Textorah

Jeremiah 10

1
שִׁמְעוּ אֶת־הַדָּבָר אֲשֶׁר דִּבֶּר יְהוָה עֲלֵיכֶם בֵּית יִשְׂרָאֵל
Hear ye the word which HaShem speaketh unto you, O house of Israel;
Ἀκούσατε τὸν λόγον Κυρίου, ὃν ἐλάλησεν ἐφʼ ὑμᾶς, οἶκος Ἰσραήλ.
Hear ye the word of the Lord, which he has spoken to you, O house of Israel.
2
כֹּה אָמַר יְהוָה אֶל־דֶּרֶךְ הַגּוֹיִם אַל־תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל־תֵּחָתּוּ כִּי־יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה
thus saith HaShem: Learn not the way of the nations, and be not dismayed at the signs of heaven; for the nations are dismayed at them.
Τάδε λέγει Κύριος, κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ μανθάνετε, καὶ ἀπὸ τῶν σημείων τοῦ οὐρανοῦ μὴ φοβεῖσθε, ὅτι φοβοῦνται αὐτὰ τοῖς προσώποις αὐτῶν.
Thus saith the Lord, Learn ye not the ways of the heathen, and be not alarmed at the signs of the sky; for they are alarmed at them, [falling] on their faces.
3
כִּי־חֻקּוֹת הָעַמִּים הֶבֶל הוּא כִּי־עֵץ מִיַּעַר כְּרָתוֹ מַעֲשֵׂה יְדֵי־חָרָשׁ בַּמַּעֲצָד
For the customs of the peoples are vanity; for it is but a tree which one cutteth out of the forest, the work of the hands of the workman with the axe.
Ὅτι τὰ νόμιμα τῶν ἐθνῶν μάταια· ξύλον ἐστὶν ἐκ τοῦ δρυμοῦ ἐκκεκομμένον, ἔργον τέκτονος, καὶ χώνευμα,
For the customs of the nations are vain; it is a tree cut out of the forest, the work of the carpenter, or a molten image.
4
בְּכֶסֶף וּבְזָהָב יְיַפֵּהוּ בְּמַסְמְרוֹת וּבְמַקָּבוֹת יְחַזְּקוּם וְלוֹא יָפִיק
They deck it with silver and with gold, they fasten it with nails and with hammers, that it move not.
ἀργυρίῳ καὶ χρυσίῳ κεκαλλωπισμένα, ἐν σφύραις καὶ ἥλοις ἐστερέωσαν αὐτά·
[They are] beautified with silver and gold, they fix them with hammers and nails;
Θήσουσιν αὐτὰ, καὶ οὐ κινηθήσονται· ἀργύριον τορευτόν ἐστιν, οὐ πορεύσονται,
they will set them up that they may not move; it is wrought silver, they will not walk, it is forged silver
5
כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם
They are like a pillar in a garden of cucumbers, and speak not; they must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, neither is it in them to do good.
6
מֵאֵין כָּמוֹךָ יְהוָה גָּדוֹל אַתָּה וְגָדוֹל שִׁמְךָ בִּגְבוּרָה
There is none like unto Thee, O HaShem; Thou art great, and Thy name is great in might.
7
מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל־חַכְמֵי הַגּוֹיִם וּבְכָל־מַלְכוּתָם מֵאֵין כָּמוֹךָ
Who would not fear Thee, O king of the nations? For it befitteth Thee; forasmuch as among all the wise men of the nations, and in all their royalty, there is none like unto Thee.
8
וּבְאַחַת יִבְעֲרוּ וְיִכְסָלוּ מוּסַר הֲבָלִים עֵץ הוּא
But they are altogether brutish and foolish: the vanities by which they are instructed are but a stock;
9
כֶּסֶף מְרֻקָּע מִתַּרְשִׁישׁ יוּבָא וְזָהָב מֵאוּפָז מַעֲשֵׂה חָרָשׁ וִידֵי צוֹרֵף תְּכֵלֶת וְאַרְגָּמָן לְבוּשָׁם מַעֲשֵׂה חֲכָמִים כֻּלָּם
Silver beaten into plates which is brought from Tarshish, and gold from Uphaz, the work of the craftsman and of the hands of the goldsmith; blue and purple is their clothing; they are all the work of skilful men.
ἀργύριον προσβλητόν ἐστιν. Ἀπὸ Θαρσεὶς ἥξει χρυσίον Μωφὰζ, καὶ χεὶρ χρυσοχόων, ἔργα τεχνιτῶν πάντα, ὑάκινθον καὶ πορφύραν ἐνδύσουσιν αὐτά. 9aΑἰρόμενα ἀρθήσονται, ὅτι οὐκ ἐπιβήσονται· μὴ φοβηθῆτε αὐτὰ, ὅτι οὐ μὴ κακοποιήσωσι, καὶ ἀγαθὸν οὐκ ἔστιν ἐν αὐτοῖς.
[brought] from Tarshish, gold will come from Uphaz, and the work of goldsmiths: [they are] all the works of craftsmen, they will clothe themselves with blue and scarlet.
10
וַיהוָה אֱלֹהִים אֱמֶת הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם מִקִּצְפּוֹ תִּרְעַשׁ הָאָרֶץ וְלֹא־יָכִלוּ גוֹיִם זַעְמוֹ
But HaShem G-d is the true G-d, He is the living G-d, and the everlasting King; at His wrath the earth trembleth, and the nations are not able to abide His indignation.
11
כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִּי־שְׁמַיָּא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן־תְּחוֹת שְׁמַיָּא אֵלֶּה
Thus shall ye say unto them: 'The gods that have not made the heavens and the earth, these shall perish from the earth, and from under the heavens.'
Οὕτως ἐρεῖτε αὐτοῖς, θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἐκ τῆς γῆς, καὶ ὑποκάτωθεν τοῦ οὐρανοῦ τούτου.
Thus shall ye say to them, Let the gods which have not made heaven and earth perish from off the earth, and from under this sky.
12
עֹשֵׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ וּבִתְבוּנָתוֹ נָטָה שָׁמָיִם
He that hath made the earth by His power, that hath established the world by His wisdom, and hath stretched out the heavens by His understanding;
Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ, ὁ ἀνορθώσας τὴν οἰκουμένην ἐν τῇ σοφίᾳ αὐτοῦ, καὶ τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανὸν,
It is the Lord that made the earth by his strength, who set up the world by his wisdom, and by his understanding stretched out the sky,
13
לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם וַיַּעֲלֶה נְשִׂאִים מִקְצֵה ארץ הָאָרֶץ בְּרָקִים לַמָּטָר עָשָׂה וַיּוֹצֵא רוּחַ מֵאֹצְרֹתָיו
At the sound of His giving a multitude of waters in the heavens, when He causeth the vapours to ascend from the ends of the earth; when He maketh lightnings with the rain, and bringeth forth the wind out of His treasuries;
καὶ πλῆθος ὕδατος ἐν οὐρανῷ· καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ἐποίησε, καὶ ἐξήγαγε φῶς ἐκ θησαυρῶν αὐτοῦ.
and set abundance of waters in the sky, and brought up clouds from the ends of the earth; he made lightnings for the rain, and brought forth light out of his treasures.
14
נִבְעַר כָּל־אָדָם מִדַּעַת הֹבִישׁ כָּל־צוֹרֵף מִפָּסֶל כִּי שֶׁקֶר נִסְכּוֹ וְלֹא־רוּחַ בָּם
Every man is proved to be brutish, without knowledge, every goldsmith is put to shame by the graven image, his molten image is falsehood, and there is no breath in them.
Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως, κατῃσχύνθη πᾶς χρυσοχόος ἐπὶ τοῖς γλυπτοῖς αὐτοῦ, ὅτι ψευδῆ ἐχώνευσεν, οὐκ ἔστι πνεῦμα ἐν αὐτοῖς.
Every man is deprived of knowledge, every goldsmith is confounded because of his graven images; for he has cast false gods, there is no breath in them.
15
הֶבֶל הֵמָּה מַעֲשֵׂה תַּעְתֻּעִים בְּעֵת פְּקֻדָּתָם יֹאבֵדוּ
They are vanity, a work of delusion; in the time of their visitation they shall perish.
Μάταιά ἐστιν ἔργα ἐμπεπαιγμένα, ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἀπολοῦνται.
They are vain works, wrought in mockery; in the time of their visitation they shall perish.
16
לֹא־כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי־יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ יְהוָה צְבָאוֹת שְׁמוֹ
Not like these is the portion of Jacob; for He is the former of all things, and Israel is the tribe of His inheritance; HaShem of hosts is His name.
Οὐκ ἔστι τοιαύτη μερὶς τῷ Ἰακὼβ, ὅτι ὁ πλάσας τὰ πάντα, αὐτὸς κληρονομία αὐτοῦ, Κύριος ὄνομα αὐτῷ.
Such is not the portion of Jacob; for he that formed all things, he is his inheritance; the Lord is his name.
17
אִסְפִּי מֵאֶרֶץ כִּנְעָתֵךְ ישבתי יֹשֶׁבֶת בַּמָּצוֹר
Gather up thy wares from the ground, O thou that abidest in the siege.
Συνήγαγεν ἔξωθεν τὴν ὑπόστασίν σου, κατοικοῦσαν ἐν ἐκλεκτοῖς.
He has gathered thy substance from without that lodged in choice [vessels].
18
כִּי־כֹה אָמַר יְהוָה הִנְנִי קוֹלֵעַ אֶת־יוֹשְׁבֵי הָאָרֶץ בַּפַּעַם הַזֹּאת וַהֲצֵרוֹתִי לָהֶם לְמַעַן יִמְצָאוּ
For thus saith HaShem: Behold, I will sling out the inhabitants of the land at this time, and will distress them, that they may feel it.
Ὅτι τάδε λέγει Κύριος, ἰδοὺ ἐγὼ σκελίζω τοὺς κατοικοῦντας τὴν γῆν ταύτην ἐν θλίψει, ὅπως εὑρεθῇ ἡ πληγή σου.
For thus saith the Lord, Behold, I [will] overthrow the inhabitants of this land with affliction, that thy plague may be discovered.
19
אוֹי לִי עַל־שִׁבְרִי נַחְלָה מַכָּתִי וַאֲנִי אָמַרְתִּי אַךְ זֶה חֳלִי וְאֶשָּׂאֶנּוּ
Woe is me for my hurt! My wound is grievous; but I said: 'This is but a sickness, and I must bear it.'
Οὐαὶ ἐπὶ συντρίμματί σου, ἀλγηρὰ ἡ πληγή σου· κᾀγὼ εἶπα, ὄντως τοῦτο τὸ τραῦμά σου, καὶ κατέλαβέ σε.
Alas for thy ruin! thy plague is grievous: and I said, Surely this is thy wound, and it has overtaken thee.
20
אָהֳלִי שֻׁדָּד וְכָל־מֵיתָרַי נִתָּקוּ בָּנַי יְצָאֻנִי וְאֵינָם אֵין־נֹטֶה עוֹד אָהֳלִי וּמֵקִים יְרִיעוֹתָי
My tent is spoiled, and all my cords are broken; my children are gone forth of me, and they are not; there is none to stretch forth my tent any more, and to set up my curtains.
Ἡ σκηνή σου ἐταλαιπώρησεν, ὤλετο· καὶ πᾶσαι αἱ δέῤῥεις σου διεσπάσθησαν· οἱ υἱοί μου καὶ τὰ πρόβατά μου οὐκ εἰσὶν, οὐκ ἔστιν ἔτι τόπος τῆς σκηνῆς μου, τόπος τῶν δέῤῥεών μου.
Thy tabernacle is in a ruinous state, it has perished; and all thy curtains have been torn asunder: my children and my cattle are no more: there is no more any place for my tabernacle, [nor] place for my curtains.
21
כִּי נִבְעֲרוּ הָרֹעִים וְאֶת־יְהוָה לֹא דָרָשׁוּ עַל־כֵּן לֹא הִשְׂכִּילוּ וְכָל־מַרְעִיתָם נָפוֹצָה
For the shepherds are become brutish, and have not inquired of HaShem; therefore they have not prospered, and all their flocks are scattered.
Ὅτι οἱ ποιμένες ἠφρονεύσαντο, καὶ τὸν Κύριον οὐκ ἐζήτησαν· διατοῦτο οὐκ ἐνόησε πᾶσα ἡ νομὴ, καὶ διεσκορπίσθησαν,
For the shepherds have become foolish, and have not sought the Lord; therefore the whole pasture has failed, and [the sheep] have been scattered.
22
קוֹל שְׁמוּעָה הִנֵּה בָאָה וְרַעַשׁ גָּדוֹל מֵאֶרֶץ צָפוֹן לָשׂוּם אֶת־עָרֵי יְהוּדָה שְׁמָמָה מְעוֹן תַּנִּים
Hark! a report, behold, it cometh, and a great commotion out of the north country, to make the cities of Judah desolate, a dwelling-place of jackals.
φωνὴ ἀκοῆς ἰδοὺ ἔρχεται καὶ σειαμὸς μέγας ἐκ γῆς Βοῤῥᾶ, τοῦ τάξαι τὰς πόλεις Ἰούδα εἰς ἀφανισμὸν, καὶ κοίτην στρουθῶν.
Behold, there comes a sound of a noise, and a great earthquake from the land of the north, to make the cities of Judah a desolation, and a resting place for ostriches.
23
יָדַעְתִּי יְהוָה כִּי לֹא לָאָדָם דַּרְכּוֹ לֹא־לְאִישׁ הֹלֵךְ וְהָכִין אֶת־צַעֲדוֹ
O HaShem, I know that man's way is not his own; it is not in man to direct his steps as he walketh.
Οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, οὐδὲ ἀνὴρ πορεύσεται καὶ κατορθώσει πορείαν αὐτοῦ.
I know, O Lord, that man’s way is not his own; neither shall a man go, and direct his going.
24
יַסְּרֵנִי יְהוָה אַךְ־בְּמִשְׁפָּט אַל־בְּאַפְּךָ פֶּן־תַּמְעִטֵנִי
O HaShem, correct me, but in measure; not in Thine anger, lest Thou diminish me.
Παίδευσον ἡμᾶς Κύριε, πλὴν ἐν κρίσει καὶ μὴ ἐν θυμῷ, ἵνα μὴ ὀλίγους ἡμᾶς ποιήσῃς.
Chasten us, O Lord, but with judgment; and not in wrath, lest thou make us few.
25
שְׁפֹךְ חֲמָתְךָ עַל־הַגּוֹיִם אֲשֶׁר לֹא־יְדָעוּךָ וְעַל מִשְׁפָּחוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ כִּי־אָכְלוּ אֶת־יַעֲקֹב וַאֲכָלֻהוּ וַיְכַלֻּהוּ וְאֶת־נָוֵהוּ הֵשַׁמּוּ
Pour out Thy wrath upon the nations that know Thee not, and upon the families that call not on Thy name; for they have devoured Jacob, yea, they have devoured him and consumed him, and have laid waste his habitation.
Ἔκχεον τὸν θυμόν σου ἐπὶ ἔθνη τὰ μὴ εἰδότα σε, καὶ ἐπὶ γενεὰς αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο, ὅτι κατέφαγον τὸν Ἰακὼβ καὶ ἐξανήλωσαν αὐτὸν, καὶ τὴν νομὴν αὐτοῦ ἠρήμωσαν.
Pour out thy wrath upon the nations that have not known thee, and upon the families that have not called upon thy name: for they have devoured Jacob, and consumed him, and have made his pasture desolate.

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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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