Textorah

Job 3

1
אַחֲרֵי־כֵן פָּתַח אִיּוֹב אֶת־פִּיהוּ וַיְקַלֵּל אֶת־יוֹמוֹ
After this opened Job his mouth, and cursed his day.
Μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ,
After this Job opened his mouth, And cursed his day,
2
וַיַּעַן אִיּוֹב וַיֹּאמַר
And Job spoke, and said:
καὶ κατηράσατο τὴν ἡμέραν αὐτοῦ, λέγων,
saying,
3
יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר
Let the day perish wherein I was born, and the night wherein it was said: 'A man-child is brought forth.'
Ἀπόλοιτο ἡ ἡμέρα ἐν ᾗ ἐγεννήθην, καὶ ἡ νὺξ ἐκείνη ᾗ εἶπαν, Ἰδοὺ ἄρσεν.
Let the day perish in which I was born, And that night in which they said, Behold a man-child!
4
הַיּוֹם הַהוּא יְהִי חֹשֶׁךְ אַל־יִדְרְשֵׁהוּ אֱלוֹהַּ מִמָּעַל וְאַל־תּוֹפַע עָלָיו נְהָרָה
Let that day be darkness; let not G-d inquire after it from above, neither let the light shine upon it.
Ἡ νὺξ ἐκείνη εἴη σκότος, καὶ μὴ ἀναζητήσαι αὐτὴν ὁ Κύριος ἄνωθεν, μηδὲ ἔλθοι εἰς αὐτὴν φέγγος·
Let that night be darkness, And let not the Lord regard it from above, Neither let light come upon it.
5
יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן־עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם
Let darkness and the shadow of death claim it for their own; let a cloud dwell upon it; let all that maketh black the day terrify it.
Ἐκλάβοι δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου, ἐπέλθοι ἐπʼ αὐτὴν γνόφος·
But let darkness and the shadow of death seize it; Let blackness come upon it;
6
הַלַּיְלָה הַהוּא יִקָּחֵהוּ אֹפֶל אַל־יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל־יָבֹא
As for that night, let thick darkness seize upon it; let it not rejoice among the days of the year; let it not come into the number of the months.
καταραθείη ἡ ἡμέρα καὶ ἡ νὺξ ἐκείνη, ἀπενέγκοιτο αὐτὴν σκότος· μὴ εἴη εἰς ἡμέρας ἐνιαυτοῦ, μηδὲ ἀριθμηθείη εἰς ἡμέρας μηνῶν.
Let that day and night be cursed, Let darkness carry them away; Let it not come into the days of the year, Neither let it be numbered with the days of the months.
7
הִנֵּה הַלַּיְלָה הַהוּא יְהִי גַלְמוּד אַל־תָּבֹא רְנָנָה בוֹ
Lo, let that night be desolate; let no joyful voice come therein.
Ἀλλὰ ἡ νὺξ ἐκείνη εἴη ὀδύνη, καὶ μὴ ἔλθοι ἐπʼ αὐτὴν εὐφροσύνη, μηδὲ χαρμονή·
But let that night be pain, And let not mirth come upon it, nor joy.
8
יִקְּבֻהוּ אֹרְרֵי־יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן
Let them curse it that curse the day, who are ready to rouse up leviathan.
Ἀλλὰ καταράσαιτο αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκείνην, ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι.
But let him that curses that day curse it, [Even] he that is ready to attack the great whale.
9
יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו־לְאוֹר וָאַיִן וְאַל־יִרְאֶה בְּעַפְעַפֵּי־שָׁחַר
Let the stars of the twilight thereof be dark; let it look for light, but have none; neither let it behold the eyelids of the morning;
Σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης· ὑπομείναι, καὶ εἰς φωτισμὸν μὴ ἔλθοι, καὶ μὴ ἴδοι Ἑωσφόρον ἀνατέλλοντα.
Let the stars of that night be darkened; Let it remain [dark], and not come into light; And let it not see the morning star arise:
10
כִּי לֹא סָגַר דַּלְתֵי בִטְנִי וַיַּסְתֵּר עָמָל מֵעֵינָי
Because it shut not up the doors of my mother's womb, nor hid trouble from mine eyes.
Ὅτι οὐ συνέκλεισε πύλας γαστρὸς μητρός μου, ἀπήλλαξε γὰρ ἂν πόνον ἀπὸ ὀφθαλμῶν μου.
Because it shut not up the gates of my mother’s womb, For [so] it would have removed sorrow from my eyes.
11
לָמָּה לֹּא מֵרֶחֶם אָמוּת מִבֶּטֶן יָצָאתִי וְאֶגְוָע
Why died I not from the womb? Why did I not perish at birth?
Διατί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα; ἐκ γαστρὸς δὲ ἐξῆλθον, καὶ οὐκ εὐθὺς ἀπωλόμην;
For why died I not in the belly? And [why] did I not come forth from the womb and die immediately?
12
מַדּוּעַ קִדְּמוּנִי בִרְכָּיִם וּמַה־שָּׁדַיִם כִּי אִינָק
Why did the knees receive me? And wherefore the breasts, that I should suck?
Ἱνατί δὲ συνήντησάν μοι τὰ γόνατα; ἱνατί δὲ μαστοὺς ἐθήλασα;
And why did the knees support me? And why did I suck the breasts?
13
כִּי־עַתָּה שָׁכַבְתִּי וְאֶשְׁקוֹט יָשַׁנְתִּי אָז יָנוּחַ לִי
For now should I have lain still and been quiet; I should have slept; then had I been at rest--
νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην
Now I should have lain down and been quiet, I should have slept and been at rest,
14
עִם־מְלָכִים וְיֹעֲצֵי אָרֶץ הַבֹּנִים חֳרָבוֹת לָמוֹ
With kings and counsellors of the earth, who built up waste places for themselves;
Νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην μετὰ βασιλέων βουλευτῶν γῆς οἳ ἐγαυριῶντο ἐπὶ ξίφεσιν,
With kings [and] counselors of the earth, Who gloried in [their] swords;
15
אוֹ עִם־שָׂרִים זָהָב לָהֶם הַמְמַלְאִים בָּתֵּיהֶם כָּסֶף
Or with princes that had gold, who filled their houses with silver;
ἢ μετὰ ἀρχόντων, ὧν πολὺς ὁ χρυσός, οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου·
Or with rulers, whose gold was abundant, Who filled their houses with silver:
16
אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה כְּעֹלְלִים לֹא־רָאוּ אוֹר
Or as a hidden untimely birth I had not been; as infants that never saw light.
Ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρὸς, ἢ ὥσπερ νήπιοι, οἳ οὐκ εἶδον φῶς·
Or [I should have been] as an untimely birth proceeding from his mother’s womb, Or as infants who never saw light.
17
שָׁם רְשָׁעִים חָדְלוּ רֹגֶז וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ
There the wicked cease from troubling; and there the weary are at rest.
Ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς, ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι.
There the ungodly have burned out the fury of rage; There the wearied in body rest.
18
יַחַד אֲסִירִים שַׁאֲנָנוּ לֹא שָׁמְעוּ קוֹל נֹגֵשׂ
There the prisoners are at ease together; they hear not the voice of the taskmaster.
Ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου.
And the men of old time have together Ceased to hear the exactor’s voice.
19
קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו
The small and great are there alike; and the servant is free from his master.
Μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ.
The small and great are there, And the servant that feared his lord.
20
לָמָּה יִתֵּן לְעָמֵל אוֹר וְחַיִּים לְמָרֵי נָפֶשׁ
Wherewith is light given to him that is in misery, and life unto the bitter in soul--
Ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς; ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς,
For why is light given to those who are in bitterness, And life to the souls which are in griefs?
21
הַמְחַכִּים לַמָּוֶת וְאֵינֶנּוּ וַיַּחְפְּרֻהוּ מִמַּטְמוֹנִים
Who long for death, but it cometh not; and dig for it more than for hid treasures;
οἳ ἱμείρονται τοῦ θανάτου, καὶ οὐ τυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυροὺς,
Who desire death, and obtain it not, Digging [for it] as [for] treasures;
22
הַשְּׂמֵחִים אֱלֵי־גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ־קָבֶר
Who rejoice unto exultation, and are glad, when they can find the grave?--
περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσι;
And would be very joyful if they should gain it?
23
לְגֶבֶר אֲשֶׁר־דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ
To a man whose way is hid, and whom G-d hath hedged in?
Θάνατος ἀνδρὶ ἀνάπαυμα, συνέκλεισεν γὰρ ὁ Θεὸς κατʼ αὐτοῦ.
Death [is] rest to [such] a man, For God has hedged him in.
24
כִּי־לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי
For my sighing cometh instead of my food, and my roarings are poured out like water.
Πρὸ γὰρ τῶν σίτων μου στεναγμὸς ἥκει, δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ.
For my groaning comes before my food, And I weep being beset with terror.
25
כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי
For the thing which I did fear is come upon me, and that which I was afraid of hath overtaken me.
Φόβος γὰρ ὃν ἐφρόντισα ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνήντησέν μοι.
For the terror of which I meditated has come upon me, And that which I had feared has befallen me.
26
לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא־נָחְתִּי וַיָּבֹא רֹגֶז
I was not at ease, neither was I quiet, neither had I rest; but trouble came.
Οὔτε εἰρήνευσα, οὔτε ἡσύχασα, οὔτε ἀνεπαυσάμην, ἦλθε δέ μοι ὀργή·
I was not at peace, nor quiet, nor had I rest; Yet wrath came upon me.

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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