Textorah

Job 31

1
בְּרִית כָּרַתִּי לְעֵינָי וּמָה אֶתְבּוֹנֵן עַל־בְּתוּלָה
I made a covenant with mine eyes; how then should I look upon a maid?
Διαθήκην ἐθέμην τοῖς ὀφθαλμοῖς μου, καὶ οὐ συνήσω ἐπὶ παρθένον.
I made a covenant with mine eyes, And I will not think upon a virgin.
2
וּמֶה חֵלֶק אֱלוֹהַּ מִמָּעַל וְנַחֲלַת שַׁדַּי מִמְּרֹמִים
For what would be the portion of G-d from above, and the heritage of the Almighty from on high?
Καὶ τί ἐμέρισεν ὁ Θεὸς ἄνωθεν, καὶ κληρονομία ἱκανοῦ ἐξ ὑψίστων;
Now what portion has God given from above? And is there an inheritance [given] of the Mighty One from the highest?
3
הֲלֹא־אֵיד לְעַוָּל וְנֵכֶר לְפֹעֲלֵי אָוֶן
Is it not calamity to the unrighteous, and disaster to the workers of iniquity?
Οὐαί, ἀπώλεια τῷ ἀδίκῳ, καὶ ἀπαλλοτρίωσις τοῖς ποιοῦσιν ἀνομίαν.
Alas! destruction to the unrighteous, And rejection to them that do iniquity.
4
הֲלֹא־הוּא יִרְאֶה דְרָכָי וְכָל־צְעָדַי יִסְפּוֹר
Doth not He see my ways, and count all my steps?
Οὐχὶ αὐτὸς ὄψεται ὁδόν μου, καὶ πάντα τὰ διαβήματά μου ἐξαριθμήσεται;
Will he not see my way, And number all my steps?
5
אִם־הָלַכְתִּי עִם־שָׁוְא וַתַּחַשׁ עַל־מִרְמָה רַגְלִי
If I have walked with vanity, and my foot hath hasted to deceit--
Εἰ δὲ ἤμην πεπορευμένος μετὰ γελοιαστῶν, εἰ δὲ καὶ ἐσπούδασεν ὁ πούς μου εἰς δόλον·
But if I had gone with scorners, And if too my foot has hastened to deceit
6
יִשְׁקְלֵנִי בְמֹאזְנֵי־צֶדֶק וְיֵדַע אֱלוֹהַּ תֻּמָּתִי
Let me be weighed in a just balance, that G-d may know mine integrity--
Ἕσταμαι γὰρ ἐν ζυγῷ δικαίῳ, οἶδε δὲ ὁ Κύριος τὴν ἀκακίαν μου·
(For I am weighed in a just balance, And the Lord knows my innocence):
7
אִם תִּטֶּה אַשֻּׁרִי מִנִּי הַדָּרֶךְ וְאַחַר עֵינַי הָלַךְ לִבִּי וּבְכַפַּי דָּבַק מֻאוּם
If my step hath turned out of the way, and my heart walked after mine eyes, and if any spot hath cleaved to my hands;
Εἰ ἐξέκλινεν ὁ πούς μου ἐκ τῆς ὁδοῦ, εἰ δὲ καὶ τῷ ὀφθαλμῷ ἐπηκολούθησεν ἡ καρδία μου, εἰ δὲ καὶ ταῖς χερσί μου ἡψάμην δώρων,
If my foot has turned aside out of the way, Or if my heart has followed mine eye, And if too I have touched gifts with my hands;
8
אֶזְרְעָה וְאַחֵר יֹאכֵל וְצֶאֱצָאַי יְשֹׁרָשׁוּ
Then let me sow, and let another eat; yea, let the produce of my field be rooted out.
σπείραιμι ἄρα καὶ ἄλλοι φάγοισαν, ἄῤῥιζος δὲ γενοίμην ἐπὶ γῆς.
Then let me sow, and let others eat; And let me be uprooted on the earth.
9
אִם־נִפְתָּה לִבִּי עַל־אִשָּׁה וְעַל־פֶּתַח רֵעִי אָרָבְתִּי
If my heart have been enticed unto a woman, and I have lain in wait at my neighbour's door;
Εἰ ἐξηκολούθησεν ἡ καρδία μου γυναικὶ ἀνδρὸς ἑτέρου, εἰ καὶ ἐγκάθετος ἐγενόμην ἐπὶ θύραις αὐτῆς,
If my heart has gone forth after another man’s wife, And if I laid wait at her doors;
10
תִּטְחַן לְאַחֵר אִשְׁתִּי וְעָלֶיהָ יִכְרְעוּן אֲחֵרִין
Then let my wife grind unto another, and let others bow down upon her.
ἀρέσαι ἄρα καὶ ἡ γυνή μου ἑτέρῳ, τὰ δὲ νήπιά μου ταπεινωθείη.
Then let my wife also please another, And let my children be brought low.
Θυμὸς γὰρ ὀργῆς ἀκατάσχετος, τὸ μιᾶναι ἀνδρὸς γυναῖκα.
For the rage of anger is not to be controlled, [In the case] of defiling [another] man’s wife.
11
כִּי־הוא הִיא זִמָּה והיא וְהוּא עָוֺן פְּלִילִים
For that were a heinous crime; yea, it were an iniquity to be punished by the judges.
12
כִּי אֵשׁ הִיא עַד־אֲבַדּוֹן תֹּאכֵל וּבְכָל־תְּבוּאָתִי תְשָׁרֵשׁ
For it is a fire that consumeth unto destruction, and would root out all mine increase.
Πῦρ γάρ ἐστι καιόμενον ἐπὶ πάντων τῶν μερῶν, οὗδʼ ἂν ἐπέλθῃ ἐκ ῥιζῶν ἀπώλεσεν.
For it is a fire burning on every side, And whomsoever it attacks, it utterly destroys.
13
אִם־אֶמְאַס מִשְׁפַּט עַבְדִּי וַאֲמָתִי בְּרִבָם עִמָּדִי
If I did despise the cause of my man-servant, or of my maid-servant, when they contended with me--
Εἰ δὲ καὶ ἐφαύλισα κρίμα θεράποντός μου ἢ θεραπαίνης, κρινομένων αὐτῶν πρὸς μὲ,
And if too I despised the judgment of my servant or [my] handmaid, When they pleaded with me;
14
וּמָה אֶעֱשֶׂה כִּי־יָקוּם אֵל וְכִי־יִפְקֹד מָה אֲשִׁיבֶנּוּ
What then shall I do when G-d riseth up? And when He remembereth, what shall I answer Him?
τί γὰρ ποιήσω ἐὰν ἔτασίν μου ποιῆται ὁ Κύριος; ἐὰν δὲ καὶ ἐπισκοπήν τινα, ἀπόκρισιν ποιήσομαι;
What then shall I do if the Lord should try me? And if also he should at all visit me, can I make an answer?
15
הֲ‍לֹא־בַבֶּטֶן עֹשֵׂנִי עָשָׂהוּ וַיְכֻנֶנּוּ בָּרֶחֶם אֶחָד
Did not He that made me in the womb make him? And did not One fashion us in the womb?
Πότερον οὐχ ὡς καὶ ἐγὼ ἐγενόμην ἐν γαστρὶ, καὶ ἐκεῖνοι γεγόνασι; γεγόναμεν δὲ ἐν τῇ αὐτῇ κοιλίᾳ.
Were not they too formed as I also was formed in the womb? Yea, we were formed in the same womb.
16
אִם־אֶמְנַע מֵחֵפֶץ דַּלִּים וְעֵינֵי אַלְמָנָה אֲכַלֶּה
If I have withheld aught that the poor desired, or have caused the eyes of the widow to fail;
Ἀδύνατοι δὲ χρείαν ἥν ποτε εἶχον οὐκ ἀπέτυχον, χήρας δὲ τὸν ὀφθαλμὸν οὐκ ἐξέτηξα·
But the helpless missed not whatever need they had, And I did not cause the eye of the widow to fail.
17
וְאֹכַל פִּתִּי לְבַדִּי וְלֹא־אָכַל יָתוֹם מִמֶּנָּה
Or have eaten my morsel myself alone, and the fatherless hath not eaten thereof--
Εἰ δὲ καὶ τὸν ψωμόν μου ἔφαγον μόνος, καὶ οὐχὶ ὀρφανῷ μετέδωκα·
And if too I ate my morsel alone, And did not impart [of it] to the orphan
18
כִּי מִנְּעוּרַי גְּדֵלַנִי כְאָב וּמִבֶּטֶן אִמִּי אַנְחֶנָּה
Nay, from my youth he grew up with me as with a father, and I have been her guide from my mother's womb.
Ὅτι ἐκ νεότητός μου ἐξέτρεφον ὡς πατὴρ, καὶ ἐκ γαστρὸς μητρός μου ὡδήγησα·
(For I nourished [them] as a father from my youth, And guided [them] from my mother’s womb).
19
אִם־אֶרְאֶה אוֹבֵד מִבְּלִי לְבוּשׁ וְאֵין כְּסוּת לָאֶבְיוֹן
If I have seen any wanderer in want of clothing, or that the needy had no covering;
Εἰ δὲ καὶ ὑπερεῖδον γυμνὸν ἀπολλύμενον, καὶ οὐκ ἠμφίασα αὐτόν·
And if too I overlooked the naked as he was perishing, and did not clothe him;
20
אִם־לֹא בֵרֲכוּנִי חלצו חֲלָצָיו וּמִגֵּז כְּבָשַׂי יִתְחַמָּם
If his loins have not blessed me, and if he were not warmed with the fleece of my sheep;
Ἀδύνατοι δὲ εἰ μὴ εὐλόγησάν με, ἀπὸ δὲ κουρᾶς ἀμνῶν μοῦ ἐθερμάνθησαν οἱ ὦμοι αὐτῶν·
And if the poor did not bless me, And their shoulders were [not] warmed with the fleece of my lambs;
21
אִם־הֲנִיפוֹתִי עַל־יָתוֹם יָדִי כִּי־אֶרְאֶה בַשַּׁעַר עֶזְרָתִי
If I have lifted up my hand against the fatherless, because I saw my help in the gate;
Εἰ ἐπῆρα ὀρφανῷ χεῖρα, πεποιθὼς ὅτι πολλή μοι βοήθεια περίεστιν·
If I lifted my hand against an orphan, Trusting that my strength was far superior [to his]:
22
כְּתֵפִי מִשִּׁכְמָה תִפּוֹל וְאֶזְרֹעִי מִקָּנָה תִשָּׁבֵר
Then let my shoulder fall from the shoulder-blade, and mine arm be broken from the bone.
Ἀποσταίη ἄρα ὁ ὦμός μου ἀπὸ τῆς κλειδός, ὁ δὲ βραχίων μου ἀπὸ τοῦ ἀγκῶνος συντριβείη.
Let then my shoulder start from the bladebone, And my arm be crushed off from the elbow.
23
כִּי פַחַד אֵלַי אֵיד אֵל וּמִשְּׂאֵתוֹ לֹא אוּכָל
For calamity from G-d was a terror to me, and by reason of His majesty I could do nothing.
Φόβος γὰρ Κυρίου συνέσχε με, ἀπὸ τοῦ λήμματος αὐτοῦ οὐχ ὑποίσω.
For the fear of the Lord constrained me, And I cannot bear up by reason of his burden.
24
אִם־שַׂמְתִּי זָהָב כִּסְלִי וְלַכֶּתֶם אָמַרְתִּי מִבְטַחִי
If I have made gold my hope, and have said to the fine gold: 'Thou art my confidence';
Εἰ ἔταξα χρυσίον εἰς χοῦν μου, εἰ δὲ καὶ λίθῳ πολυτελεῖ ἐπεποίθησα,
If I made gold my treasure, And if too I trusted the precious stone;
25
אִם־אֶשְׂמַח כִּי־רַב חֵילִי וְכִי־כַבִּיר מָצְאָה יָדִי
If I rejoiced because my wealth was great, and because my hand had gotten much;
εἰ δὲ καὶ εὐφράνθην πολλοῦ πλούτου μου γενομένου, εἰ δὲ καὶ ἐπʼ ἀναριθμήτοις ἐθέμην χεῖρά μου·
And if too I rejoiced when my wealth was abundant, And if too I laid my hand on innumerable [treasures]
26
אִם־אֶרְאֶה אוֹר כִּי יָהֵל וְיָרֵחַ יָקָר הֹלֵךְ
If I beheld the sun when it shined, or the moon walking in brightness;
Ἢ οὐχ ὁρῶμεν ἥλιον τὸν ἐπιθαύσκοντα ἐκλείποντα, σελήνην δὲ φθίνουσαν; οὐ γὰρ ἐπʼ αὐτοῖς ἐστί·
(Do we not see the shining sun eclipsed, And the moon waning? for they have not [power to continue]):
27
וַיִּפְתְּ בַּסֵּתֶר לִבִּי וַתִּשַּׁק יָדִי לְפִי
And my heart hath been secretly enticed, and my mouth hath kissed my hand;
Καὶ εἰ ἠπατήθη λάθρα ἡ καρδία μου, εἰ δὲ χεῖρά μου ἐπιθεὶς ἐπὶ στόματί μου ἐφίλησα.
And if my heart was secretly deceived, And if I have laid my hand upon my mouth and kissed it:
28
גַּם־הוּא עָוֺן פְּלִילִי כִּי־כִחַשְׁתִּי לָאֵל מִמָּעַל
This also were an iniquity to be punished by the judges; for I should have lied to G-d that is above.
Καὶ τοῦτό μοι ἄρα ἀνομία ἡ μεγίστη λογισθείη, ὅτι ἐψευσάμην ἐναντίον Κυρίου τοῦ ὑψίστου.
Let this also then be reckoned to me as the greatest iniquity: For I [should] have lied against the Lord Most High.
29
אִם־אֶשְׂמַח בְּפִיד מְשַׂנְאִי וְהִתְעֹרַרְתִּי כִּי־מְצָאוֹ רָע
If I rejoiced at the destruction of him that hated me, or exulted when evil found him--
Εἰ δὲ καὶ ἐπιχαρὴς ἐγενόμην πτώματι ἐχθρῶν μου, καὶ εἶπεν ἡ καρδία μου, εὖγε.
And if too I was glad at the fall of mine enemies, And my heart said, Aha!
30
וְלֹא־נָתַתִּי לַחֲטֹא חִכִּי לִשְׁאֹל בְּאָלָה נַפְשׁוֹ
Yea, I suffered not my mouth to sin by asking his life with a curse.
Ἀκούσαι ἄρα τὸ οὖς μου τὴν κατάραν μου, θρυληθείην δὲ ἄρα ὑπὸ λαοῦ μου κακούμενος.
Let then mine ear hear my curse, And let me be a byword among my people in my affliction.
31
אִם־לֹא אָמְרוּ מְתֵי אָהֳלִי מִי־יִתֵּן מִבְּשָׂרוֹ לֹא נִשְׂבָּע
If the men of my tent said not: 'Who can find one that hath not been satisfied with his meat?'
Εἰ δὲ καὶ πολλάκις εἶπον αἱ θεράπαιναί μου, τίς ἄν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ πλησθῆναι; λίαν μου χρηστοῦ ὄντος·
And if too my handmaids have often said, Oh that we might be satisfied with his flesh (Whereas I was very kind:
32
בַּחוּץ לֹא־יָלִין גֵּר דְּלָתַי לָאֹרַח אֶפְתָּח
The stranger did not lodge in the street; my doors I opened to the roadside.
Ἔξω δὲ οὐκ ηὐλίζετο ξένος, ἡ δὲ θύρα μου παντὶ ἐλθόντι ἀνέῳκτο·
For the stranger did not lodge without, And my door was opened to everyone that came):
33
אִם־כִּסִּיתִי כְאָדָם פְּשָׁעָי לִטְמוֹן בְּחֻבִּי עֲוֺנִי
If after the manner of men I covered my transgressions, by hiding mine iniquity in my bosom--
Εἰ δὲ καὶ ἁμαρτὼν ἀκουσίως ἔκρυψα τὴν ἁμαρτίαν μου·
Or if too having sinned unintentionally, I hid my sin
34
כִּי אֶעֱרוֹץ הָמוֹן רַבָּה וּבוּז־מִשְׁפָּחוֹת יְחִתֵּנִי וָאֶדֹּם לֹא־אֵצֵא פָתַח
Because I feared the great multitude, and the most contemptible among families terrified me, so that I kept silence, and went not out of the door.
Οὐ γὰρ διετράπην πολυοχλίαν πλήθους, τοῦ μὴ ἐξαγορεῦσαι ἐνώπιον αὐτῶν· εἰ δὲ καὶ εἴασα ἀδύνατον ἐξελθεῖν θύραν μου κόλπῳ κενῷ·
(For I did not stand in awe of a great multitude, so as not to declare boldly before them): And if too I permitted a poor man to go out of my door with an empty bosom
35
מִי יִתֶּן־לִי שֹׁמֵעַ לִי הֶן־תָּוִי שַׁדַּי יַעֲנֵנִי וְסֵפֶר כָּתַב אִישׁ רִיבִי
Oh that I had one to hear me! --Lo, here is my signature, let the Almighty answer me--and that I had the indictment which mine adversary hath written!
Τίς δῴη ἀκούοντά μου; χεῖρα δὲ Κυρίου εἰ μὴ ἐδεδοίκειν· συγγραφὴν δὲ ἣν εἶχον κατά τινος,
(Oh that I had a hearer), And if I had not feared the hand of the Lord; And [as to] the written charge which I had against anyone,
36
אִם־לֹא עַל־שִׁכְמִי אֶשָּׂאֶנּוּ אֶעֶנְדֶנּוּ עֲטָרוֹת לִי
Surely I would carry it upon my shoulder; I would bind it unto me as a crown.
ἐπʼ ὤμοις ἂν περιθέμενος στέφανον ἀνεγίνωσκον,
I would place [it] as a chaplet on my shoulders, and read it.
37
מִסְפַּר צְעָדַי אַגִּידֶנּוּ כְּמוֹ־נָגִיד אֲקָרֲבֶנּוּ
I would declare unto him the number of my steps; as a prince would I go near unto him.
καὶ εἰ μὴ ῥῆξας αὐτὴν ἀπέδωκα, οὐθὲν λαβὼν παρὰ χρεωφειλέτου·
And if not, tearing it up I would return it, Having taken nothing from the debtor.
38
אִם־עָלַי אַדְמָתִי תִזְעָק וְיַחַד תְּלָמֶיהָ יִבְכָּיוּן
If my land cry out against me, and the furrows thereof weep together;
Εἰ ἐπʼ ἐμοί ποτε ἡ γῆ ἐστέναξεν, εἰ δὲ καὶ οἱ αὔλακες αὐτῆς ἔκλαυσαν ὁμοθυμαδόν·
If at any time the land groaned against me, And if its furrows mourned together;
39
אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי
If I have eaten the fruits thereof without money, or have caused the tillers thereof to be disappointed--
Εἰ δὲ καὶ τὴν ἰσχὺν αὐτῆς ἔφαγον μόνος ἄνευ τιμῆς, εἰ δὲ καὶ ψυχὴν κυρίου τῆς γῆς ἐκλαβὼν ἐλύπησα·
And if I ate its strength alone without price, And if too I grieved the heart of the owner of the soil, by taking [aught] from [him]:
40
תַּחַת חִטָּה יֵצֵא חוֹחַ וְתַחַת־שְׂעֹרָה בָאְשָׁה תַּמּוּ דִּבְרֵי אִיּוֹב
Let thistles grow instead of wheat, and noisome weeds instead of barley. The words of Job are ended.
Ἀντὶ πυροῦ ἄρα ἐξέλθοι μοι κνίδη, ἀντὶ δὲ κριθῆς βάτος. Καὶ ἐπαύσατο Ἰὼβ ῥήμασιν.
Then let the nettle come up to me instead of wheat, And a bramble instead of barley. And Job ceased speaking.

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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.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.