Textorah

Isaiah 48

1
שִׁמְעוּ־זֹאת בֵּית־יַעֲקֹב הַנִּקְרָאִים בְּשֵׁם יִשְׂרָאֵל וּמִמֵּי יְהוּדָה יָצָאוּ הַנִּשְׁבָּעִים בְּשֵׁם יְהוָה וּבֵאלֹהֵי יִשְׂרָאֵל יַזְכִּירוּ לֹא בֶאֱמֶת וְלֹא בִצְדָקָה
Hear ye this, O house of Jacob, who are called by the name of Israel, and are come forth out of the fountain of Judah; who swear by the name of HaShem, and make mention of the G-d of Israel, but not in truth, nor in righteousness.
Ἀκούσατε ταῦτα οἶκος Ἰακὼβ, οἱ κεκλημένοι ἐπὶ τῷ ὀνόματι Ἰσραὴλ, καὶ ἐκ Ἰούδα ἐξελθόντες, οἱ ὀμνύοντες τῷ ὀνόματι Κυρίου Θεοῦ Ἰσραὴλ, μιμνησκόμενοι οὐ μετὰ ἀληθείας, οὐδὲ μετὰ δικαιοσύνης,
Hear these [words], ye house of Jacob, who are called by the name of Israel, and have come forth out of Judah, who swear by the name of the Lord God of Israel, making mention [of it, but] not with truth, nor with righteousness;
2
כִּי־מֵעִיר הַקֹּדֶשׁ נִקְרָאוּ וְעַל־אֱלֹהֵי יִשְׂרָאֵל נִסְמָכוּ יְהוָה צְבָאוֹת שְׁמוֹ
For they call themselves of the holy city, and stay themselves upon the G-d of Israel, HaShem of hosts is His name.
καὶ ἀντεχόμενοι τῷ ὀνόματι τῆς πόλεως τῆς ἁγίας, καὶ ἐπὶ τῷ Θεῷ Ἰσραὴλ ἀντιστηριζόμενοι· Κύριος σαβαὼθ ὄνομα αὐτῷ.
maintaining also the name of the holy city, and staying themselves on the God of Israel: the Lord of hosts is his name. The former things I have already declared;
3
הָרִאשֹׁנוֹת מֵאָז הִגַּדְתִּי וּמִפִּי יָצְאוּ וְאַשְׁמִיעֵם פִּתְאֹם עָשִׂיתִי וַתָּבֹאנָה
I have declared the former things from of old; yea, they went forth out of My mouth, and I announced them; suddenly I did them, and they came to pass.
Τὰ πρότερα ἔτι ἀνήγγειλα, καὶ ἐκ τοῦ στόματός μου ἐξῆλθε, καὶ ἀκουστὸν ἐγένετο· ἐξάπινα ἐποίησα, καὶ ἐπῆλθε.
and they have proceeded out of my mouth, and it became well known; I wrought suddenly, and [the events] came to pass.
4
מִדַּעְתִּי כִּי קָשֶׁה אָתָּה וְגִיד בַּרְזֶל עָרְפֶּךָ וּמִצְחֲךָ נְחוּשָׁה
Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;
Γινώσκω ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν.
I know that thou art stubborn, and thy neck is an iron sinew, and thy forehead brazen.
5
וָאַגִּיד לְךָ מֵאָז בְּטֶרֶם תָּבוֹא הִשְׁמַעְתִּיךָ פֶּן־תֹּאמַר עָצְבִּי עָשָׂם וּפִסְלִי וְנִסְכִּי צִוָּם
Therefore I have declared it to thee from of old; before it came to pass I announced it to thee; lest thou shouldest say: 'Mine idol hath done them, and my graven image, and my molten image, hath commanded them.'
Καὶ ἀνήγγειλά σοι πάλαι ἃ πρὶν ἐλθεῖν ἐπὶ σέ· ἀκουστόν σοι ἐποίησα, μή ποτε εἴπῃς, ὅτι τὰ εἴδωλά μοι ἐποίησε, καὶ εἴπῃς, ὅτι τὰ γλυπτὰ καὶ τὰ χωνευτὰ ἐνετείλατό μοι.
And I told thee of old what [should be] before it came upon thee; I made it known to thee, lest thou shouldest say, [My] idols have done [it] for me; and shouldest say, [My] graven and molten images have commanded me.
6
שָׁמַעְתָּ חֲזֵה כֻּלָּהּ וְאַתֶּם הֲלוֹא תַגִּידוּ הִשְׁמַעְתִּיךָ חֲדָשׁוֹת מֵעַתָּה וּנְצֻרוֹת וְלֹא יְדַעְתָּם
Thou hast heard, see, all this; and ye, will ye not declare it? I have announced unto thee new things from this time, even hidden things, which thou hast not known.
Ἠκούσατε πάντα, καὶ ὑμεῖς οὐκ ἔγνωτε· ἀλλὰ ἀκουστά σοι ἐποίησα τὰ καινὰ ἀπὸ τοῦ νῦν, ἃ μέλλει γίνεσθαι· καὶ οὐκ εἶπας,
Ye have heard all this, but ye have not known: yet I have made known to thee the new things from henceforth, which are coming to pass, and thou saidst not,
7
עַתָּה נִבְרְאוּ וְלֹא מֵאָז וְלִפְנֵי־יוֹם וְלֹא שְׁמַעְתָּם פֶּן־תֹּאמַר הִנֵּה יְדַעְתִּין
They are created now, and not from of old, and before this day thou heardest them not; lest thou shouldest say: 'Behold, I knew them.'
νῦν γίνεται, καὶ οὐ πάλαι, καὶ οὐ προτέραις ἡμέραις ἤκουσας αὐτά· μὴ εἴπῃς, ναὶ, γινώσκω αὐτά.
Now they come to pass, and not formerly: and thou heardest not of them in former days: say not thou, Yea, I know them.
8
גַּם לֹא־שָׁמַעְתָּ גַּם לֹא יָדַעְתָּ גַּם מֵאָז לֹא־פִתְּחָה אָזְנֶךָ כִּי יָדַעְתִּי בָּגוֹד תִּבְגּוֹד וּפֹשֵׁעַ מִבֶּטֶן קֹרָא לָךְ
Yea, thou heardest not; yea, thou knewest not; yea, from of old thine ear was not opened; for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.
Οὔτε ἔγνως, οὔτε ἠπίστω, οὔτε ἀπʼ ἀρχῆς ἤνοιξά σου τὰ ὦτα· ἔγνων γὰρ, ὅτι ἀθετῶν ἀθετήσεις, καὶ ἄνομος ἔτι ἐκ κοιλίας κληθήσῃ.
Thou hast neither known, nor understood, neither from the beginning have I opened thine ears: for I knew that thou wouldest surely deal treacherously, and wouldest be called a transgressor even from the womb.
9
לְמַעַן שְׁמִי אַאֲרִיךְ אַפִּי וּתְהִלָּתִי אֶחֱטָם־לָךְ לְבִלְתִּי הַכְרִיתֶךָ
For My name's sake will I defer Mine anger, and for My praise will I refrain for thee, that I cut thee not off.
Ἕνεκεν τοῦ ἐμοῦ ὀνόματος δείξω σοι τὸν θυμόν μου, καὶ τὰ ἔνδοξά μου ἐπάξω ἐπὶ σὲ, ἵνα μὴ ἐξολοθρεύσω σε.
For mine own sake will I show thee my wrath, and will bring before thee my glorious acts, that I may not utterly destroy thee.
10
הִנֵּה צְרַפְתִּיךָ וְלֹא בְכָסֶף בְּחַרְתִּיךָ בְּכוּר עֹנִי
Behold, I have refined thee, but not as silver; I have tried thee in the furnace of affliction.
Ἰδοὺ πέπρακά σε, οὐχ ἕνεκεν ἀργυρίου· ἐξειλάμην δέ σε ἐκ καμίνου πτωχείας·
Behold, I have sold thee, [but] not for silver; but I have rescued thee from the furnace of affliction.
11
לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה כִּי אֵיךְ יֵחָל וּכְבוֹדִי לְאַחֵר לֹא־אֶתֵּן
For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? And My glory will I not give to another.
Ἕνεκεν ἐμοῦ ποιήσω σοι, ὅτι τὸ ἐμὸν ὄνομα βεβηλοῦται, καὶ τὴν δόξαν μου ἑτέρῳ οὐ δώσω.
For mine own sake I will do [this] for thee, because my name is profaned; and I will not give my glory to another.
12
שְׁמַע אֵלַי יַעֲקֹב וְיִשְׂרָאֵל מְקֹרָאִי אֲנִי־הוּא אֲנִי רִאשׁוֹן אַף אֲנִי אַחֲרוֹן
Hearken unto Me, O Jacob, and Israel My called: I am He; I am the first, I also am the last.
Ἄκουέ μου Ἰακὼβ, καὶ Ἰσραὴλ ὃν ἐγὼ καλῶ· ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα.
Hear me, O Jacob, and Israel whom I call; I am the first, and I endure forever.
13
אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו
Yea, My hand hath laid the foundation of the earth, and My right hand hath spread out the heavens; when I call unto them, they stand up together.
Καὶ ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, καὶ ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν· καλέσω αὐτοὺς, καὶ στήσονται ἅμα,
My hand also has founded the earth, and my right hand has fixed the sky: I will call them, and they shall stand together.
14
הִקָּבְצוּ כֻלְּכֶם וּשֲׁמָעוּ מִי בָהֶם הִגִּיד אֶת־אֵלֶּה יְהוָה אֲהֵבוֹ יַעֲשֶׂה חֶפְצוֹ בְּבָבֶל וּזְרֹעוֹ כַּשְׂדִּים
Assemble yourselves, all ye, and hear; which among them hath declared these things? He whom HaShem loveth shall perform His pleasure on Babylon, and show His arm on the Chaldeans.
καὶ συναχθήσονται πάντες, καὶ ἀκούσονται· τίς αὐτοῖς ἀνήγγειλε ταῦτα; ἀγαπῶν σε ἐποίησα τὸ θέλημά σου ἐπὶ Βαβυλῶνα, τοῦ ἆραι σπέρμα Χαλδαίων.
And all shall be gathered, and shall hear: who has told them these things? Out of love to thee I have fulfilled thy desire on Babylon, to abolish the seed of the Chaldeans.
15
אֲנִי אֲנִי דִּבַּרְתִּי אַף־קְרָאתִיו הֲבִיאֹתִיו וְהִצְלִיחַ דַּרְכּוֹ
I, even I, have spoken, yea, I have called him; I have brought him, and he shall make his way prosperous.
Ἐγὼ ἐλάλησα, ἐγὼ ἐκάλεσα, ἤγαγον αὐτὸν, καὶ εὐώδωσα τὴν ὁδὸν αὐτοῦ.
I have spoken, I have called, I have brought him, and made his way prosperous.
16
קִרְבוּ אֵלַי שִׁמְעוּ־זֹאת לֹא מֵרֹאשׁ בַּסֵּתֶר דִּבַּרְתִּי מֵעֵת הֱיוֹתָהּ שָׁם אָנִי וְעַתָּה אֲדֹנָי יְהוִה שְׁלָחַנִי וְרוּחוֹ
Come ye near unto Me, hear ye this: From the beginning I have not spoken in secret; from the time that it was, there am I; and now the L-rd GOD hath sent me, and His spirit.
Προσαγάγετε πρὸς μὲ, καὶ ἀκούσατε ταῦτα· οὐκ ἀπʼ ἀρχῆς ἐν κρυφῇ λελάληκα· ἡνίκα ἐγένετο, ἐκεῖ ἤμην, καὶ νῦν Κύριος Κύριος ἀπέστειλέ με, καὶ τὸ πνεῦμα αὐτοῦ.
Draw nigh to me, and hear ye these words; I have not spoken in secret from the beginning: when it took place, there was I, and now the Lord, [even] the Lord, and his Spirit, hath sent me.
17
כֹּה־אָמַר יְהוָה גֹּאַלְךָ קְדוֹשׁ יִשְׂרָאֵל אֲנִי יְהוָה אֱלֹהֶיךָ מְלַמֶּדְךָ לְהוֹעִיל מַדְרִיכֲךָ בְּדֶרֶךְ תֵּלֵךְ
Thus saith HaShem, thy Redeemer, the Holy One of Israel: I am HaShem thy G-d, who teacheth thee for thy profit, who leadeth thee by the way that thou shouldest go.
Οὕτω λέγει Κύριος; ὁ ῥυσάμενος σε, ἅγιος Ἰσραὴλ, ἐγώ εἰμι ὁ Θεός σου, δέδειχά σοι τοῦ εὑρεῖν σε τὴν ὁδὸν ἐν ᾗ πορεύσῃ ἐν αὐτῇ.
Thus saith the Lord that delivered thee, the Holy One of Israel; I am thy God, I have shown thee how thou shouldest find the way wherein thou shouldest walk.
18
לוּא הִקְשַׁבְתָּ לְמִצְוֺתָי וַיְהִי כַנָּהָר שְׁלוֹמֶךָ וְצִדְקָתְךָ כְּגַלֵּי הַיָּם
Oh that thou wouldest hearken to My commandments! then would thy peace be as a river, and thy righteousness as the waves of the sea;
Καὶ εἰ ἤκουσας τῶν ἐντολῶν μου, ἐγένετο ἂν ὡσεὶ ποταμὸς ἡ εἰρήνη σου, καὶ ἡ δικαιοσύνη σου ὡς κῦμα θαλάσσης·
And if thou hadst hearkened to my commandments, [then] would thy peace have been like a river, and thy righteousness as a wave of the sea.
19
וַיְהִי כַחוֹל זַרְעֶךָ וְצֶאֱצָאֵי מֵעֶיךָ כִּמְעֹתָיו לֹא־יִכָּרֵת וְלֹא־יִשָּׁמֵד שְׁמוֹ מִלְּפָנָי
Thy seed also would be as the sand, and the offspring of thy body like the grains thereof; his name would not be cut off nor destroyed from before Me.
Καὶ ἐγένετο ἂν ὡς ἡ ἄμμος τὸ σπέρμα σου, καὶ τὰ ἔκγονα τῆς κοιλίας σου ὡς ὁ χοῦς τῆς γῆς· οὐδὲ νῦν οὐ μὴ ἐξολοθρευθῇς, οὐδὲ ἀπολεῖται τὸ ὄνομά σου ἐνώπιον ἐμοῦ.
Thy seed also would have been as the sand, and the offspring of thy belly as the dust of the ground: neither now shalt thou by any means be utterly destroyed, neither shall thy name perish before me.
20
צְאוּ מִבָּבֶל בִּרְחוּ מִכַּשְׂדִּים בְּקוֹל רִנָּה הַגִּידוּ הַשְׁמִיעוּ זֹאת הוֹצִיאוּהָ עַד־קְצֵה הָאָרֶץ אִמְרוּ גָּאַל יְהוָה עַבְדּוֹ יַעֲקֹב
Go ye forth from Babylon, flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye: 'The HaShem hath redeemed His servant Jacob.
Ἔξελθε ἐκ Βαβυλῶνος φεύγων ἀπὸ τῶν Χαλδαίων, φωνὴν εὐφροσύνης ἀναγγειλατε, καὶ ἀκουστὸν γενέσθω τοῦτο, ἀναγγείλατε ἕως ἐσχάτου τῆς γῆς· λέγετε, Ἐῤῥύσατο Κύριος τὸν δοῦλον αὐτοῦ Ἰακώβ·
Go forth of Babylon, thou that fleest from the Chaldeans: utter aloud a voice of joy, and let this be made known, proclaim it to the end of the earth; say ye, The Lord hath delivered his servant Jacob.
21
וְלֹא צָמְאוּ בָּחֳרָבוֹת הוֹלִיכָם מַיִם מִצּוּר הִזִּיל לָמוֹ וַיִּבְקַע־צוּר וַיָּזֻבוּ מָיִם
And they thirsted not when He led them through the deserts; He caused the waters to flow out of the rock for them; He cleaved the rock also, and the waters gushed out.'
Καὶ ἐὰν διψήσωσι, διʼ ἐρήμου ἄξει αὐτοὺς, ὕδωρ ἐκ πέτρας ἐξάξει αὐτοῖς· σχισθήσεται πέτρα, καὶ ῥυήσεται ὕδωρ, καὶ πίεται ὁ λαός μου.
And if they shall thirst, he shall lead them through the desert; he shall bring forth water to them out of the rock: the rock shall be cloven, and the water shall flow forth, and my people shall drink.
22
אֵין שָׁלוֹם אָמַר יְהוָה לָרְשָׁעִים
There is no peace, saith HaShem concerning the wicked.
Οὐκ ἔστι χαίρειν, λέγει Κύριος, τοῖς ἀσεβέσιν.
There is no joy, saith the Lord, to the ungodly.

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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.