Textorah

Jeremiah 44

1
הַדָּבָר אֲשֶׁר הָיָה אֶל־יִרְמְיָהוּ אֶל כָּל־הַיְּהוּדִים הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הַיֹּשְׁבִים בְּמִגְדֹּל וּבְתַחְפַּנְחֵס וּבְנֹף וּבְאֶרֶץ פַּתְרוֹס לֵאמֹר
The word that came to Jeremiah concerning all the Jews that dwelt in the land of Egypt, that dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying:
Ὁ ΛΟΓΟΣ Ὁ ΓΕΝΟΜΕΝΟΣ ΠΡΟΣ ἹΕΡΕΜΙΑΝ ἅπασι τοῖς Ἰουδαίοις τοῖς κατοικοῦσιν ἐν γῇ Αἰγύπτου, καὶ τοῖς καθημένοις ἐν Μαγδωλῷ, καὶ ἐν Τάφνας, καὶ ἐν γῇ Παθούρης, λέγων,
The word that came to Jeremiah for all the Jews dwelling in the land of Egypt, and for those settled in Migdol and in Tahpanhes, and in the land of Pathros, saying,
2
כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל אַתֶּם רְאִיתֶם אֵת כָּל־הָרָעָה אֲשֶׁר הֵבֵאתִי עַל־יְרוּשָׁלִַם וְעַל כָּל־עָרֵי יְהוּדָה וְהִנָּם חָרְבָּה הַיּוֹם הַזֶּה וְאֵין בָּהֶם יוֹשֵׁב
'Thus saith HaShem of hosts, the G-d of Israel: Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein;
Οὕτως εἶπε Κύριος ὁ Θεὸς Ἰσραὴλ, ὑμεῖς ἑωράκατε πάντα τὰ κακὰ ἃ ἐπήγαγον ἐπὶ Ἱερουσαλὴμ, καὶ ἐπὶ τὰς πόλεις Ἰούδα· καὶ ἰδού εἰσιν ἔρημοι ἀπὸ ἐνοίκων
Thus has the Lord God of Israel said; Ye have seen all the evils which I have brought upon Jerusalem, and upon the cities of Judah; and, behold, they are desolate without inhabitants,
3
מִפְּנֵי רָעָתָם אֲשֶׁר עָשׂוּ לְהַכְעִסֵנִי לָלֶכֶת לְקַטֵּר לַעֲבֹד לֵאלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדָעוּם הֵמָּה אַתֶּם וַאֲבֹתֵיכֶם
because of their wickedness which they have committed to provoke Me, in that they went to offer, and to serve other gods, whom they knew not, neither they, nor ye, nor your fathers.
ἀπὸ προσώπου πονηρίας αὐτῶν, ἧς ἐποίησαν παραπικράναι με, πορευθέντες θυμιᾷν θεοῖς ἑτέροις, οἷς οὐκ ἔγνωτε.
because of their wickedness, which they have wrought to provoke me, [by] going to burn incense to other gods, whom ye knew not.
4
וָאֶשְׁלַח אֲלֵיכֶם אֶת־כָּל־עֲבָדַי הַנְּבִיאִים הַשְׁכֵּים וְשָׁלֹחַ לֵאמֹר אַל־נָא תַעֲשׂוּ אֵת דְּבַר־הַתֹּעֵבָה הַזֹּאת אֲשֶׁר שָׂנֵאתִי
Howbeit I sent unto you all My servants the prophets, sending them betimes and often, saying: Oh, do not this abominable thing that I hate.
Καὶ ἀπέστειλα πρὸς ὑμᾶς τοὺς παῖδάς μου τοὺς προφήτας ὄρθρου, καὶ ἀπέστειλα, λέγων, μὴ ποιήσητε τὸ πρᾶγμα τῆς μολύνσεως ταύτης, ἧς ἐμίσησα.
Yet I sent to you my servants the prophets early in the morning, and I sent, saying, Do not ye this abominable thing which I hate.
5
וְלֹא שָׁמְעוּ וְלֹא־הִטּוּ אֶת־אָזְנָם לָשׁוּב מֵרָעָתָם לְבִלְתִּי קַטֵּר לֵאלֹהִים אֲחֵרִים
But they hearkened not, nor inclined their ear to turn from their wickedness, to forbear offering unto other gods.
Καὶ οὐκ ἤκουσάν μου, καὶ οὐκ ἔκλιναν τὸ οὖς αὐτῶν ἀποστρέψαι ἀπὸ τῶν κακῶν αὐτῶν, πρὸς τὸ μὴ θυμιᾷν θεοῖς ἑτέροις.
But they hearkened not to me, and inclined not their ear to turn from their wickedness, so as not to burn incense to strange gods.
6
וַתִּתַּךְ חֲמָתִי וְאַפִּי וַתִּבְעַר בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלָ͏ִם וַתִּהְיֶינָה לְחָרְבָּה לִשְׁמָמָה כַּיּוֹם הַזֶּה
Wherefore My fury and Mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as at this day.
Καὶ ἔσταξεν ἡ ὀργή μου, καὶ ὁ θυμός μου, καὶ ἐξεκαύθη ἐν πύλαις Ἰούδα, καὶ ἔξωθεν Ἱερουσαλήμ· καὶ ἐγενήθησαν εἰς ἐρήμωσιν καὶ εἰς ἄβατον ὡς ἡ ἡμέρα αὕτη.
So mine anger and my wrath dropped [upon them], and was kindled in the gates of Judah, and in the streets of Jerusalem; and they became a desolation and a waste, as at this day.
7
וְעַתָּה כֹּה־אָמַר יְהוָה אֱלֹהֵי צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לָמָה אַתֶּם עֹשִׂים רָעָה גְדוֹלָה אֶל־נַפְשֹׁתֵכֶם לְהַכְרִית לָכֶם אִישׁ־וְאִשָּׁה עוֹלֵל וְיוֹנֵק מִתּוֹךְ יְהוּדָה לְבִלְתִּי הוֹתִיר לָכֶם שְׁאֵרִית
Therefore now thus saith HaShem, the G-d of hosts, the G-d of Israel: Wherefore commit ye this great evil against your own souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, to leave you none remaining;
Καὶ νῦν οὕτως εἶπε Κύριος παντοκράτωρ, ἱνατί ὑμεῖς ποιεῖτε κακὰ μεγάλα ἐπὶ ψυχαῖς ὑμῶν; ἐκκόψαι ὑμῶν ἄνθρωπον καὶ γυναῖκα, νήπιον καὶ θηλάζοντα ἐκ μέσου Ἰούδα, πρὸς τὸ μὴ καταλειφθῆναι ὑμῶν μηδένα,
And now thus has the Lord Almighty said, Wherefore do ye commit [these] great evils against your souls? to cut off man and woman of you, infant and suckling from the midst of Judah, to the end that not one of you should be left;
8
לְהַכְעִסֵנִי בְּמַעֲשֵׂי יְדֵיכֶם לְקַטֵּר לֵאלֹהִים אֲחֵרִים בְּאֶרֶץ מִצְרַיִם אֲשֶׁר־אַתֶּם בָּאִים לָגוּר שָׁם לְמַעַן הַכְרִית לָכֶם וּלְמַעַן הֱיוֹתְכֶם לִקְלָלָה וּלְחֶרְפָּה בְּכֹל גּוֹיֵי הָאָרֶץ
in that ye provoke Me with the works of your hands, offering unto other gods in the land of Egypt, whither ye are gone to sojourn; that ye may be cut off, and that ye may be a curse and a reproach among all the nations of the earth?
παραπικράναι με ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν, θυμιᾷν θεοῖς ἑτέροις ἐν γῇ Αἰγύπτῳ, εἰς ἣν ἤλθετε κατοικεῖν ἐκεῖ, ἵνα κοπῆτε, καὶ ἵνα γένησθε εἰς κατάραν καὶ εἰς ὀνειδισμὸν ἐν πᾶσι τοῖς ἔθνεσι τῆς γῆς;
by provoking me with the works of your hands, to burn incense to other gods in the land of Egypt, into which ye entered to dwell there, that ye might be cut off, and that ye might become a curse and a reproach among all the nations of the earth?
9
הַשְׁכַחְתֶּם אֶת־רָעוֹת אֲבוֹתֵיכֶם וְאֶת־רָעוֹת מַלְכֵי יְהוּדָה וְאֵת רָעוֹת נָשָׁיו וְאֵת רָעֹתֵכֶם וְאֵת רָעֹת נְשֵׁיכֶם אֲשֶׁר עָשׂוּ בְּאֶרֶץ יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלָ͏ִם
Have ye forgotten the wicked deeds of your fathers, and the wicked deeds of the kings of Judah, and the wicked deeds of their wives, and your own wicked deeds, and the wicked deeds of your wives, which they committed in the land of Judah, and in the streets of Jerusalem?
Μὴ ἐπιλέλησθε ὑμεῖς τῶν κακῶν τῶν πατέρων ὑμῶν, καὶ τῶν κακῶν τῶν βασιλέων Ἰούδα, καὶ τῶν κακῶν τῶν ἀρχόντων ὑμῶν, καὶ τῶν κακῶν τῶν γυναικῶν ὑμῶν, ὧν ἐποίησαν ἐν γῇ Ἰούδα, καὶ ἔξωθεν Ἱερουσαλήμ;
Have ye forgotten the sins of your fathers, and the sins of the kings of Judah, and the sins of your princes, and the sins of your wives, which they wrought in the land of Judah, and in the streets of Jerusalem?
10
לֹא דֻכְּאוּ עַד הַיּוֹם הַזֶּה וְלֹא יָרְאוּ וְלֹא־הָלְכוּ בְתוֹרָתִי וּבְחֻקֹּתַי אֲשֶׁר־נָתַתִּי לִפְנֵיכֶם וְלִפְנֵי אֲבוֹתֵיכֶם
They are not humbled even unto this day, neither have they feared, nor walked in My law, nor in My statutes, that I set before you and before your fathers.
Καὶ οὐκ ἐπαύσαντο ἕως τῆς ἡμέρας ταύτης, καὶ οὐκ ἀντείχοντο τῶν προσταγμάτων μου, ὧν ἔδωκα κατὰ πρόσωπον τῶν πατέρων αὐτῶν.
And have not ceased even to this day, and they have not kept to my ordinances, which I set before their fathers.
11
לָכֵן כֹּה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הִנְנִי שָׂם פָּנַי בָּכֶם לְרָעָה וּלְהַכְרִית אֶת־כָּל־יְהוּדָה
Therefore thus saith HaShem of hosts, the G-d of Israel: Behold, I will set My face against you for evil, even to cut off all Judah.
Διατοῦτο οὕτως εἶπε Κύριος, ἰδοὺ ἐγὼ ἐφίστημι τὸ πρόσωπόν μου,
Therefore thus saith the Lord; Behold, I do set my face against [you]
12
וְלָקַחְתִּי אֶת־שְׁאֵרִית יְהוּדָה אֲשֶׁר־שָׂמוּ פְנֵיהֶם לָבוֹא אֶרֶץ־מִצְרַיִם לָגוּר שָׁם וְתַמּוּ כֹל בְּאֶרֶץ מִצְרַיִם יִפֹּלוּ בַּחֶרֶב בָּרָעָב יִתַּמּוּ מִקָּטֹן וְעַד־גָּדוֹל בַּחֶרֶב וּבָרָעָב יָמֻתוּ וְהָיוּ לְאָלָה לְשַׁמָּה וְלִקְלָלָה וּלְחֶרְפָּה
And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall; they shall be consumed by the sword and by the famine; they shall die, from the least even unto the greatest, by the sword and by the famine; and they shall be an execration, and an astonishment, and a curse, and a reproach.
τοῦ ἀπολέσαι πάντας τοὺς καταλοίπους τοὺς ἐν Αἰγύπτῳ, καὶ πεσοῦνται ἐν ῥομφαίᾳ καὶ ἐν λιμῷ, καὶ ἐκλείψουσιν ἀπὸ μικροῦ ἕως μεγάλου, καὶ ἔσονται εἰς ὀνειδισμὸν, καὶ εἰς ἀπώλειαν, καὶ εἰς κατάραν.
to destroy all the remnant that are in Egypt; and they shall fall by the sword, and by famine, and shall be consumed small and great: and they shall be for reproach, and for destruction, and for a curse.
13
וּפָקַדְתִּי עַל הַיּוֹשְׁבִים בְּאֶרֶץ מִצְרַיִם כַּאֲשֶׁר פָּקַדְתִּי עַל־יְרוּשָׁלָ͏ִם בַּחֶרֶב בָּרָעָב וּבַדָּבֶר
For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence;
Καὶ ἐπισκέψομαι ἐπὶ τοὺς καθημένους ἐν γῇ Αἰγύπτῳ, ὡς ἐπεσκεψάμην ἐπὶ Ἱερουσαλὴμ, ἐν ῥομφαίᾳ καὶ ἐν λιμῷ,
And I will visit them that dwell in the land of Egypt, as I have visited Jerusalem, with sword and with famine:
14
וְלֹא יִהְיֶה פָּלִיט וְשָׂרִיד לִשְׁאֵרִית יְהוּדָה הַבָּאִים לָגוּר־שָׁם בְּאֶרֶץ מִצְרָיִם וְלָשׁוּב אֶרֶץ יְהוּדָה אֲשֶׁר־הֵמָּה מְנַשְּׂאִים אֶת־נַפְשָׁם לָשׁוּב לָשֶׁבֶת שָׁם כִּי לֹא־יָשׁוּבוּ כִּי אִם־פְּלֵטִים
so that none of the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to which they have a desire to return to dwell there; for none shall return save such as shall escape.'
καὶ οὐκ ἔσται σεσωσμένος οὐδεὶς τῶν ἐπιλοίπων Ἰούδα τῶν παροικούντων ἐν γῇ Αἰγύπτῳ, τοῦ ἐπιστρέψαι εἰς γῆν Ἰούδα, ἐφʼ ἣν αὐτοὶ ἐλπίζουσι ταῖς ψυχαῖς αὐτῶν τοῦ ἐπιστρέψαι ἐκεῖ· οὐ μὴ ἐπιστρέψωσιν, ἀλλʼ ἢ οἱ ἀνασεσωσμένοι.
and there shall not one be preserved of the remnant of Judah that sojourn in the land of Egypt, to return to the land of Judah, to which they hope in their hearts to return: they shall not return, but only they that escape.
15
וַיַּעֲנוּ אֶת־יִרְמְיָהוּ כָּל־הָאֲנָשִׁים הַיֹּדְעִים כִּי־מְקַטְּרוֹת נְשֵׁיהֶם לֵאלֹהִים אֲחֵרִים וְכָל־הַנָּשִׁים הָעֹמְדוֹת קָהָל גָּדוֹל וְכָל־הָעָם הַיֹּשְׁבִים בְּאֶרֶץ־מִצְרַיִם בְּפַתְרוֹס לֵאמֹר
Then all the men who knew that their wives offered unto other gods, and all the women that stood by, a great assembly, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying:
Καὶ ἀπεκρίθησαν τῷ Ἱερεμίᾳ πάντες οἱ ἄνδρες οἱ γνόντες ὅτι θυμιῶσιν αἱ γυναῖκες αὐτῶν, καὶ πᾶσαι αἱ γυναῖκες, συναγωγὴ μεγάλη, καὶ πᾶς ὁ λαὸς οἱ καθήμενοι ἐν γῇ Αἰγύπτῳ, ἐν Παθουρῇ, λέγοντες,
Then all the men that knew that their wives burned incense, and all the women, a great multitude, and all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,
16
הַדָּבָר אֲשֶׁר־דִּבַּרְתָּ אֵלֵינוּ בְּשֵׁם יְהוָה אֵינֶנּוּ שֹׁמְעִים אֵלֶיךָ
'As for the word that thou hast spoken unto us in the name of HaShem, we will not hearken unto thee.
Ὁ λόγος ὃν ἐλάλησας πρὸς ἡμᾶς τῷ ὀνόματι Κυρίου, οὐκ ἀκούσομέν σου,
[As for] the word which thou hast spoken to us in the name of the Lord, we will not hearken to thee.
17
כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלָ͏ִם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ
But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil.
ὅτι ποιοῦντες ποιήσομεν πάντα τὸν λόγον ὃς ἐξελεύσεται ἐκ τοῦ στόματος ἡμῶν, θυμιᾷν τῇ βασιλίσσῃ τοῦ οὐρανοῦ, καὶ σπένδειν αὐτῇ σπονδὰς, καθὰ ἐποιήσαμεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν, καὶ οἱ βασιλεῖς ἡμῶν, καὶ οἱ ἄρχοντες ἡμῶν, ἐν πόλεσιν Ἰούδα καὶ ἔξωθεν Ἱερουσαλήμ· καὶ ἐπλήσθημεν ἄρτων, καὶ ἐγενόμεθα χρηστοὶ, καὶ κακὰ οὐκ εἴδομεν.
For we will surely perform every word that shall proceed out of our mouth, to burn incense to the queen of heaven, and to pour drink offerings to her, as we and our fathers have done, and our kings and princes, in the cities of Judah, and in the streets of Jerusalem: and [so] we were filled with bread, and were well, and saw no evils.
18
וּמִן־אָז חָדַלְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּךְ־לָהּ נְסָכִים חָסַרְנוּ כֹל וּבַחֶרֶב וּבָרָעָב תָּמְנוּ
But since we let off to offer to the queen of heaven, and to pour out drink-offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine.
Καὶ ὡς διελίπομεν θυμιῶντες τῇ βασιλίσσῃ τοῦ οὐρανοῦ, ἠλαττώθημεν πάντες, καὶ ἐν ῥομφαίᾳ καὶ ἐν λιμῷ ἐξελίπομεν.
But since we left off to burn incense to the queen of heaven, we have all been brought low, and have been consumed by sword and by famine.
19
וְכִי־אֲנַחְנוּ מְקַטְּרִים לִמְלֶכֶת הַשָּׁמַיִם וּלְהַסֵּךְ לָהּ נְסָכִים הֲמִבַּלְעֲדֵי אֲנָשֵׁינוּ עָשִׂינוּ לָהּ כַּוָּנִים לְהַעֲצִבָהֿ וְהַסֵּךְ לָהּ נְסָכִים
And is it we that offer to the queen of heaven, and pour out drink-offerings unto her? did we make her cakes in her image, and pour out drink-offerings unto her, without our husbands?'
Καὶ ὅτι ἡμεῖς ἐθυμιῶμεν τῇ βασιλίσσῃ τοῦ οὐρανοῦ, καὶ ἐσπείσαμεν αὐτῇ σπονδὰς, μὴ ἄνευ τῶν ἀνδρῶν ἡμῶν ἐποιήσαμεν αὐτῇ χαυῶνας, καὶ ἐσπείσαμεν αὐτῇ σπονδάς;
And whereas we burned incense to the queen of heaven, and poured drink offerings to her, did we make cakes to her, and pour drink offerings to her, without our husbands?
20
וַיֹּאמֶר יִרְמְיָהוּ אֶל־כָּל־הָעָם עַל־הַגְּבָרִים וְעַל־הַנָּשִׁים וְעַל־כָּל־הָעָם הָעֹנִים אֹתוֹ דָּבָר לֵאמֹר
Then Jeremiah said unto all the people, to the men, and to the women, even to all the people that had given him that answer, saying:
Καὶ εἶπεν Ἱερεμίας παντὶ τῷ λαῷ, τοῖς δυνατοῖς καὶ ταῖς γυναιξὶ καὶ παντὶ τῷ λαῷ τοῖς ἀποκριθεῖσιν αὐτῷ λόγους, λέγων,
Then Jeremiah answered all the people, the mighty men, and the women, and all the people that returned him [these] words for answer, saying,
21
הֲלוֹא אֶת־הַקִּטֵּר אֲשֶׁר קִטַּרְתֶּם בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִַם אַתֶּם וַאֲבוֹתֵיכֶם מַלְכֵיכֶם וְשָׂרֵיכֶם וְעַם הָאָרֶץ אֹתָם זָכַר יְהוָה וַתַּעֲלֶה עַל־לִבּוֹ
'The offering that ye offered in the cities of Judah, and in the streets of Jerusalem, ye and your fathers, your kings and your princes, and the people of the land, did not HaShem remember them, and came it not into His mind?
οὐχὶ τοῦ θυμιάματος οὗ ἐθυμιάσατε ἐν ταῖς πόλεσιν Ἰούδα, καὶ ἔξωθεν Ἱερουσαλὴμ, ὑμεῖς καὶ οἱ πατέρες ὑμῶν, καὶ οἱ βασιλεῖς ὑμῶν, καὶ οἱ ἄρχοντες ὑμῶν, καὶ ὁ λαὸς τῆς γῆς, ἐμνήσθη Κύριος; καὶ ἀνέβη ἐπὶ τὴν καρδίαν αὐτοῦ;
Did not the Lord remember the incense which ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, and your kings, and your princes, and the people of the land? and came it not into his heart?
22
וְלֹא־יוּכַל יְהוָה עוֹד לָשֵׂאת מִפְּנֵי רֹעַ מַעַלְלֵיכֶם מִפְּנֵי הַתּוֹעֵבֹת אֲשֶׁר עֲשִׂיתֶם וַתְּהִי אַרְצְכֶם לְחָרְבָּה וּלְשַׁמָּה וְלִקְלָלָה מֵאֵין יוֹשֵׁב כְּהַיּוֹם הַזֶּה
So that HaShem could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land become a desolation, and an astonishment, and a curse, without an inhabitant, as at this day.
Καὶ οὐκ ἠδύνατο Κύριος ἔτι φέρειν ἀπὸ προσώπου πονηρίας πραγμάτων ὑμῶν, καὶ ἀπὸ τῶν βδελυγμάτων ὑμῶν ὧν ἐποιήσατε· καὶ ἐγενήθη ἡ γῆ ὑμῶν εἰς ἐρήμωσιν, καὶ εἰς ἄβατον, καὶ εἰς ἀρὰν, ὡς ἐν τῇ ἡμέρᾳ ταύτῃ,
And the Lord could no longer bear [you], because of the wickedness of your doings, and because of your abominations which ye wrought; and so your land became a desolation and a waste, and a curse, as at this day;
23
מִפְּנֵי אֲשֶׁר קִטַּרְתֶּם וַאֲשֶׁר חֲטָאתֶם לַיהוָה וְלֹא שְׁמַעְתֶּם בְּקוֹל יְהוָה וּבְתֹרָתוֹ וּבְחֻקֹּתָיו וּבְעֵדְוֺתָיו לֹא הֲלַכְתֶּם עַל־כֵּן קָרָאת אֶתְכֶם הָרָעָה הַזֹּאת כַּיּוֹם הַזֶּה
Because ye have offered, and because ye have sinned against HaShem, and have not hearkened to the voice of HaShem, nor walked in His law, nor in His statutes, nor in His testimonies; therefore this evil is happened unto you, as at this day.'
ἀπὸ προσώπου ὧν ἐθυμιᾶτε, καὶ ὧν ἡμάρτετε τῷ Κύριῳ· καὶ οὐκ ἠκούσατε τῆς φωνῆς Κυρίου, καὶ ἐν τοῖς προστάγμασιν αὐτοῦ, καὶ ἐν τῷ νόμῳ καὶ ἐν τοῖς μαρτυρίοις αὐτοῦ οὐκ ἐπορεύθητε, καὶ ἐπελάβετο ὑμῶν τὰ κακὰ ταῦτα.
because of your burning incense, and [because] of the things wherein ye sinned against the Lord: and ye have not hearkened to the voice of the Lord, and have not walked in his ordinances, and in his law, and in his testimonies; and so these evils have come upon you.
24
וַיֹּאמֶר יִרְמְיָהוּ אֶל־כָּל־הָעָם וְאֶל כָּל־הַנָּשִׁים שִׁמְעוּ דְּבַר־יְהוָה כָּל־יְהוּדָה אֲשֶׁר בְּאֶרֶץ מִצְרָיִם
Moreover Jeremiah said unto all the people, and to all the women: 'Hear the word of HaShem, all Judah that are in the land of Egypt:
Καὶ εἶπεν Ἱερεμίας τῷ λαῷ, καὶ ταῖς γυναιξὶν, ἀκουσατε λόγον Κυρίου.
And Jeremiah said to the people, and to the women, Hear ye the word of the Lord.
25
כֹּה־אָמַר יְהוָה־צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל לֵאמֹר אַתֶּם וּנְשֵׁיכֶם וַתְּדַבֵּרְנָה בְּפִיכֶם וּבִידֵיכֶם מִלֵּאתֶם לֵאמֹר עָשֹׂה נַעֲשֶׂה אֶת־נְדָרֵינוּ אֲשֶׁר נָדַרְנוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וּלְהַסֵּךְ לָהּ נְסָכִים הָקֵים תָּקִימְנָה אֶת־נִדְרֵיכֶם וְעָשֹׂה תַעֲשֶׂינָה אֶת־נִדְרֵיכֶם
Thus saith HaShem of hosts, the G-d of Israel, saying: Ye and your wives have both spoken with your mouths, and with your hands have fulfilled it, saying: We will surely perform our vows that we have vowed, to offer to the queen of heaven, and to pour out drink-offerings unto her; ye shall surely establish your vows, and surely perform your vows.
Οὕτως εἶπε Κύριος ὁ Θεὸς Ἰσραὴλ, ὑμεῖς γυναῖκες τῷ στόματι ὑμῶν ἐλαλήσατε, καὶ ταῖς χερσὶν ὑμῶν ἐπληρώσατε, λέγουσαι, ποιοῦσαι ποιήσομεν τὰς ὁμολογίας ἡμῶν ἃς ὡμολογήκαμεν, θυμιᾷν τῇ βασιλίσσῃ τοῦ οὐρανοῦ καὶ σπένδειν αὐτῇ σπονδάς· ἐμμείνασαι ἐνεμείνατε ταῖς ὁμολογίαις ὑμῶν, καὶ ποιοῦσαι ἐποιήσατε.
Thus has the Lord God of Israel said; Ye women have spoken with your mouth, and ye fulfilled [it] with your hands, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour drink offerings to her: full well did ye keep to your vows, and ye have indeed performed [them].
26
לָכֵן שִׁמְעוּ דְבַר־יְהוָה כָּל־יְהוּדָה הַיֹּשְׁבִים בְּאֶרֶץ מִצְרָיִם הִנְנִי נִשְׁבַּעְתִּי בִּשְׁמִי הַגָּדוֹל אָמַר יְהוָה אִם־יִהְיֶה עוֹד שְׁמִי נִקְרָא בְּפִי כָּל־אִישׁ יְהוּדָה אֹמֵר חַי־אֲדֹנָי יְהוִה בְּכָל־אֶרֶץ מִצְרָיִם
Therefore hear ye the word of HaShem, all Judah that dwell in the land of Egypt: Behold, I have sworn by My great name, saith HaShem, that My name shall no more be named in the mouth of any man of Judah in all the land of Egypt saying: As the L-rd GOD liveth.
Διατοῦτο ἀκούσατε λόγον Κυρίου, πᾶς Ἰούδα οἱ καθήμενοι ἐν γῇ Αἰγύπτῳ, ἰδοὺ ὤμοσα τῷ ὀνόματί μου τῷ μεγάλῳ, εἶπε Κύριος, ἐὰν γένηται ἔτι ὄνομά μου ἐν τῷ στόματι παντὸς Ἰούδα εἰπεῖν, ζῇ Κύριος, ἐπὶ πάση γῇ Αἰγύπτῳ.
Therefore hear ye the word of the Lord, all Jews dwelling in the land of Egypt; Behold, I have sworn by my great name, saith the Lord, my name shall no longer be in the mouth of every Jew to say, The Lord lives, in all the land of Egypt.
27
הִנְנִי שֹׁקֵד עֲלֵיהֶם לְרָעָה וְלֹא לְטוֹבָה וְתַמּוּ כָל־אִישׁ יְהוּדָה אֲשֶׁר בְּאֶרֶץ־מִצְרַיִם בַּחֶרֶב וּבָרָעָב עַד־כְּלוֹתָם
Behold, I watch over them for evil, and not for good; and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them.
Ὅτι ἐγὼ ἐγρήγορα ἐπʼ αὐτοὺς, τοῦ κακῶσαι αὐτοὺς, καὶ οὐκ ἀγαθῶσαι· καὶ ἐκλείψουσι πᾶς Ἰούδα, οἱ κατοικοῦντες ἐν γῇ Αἰγύπτῳ, ἐν ῥομφαίᾳ καὶ ἐν λιμῷ, ἕως ἂν ἐκλείπωσι.
For I have watched over them, to hurt them, and not to do them good: and all the Jews dwelling in the land of Egypt shall perish by sword and by famine, until they are utterly consumed.
28
וּפְלִיטֵי חֶרֶב יְשֻׁבוּן מִן־אֶרֶץ מִצְרַיִם אֶרֶץ יְהוּדָה מְתֵי מִסְפָּר וְיָדְעוּ כָּל־שְׁאֵרִית יְהוּדָה הַבָּאִים לְאֶרֶץ־מִצְרַיִם לָגוּר שָׁם דְּבַר־מִי יָקוּם מִמֶּנִּי וּמֵהֶם
And they that escape the sword shall return out of the land of Egypt into the land of Judah, few in number; and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, Mine, or theirs.
Καὶ οἱ σεσωσμένοι ἀπὸ ῥομφαίας ἐπιστρέψουσιν εἰς γῆν Ἰούδα ὀλίγοι ἀριθμῷ, καὶ γνώσονται οἱ κατάλοιποι Ἰούδα οἱ καταστάντες ἐν γῇ Αἰγύπτῳ, κατοικῆσαι ἐκεῖ, λόγος τίνος ἐμμενεῖ.
And they that escape the sword shall return to the land of Judah few in number, and the remnant of Judah, who have continued in the land [of] Egypt to dwell there, shall know whose word shall stand.
29
וְזֹאת־לָכֶם הָאוֹת נְאֻם־יְהוָה כִּי־פֹקֵד אֲנִי עֲלֵיכֶם בַּמָּקוֹם הַזֶּה לְמַעַן תֵּדְעוּ כִּי קוֹם יָקוּמוּ דְבָרַי עֲלֵיכֶם לְרָעָה
And this shall be the sign unto you, saith HaShem, that I will punish you in this place, that ye may know that My words shall surely stand against you for evil;
Καὶ τοῦτο τὸ σημεῖον ὑμῖν, ὅτι ἐπισκέψομαι ἐγὼ ἐφʼ ὑμᾶς εἰς πονηρά.
And this [shall be] a sign to you, that I will visit you for evil.
30
כֹּה אָמַר יְהוָה הִנְנִי נֹתֵן אֶת־פַּרְעֹה חָפְרַע מֶלֶךְ־מִצְרַיִם בְּיַד אֹיְבָיו וּבְיַד מְבַקְשֵׁי נַפְשׁוֹ כַּאֲשֶׁר נָתַתִּי אֶת־צִדְקִיָּהוּ מֶלֶךְ־יְהוּדָה בְּיַד נְבוּכַדְרֶאצַּר מֶלֶךְ־בָּבֶל אֹיְבוֹ וּמְבַקֵּשׁ נַפְשׁוֹ
thus saith HaShem: Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and that sought his life.'
Οὕτως εἶπε Κύριος, ἰδοὺ ἐγὼ δίδωμι τὸν Οὐαφρῆ βασιλέα Αἰγύπτου εἰς χεῖρας ἐχθροῦ αὐτοῦ, καὶ εἰς χεῖρας ζητοῦντος τὴν ψυχὴν αὐτοῦ, καθὰ ἔδωκα τὸν Σεδεκίαν βασιλέα Ἰούδα εἰς χεῖρας Ναβουχοδονόσορ βασιλέως Βαβυλῶνος ἐχθροῦ αὐτοῦ, καὶ ζητοῦντος τὴν ψυχὴν αὐτοῦ.
Thus said the Lord; Behold, I [will] give Hophra king of Egypt into the hands of his enemy, and into the hands of one that seeks his life; as I gave Zedekiah king of Judah into the hands of Nebuchadnezzar king of Babylon, his enemy, and who sought his life.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

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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