Textorah

Job 21

1
וַיַּעַן אִיּוֹב וַיֹּאמַר
Then Job answered and said:
Ὑπολαβὼν δὲ Ἰὼβ, λέγει,
But Job answered and said,
2
שִׁמְעוּ שָׁמוֹעַ מִלָּתִי וּתְהִי־זֹאת תַּנְחוּמֹתֵיכֶם
Hear diligently my speech; and let this be your consolations.
Ἀκούσατε ἀκούσατέ μου τῶν λόγων, ἵνα μὴ ᾖ μοι παρʼ ὑμῶν αὕτη ἡ παράκλησις.
Hear ye, hear ye my words, That I may not have this consolation from you.
3
שָׂאוּנִי וְאָנֹכִי אֲדַבֵּר וְאַחַר דַּבְּרִי תַלְעִיג
Suffer me, that I may speak; and after that I have spoken, mock on.
Ἄρατέ με, ἐγὼ δὲ λαλήσω, εἶτʼ οὐ καταγελάσετέ μου.
Raise me, and I will speak; Then ye shall not laugh me to scorn.
4
הֶאָנֹכִי לְאָדָם שִׂיחִי וְאִם־מַדּוּעַ לֹא־תִקְצַר רוּחִי
As for me, is my complaint to man? Or why should I not be impatient?
Τί γάρ; μὴ ἀνθρώπου μου ἡ ἔλεγξις; ἢ διὰ τί οὐ θυμωθήσομαι;
What! is my reproof of man? And why should I not be angry?
5
פְּנוּ־אֵלַי וְהָשַׁמּוּ וְשִׂימוּ יָד עַל־פֶּה
Turn unto me, and be astonished, and lay your hand upon your mouth.
Εἰσβλέψαντες εἰς ἐμὲ θαυμάσετε, χεῖρα θέντες ἐπὶ σιαγόνι.
Look upon me, and wonder, Laying your hand upon your cheek.
6
וְאִם־זָכַרְתִּי וְנִבְהָלְתִּי וְאָחַז בְּשָׂרִי פַּלָּצוּת
Even when I remember I am affrighted, and horror hath taketh hold on my flesh.
Ἐάν τε γὰρ μνησθῶ, ἐσπούδακα· ἔχουσι δέ μου τὰς σάρκας ὀδύναι.
For even when I remember, I am alarmed, And pains seize my flesh.
7
מַדּוּעַ רְשָׁעִים יִחְיוּ עָתְקוּ גַּם־גָּבְרוּ חָיִל
Wherefore do the wicked live, become old, yea, wax mighty in power?
Διὰ τί ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ;
Wherefore do the ungodly live, And grow old even in wealth?
8
זַרְעָם נָכוֹן לִפְנֵיהֶם עִמָּם וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם
Their seed is established in their sight with them, and their offspring before their eyes.
Ὁ σπόρος αὐτῶν κατὰ ψυχὴν, τὰ δὲ τέκνα αὐτῶν ἐν ὀφθαλμοῖς.
Their seed is according to [their] desire, And their children are in [their] sight.
9
בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם
Their houses are safe, without fear, neither is the rod of G-d upon them.
Οἱ οἶκοι αὐτῶν εὐθηνοῦσι, φόβος δὲ οὐδαμοῦ, μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπʼ αὐτοῖς.
Their houses are prosperous, neither [have they] anywhere [cause for] fear, Neither is there a scourge from the Lord upon them.
10
שׁוֹרוֹ עִבַּר וְלֹא יַגְעִל תְּפַלֵּט פָּרָתוֹ וְלֹא תְשַׁכֵּל
Their bull gendereth, and faileth not; their cow calveth, and casteth not her calf.
Ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησε, διεσώθη δὲ αὐτῶν ἐν γαστρὶ ἔχουσα καὶ οὐκ ἔσφαλε.
Their cow does not cast her calf, And their [beast] with young is safe, and does not miscarry.
11
יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וְיַלְדֵיהֶם יְרַקֵּדוּן
They send forth their little ones like a flock, and their children dance.
Μένουσι δὲ ὡς πρόβατα αἰώνια, τὰ δὲ παιδία αὐτῶν προσπαίζουσιν,
And they remain as an unfailing flock, And their children play before [them], Taking up the psaltery and harp;
12
יִשְׂאוּ כְּתֹף וְכִנּוֹר וְיִשְׂמְחוּ לְקוֹל עוּגָב
They sing to the timbrel and harp, and rejoice at the sound of the pipe.
ἀναλαβόντες ψαλτήριον καὶ κιθάραν, καὶ εὐφραίνονται φωνῇ ψαλμοῦ.
And they rejoice at the voice of a song.
13
יבלו יְכַלּוּ בַטּוֹב יְמֵיהֶם וּבְרֶגַע שְׁאוֹל יֵחָתּוּ
They spend their days in prosperity, and peacefully they go down to the grave.
Συνετέλεσαν δὲ ἐν ἀγαθοῖς τὸν βίον αὐτῶν, ἐν δὲ ἀναπαύσει ᾅδου ἐκοιμήθησαν.
And they spend their days in wealth, And fall asleep in the rest of the grave.
14
וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ וְדַעַת דְּרָכֶיךָ לֹא חָפָצְנוּ
Yet they said unto G-d: 'Depart from us; for we desire not the knowledge of Thy ways.
Λέγει δὲ Κυρίῳ, ἀπόστα ἀπʼ ἐμοῦ, ὁδούς σου εἰδέναι οὐ βούλομαι.
Yet [such a man] says to the Lord, Depart from me; I desire not to know thy ways.
15
מַה־שַׁדַּי כִּי־נַעַבְדֶנּוּ וּמַה־נּוֹעִיל כִּי נִפְגַּע־בּוֹ
What is the Almighty, that we should serve Him? And what profit should we have, if we pray unto Him?'--
Τί ἱκανὸς, ὅτι δουλεύσομεν αὐτῷ; καὶ τίς ὠφέλεια, ὅτι ἀπαντήσομεν αὐτῷ;
What is the Mighty One, that we should serve him? And what profit is there that we should approach him?
16
הֵן לֹא בְיָדָם טוּבָם עֲצַת רְשָׁעִים רָחֲקָה מֶנִּי
Lo, their prosperity is not in their hand; the counsel of the wicked is far from me.
Ἐν χερσὶ γὰρ ἦν αὐτῶν τὰ ἀγαθὰ, ἔργα δὲ ἀσεβῶν οὐκ ἐφορᾷ.
For their good things were in [their] hands, But he regards not the works of the ungodly.
17
כַּמָּה נֵר־רְשָׁעִים יִדְעָךְ וְיָבֹא עָלֵימוֹ אֵידָם חֲבָלִים יְחַלֵּק בְּאַפּוֹ
How oft is it that the lamp of the wicked is put out? that their calamity cometh upon them? that He distributeth pains in His anger?
Οὐ μὴν δὲ ἀλλὰ καὶ ἀσεβῶν λύχνος σβεσθήσεται, ἐπελεύσεται δὲ αὐτοῖς ἡ καταστροφὴ, ὠδῖνες δὲ αὐτοὺς ἕξουσιν ἀπὸ ὀργῆς.
Nevertheless, the lamp of the ungodly also shall be put out, And destruction shall come upon them, And pangs of vengeance shall seize them.
18
יִהְיוּ כְּתֶבֶן לִפְנֵי־רוּחַ וּכְמֹץ גְּנָבַתּוּ סוּפָה
That they are as stubble before the wind, and as chaff that the storm stealeth away?
Ἔσονται δὲ ὥσπερ ἄχυρα ὑπʼ ἀνέμου, ἢ ὥσπερ κονιορτὸς ὃν ὑφείλετο λαίλαψ.
And they shall be as chaff before the wind, Or as dust which the storm has taken up.
19
אֱלוֹהַּ יִצְפֹּן־לְבָנָיו אוֹנוֹ יְשַׁלֵּם אֵלָיו וְיֵדָע
'G-d layeth up his iniquity for his children!' --let Him recompense it unto himself, that he may know it.
Ἐκλείποι υἱοὺς τὰ ὑπάρχοντα αὐτοῦ, ἀνταποδώσει πρὸς αὐτὸν καὶ γνώσεται.
Let his substance fail [to supply] his children: [God] shall recompense him, and he shall know it.
20
יִרְאוּ עינו עֵינָיו כִּידוֹ וּמֵחֲמַת שַׁדַּי יִשְׁתֶּה
Let his own eyes see his destruction, and let him drink of the wrath of the Almighty.
Ἴδοισαν οἱ ὀφθαλμοὶ αὐτοῦ τὴν ἑαυτοῦ σφαγὴν, ἀπὸ δὲ Κυρίου μὴ διασωθείη.
Let his eyes see his own destruction, And let him not be saved by the Lord.
21
כִּי מַה־חֶפְצוֹ בְּבֵיתוֹ אַחֲרָיו וּמִסְפַּר חֳדָשָׁיו חֻצָּצוּ
For what pleasure hath he in his house after him? seeing the number of his months is determined.
Ὅτι τὸ θέλημα αὐτοῦ ἐν οἴκῳ αὐτοῦ μετʼ αὐτοῦ, καὶ ἀριθμοὶ μηνῶν αὐτοῦ διῃρέθησαν.
For his desire is in his house with him, And the number of his months has been suddenly cut off.
22
הַלְאֵל יְלַמֶּד־דָּעַת וְהוּא רָמִים יִשְׁפּוֹט
Shall any teach G-d knowledge? seeing it is He that judgeth those that are high.
Πότερον οὐχὶ ὁ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην; αὐτὸς δὲ φόνους διακρίνει;
Is it not the Lord who teaches understanding and knowledge? And does not he judge murders?
23
זֶה יָמוּת בְּעֶצֶם תֻּמּוֹ כֻּלּוֹ שַׁלְאֲנַן וְשָׁלֵיו
One dieth in his full strength, being wholly at ease and quiet;
Οὗτος ἀποθανεῖται ἐν κράτει ἁπλοσύνης αὐτοῦ, ὅλος δὲ εὐπαθῶν καὶ εὐθηνῶν.
One shall die in his perfect strength, And wholly at ease and prosperous;
24
עֲטִינָיו מָלְאוּ חָלָב וּמֹחַ עַצְמוֹתָיו יְשֻׁקֶּה
His pails are full of milk, and the marrow of his bones is moistened.
Τὰ δὲ ἔγκατα αὐτοὺ πλήρη στέατος, μυελὸς δὲ αὐτοῦ διαχεῖται.
And his innards are full of fat, And his marrow is diffused [throughout him].
25
וְזֶה יָמוּת בְּנֶפֶשׁ מָרָה וְלֹא־אָכַל בַּטּוֹבָה
And another dieth in bitterness of soul, and hath never tasted of good.
Ὁ δὲ τελευτᾷ ὑπὸ πικρίας ψυχῆς, οὐ φαγὼν οὐδὲν ἀγαθόν.
And another dies in bitterness of soul, Not eating any good thing.
26
יַחַד עַל־עָפָר יִשְׁכָּבוּ וְרִמָּה תְּכַסֶּה עֲלֵיהֶם
They lie down alike in the dust, and the worm covereth them.
Ὁμοθυμαδὸν δὲ ἐπὶ γῆς κοιμῶνται, σαπρία δὲ αὐτοὺς ἐκάλυψεν.
But they lie down in the earth together, And corruption covers them.
27
הֵן יָדַעְתִּי מַחְשְׁבוֹתֵיכֶם וּמְזִמּוֹת עָלַי תַּחְמֹסוּ
Behold, I know your thoughts, and the devices which ye wrongfully imagine against me.
Ὥστε οἶδα ὑμᾶς, ὅτι τόλμῃ ἐπίκεισθέ μοι·
So I know you, that ye presumptuously attack me:
28
כִּי תֹאמְרוּ אַיֵּה בֵית־נָדִיב וְאַיֵּה אֹהֶל מִשְׁכְּנוֹת רְשָׁעִים
For ye say: 'Where is the house of the prince? And where is the tent wherein the wicked dwelt?'
Ὥστε ἐρεῖτε, ποῦ ἐστιν οἶκος ἄρχοντος; καὶ ποῦ ἐστιν ἡ σκέπη τῶν σκηνωμάτων τῶν ἀσεβῶν;
So that ye will say, Where is the house of the prince? And where is the covering of the tabernacles of the ungodly?
29
הֲלֹא שְׁאֶלְתֶּם עוֹבְרֵי דָרֶךְ וְאֹתֹתָם לֹא תְנַכֵּרוּ
Have ye not asked them that go by the way; and will ye misdeem their tokens,
Ἐρωτήσατε παραπορευομένους ὁδὸν, καὶ τὰ σημεῖα αὐτῶν οὐκ ἀπαλλοτριώσετε.
Ask those that go by the way, And do not disown their tokens.
30
כִּי לְיוֹם אֵיד יֵחָשֶׂךְ רָע לְיוֹם עֲבָרוֹת יוּבָלוּ
That the evil man is reserved to the day of calamity, that they are led forth to the day of wrath?
Ὅτι εἰς ἡμέραν ἀπωλείας κουφίζεται ὁ πονηρὸς, εἰς ἡμέραν ὀργῆς αὐτοῦ ἀπαχθήσονται.
For the wicked hastens to the day of destruction: They shall be led away for the day of his vengeance.
31
מִי־יַגִּיד עַל־פָּנָיו דַּרְכּוֹ וְהוּא־עָשָׂה מִי יְשַׁלֶּם־לוֹ
But who shall declare his way to his face? And who shall repay him what he hath done?
Τίς ἀπαγγελεῖ ἐπὶ προσώπου αὐτοῦ τὴν ὁδὸν αὐτοῦ, καὶ αὐτὸς ἐποίησε; τίς ἀνταποδώσει αὐτῷ;
Who will tell him his way to his face, whereas he has done [it]? Who shall recompense him?
32
וְהוּא לִקְבָרוֹת יוּבָל וְעַל־גָּדִישׁ יִשְׁקוֹד
For he is borne to the grave, and watch is kept over his tomb.
Καὶ αὐτὸς εἰς τάφους ἀπηνέχθη, καὶ αὐτὸς ἐπὶ σωρῶν ἠγρύπνησεν.
And he has been led away to the tombs, And he has watched over the heaps.
33
מָתְקוּ־לוֹ רִגְבֵי נָחַל וְאַחֲרָיו כָּל־אָדָם יִמְשׁוֹךְ וּלְפָנָיו אֵין מִסְפָּר
The clods of the valley are sweet unto him, and all men draw after him, as there were innumerable before him.
Ἐγλυκάνθησαν αὐτῷ χάλικες χειμάῤῥου, καὶ ὀπίσω αὐτοῦ πᾶς ἄνθρωπος ἀπελεύσεται, καὶ ἔμπροσθεν αὐτοῦ ἀναρίθμητοι.
The stones of the valley have been sweet to him, And every man shall depart after him, And [there are] innumerable [ones] before him.
34
וְאֵיךְ תְּנַחֲמוּנִי הָבֶל וּתְשׁוּבֹתֵיכֶם נִשְׁאַר־מָעַל
How then comfort ye me in vain? And as for your answers, there remaineth only faithlessness?
Πῶς δὲ παρακαλεῖτέ με κενά; τὸ δὲ ἐμὲ καταπαύσασθαι ἀφʼ ὑμῶν οὐδέν.
How then do ye comfort me in vain? Whereas I have no rest from your molestation.

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.

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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.

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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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