Textorah

Ecclesiastes 9

1
כִּי אֶת־כָּל־זֶה נָתַתִּי אֶל־לִבִּי וְלָבוּר אֶת־כָּל־זֶה אֲשֶׁר הַצַּדִּיקִים וְהַחֲכָמִים וַעֲבָדֵיהֶם בְּיַד הָאֱלֹהִים גַּם־אַהֲבָה גַם־שִׂנְאָה אֵין יוֹדֵעַ הָאָדָם הַכֹּל לִפְנֵיהֶם
For all this I laid to my heart, even to make clear all this: that the righteous, and the wise, and their works, are in the hand of G-d; whether it be love or hatred, man knoweth it not; all is before them.
Ὡς οἱ δίκαιοι καὶ οἱ σοφοὶ καὶ αἱ ἐργασίαι αὐτῶν ἐν χειρὶ τοῦ Θεοῦ, καί γε ἀγάπην καί γε μῖσος οὐκ ἔστιν εἰδὼς ὁ ἄνθρωπος· τὰ πάντα πρὸ προσώπου αὐτῶν.
[I saw] that the righteous, and the wise, And their works, are in the hand of God: Yea, there is no man that knows either love or hatred, [Though] all are before their face.
2
הַכֹּל כַּאֲשֶׁר לַכֹּל מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא וְלַזֹּבֵחַ וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ כַּטּוֹב כַּחֹטֶא הַנִּשְׁבָּע כַּאֲשֶׁר שְׁבוּעָה יָרֵא
All things come alike to all; there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner, and he that sweareth, as he that feareth an oath.
Ματαιότης ἐν τοῖς πᾶσι· συνάντημα ἓν τῷ δικαίῳ καὶ τῷ ἀσεβεῖ, τῷ ἀγαθῷ καὶ τῷ κακῷ, καὶ τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ, καὶ τῷ θυσιάζοντι καὶ τῷ μὴ θυσιάζοντι· ὡς ὁ ἀγαθὸς ὡς ὁ ἁμαρτάνων, ὡς ὁ ὀμνύων καθὼς ὁ τὸν ὅρκον φοβούμενος.
Vanity is in all: There is one event to the righteous, and to the wicked; To the good, and to the bad; Both to the pure, and to the impure; Both to him that sacrifices, and to him that sacrifices not: As is the good, so is the sinner: As is the swearer, even so is he that fears an oath.
3
זֶה רָע בְּכֹל אֲשֶׁר־נַעֲשָׂה תַּחַת הַשֶּׁמֶשׁ כִּי־מִקְרֶה אֶחָד לַכֹּל וְגַם לֵב בְּנֵי־הָאָדָם מָלֵא־רָע וְהוֹלֵלוֹת בִּלְבָבָם בְּחַיֵּיהֶם וְאַחֲרָיו אֶל־הַמֵּתִים
This is an evil in all that is done under the sun, that there is one event unto all; yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
Τοῦτο πονηρὸν ἐν παντὶ πεποιημένῳ ὑπὸ τὸν ἥλιον, ὅτι συνάντημα ἓν τοῖς πᾶσι· καί γε καρδια υἱῶν τοῦ ἀνθρώπου ἐπληρώθη πονηροῦ, καὶ περιφέρεια ἐν καρδίᾳ αὐτῶν ἐν ζωῇ αὐτῶν, καὶ ὀπίσω αὐτῶν πρὸς τοὺς νεκρούς.
There is this evil in all that is done under the sun, That there is one event to all: Yea, the heart of the sons of men is filled with evil, And madness is in their heart during their life, And after that [they go] to the dead.
4
כִּי־מִי אֲשֶׁר יבחר יְחֻבַּר אֶל כָּל־הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי־לְכֶלֶב חַי הוּא טוֹב מִן־הָאַרְיֵה הַמֵּת
For to him that is joined to all the living there is hope; for a living dog is better than a dead lion.
Ὅτι τίς ὃς κοινωνεῖ πρὸς πάντας τοὺς ζῶντας; ἔστιν ἐλπὶς, ὅτι ὁ κύων ὁ ζῶν αὐτὸς ἀγαθὸς ὑπὲρ τὸν λέοντα τὸν νεκρόν·
For who is he that has fellowship with all the living? There is hope [of him]: For a living dog is better than a dead lion.
5
כִּי הַחַיִּים יוֹדְעִים שֶׁיָּמֻתוּ וְהַמֵּתִים אֵינָם יוֹדְעִים מְאוּמָה וְאֵין־עוֹד לָהֶם שָׂכָר כִּי נִשְׁכַּח זִכְרָם
For the living know that they shall die; but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
Ὅτι οἱ ζῶντες γνώσονται ὅτι ἀποθανοῦνται, καὶ οἱ νεκροὶ οὐκ εἰσὶ γινώσκοντες οὐδέν· καὶ οὐκ ἔστιν αὐτοῖς ἔτι μισθὸς, ὅτι ἐπελήσθη ἡ μνήμη αὐτῶν.
For the living will know that they shall die: But the dead know nothing, And there is no longer any reward to them; For their memory is lost.
6
גַּם אַהֲבָתָם גַּם־שִׂנְאָתָם גַּם־קִנְאָתָם כְּבָר אָבָדָה וְחֵלֶק אֵין־לָהֶם עוֹד לְעוֹלָם בְּכֹל אֲשֶׁר־נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ
As well their love, as their hatred and their envy, is long ago perished; neither have they any more a portion for ever in any thing that is done under the sun.
Καί γε ἀγάπη αὐτῶν, καί γε μῖσος αὐτῶν, καί γε ζῆλος αὐτῶν ἤδη ἀπώλετο· καί γε μερὶς οὐκ ἔστιν αὐτοῖς ἔτι εἰς τὸν αἰῶνα ἐν παντὶ τῷ πεποιημένῳ ὑπὸ τὸν ἥλιον.
Also their love, and their hatred, And their envy, have now perished; Yea, there is no portion for them anymore forever In all that is done under the sun.
7
לֵךְ אֱכֹל בְּשִׂמְחָה לַחְמֶךָ וּשֲׁתֵה בְלֶב־טוֹב יֵינֶךָ כִּי כְבָר רָצָה הָאֱלֹהִים אֶת־מַעֲשֶׂיךָ
Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for G-d hath already accepted thy works.
Δεῦρο φάγε ἐν εὐφροσύνῃ τὸν ἄρτον σου, καὶ πίε ἐν καρδίᾳ ἀγαθῇ οἶνόν σου, ὅτι ἤδη εὐδόκησεν ὁ Θεὸς τὰ ποιήματά σου.
Go, eat thy bread with mirth, And drink thy wine with a joyful heart; For now God has favorably accepted thy works.
8
בְּכָל־עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל־רֹאשְׁךָ אַל־יֶחְסָר
Let thy garments be always white; and let thy head lack no oil.
Ἐν παντὶ καιρῷ ἔστωσαν ἱμάτιά σου λευκὰ, καὶ ἔλαιον ἐπὶ κεφαλῆς σου μὴ ὑστερησάτω.
Let thy garments be always white; And let not oil be wanting on thy head.
9
רְאֵה חַיִּים עִם־אִשָּׁה אֲשֶׁר־אָהַבְתָּ כָּל־יְמֵי חַיֵּי הֶבְלֶךָ אֲשֶׁר נָתַן־לְךָ תַּחַת הַשֶּׁמֶשׁ כֹּל יְמֵי הֶבְלֶךָ כִּי הוּא חֶלְקְךָ בַּחַיִּים וּבַעֲמָלְךָ אֲשֶׁר־אַתָּה עָמֵל תַּחַת הַשָּׁמֶשׁ
Enjoy life with the wife whom thou lovest all the days of the life of thy vanity, which He hath given thee under the sun, all the days of thy vanity; for that is thy portion in life, and in thy labour wherein thou labourest under the sun.
Καὶ ἴδε ζωὴν μετὰ γυναικὸς ἧς ἠγάπησας πάσας τὰς ἡμέρας ζωῆς ματαιότητός σου, τὰς δοθείσας σοι ὑπὸ τὸν ἥλιον, ὅτι αὐτὸ μερίς σου ἐν τῇ ζωῇ σου, καὶ ἐν τῷ μόχθῳ σου ᾧ σὺ μοχθεῖς ὑπὸ τὸν ἥλιον.
And see life with the wife whom thou lovest All the days of the life of thy vanity, Which are given thee under the sun: For that is thy portion in thy life, And in thy labor wherein thou laborest under the sun.
10
כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל אֲשֶׁר אַתָּה הֹלֵךְ שָׁמָּה
Whatsoever thy hand attaineth to do by thy strength, that do; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
Πάντα ὅσα ἂν εὕρῃ ἡ χείρ σου τοῦ ποιῆσαι, ὡς ἡ δύναμίς σου ποίησον, ὅτι οὐκ ἔστι ποίημα καὶ λογισμὸς καὶ γνῶσις καὶ σοφία ἐν ᾅδῃ, ὅπου σὺ πορεύῃ ἐκεῖ.
Whatsoever thy hand shall find to do, Do with all thy might; For there is no work, nor device, nor knowledge, Nor wisdom, in Hades whither thou goest.
11
שַׁבְתִּי וְרָאֹה תַחַת־הַשֶּׁמֶשׁ כִּי לֹא לַקַּלִּים הַמֵּרוֹץ וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה וְגַם לֹא לַחֲכָמִים לֶחֶם וְגַם לֹא לַנְּבֹנִים עֹשֶׁר וְגַם לֹא לַיֹּדְעִים חֵן כִּי־עֵת וָפֶגַע יִקְרֶה אֶת־כֻּלָּם
I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.
Ἐπέστρεψα καὶ εἶδον ὑπὸ τὸν ἥλιον, ὅτι οὐ τοῖς κούφοις ὁ δρόμος, καὶ οὐ τοῖς δυνατοῖς ὁ πόλεμος, καί γε οὐ τῷ σοφῷ ἄρτος, καί γε οὐ τοῖς συνετοῖς πλοῦτος, καί γε οὐ τοῖς γινώσκουσι χάρις, ὅτι καιρὸς καὶ ἀπάντημα συνατήσεται σύμπασιν αὐτοῖς.
I returned, and saw under the sun, That the race is not to the swift, Nor the battle to the strong, Nor yet bread to the wise, Nor yet wealth to men of understanding, Nor yet favor to men of knowledge; For time and chance will happen to them all.
12
כִּי גַּם לֹא־יֵדַע הָאָדָם אֶת־עִתּוֹ כַּדָּגִים שֶׁנֶּאֱחָזִים בִּמְצוֹדָה רָעָה וְכַצִּפֳּרִים הָאֲחֻזוֹת בַּפָּח כָּהֵם יוּקָשִׁים בְּנֵי הָאָדָם לְעֵת רָעָה כְּשֶׁתִּפּוֹל עֲלֵיהֶם פִּתְאֹם
For man also knoweth not his time; as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falleth suddenly upon them.
Ὅτι καί γε καὶ οὐκ ἔγνω ὁ ἄνθρωπος τὸν καιρὸν αὐτοῦ, ὡς οἱ ἰχθύες οἱ θηρευόμενοι ἐν ἀμφιβλήστρῳ κακῷ, καὶ ὡς ὄρνεα τὰ θηρευόμενα ἐν παγίδι· ὡς αὐτὰ παγιδεύονται οἱ υἱοὶ τοῦ ἀνθρώπου εἰς καιρὸν πονηρὸν, ὅταν ἐπιπέσῃ ἐπʼ αὐτοὺς ἄφνω.
For surely man also knows not his time: As fish that are taken in an evil net, And as birds that are caught in a snare; Even thus the sons of men are snared at an evil time, When it falls suddenly upon them.
13
גַּם־זֹה רָאִיתִי חָכְמָה תַּחַת הַשָּׁמֶשׁ וּגְדוֹלָה הִיא אֵלָי
This also have I seen as wisdom under the sun, and it seemed great unto me:
Καί γε τοῦτο εἶδον σοφίαν ὑπὸ τὸν ἥλιον, καὶ μεγάλη ἐστι πρὸς μέ·
This I also saw [to be] wisdom under the sun, And it is great before me:
14
עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וּבָא־אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים
there was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it;
Πόλις μικρὰ καὶ ἄνδρες ἐν αὐτῇ ὀλίγοι, καὶ ἔλθῃ ἐπʼ αὐτὴν βασιλεὺς μέγας καὶ κυκλώσῃ αὐτὴν, καὶ οἰκοδομήσῃ ἐπʼ αὐτὴν χάρακας μεγάλους·
[Suppose there were] a little city, and few men in it; And there should come against it a great king, and surround it, And build great mounds against it;
15
וּמָצָא בָהּ אִישׁ מִסְכֵּן חָכָם וּמִלַּט־הוּא אֶת־הָעִיר בְּחָכְמָתוֹ וְאָדָם לֹא זָכַר אֶת־הָאִישׁ הַמִּסְכֵּן הַהּוּא
now there was found in it a man poor and wise, and he by his wisdom delivered the city; yet no man remembered that same poor man.
καὶ εὕρῃ ἐν αὐτῇ ἄνδρα πένητα σοφὸν, καὶ διασώσῃ αὐτὸς τὴν πόλιν ἐν τῇ σοφίᾳ αὐτοῦ, καὶ ἄνθρωπος οὐκ ἐμνήσθη σὺν τοῦ ἀνδρὸς τοῦ πένητος ἐκείνου.
And should find in it a poor wise man, And he should save the city through his wisdom: Yet no man would remember that poor man.
16
וְאָמַרְתִּי אָנִי טוֹבָה חָכְמָה מִגְּבוּרָה וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה וּדְבָרָיו אֵינָם נִשְׁמָעִים
Then said I: 'Wisdom is better than strength; nevertheless the poor man's wisdom is despised, and his words are not heard.'
Καὶ εἶπα ἐγὼ, ἀγαθὴ σοφία ὑπὲρ δύναμιν· καὶ σοφία τοῦ πένητος ἐξουδενωμένη, καὶ οἱ λόγοι αὐτοῦ οὐκ εἰσακουόμενοι.
And I said, Wisdom is better than power: Yet the wisdom of the poor man is set at nought, And his words not listened to.
17
דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים מִזַּעֲקַת מוֹשֵׁל בַּכְּסִילִים
The words of the wise spoken in quiet are more acceptable than the cry of a ruler among fools.
Λόγοι σοφῶν ἐν ἀναπαύσει ἀκούονται ὑπὲρ κραυγὴν ἐξουσιάζόντων ἐν ἀφροσύναις.
The words of the wise are heard in quiet More than the cry of them that rule in folly.
18
טוֹבָה חָכְמָה מִכְּלֵי קְרָב וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה
Wisdom is better than weapons of war; but one sinner destroyeth much good.
Ἀγαθὴ σοφία ὑπὲρ σκεύη πολέμου· καὶ ἁμαρτάνων εἷς ἀπολέσει ἀγαθωσύνην πολλήν.
Wisdom is better than weapons of war: And one sinner will destroy much good.

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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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