Textorah

Deuteronomy 10

1
בָּעֵת הַהִוא אָמַר יְהוָה אֵלַי פְּסָל־לְךָ שְׁנֵי־לֻוחֹת אֲבָנִים כָּרִאשֹׁנִים וַעֲלֵה אֵלַי הָהָרָה וְעָשִׂיתָ לְּךָ אֲרוֹן עֵץ
At that time HaShem said unto me: 'Hew thee two tables of stone like unto the first, and come up unto Me into the mount; and make thee an ark of wood.
Ἐν ἐκείνῳ τῷ καιρῷ εἶπε Κύριος πρὸς μὲ, λάξευσον σεαυτῷ δύο πλάκας λιθίνας ὥσπερ τὰς πρώτας, καὶ ἀνάβηθι πρὸς μὲ εἰς τὸ ὄρος, καὶ ποιήσεις σεαυτῷ κιβωτὸν ξυλίνην.
At that time the Lord said to me, Hew for thyself two stone tables as the first, and come up to me into the mountain, and thou shalt make for thyself an ark of wood.
2
וְאֶכְתֹּב עַל־הַלֻּחֹת אֶת־הַדְּבָרִים אֲשֶׁר הָיוּ עַל־הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן
And I will write on the tables the words that were on the first tables which thou didst break, and thou shalt put them in the ark.'
Καὶ γράψεις ἐπὶ τὰς πλάκας τὰ ῥήματα, ἃ ἦν ἐν ταῖς πλαξὶν ταῖς πρώταις ἃς συνέτριψας, καὶ ἐμβαλεῖς αὐτὰ εἰς τὴν κιβωτόν.
And thou shalt write upon the tables the words which were on the first tables which thou didst break, and thou shalt put them into the ark.
3
וָאַעַשׂ אֲרוֹן עֲצֵי שִׁטִּים וָאֶפְסֹל שְׁנֵי־לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וָאַעַל הָהָרָה וּשְׁנֵי הַלֻּחֹת בְּיָדִי
So I made an ark of acacia-wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in my hand.
Καὶ ἐποίησα κιβωτὸν ἐκ ξύλων ἀσήπτων, καὶ ἐλάξευσα τὰς πλάκας λιθίνας ὡς αἱ πρῶται, καὶ ἀνέβην εἰς τὸ ὄρος καὶ αἱ δύο πλάκες ἐπὶ ταῖς χερσί μου.
So I made an ark of boards of incorruptible wood, and I hewed tables of stone like the first, and I went up to the mountain, and the two tables were in my hand.
4
וַיִּכְתֹּב עַל־הַלֻּחֹת כַּמִּכְתָּב הָרִאשׁוֹן אֵת עֲשֶׂרֶת הַדְּבָרִים אֲשֶׁר דִּבֶּר יְהוָה אֲלֵיכֶם בָּהָר מִתּוֹךְ הָאֵשׁ בְּיוֹם הַקָּהָל וַיִּתְּנֵם יְהוָה אֵלָי
And He wrote on the tables according to the first writing, the ten words, which HaShem spoke unto you in the mount out of the midst of the fire in the day of the assembly; and HaShem gave them unto me.
Καὶ ἔγραψεν ἐπὶ τὰς πλάκας κατὰ τὴν γραφὴν τὴν πρώτην τοὺς δέκα λόγους, οὓς ἐλάλησε Κύριος πρὸς ὑμᾶς ἐν τῷ ὄρει ἐκ μέσου τοῦ πυρός, καὶ ἔδωκεν αὐτὰς Κύριος ἐμοί.
And he wrote upon the tables according to the first writing the ten commandments, which the Lord spoke to you in the mountain out of the midst of the fire, and the Lord gave them to me.
5
וָאֵפֶן וָאֵרֵד מִן־הָהָר וָאָשִׂם אֶת־הַלֻּחֹת בָּאָרוֹן אֲשֶׁר עָשִׂיתִי וַיִּהְיוּ שָׁם כַּאֲשֶׁר צִוַּנִי יְהוָה
And I turned and came down from the mount, and put the tables in the ark which I had made; and there they are, as HaShem commanded me.--
Καὶ ἐπιστρέψας κατέβην ἐκ τοῦ ὄρους, καὶ ἐνέβαλον τὰς πλάκας εἰς τὴν κιβωτὸν ἣν ἐποίησα· καὶ ἦσαν ἐκεῖ, καθὰ ἐνετείλατό μοι Κύριος.
And I turned and came down from the mountain, and I put the tables into the ark which I had made; and there they were, as the Lord commanded me.
6
וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי־יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן וַיִּקָּבֵר שָׁם וַיְכַהֵן אֶלְעָזָר בְּנוֹ תַּחְתָּיו
And the children of Israel journeyed from Beeroth-benejaakan to Moserah; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead.
Καὶ οἱ υἱοὶ Ἰσραὴλ ἀπῇραν ἐκ Βηρὼθ υἱῶν Ἰακεὶμ Μισαδαΐ· ἐκεῖ ἀπέθανεν Ἀαρὼν, καὶ ἐτάφη ἐκεῖ, καὶ ἱεράτευσεν Ἐλεάζὰρ υἱὸς αὐτοῦ ἀντʼ αὐτοῦ.
And the children of Israel departed from Beeroth of the sons of Jaakan [to] Moserah: there Aaron died, and there he was buried, and Eleazar his son was priest in his stead.
7
מִשָּׁם נָסְעוּ הַגֻּדְגֹּדָה וּמִן־הַגֻּדְגֹּדָה יָטְבָתָה אֶרֶץ נַחֲלֵי מָיִם
From thence they journeyed unto Gudgod; and from Gudgod to Jotbah, a land of brooks of water.--
Ἐκεῖθεν ἀπῇραν εἰς Γαδγάδ· καὶ ἀπὸ Γαδγὰδ εἰς Ἐτεβαθᾶ, γῆ χείμαῤῥοι ὑδάτων.
Thence they departed to Gudgodah; and from Gudgodah to Jotbathah, a land [wherein are] torrents of water.
8
בָּעֵת הַהִוא הִבְדִּיל יְהוָה אֶת־שֵׁבֶט הַלֵּוִי לָשֵׂאת אֶת־אֲרוֹן בְּרִית־יְהוָה לַעֲמֹד לִפְנֵי יְהוָה לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ עַד הַיּוֹם הַזֶּה
At that time HaShem separated the tribe of Levi, to bear the ark of the covenant of HaShem, to stand before HaShem to minister unto Him, and to bless in His name, unto this day.
Ἐν ἐκείνῳ τῷ καιρῷ διέστειλε Κύριος τὴν φυλὴν τὴν Λευὶ, αἴρειν τὴν κιβωτὸν τῆς διαθήκης Κυρίου, παρεστάναι ἔναντι Κυρίου, λειτουργεῖν καὶ ἐπεύχεσθαι ἐπὶ τῷ ὀνόματι αὐτοῦ ἕως τῆς ἡμέρας ταύτης.
At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand near before the Lord, to minister and bless in his name to this day.
9
עַל־כֵּן לֹא־הָיָה לְלֵוִי חֵלֶק וְנַחֲלָה עִם־אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר יְהוָה אֱלֹהֶיךָ לוֹ
Wherefore Levi hath no portion nor inheritance with his brethren; HaShem is his inheritance, according as HaShem thy G-d spoke unto him.--
Διὰ τοῦτο οὐκ ἔστιν τοῖς Λευίταις μερὶς καὶ κλῆρος ἐν τοῖς ἀδελφοῖς αὐτῶν· Κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ.
Therefore the Levites have no part nor inheritance among their brethren; the Lord himself [is] their inheritance, as he said to them.
10
וְאָנֹכִי עָמַדְתִּי בָהָר כַּיָּמִים הָרִאשֹׁנִים אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא לֹא־אָבָה יְהוָה הַשְׁחִיתֶךָ
Now I stayed in the mount, as at the first time, forty days and forty nights; and HaShem hearkened unto me that time also; HaShem would not destroy thee.
Κᾀγὼ εἱστήκειν ἐν τῷ ὄρει τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. καὶ εἰσήκουσε Κύριος ἐμοῦ καὶ ἐν τῷ καιρῷ τούτῳ, καὶ οὐκ ἠθέλησε Κύριος ἐξολοθρεῦσαι ὑμᾶς.
And I remained in the mount forty days and forty nights: and the Lord heard me at that time also, and the Lord would not destroy you.
11
וַיֹּאמֶר יְהוָה אֵלַי קוּם לֵךְ לְמַסַּע לִפְנֵי הָעָם וְיָבֹאוּ וְיִרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר־נִשְׁבַּעְתִּי לַאֲבֹתָם לָתֵת לָהֶם
And HaShem said unto me: 'Arise, go before the people, causing them to set forward, that they may go in and possess the land, which I swore unto their fathers to give unto them.'
Καὶ εἶπε Κύριος πρὸς μέ, Βάδιζε, ἄπαρον ἐναντίον τοῦ λαοῦ τούτου, καὶ εἰσπορευέσθωσαν καὶ κληρονομείτωσαν τὴν γῆν, ἣν ὤμοσα τοῖς πατράσιν αὐτῶν δοῦναι αὐτοῖς.
And the Lord said to me, Go, set out before this people, and let them go in and inherit the land, which I swore to their fathers to give to them.
12
וְעַתָּה יִשְׂרָאֵל מָה יְהוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם־לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל־דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת־יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ
And now, Israel, what doth HaShem thy G-d require of thee, but to fear HaShem thy G-d, to walk in all His ways, and to love Him, and to serve HaShem thy G-d with all thy heart and with all thy soul;
Καὶ νῦν, Ἰσραήλ, τί Κύριος ὁ Θεός σου αἰτεῖται παρὰ σοῦ, ἀλλʼ ἢ φοβεῖσθαι Κύριον τὸν Θεόν σου, καὶ πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ, καὶ ἀγαπᾷν αὐτόν, καὶ λατρεύειν Κυρίῳ τῷ Θεῷ σου ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου,
And now, Israel, what does the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul;
13
לִשְׁמֹר אֶת־מִצְוֺת יְהוָה וְאֶת־חֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְטוֹב לָךְ
to keep for thy good the commandments of HaShem, and His statutes, which I command thee this day?
φυλάσσεσθαι τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ σου, καὶ τὰ δικαιώματα αὐτοῦ, ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον, ἵνα εὖ σοι ἠ·;
to keep the commandments of the Lord thy God, and his ordinances, all that I charge thee today, that it may be well with thee?
14
הֵן לַיהוָה אֱלֹהֶיךָ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמָיִם הָאָרֶץ וְכָל־אֲשֶׁר־בָּהּ
Behold, unto HaShem thy G-d belongeth the heaven, and the heaven of heavens, the earth, with all that therein is.
Ἰδοὺ Κυρίου τοῦ Θεοῦ σου ὁ οὐρανὸς καὶ ὁ οὐρανὸς τοῦ οὐρανοῦ, ἡ γῆ καὶ πάντα ὅσα ἐστὶν ἐν αὐτῇ.
Behold, the heaven and the heaven of heavens belong to the Lord thy God, the earth and all things that are in it.
15
רַק בַּאֲבֹתֶיךָ חָשַׁק יְהוָה לְאַהֲבָה אוֹתָם וַיִּבְחַר בְּזַרְעָם אַחֲרֵיהֶם בָּכֶם מִכָּל־הָעַמִּים כַּיּוֹם הַזֶּה
Only HaShem had a delight in thy fathers to love them, and He chose their seed after them, even you, above all peoples, as it is this day.
Πλὴν τοὺς πατέρας ὑμῶν προείλετο Κύριος ἀγαπᾷν αὐτούς, καὶ ἐξελέξατο τὸ σπέρμα αὐτῶν μετʼ αὐτοὺς, ὑμᾶς, παρὰ πάντα τὰ ἔθνη, κατὰ τὴν ἡμέραν ταύτην.
Only the Lord chose your fathers to love them, and he chose out their seed after them, [even] you, beyond all nations, as at this day.
16
וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם וְעָרְפְּכֶם לֹא תַקְשׁוּ עוֹד
Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Καὶ περιτεμεῖσθε τὴν σκληροκαρδίαν ὑμῶν, καὶ τὸν τράχηλον ὑμῶν οὐ σκληρυνεῖτε.
Therefore ye shall circumcise the hardness of your heart, and ye shall not harden your neck.
17
כִּי יְהוָה אֱלֹהֵיכֶם הוּא אֱלֹהֵי הָאֱלֹהִים וַאֲדֹנֵי הָאֲדֹנִים הָאֵל הַגָּדֹל הַגִּבֹּר וְהַנּוֹרָא אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד
For HaShem your G-d, He is G-d of gods, and L-rd of lords, the great G-d, the mighty, and the awful, who regardeth not persons, nor taketh reward.
Ὁ γὰρ Κύριος ὁ Θεὸς ὑμῶν, οὗτος Θεὸς τῶν θεῶν, καὶ κύριος τῶν κυρίων, ὁ Θεὸς ὁ μέγας, καὶ ἰσχυρὸς, καὶ φοβερὸς, ὅστις οὐ θαυμάζει πρόσωπον, οὐδὲ οὐ μὴ λάβῃ δῶρον·
For the Lord your God, he [is] God of gods, and Lord of lords, the great, and strong, and terrible God, who does not accept persons, nor will he by any means accept a bribe:
18
עֹשֶׂה מִשְׁפַּט יָתוֹם וְאַלְמָנָה וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה
He doth execute justice for the fatherless and widow, and loveth the stranger, in giving him food and raiment.
ποιῶν κρίσιν προσηλύτῳ καὶ ὀρφανῷ καὶ χήρᾳ, καὶ ἀγαπᾷ τὸν προσήλυτον δοῦναι αὐτῷ ἄρτον καὶ ἱμάτιον.
executing judgment for the stranger and orphan and widow, and he loves the stranger to give him food and raiment.
19
וַאֲהַבְתֶּם אֶת־הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם
Love ye therefore the stranger; for ye were strangers in the land of Egypt.
Καὶ ἀγαπήσετε τὸν προσήλυτον· προσήλυτοι γὰρ ἦτε ἐν γῇ Αἰγύπτῳ.
And ye shall love the stranger; for ye were strangers in the land of Egypt.
20
אֶת־יְהוָה אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִּשָּׁבֵעַ
Thou shalt fear HaShem thy G-d; Him shalt thou serve; and to Him shalt thou cleave, and by His name shalt thou swear.
Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ αὐτῷ λατρεύσεις, καὶ πρὸς αὐτὸν κολληθήσῃ, καὶ ἐπὶ τῷ ὀνόματι αὐτοῦ ὀμῇ·
Thou shalt fear the Lord thy God, and serve him, and shalt cleave to him, and shalt swear by his name.
21
הוּא תְהִלָּתְךָ וְהוּא אֱלֹהֶיךָ אֲשֶׁר־עָשָׂה אִתְּךָ אֶת־הַגְּדֹלֹת וְאֶת־הַנּוֹרָאֹת הָאֵלֶּה אֲשֶׁר רָאוּ עֵינֶיךָ
He is thy glory, and He is thy G-d, that hath done for thee these great and tremendous things, which thine eyes have seen.
Οὗτος καύχημά σου, καὶ οὗτος Θεός σου, ὅστις ἐποίησεν ἐν σοὶ τὰ μεγάλα καὶ τὰ ἔνδοξα ταῦτα, ἃ ἴδοσαν οἱ ὀφθαλμοί σου.
He [is] thy boast, and he [is] thy God, who has wrought in the midst of thee these great and glorious things, which thine eyes have seen.
22
בְּשִׁבְעִים נֶפֶשׁ יָרְדוּ אֲבֹתֶיךָ מִצְרָיְמָהּ וְעַתָּה שָׂמְךָ יְהוָה אֱלֹהֶיךָ כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב
Thy fathers went down into Egypt with threescore and ten persons; and now HaShem thy G-d hath made thee as the stars of heaven for multitude.
Ἐν ἑβδομήκοντα ψυχαῖς κατέβησαν οἱ πατέρες σου εἰς Αἴγυπτον· νυνὶ δὲ ἐποίησέ σε Κύριος ὁ Θεός σου ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει.
With seventy souls your fathers went down into Egypt; but the Lord thy God has made thee as the stars of heaven in multitude.

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Variants

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

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

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

Books outside the Hebrew Bible

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

Rabbinic citations

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

How the Septuagint is aligned

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

The Greek word data

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

About the texts

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

Masoretic Text — Westminster Leningrad Codex

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

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

JPS 1917 — The Holy Scriptures according to the Masoretic Text

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

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

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

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

Samaritan Pentateuch †

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

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

Dead Sea Scrolls and other Judean Desert manuscripts †

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

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

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

Ben Sira

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

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

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

Psalm 151

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

Tobit

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

1 Enoch

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

Jubilees

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

Lexicon and concordance data

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

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