Textorah

Genesis 10

1
וְאֵלֶּה תּוֹלְדֹת בְּנֵי־נֹחַ שֵׁם חָם וָיָפֶת וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל
Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood.
Αὗται δὲ αἱ γενέσεις τῶν υἱῶν Νῶε, Σὴμ, Χὰμ, Ἰάφεθ· καὶ ἐγεννήθησαν αὐτοῖς υἱοὶ μετὰ τὸν κατακλυσμόν.
Now these [are] the generations of the sons of Noah, Shem, Ham, Japheth; and sons were born to them after the flood.
2
בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס
The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.
Υἱοὶ Ἰάφεθ, Γαμὲρ, καὶ Μαγὼγ, καὶ Μαδοὶ, καὶ Ἰωύαν, καὶ Ἐλισὰ, καὶ Θοβὲλ, καὶ Μοσὸχ, καὶ Θείρας.
The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Elisa, and Tubal, and Meshech, and Tiras.
3
וּבְנֵי גֹּמֶר אַשְׁכֲּנַז וְרִיפַת וְתֹגַרְמָה
And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.
Καὶ υἱοὶ Γαμὲρ, Ἀσχανὰζ, καὶ Ῥιφὰθ, καὶ Θοργαμά.
And the sons of Gomer, Ashkenaz, and Riphath, and Togarmah.
4
וּבְנֵי יָוָן אֱלִישָׁה וְתַרְשִׁישׁ כִּתִּים וְדֹדָנִים
And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.
Καὶ υἱοὶ Ἰωύαν, Ἐλισὰ, καὶ Θάρσεις, Κήτιοι, Ῥόδὶοι.
And the sons of Javan, Elishah, and Tarshish, Kittim, Rodanim.
5
מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצֹתָם אִישׁ לִלְשֹׁנוֹ לְמִשְׁפְּחֹתָם בְּגוֹיֵהֶם
Of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.
Ἐκ τούτων ἀφωρίσθησαν νῆσοι τῶν ἐθνῶν ἐν τῇ γῇ αὐτῶν· ἕκαστος κατὰ γλῶσσαν ἐν ταῖς φυλαῖς αὐτῶν, καὶ ἐν τοῖς ἔθνεσιν αὐτῶν.
From these were the islands of the Gentiles divided in their land, each according to his tongue, in their tribes and in their nations.
6
וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן
And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.
Υἱοὶ δὲ Χὰμ, Χοὺς, καὶ Μεσραῒν, Φοὺδ, καὶ Χαναάν.
And the sons of Ham, Cush, and Mizraim, Put, and Canaan.
7
וּבְנֵי כוּשׁ סְבָא ו͏ַחֲוִילָה וְסַבְתָּה וְרַעְמָה וְסַבְתְּכָא וּבְנֵי רַעְמָה שְׁבָא וּדְדָן
And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba, and Dedan.
Υἱοὶ δὲ Χοὺς, Σαβὰ, καὶ Εὐϊλὰ, καὶ Σαβαθὰ, καὶ Ῥεγμὰ, καὶ Σαβαθακά· υἱοὶ δὲ Ῥεγμὰ, Σαβὰ, καὶ Δαδάν.
And the sons of Cush, Seba, and Havilah, and Sabtah, and Raamah, and Sabteca. And the sons of Raamah, Sheba, and Dedan.
8
וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל ל͏ִהְיוֹת גִּבֹּר בָּאָרֶץ
And Cush begot Nimrod; he began to be a mighty one in the earth.
Χοὺς δὲ ἐγέννησε τὸν Νεβρώδ· οὗτος ἤρξατο εἶναι γίγας ἐπὶ τῆς γῆς.
And Cush begot Nimrod: he began to be a giant upon the earth.
9
הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה
He was a mighty hunter before HaShem; wherefore it is said: 'Like Nimrod a mighty hunter before HaShem.'
Οὗτος ἦν γίγας κυνηγὸς ἐναντίον Κυρίου τοῦ Θεοῦ· διὰ τοῦτο ἐροῦσιν, ὡς Νεβρὼδ γίγας κυνηγὸς ἐναντίον Κυρίου.
He was a giant hunter before the Lord God; therefore they say, As Nimrod the giant hunter before the Lord.
10
וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל וְאֶרֶךְ וְאַכַּד וְכַלְנֵה בְּאֶרֶץ שִׁנְעָר
And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.
Καὶ ἐγένετο ἀρχὴ τῆς βασιλείας αὐτοῦ Βαβυλὼν, καὶ Ὀρὲχ, καὶ Ἀρχὰδ, καὶ Χαλάννη, ἐν τῇ γῇ Σεναάρ.
And the beginning of his kingdom was Babylon, and Erech, and Accad, and Calneh, in the land of Shinar.
11
מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח
Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,
Ἐκ τῆς γῆς ἐκείνης ἐξῆλθεν Ἀσσούρ· καὶ ᾠκοδόμησε τὴν Νινευῒ, καὶ τὴν Ῥοωβὼθ πόλιν, καὶ τὴν Χαλὰχ,
Out of that land came Asshur, and built Nineveh, and the city Rehoboth, and Calah,
12
וְאֶת־רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח הִוא הָעִיר הַגְּדֹלָה
and Resen between Nineveh and Calah--the same is the great city.
καὶ τὴν Δασὴ ἀνὰ μέσον Νινευῒ, καὶ ἀνὰ μέσον Χαλάχ· αὕτη ἡ πόλις μεγάλη.
and Resen between Nineveh and Calah: this is the great city.
13
וּמִצְרַיִם יָלַד אֶת־לוּדִים וְאֶת־עֲנָמִים וְאֶת־לְהָבִים וְאֶת־נַפְתֻּחִים
And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,
Καὶ Μεσραῒν ἐγέννησε τοὺς Λουδιεὶμ, καὶ τοὺς Νεφθαλεὶμ, καὶ τοὺς Ἐνεμετιεὶμ, καὶ τοὺς Λαβιεὶμ,
And Mizraim begot the Ludim, and the Naphtuhim, and the Anamim, and the Lehabim,
14
וְאֶת־פַּתְרֻסִים וְאֶת־כַּסְלֻחִים אֲשֶׁר יָצְאוּ מִשָּׁם פְּלִשְׁתִּים וְאֶת־כַּפְתֹּרִים
and Pathrusim, and Casluhim--whence went forth the Philistines--and Caphtorim.
καὶ τοὺς Πατροσωνιεὶμ, καὶ τοὺς Χασμωνιεὶμ, ὅθεν ἐξῆλθε Φυλιστιεὶμ, καὶ τοὺς Γαφθοριείμ.
and the Pathrusim, and the Casluhim (whence came forth Philistines) and the Caphtorim.
15
וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת
And Canaan begot Zidon his firstborn, and Heth;
Χαναὰν δὲ ἐγέννησε τὸν Σιδῶνα πρωτότοκον αὐτοῦ, καὶ τὸν Χετταῖον,
And Canaan begot Sidon his firstborn, and the Hittite,
16
וְאֶת־הַיְבוּסִי וְאֶת־הָאֱמֹרִי וְאֵת הַגִּרְגָּשִׁי
and the Jebusite, and the Amorite, and the Girgashite;
καὶ τὸν Ἰεβουσαῖον, καὶ τὸν Ἀμοῤῥαῖον, καὶ τὸν Γεργεσαῖον,
and the Jebusite, and the Amorite, and the Girgashite,
17
וְאֶת־ה͏ַחִוִּי וְאֶת־ה͏ַעַרְקִי וְאֶת־הַסִּינִי
and the Hivite, and the Arkite, and the Sinite;
καὶ τὸν Εὐαῖον, καὶ τὸν Ἀρουκαῖον, καὶ τὸν Ἀσενναῖον,
and the Hivite, and the Arkite, and the Sinite,
18
וְאֶת־ה͏ָאַרְוָדִי וְאֶת־הַצְּמָרִי וְאֶת־ה͏ַחֲמָתִי וְאַחַר נָפֹצוּ מִשְׁפְּחוֹת ה͏ַכְּנַעֲנִי
and the Arvadite, and the Zemarite, and the Hamathite; and afterward were the families of the Canaanite spread abroad.
καὶ τον Ἀράδιον, καὶ τὸν Σαμαραῖον, καὶ τὸν Ἀμαθί. Καὶ μετὰ τοῦτο διεσπάρησαν αἱ φυλαὶ τῶν Χαναναίων.
and the Arvadite, and the Zemarite, and the Hamathite; and after this the tribes of the Canaanites were dispersed.
19
ו͏ַיְהִי גְּבוּל ה͏ַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד־עַזָּה בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְאַדְמָה וּצְבֹיִם עַד־לָשַׁע
And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.
Καὶ ἐγένετο τὰ ὅρια τῶν Χαναναίων ἀπὸ Σιδῶνος ἕως ἐλθεῖν εἰς Γεραρὰ καὶ Γαζὰν, ἕως ἐλθεῖν ἕως Σοδόμων καὶ Γομόῤῥας, Ἀδαμὰ καὶ Σεβωῒμ ἕως Δασά.
And the boundaries of the Canaanites were from Sidon till one comes to Gerar and Gaza, till one comes to Sodom and Gomorrah, Admah and Zeboiim, as far as Lasha.
20
אֵלֶּה בְנֵי־חָם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם בְּגוֹיֵהֶם
These are the sons of Ham, after their families, after their tongues, in their lands, in their nations.
Οὗτοι υἱοὶ Χὰμ, ἐν ταῖς φυλαῖς αὐτῶν, κατὰ γλώσσας αὐτῶν, ἐν ταῖς χώραις αὐτῶν, καὶ ἐν τοῖς ἔθνεσιν αὐτῶν.
These [were] the sons of Ham in their tribes according to their tongues, in their countries, and in their nations.
21
וּלְשֵׁם יֻלַּד גַּם־הוּא אֲבִי כָּל־בְּנֵי־עֵבֶר אֲחִי יֶפֶת הַגָּדוֹל
And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.
Καὶ τῷ Σὴμ ἐγεννήθη καὶ αὐτῷ πατρὶ πάντων τῶν υἱῶν Ἕβερ, ἀδελφῷ Ἰάφεθ τοῦ μείζονος.
And to Shem himself also were children born, the father of all the sons of Eber, the brother of Japheth the elder.
22
בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד ו͏ַאֲרָם
The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.
Υἱοὶ Σὴμ, Ἐλὰμ, καὶ Ἀσσοὺρ, καὶ Ἀρφαξὰδ, καὶ Λοὺδ, καὶ Ἀρὰμ, καὶ Καϊνᾶν.
Sons of Shem, Elam, and Asshur, and Arpachshad, and Lud, and Aram, and Cainan.
23
וּבְנֵי אֲרָם עוּץ וְחוּל וְגֶתֶר וָמַשׁ
And the sons of Aram: Uz, and Hul, and Gether, and Mash.
Καὶ υἱοὶ Ἀρὰμ, Οὒζ, καὶ Οὒλ, καὶ Γατὲρ, καὶ Μοσόχ.
And sons of Aram, Uz, and Hul, and Gether, and Mash.
24
וְאַרְפַּכְשַׁד יָלַד אֶת־שָׁלַח וְשֶׁלַח יָלַד אֶת־עֵבֶר
And Arpachshad begot Shelah; and Shelah begot Eber.
Καὶ Ἀρφαξὰδ ἐγέννησε τὸν Καϊνᾶν, καὶ Καϊνᾶν ἐγέννησε τὸν Σαλά· Σαλὰ δὲ ἐγέννησε τὸν Ἕβερ.
And Arpachshad begot Cainan, and Cainan begot Shelah. And Shelah begot Eber.
25
וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם ה͏ָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יָקְטָן
And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother's name was Joktan.
Καὶ τῷ Ἕβερ ἐγεννήθησαν δύο υἱοί· ὄνομα τῷ ἑνὶ, Φαλὲγ, ὅτι ἐν ταῖς ἡμέραις αὐτοῦ διεμερίσθη ἡ γῆ· καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ἰεκτάν.
And to Eber were born two sons, the name of the one, Peleg, because in his days the earth was divided, and the name of his brother Joktan.
26
וְיָקְטָן יָלַד אֶת־אַלְמוֹדָד וְאֶת־שָׁלֶף וְאֶת־חֲצַרְמָוֶת וְאֶת־יָרַח
And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah;
Ἰεκτὰν δὲ ἐγέννησε τὸν Ἐλμωδὰδ, καὶ Σαλὲθ, καὶ τὸν Σαρμὼθ, καὶ Ἰαρὰχ,
And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah,
27
וְאֶת־הֲדוֹרָם וְאֶת־אוּזָל וְאֶת־דִּקְלָה
and Hadoram, and Uzal, and Diklah;
καὶ Ὁδοῤῥὰ, καὶ Αἰβὴλ, καὶ Δεκλὰ, καὶ Εὐὰλ,
and Hadoram, and Aibel, and Diklah,
28
וְאֶת־עוֹבָל וְאֶת־אֲבִימָאֵל וְאֶת־שְׁבָא
and Obal, and Abimael, and Sheba;
καὶ Ἀβιμαὲλ, καὶ Σαβὰ,
and Obal, and Abimael, and Sheba,
29
וְאֶת־אוֹפִר וְאֶת־חֲוִילָה וְאֶת־יוֹבָב כָּל־אֵלֶּה בְּנֵי יָקְטָן
and Ophir, and Havilah, and Jobab; all these were the sons of Joktan.
καὶ Οὐφεὶρ, καὶ Εὑεϊλὰ, καὶ Ἰωβάβ· πάντες οὗτοι υἱοὶ Ἰεκτάν.
and Ophir, and Havilah, and Jobab, all these were the sons of Joktan.
30
ו͏ַיְהִי מוֹשָׁבָם מִמֵּשָׁא בֹּאֲכָה סְפָרָה הַר הַקֶּדֶם
And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east.
Καὶ ἐγένετο ἡ κατοίκησις αὐτῶν, ἀπὸ Μασσῆ ἕως ἐλθεῖν εἰς Σαφηρὰ ὄρος ἀνατολῶν.
And their dwelling was from Mesha, till one comes to Sephar, a mountain of the east.
31
אֵלֶּה בְנֵי־שֵׁם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם לְגוֹיֵהֶם
These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.
Οὗτοι υἱοὶ Σὴμ, ἐν ταῖς φυλαῖς αὐτῶν, κατὰ γλώσσας αὐτῶν, ἐν ταῖς χώραις αὐτῶν, καὶ ἐν τοῖς ἔθνεσιν αὐτῶν.
These were the sons of Shem in their tribes, according to their tongues, in their countries, and in their nations.
32
אֵלֶּה מִשְׁפְּחֹת בְּנֵי־נֹחַ לְתוֹלְדֹתָם בְּגוֹיֵהֶם וּמֵאֵלֶּה נִפְרְדוּ הַגּוֹיִם בָּאָרֶץ אַחַר הַמַּבּוּל
These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood.
Αὗται αἱ φυλαὶ υἱῶν Νῶε κατὰ γενέσεις αὐτῶν, κατὰ ἔθνη αὐτῶν· ἀπὸ τούτων διεσπάρησαν νῆσοι τῶν ἐθνῶν ἐπὶ τῆς γῆς μετὰ τὸν κατακλυσμόν.
These are the tribes of the sons of Noah, according to their generations, according to their nations: of them were the islands of the Gentiles scattered over the earth after the flood.

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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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