Textorah

Job 20

1
וַיַּעַן צֹפַר הַנַּעֲמָתִי וַיֹּאמַר
Then answered Zophar the Naamathite, and said:
Ὑπολαβὼν δὲ Σωφὰρ ὁ Μιναῖος, λέγει,
Then Zophar the Minaean answered and said,
2
לָכֵן שְׂעִפַּי יְשִׁיבוּנִי וּבַעֲבוּר חוּשִׁי בִי
Therefore do my thoughts give answer to me, even by reason of mine agitation that is in me.
Οὐχ οὕτως ὑπελάμβανον ἀντερεῖν σε ταῦτα, καὶ οὐχὶ συνίετε μᾶλλον ἢ καὶ ἐγώ.
I did not suppose that thou wouldest answer thus: Neither do ye understand more than I.
3
מוּסַר כְּלִמָּתִי אֶשְׁמָע וְרוּחַ מִבִּינָתִי יַעֲנֵנִי
I have heard the reproof which putteth me to shame, but out of my understanding my spirit answereth me.
Παιδείαν ἐντροπῆς μου ἀκούσομαι, καὶ πνεῦμα ἐκ τῆς συνέσεως ἀποκρίνεταί μοι.
I will hear my shameful reproach; And the spirit of my understanding answers me.
4
הֲזֹאת יָדַעְתָּ מִנִּי־עַד מִנִּי שִׂים אָדָם עֲלֵי־אָרֶץ
Knowest thou not this of old time, since man was placed upon earth,
Μὴ ταῦτα ἔγνως ἀπὸ τοῦ ἔτι, ἀφʼ οὗ ἐτέθη ἄνθρωπος ἐπὶ τῆς γῆς;
Hast thou [not] known these things of old, From the time that man was set upon the earth?
5
כִּי רִנְנַת רְשָׁעִים מִקָּרוֹב וְשִׂמְחַת חָנֵף עֲדֵי־רָגַע
That the triumphing of the wicked is short, and the joy of the godless but for a moment?
Εὐφροσύνη δὲ ἀσεβῶν πτῶμα ἐξαίσιον, χαρμονὴ δὲ παρανόμων ἀπώλεια·
But the mirth of the ungodly is a signal downfall, And the joy of transgressors is destruction:
6
אִם־יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ
Though his excellency mount up to the heavens, and his head reach unto the clouds;
ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα, ἡ δὲ θυσία αὐτοῦ νεφῶν ἅψηται.
Although his gifts should go up to heaven, And his sacrifice reach the clouds.
7
כְּגֶלֲלוֹ לָנֶצַח יֹאבֵד רֹאָיו יֹאמְרוּ אַיּוֹ
Yet he shall perish for ever like his own dung; they that have seen him shall say: 'Where is he?'
Ὅταν γὰρ δοκῇ ἤδη κατεστηρίχθαι, τότε εἰς τέλος ἀπολεῖται· οἱ δὲ εἰδότες αὐτὸν ἐροῦσι, ποῦ ἐστιν;
For when he shall seem to be now established, Then he shall utterly perish: And they that knew him shall say, Where is he?
8
כַּחֲלוֹם יָעוּף וְלֹא יִמְצָאוּהוּ וְיֻדַּד כְּחֶזְיוֹן לָיְלָה
He shall fly away as a dream, and shall not be found; yea, he shall be chased away as a vision of the night.
Ὥσπερ ἐνύπνιον ἐκπετασθὲν οὐ μὴ εὑρεθῇ, ἔπτη δὲ ὥσπερ φάσμα νυκτερινόν.
Like a dream that has fled away, he shall not be found; And he has fled like a vision of the night.
9
עַיִן שְׁזָפַתּוּ וְלֹא תוֹסִיף וְלֹא־עוֹד תְּשׁוּרֶנּוּ מְקוֹמוֹ
The eye which saw him shall see him no more; neither shall his place any more behold him.
Ὀφθαλμὸς παρέβλεψε, καὶ οὐ προσθήσει, καὶ οὐκ ἔτι προσνοήσει αὐτὸν ὁ τόπος αὐτοῦ.
The eye has looked upon him, but shall not [see him] again; And his place shall no longer perceive him.
10
בָּנָיו יְרַצּוּ דַלִּים וְיָדָיו תָּשֵׁבְנָה אוֹנוֹ
His children shall appease the poor, and his hands shall restore his wealth.
Τοὺς υἱοὺς αὐτοῦ ὀλέσαισαν ἥττονες, αἱ δὲ χεῖρες αὐτοῦ πυρσεύσαισαν ὀδύνας.
Let [his] inferiors destroy his children, And let his hands kindle the fire of sorrow.
11
עַצְמוֹתָיו מָלְאוּ עלומו עֲלוּמָיו וְעִמּוֹ עַל־עָפָר תִּשְׁכָּב
His bones are full of his youth, but it shall lie down with him in the dust.
Ὀστᾶ αὐτοῦ ἐνεπλήσθησαν νεότητος αὐτοῦ, καὶ μετʼ αὐτοῦ ἐπὶ χώματος κοιμηθήσεται.
His bones have been filled with [vigor of] his youth, And it shall lie down with him in the dust.
12
אִם־תַּמְתִּיק בְּפִיו רָעָה יַכְחִידֶנָּה תַּחַת לְשׁוֹנוֹ
Though wickedness be sweet in his mouth, though he hide it under his tongue;
Ἐὰν γλυκανθῇ ἐν στόματι αὐτοῦ κακία, κρύψει αὐτὴν ὑπὸ τὴν γλῶσσαν αὐτοῦ,
Though evil be sweet in his mouth, [Though] he will hide it under his tongue;
13
יַחְמֹל עָלֶיהָ וְלֹא יַעַזְבֶנָּה וְיִמְנָעֶנָּה בְּתוֹךְ חִכּוֹ
Though he spare it, and will not let it go, but keep it still within his mouth;
οὐ φείσεται αὐτῆς, καὶ οὐκ ἐγκαταλείψει αὐτήν· καὶ συνάξει αὐτὴν ἐν μέσῳ τοῦ λάρυγγος αὐτοῦ,
Though he will not spare it, and will not leave it, But will keep it in the midst of his throat:
14
לַחְמוֹ בְּמֵעָיו נֶהְפָּךְ מְרוֹרַת פְּתָנִים בְּקִרְבּוֹ
Yet his food in his bowels is turned, it is the gall of asps within him.
καὶ οὐ μὴ δυνηθῇ βοηθῆσαι ἑαυτῷ· χολὴ ἀσπίδος ἐν γαστρὶ αὐτοῦ.
Yet he shall not at all be able to help himself; The gall of an asp is in his belly.
15
חַיִל בָּלַע וַיְקִאֶנּוּ מִבִּטְנוֹ יוֹרִשֶׁנּוּ אֵל
He hath swallowed down riches, and he shall vomit them up again; G-d shall cast them out of his belly.
Πλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται, ἐξ οἰκίας αὐτοῦ ἐξελκύσει αὐτὸν ἄγγελος.
[His] wealth unjustly collected shall be vomited up; A messenger [of wrath] shall drag him out of his house.
16
רֹאשׁ־פְּתָנִים יִינָק תַּהַרְגֵהוּ לְשׁוֹן אֶפְעֶה
He shall suck the poison of asps; the viper's tongue shall slay him.
Θυμὸν δὲ δρακόντων θηλάσειεν, ἀνέλοι δὲ αὐτὸν γλῶσσα ὄφεως.
And let him suck the poison of serpents, And let the serpent’s tongue slay him.
17
אַל־יֵרֶא בִפְלַגּוֹת נַהֲרֵי נַחֲלֵי דְּבַשׁ וְחֶמְאָה
He shall not look upon the rivers, the flowing streams of honey and curd.
Μὴ ἴδοι ἄμελξιν νομάδων, μηδὲ νομὰς μέλιτος καὶ βουτύρου.
Let him not see the milk of the pastures, Nor the supplies of honey and butter.
18
מֵשִׁיב יָגָע וְלֹא יִבְלָע כְּחֵיל תְּמוּרָתוֹ וְלֹא יַעֲלֹס
That which he laboured for shall he give back, and shall not swallow it down; according to the substance that he hath gotten, he shall not rejoice.
Εἰς κενὰ καὶ μάταια ἐκοπίασε, πλοῦτον ἐξ οὗ οὐ γεύσεται· ὥσπερ στρίφνος ἀμάσητος, ἀκατάποτος.
He has labored unprofitably and in vain, [for] wealth of which he shall not taste: [It is] as a lean thing, unfit for food, which he cannot swallow.
19
כִּי־רִצַּץ עָזַב דַּלִּים בַּיִת גָּזַל וְלֹא יִבֶנֵהוּ
For he hath oppressed and forsaken the poor; he hath violently taken away a house, and he shall not build it up.
Πολλῶν γὰρ δυνατῶν οἴκους ἔθλασε· δίαιταν δὲ ἥρπασε, καὶ οὐκ ἔστησεν.
For he has broken down the houses of many mighty men: And he has plundered a habitation, though he built [it] not.
20
כִּי לֹא־יָדַע שָׁלֵו בְּבִטְנוֹ בַּחֲמוּדוֹ לֹא יְמַלֵּט
Because he knew no quietness within him, in his greed he suffered nought to escape,
Οὐκ ἔστιν αὐτοῦ σωτηρία τοῖς ὑπάρχουσιν, ἐν ἐπιθυμίᾳ αὐτοῦ οὐ σωθήσεται.
There is no security to his possessions; He shall not be saved by his desire.
21
אֵין־שָׂרִיד לְאָכְלוֹ עַל־כֵּן לֹא־יָחִיל טוּבוֹ
There was nothing left that he devoured not--therefore his prosperity shall not endure.
Οὐκ ἔστιν ὑπόλειμμα τοῖς βρώμασιν αὐτοῦ, διὰ τοῦτο οὐκ ἀνθήσει αὐτοῦ τὰ ἀγαθά.
There is nothing remaining of his provisions; Therefore his goods shall not flourish.
22
בִּמְלֹאות שִׂפְקוֹ יֵצֶר לוֹ כָּל־יַד עָמֵל תְּבוֹאֶנּוּ
In the fulness of his sufficiency he shall be in straits; the hand of every one that is in misery shall come upon him.
Ὅταν δὲ δοκῇ ἤδη πεπληρῶσθαι, θλιβήσεται, πᾶσα δὲ ἀνάγκη ἐπʼ αὐτὸν ἐπελεύσεται.
But when he shall seem to be just satisfied, he shall be straitened; And all distress shall come upon him.
23
יְהִי לְמַלֵּא בִטְנוֹ יְשַׁלַּח־בּוֹ חֲרוֹן אַפּוֹ וְיַמְטֵר עָלֵימוֹ בִּלְחוּמוֹ
It shall be for the filling of his belly; He shall cast the fierceness of His wrath upon him, and shall cause it to rain upon him into his flesh.
Εἴ πῶς εἶ πληρῶσαι γαστέρα αὐτοῦ, ἐπαποστείλαι ἐπʼ αὐτὸν θυμὸν ὀργῆς, νίψαι ἐπʼ αὐτὸν ὀδύνας,
If by any means he would fill his belly, Let [God] send upon him the fury of wrath; Let him bring a torrent of pains upon him.
24
יִבְרַח מִנֵּשֶׁק בַּרְזֶל תַּחְלְפֵהוּ קֶשֶׁת נְחוּשָׁה
If he flee from the iron weapon, the bow of brass shall strike him through.
καὶ οὐ μὴ σωθῇ ἐκ χειρὸς σιδήρου· τρώσαι αὐτὸν τόξον χάλκειον.
And he shall by no means escape from the power of the sword; Let the brazen bow wound him.
25
שָׁלַף וַיֵּצֵא מִגֵּוָה וּבָרָק מִמְּרֹרָתוֹ יַהֲלֹךְ עָלָיו אֵמִים
He draweth it forth, and it cometh out of his body; yea, the glittering point cometh out of his gall; terrors are upon him.
Διεξέλθοι δὲ διὰ σώματος αὐτοῦ βέλος, ἄστρα δὲ ἐν διαίταις αὐτοῦ· περιπατήσαισαν ἐπʼ αὐτῷ φόβοι,
And let the arrow pierce through his body; And let the stars be against his dwelling place: Let terrors come upon him.
26
כָּל־חֹשֶׁךְ טָמוּן לִצְפּוּנָיו תְּאָכְלֵהוּ אֵשׁ לֹא־נֻפָּח יֵרַע שָׂרִיד בְּאָהֳלוֹ
All darkness is laid up for his treasures; a fire not blown by man shall consume him; it shall go ill with him that is left in his tent.
πᾶν δὲ σκότος αὐτῷ ὑπομείναι· κατέδεται αὐτὸν πῦρ ἄκαυστον, κακώσαι δὲ αὐτοῦ ἐπήλυτος τὸν οἶκον.
And let all darkness wait for him: A fire that burns not out shall consume him; And let a stranger plague his house.
27
יְגַלּוּ שָׁמַיִם עֲוֺנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ
The heavens shall reveal his iniquity, and the earth shall rise up against him.
Ἀνακάλυψαι δὲ αὐτοῦ ὁ οὐρανὸς τὰς ἀνομίας, γῆ δὲ ἐπανασταίη αὐτῷ.
And let the heaven reveal his iniquities, And the earth rise up against him.
28
יִגֶל יְבוּל בֵּיתוֹ נִגָּרוֹת בְּיוֹם אַפּוֹ
The increase of his house shall depart, his goods shall flow away in the day of his wrath.
Ἑλκύσαι τὸν οἶκον αὐτοῦ ἀπώλεια εἰς τέλος, ἡμέρα ὀργῆς ἐπέλθοι αὐτῷ.
Let destruction bring his house to an end; Let a day of wrath come upon him.
29
זֶה חֵלֶק־אָדָם רָשָׁע מֵאֱלֹהִים וְנַחֲלַת אִמְרוֹ מֵאֵל
This is the portion of a wicked man from G-d, and the heritage appointed unto him by G-d.
Αὕτη ἡ μέρις ἀνθρώπου ἀσεβοῦς παρὰ Κυρίου, καὶ κτῆμα ὑπαρχόντων αὐτῷ παρὰ τοῦ ἐπισκόπου.
This is the portion of an ungodly man from the Lord, And the possession of his goods [appointed him] by the all-seeing [God].

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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