Textorah

Jeremiah 19

1
כֹּה אָמַר יְהוָה הָלוֹךְ וְקָנִיתָ בַקְבֻּק יוֹצֵר חָרֶשׂ וּמִזִּקְנֵי הָעָם וּמִזִּקְנֵי הַכֹּהֲנִים
Thus said HaShem: Go, and get a potter's earthen bottle, and take of the elders of the people, and of the elders of the priests;
Τότε εἶπε Κύριος πρὸς μὲ, βάδισον, καὶ κτῆσαι βικὸν πεπλασμένον ὀστράκινον, καὶ ἄξεις ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἀπὸ τῶν ἱερέων,
Then said the Lord to me, Go and get an earthen bottle, the work of the potter, and thou shalt bring [some] of the elders of the people, and of the priests;
2
וְיָצָאתָ אֶל־גֵּיא בֶן־הִנֹּם אֲשֶׁר פֶּתַח שַׁעַר החרסות הַחַרְסִית וְקָרָאתָ שָּׁם אֶת־הַדְּבָרִים אֲשֶׁר־אֲדַבֵּר אֵלֶיךָ
and go forth unto the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I shall tell thee;
καὶ ἐξελεύσῃ εἰς τὸ πολυάνδριον υἱῶν τῶν τέκνων αὐτῶν, ὅ ἐστιν ἐπὶ τῶν προθύρων πύλης τῆς Χαρσείθ· καὶ ἀνάγνωθι ἐκεῖ πάντας τοὺς λόγους τούτους, οὓς ἂν λαλήσω πρὸς σὲ,
and thou shalt go forth to the burial place of the sons of their children, which is at the entrance of the gate of Charsith; and do thou read there all these words which I shall speak to thee:
3
וְאָמַרְתָּ שִׁמְעוּ דְבַר־יְהוָה מַלְכֵי יְהוּדָה וְיֹשְׁבֵי יְרוּשָׁלָ͏ִם כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מֵבִיא רָעָה עַל־הַמָּקוֹם הַזֶּה אֲשֶׁר כָּל־שֹׁמְעָהּ תִּצַּלְנָה אָזְנָיו
and say: Hear ye the word of HaShem, O kings of Judah, and inhabitants of Jerusalem; thus saith HaShem of hosts, the G-d of Israel: Behold, I will bring evil upon this place, which whosoever heareth, his ears shall tingle;
καὶ ἐρεῖς αὐτοῖς, Ἀκούσατε τὸν λόγον Κυρίου, βασιλεῖς Ἰούδα, καὶ ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες ἐν Ἱερουσαλὴμ καὶ οἱ εἰσπορευόμενοι ἐν ταῖς πύλαις ταύταις· τάδε λέγει Κύριος ὁ Θεὸς Ἰσραὴλ, ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν τόπον τοῦτον κακὰ, ὥστε παντὸς ἀκούοντος αὐτὰ ἠχήσει τὰ ὦτα αὐτοῦ·
and thou shalt say to them, Hear ye the word of the Lord, ye kings of Judah, and men of Judah, and the dwellers in Jerusalem, and they that enter in by these gates; thus saith the Lord God of Israel; Behold, I [will] bring evil upon this place, so that the ears of everyone that hears it shall tingle.
4
יַעַן אֲשֶׁר עֲזָבֻנִי וַיְנַכְּרוּ אֶת־הַמָּקוֹם הַזֶּה וַיְקַטְּרוּ־בוֹ לֵאלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדָעוּם הֵמָּה וַאֲבוֹתֵיהֶם וּמַלְכֵי יְהוּדָה וּמָלְאוּ אֶת־הַמָּקוֹם הַזֶּה דַּם נְקִיִּם
because they have forsaken Me, and have estranged this place, and have offered in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah; and have filled this place with the blood of innocents;
Ἀνθʼ ὧν ἐγκατέλιπόν με, καὶ ἀπηλλοτρίωσαν τὸν τόπον τοῦτον, καὶ ἐθυμίασαν ἐν αὐτῷ θεοῖς ἀλλοτρίοις, οἷς οὐκ ᾔδεισαν αὐτοὶ καὶ οἱ πατέρες αὐτῶν· καὶ οἱ βασιλεῖς Ἰούδα ἔπλησαν τὸν τόπον τοῦτον αἱμάτων ἀθώων,
Because they forsook me, and profaned this place, and burned incense in it to strange gods, which they and their fathers knew not; and the kings of Judah have filled this place with innocent blood,
5
וּבָנוּ אֶת־בָּמוֹת הַבַּעַל לִשְׂרֹף אֶת־בְּנֵיהֶם בָּאֵשׁ עֹלוֹת לַבָּעַל אֲשֶׁר לֹא־צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל־לִבִּי
and have built the high places of Baal, to burn their sons in the fire for burnt-offerings unto Baal; which I commanded not, nor spoke it, neither came it into My mind.
καὶ ᾠκοδόμησαν ὑψηλὰ τῇ Βάαλ, τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν ἐν πυρὶ, ἃ οὐκ ἐνετειλάμην, οὐδὲ διενοήθην ἐν τῇ καρδίᾳ μου.
and built high places for Baal, to burn their children in the fire, which things I commanded not, neither did I design [them] in my heart:
6
לָכֵן הִנֵּה־יָמִים בָּאִים נְאֻם־יְהוָה וְלֹא־יִקָּרֵא לַמָּקוֹם הַזֶּה עוֹד הַתֹּפֶת וְגֵיא בֶן־הִנֹּם כִּי אִם־גֵּיא הַהֲרֵגָה
Therefore, behold, the days come, saith HaShem, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter;
Διατοῦτο ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ οὐ κληθήσεται τῷ τόπῳ τούτῳ ἔτι Διάπτωσις καὶ Πολυάνδριον υἱοῦ Ἐννὼμ, ἀλλʼ ἢ Πολυάνδριον τῆς σφαγῆς.
Therefore, behold, the days come, saith the Lord, when this place shall no more be called, The fall and burial place of the son of Hinnom, but, The burial place of slaughter.
7
וּבַקֹּתִי אֶת־עֲצַת יְהוּדָה וִירוּשָׁלִַם בַּמָּקוֹם הַזֶּה וְהִפַּלְתִּים בַּחֶרֶב לִפְנֵי אֹיְבֵיהֶם וּבְיַד מְבַקְשֵׁי נַפְשָׁם וְנָתַתִּי אֶת־נִבְלָתָם לְמַאֲכָל לְעוֹף הַשָּׁמַיִם וּלְבֶהֱמַת הָאָרֶץ
and I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hand of them that seek their life; and their carcasses will I give to be food for the fowls of the heaven, and for the beasts of the earth;
Καὶ σφάξω τὴν βουλὴν Ἰούδα, καὶ τὴν βουλὴν Ἱερουσαλὴμ ἐν τῷ τόπῳ τούτῳ, καὶ καταβαλῶ αὐτοὺς ἐν μαχαίρᾳ ἐναντίον τῶν ἐχθρῶν αὐτῶν, καὶ ἐν χερσὶ τῶν ζητούντων τὰς ψυχὰς αὐτῶν· καὶ δώσω τοὺς νεκροὺς αὐτῶν εἰς βρῶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ τοῖς θηρίοις τῆς γῆς·
And I will destroy the counsel of Judah and the counsel of Jerusalem in this place; and I will cast them down with the sword before their enemies, and by the hands of them that seek their lives: and I will give their dead bodies for food to the birds of the sky and to the wild beasts of the earth.
8
וְשַׂמְתִּי אֶת־הָעִיר הַזֹּאת לְשַׁמָּה וְלִשְׁרֵקָה כֹּל עֹבֵר עָלֶיהָ יִשֹּׁם וְיִשְׁרֹק עַל־כָּל־מַכֹּתֶהָ
and I will make this city an astonishment, and a hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof;
Καὶ κατάξω τὴν πόλιν ταύτην εἰς ἀφανισμὸν, καὶ εἰς συρισμόν· πᾶς ὁ παραπορευόμενος ἐπʼ αὐτῆς σκυθρωπάσει, καὶ συριεῖ ὑπὲρ πάσης τῆς πληγῆς αὐτῆς.
And I will bring this city to desolation and [make it] a hissing; everyone that passes by it shall scowl, and hiss because of all her plague.
9
וְהַאֲכַלְתִּים אֶת־בְּשַׂר בְּנֵיהֶם וְאֵת בְּשַׂר בְּנֹתֵיהֶם וְאִישׁ בְּשַׂר־רֵעֵהוּ יֹאכֵלוּ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיקוּ לָהֶם אֹיְבֵיהֶם וּמְבַקְשֵׁי נַפְשָׁם
and I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend, in the siege and in the straitness, wherewith their enemies, and they that seek their life, shall straiten them.
Καὶ ἔδονται τὰς σάρκας τῶν υἱῶν αὐτῶν, καὶ τὰς σάρκας τῶν θυγατέρων αὐτῶν· καὶ ἕκαστος τὰς σάρκας τοῦ πλησίον αὐτοῦ ἔδονται ἐν τῇ περιοχῇ, καὶ ἐν τῇ πολιορκίᾳ ᾗ πολιορκήσουσιν αὐτοὺς οἱ ἐχθροὶ αὐτῶν.
And they shall eat the flesh of their sons, and the flesh of their daughters; and they shall eat every one the flesh of his neighbor in the blockade, and in the siege wherewith their enemies shall besiege them.
10
וְשָׁבַרְתָּ הַבַּקְבֻּק לְעֵינֵי הָאֲנָשִׁים הַהֹלְכִים אוֹתָךְ
Then shalt thou break the bottle in the sight of the men that go with thee,
Καὶ συντρίψεις τὸν βικὸν κατʼ ὀφθαλμοὺς τῶν ἀνδρῶν τῶν ἐκπορευομένων μετὰ σοῦ,
And thou shalt break the bottle in the sight of the men that go forth with thee,
11
וְאָמַרְתָּ אֲלֵיהֶם כֹּה־אָמַר יְהוָה צְבָאוֹת כָּכָה אֶשְׁבֹּר אֶת־הָעָם הַזֶּה וְאֶת־הָעִיר הַזֹּאת כַּאֲשֶׁר יִשְׁבֹּר אֶת־כְּלִי הַיּוֹצֵר אֲשֶׁר לֹא־יוּכַל לְהֵרָפֵה עוֹד וּבְתֹפֶת יִקְבְּרוּ מֵאֵין מָקוֹם לִקְבּוֹר
and shalt say unto them: Thus saith HaShem of hosts: Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again; and they shall bury in Topheth, for want of room to bury.
καὶ ἐρεῖς, τάδε λέγει Κύριος, οὕτως συντρίψω τὸν λαὸν τοῦτον, καὶ τὴν πόλιν ταύτην, καθὼς συντρίβεται ἄγγος ὀστράκινον, ὃ οὐ δυνήσεται ἰαθῆναι ἔτι.
and thou shalt say, Thus saith the Lord, Thus will I break in pieces this people, and this city, even as an earthen vessel is broken in pieces which cannot be mended again.
12
כֵּן־אֶעֱשֶׂה לַמָּקוֹם הַזֶּה נְאֻם־יְהוָה וּלְיוֹשְׁבָיו וְלָתֵת אֶת־הָעִיר הַזֹּאת כְּתֹפֶת
Thus will I do unto this place, saith HaShem, and to the inhabitants thereof, even making this city as Topheth;
Οὕτως ποιήσω, λέγει Κύριος, τῷ τόπῳ τούτῳ, καὶ τοῖς κατοικοῦσιν ἐν αὐτῷ, τοῦ δοθῆναι τὴν πόλιν ταύτην, ὡς τὴν διαπίπτουσαν.
Thus will I do, saith the Lord, to this place, and to the inhabitants of it, that this city may be given up, as one that is falling to ruin.
13
וְהָיוּ בָּתֵּי יְרוּשָׁלִַם וּבָתֵּי מַלְכֵי יְהוּדָה כִּמְקוֹם הַתֹּפֶת הַטְּמֵאִים לְכֹל הַבָּתִּים אֲשֶׁר קִטְּרוּ עַל־גַּגֹּתֵיהֶם לְכֹל צְבָא הַשָּׁמַיִם וְהַסֵּךְ נְסָכִים לֵאלֹהִים אֲחֵרִים
and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have offered unto all the host of heaven, and have poured out drink-offerings unto other gods.
Καὶ οἶκοι Ἱερουσαλὴμ, καὶ οἶκοι βασιλέων Ἰούδα ἔσονται καθὼς ὁ τόπος ὁ διαπίπτων, ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν ἐν πάσαις ταῖς οἰκίαις, ἐν αἷς ἐθυμίασαν ἐπὶ τῶν δωμάτων αὐτῶν πάσῃ τῇ στρατιᾷ τοῦ οὐρανοῦ, καὶ ἔσπεισαν σπονδὰς θεοῖς ἀλλοτρίοις.
And the houses of Jerusalem, and the houses of the kings of Judah shall be as a ruinous place, because of their uncleannesses in all the houses, wherein they burned incense upon their roofs to all the host of heaven, and poured drink offerings to strange gods.
14
וַיָּבֹא יִרְמְיָהוּ מֵהַתֹּפֶת אֲשֶׁר שְׁלָחוֹ יְהוָה שָׁם לְהִנָּבֵא וַיַּעֲמֹד בַּחֲצַר בֵּית־יְהוָה וַיֹּאמֶר אֶל־כָּל־הָעָם
Then came Jeremiah from Topheth, whither HaShem had sent him to prophesy; and he stood in the court of HaShem'S house, and said to all the people:
Καὶ ἦλθεν Ἱερεμίας ἀπὸ τῆς διαπτώσεως, οὗ ἀπέστειλεν αὐτὸν Κύριος ἐκεῖ, τοῦ προφητεῦσαι· καὶ ἔστη ἐν τῇ αὐλῇ οἴκου Κυρίου, καὶ εἶπε πρὸς πάντα τὸν λαὸν,
And Jeremiah came from [the place] of the Fall, whither the Lord had sent him to prophesy; and he stood in the court of the Lord’s house; and said to all the people, Thus saith the Lord;
15
כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי מבי מֵבִיא אֶל־הָעִיר הַזֹּאת וְעַל־כָּל־עָרֶיהָ אֵת כָּל־הָרָעָה אֲשֶׁר דִּבַּרְתִּי עָלֶיהָ כִּי הִקְשׁוּ אֶת־עָרְפָּם לְבִלְתִּי שְׁמוֹעַ אֶת־דְּבָרָי
'Thus saith HaShem of hosts, the G-d of Israel: Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it; because they have made their neck stiff, that they might not hear My words.'
τάδε λέγει Κύριος, ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὴν πόλιν ταύτην, καὶ ἐπὶ πάσας τὰς πόλεις αὐτῆς, καὶ ἐπὶ τὰς κώμας αὐτῆς, ἅπαντα τὰ κακὰ ἃ ἐλάλησα ἐπʼ αὐτὴν, ὅτι ἐσκλήρυναν τὸν τράχηλον αὐτῶν, τοῦ μὴ εἰσακούειν τῶν ἐντολῶν μου.
Behold, I bring upon this city, and upon all the cities belonging to it, and upon the villages of it, all the evils which I have spoken against it, because they have hardened their neck, [that they might not] hearken to my commands.

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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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