָהּ וּמְצָאתִיהָ.
See with your eyes that I was a little one; And I laboured (G S) in her and found her.
Ἴδετε ἐν ὀφθαλμοῖς ὑμῶν ὅτι ὀλίγον ἐκοπίασα, καὶ εὗρον ἐμαυτῷ πολλὴν ἀνάπαυσιν.
Behold with your eyes, how that I have had but little labor, And have gotten unto me much rest.
28
רַבִּים שָׁמְעוּ לִמּוּדִי בִּנְעֻרוֹתָי, וְכֶסֶף וְזָהָב תִּקְנוּ בִי.
Hear, ye many (?), my teaching in my youth; And ye shall get silver and gold by me.
Μετάσχετε παιδείας ἐν πολλῷ ἀριθμῷ ἀργυρίου, καὶ πολὺν χρυσὸν κτήσασθε ἐν αὐτῇ.
Get learning with a great sum of money, And get much gold by her.
29
תִּשְׂמַח נַפְשִׁי בְּשֵׂיבָתִי, וְלֹא תֵבוֹשוּ בְּשִׁירָתִי.
My soul shall rejoice in my age ( or his praise); And ye shall not be ashamed of my song.
Εὐφρανθείη ἡ ψυχὴ ὑμῶν ἐν τῷ ἐλέει αὐτοῦ, καὶ μὴ αἰσχυνθείητε ἐν αἰνέσει αὐτοῦ.
Let your soul rejoice in his mercy, And be not ashamed of his praise.
30
מַעֲשֵׂיכֶם עֲשׂוּ בִצְדָקָה, וְהוּא נוֹתֵן לָכֶם שְׂכַרְכֶם בְּעִתּוֹ. בָּרוּךְ יְהֹוָה לְעוֹלָם, וּמְשֻׁבָּח שְׁמוֹ לְדֹר וָדֹר. עַד הֵנָּה דִּבְרֵי שִׁמְעוֹן / בֶּן יֵשׁוּעַ שֶׁנִּקְרָא בֶּן סִירָא. חָכְמַת שִׁמְעוֹן בֶּן יֵשׁוּעַ / בֶּן אֶלְעָזָר בֶּן סִירָא. יְהִי שֵׁם יְהֹוָה מְבֹרָךְ / מִעַתָּה וְעַד עוֹלָם.
Work your works in righteousness; And he shall give you your reward in his season. Blessed is the Lord for ever; And praised be his name to generation and generation. Hitherto are the words of Simon, son of Jesus, who is called Ben Sira. The Wisdom of Simon, son of Jesus, son of Eleazar, son of Sira. Be the name of the Lord blessed henceforth and for ever.
Ἐργάζεσθε τὸ ἔργον ὑμῶν πρὸ καιροῦ, καὶ δώσει τὸν μισθὸν ὑμῶν ἐν καιρῷ αὐτοῦ.
Work your work betimes, And in his time he will give you your reward.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

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

Masoretic Text — Westminster Leningrad Codex

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

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

JPS 1917 — The Holy Scriptures according to the Masoretic Text

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

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

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

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

Samaritan Pentateuch †

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

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

Dead Sea Scrolls and other Judean Desert manuscripts †

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

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

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

Ben Sira

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

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

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

Psalm 151

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

Tobit

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

1 Enoch

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

Jubilees

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

Lexicon and concordance data

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

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.