Textorah

Job 38

1
וַיַּעַן־יְהוָה אֶת־אִיּוֹב מנ הסערה מִן הַסְּעָרָה וַיֹּאמַר
Then HaShem answered Job out of the whirlwind, and said:
Μετὰ δὲ τὸ παύσασθαι Ἐλιοὺν τῆς λέξεως, εἶπεν ὁ Κύριος τῷ Ἰὼβ διὰ λαίλαπος καὶ νεφῶν,
And after Elihu had ceased from speaking, the Lord spoke to Job through the whirlwind and clouds, [saying],
2
מִי זֶה מַחְשִׁיךְ עֵצָה בְמִלִּין בְּלִי־דָעַת
Who is this that darkeneth counsel by words without knowledge?
Τίς οὗτος ὁ κρύπτων με βουλὴν, συνέχεν δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ δὲ οἴεται κρύπτειν;
Who is this that hides counsel from me, And confines words in [his] heart, and thinks to conceal [them] from me?
3
אֱזָר־נָא כְגֶבֶר חֲלָצֶיךָ וְאֶשְׁאָלְךָ וְהוֹדִיעֵנִי
Gird up now thy loins like a man; for I will demand of thee, and declare thou unto Me.
Ζώσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου· ἐρωτήσω δέ σε, σὺ δέ μοι ἀποκρίθητι.
Gird thy loins like a man; And I will ask thee, and do thou answer me.
4
אֵיפֹה הָיִיתָ בְּיָסְדִי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ בִינָה
Where wast thou when I laid the foundations of the earth? Declare, if thou hast the understanding.
Ποῦ ἦς ἐν τῷ θεμελιοῦν με τὴν γῆν; ἀπάγγειλον δέ μοι εἰ ἐπίστῃ σύνεσιν.
Where wast thou when I founded the earth? Tell me now, if thou hast knowledge,
5
מִי־שָׂם מְמַדֶּיהָ כִּי תֵדָע אוֹ מִי־נָטָה עָלֶיהָ קָּו
Who determined the measures thereof, if thou knowest? Or who stretched the line upon it?
Τίς ἔθετο τὰ μέτρα αὐτῆς, εἰ οἶδας; ἢ τίς ὁ ἐπαγαγὼν σπαρτίον ἐπʼ αὐτῆς;
Who set the measures of it, if thou knowest? Or who stretched a line upon it?
6
עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ
Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof,
Ἐπὶ τίνος οἱ κρίκοι αὐτῆς πεπήγασι; τίς δέ ἐστιν ὁ βαλὼν λίθον γωνιαῖον ἐπʼ αὐτῆς;
On what are its rings fastened? And who is he that laid the cornerstone upon it?
7
בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים
When the morning stars sang together, and all the sons of G-d shouted for joy?
Ὅτε ἐγενήθησαν ἄστρα, ᾔνεσάν με φωνῇ μεγάλῃ πάντες ἄγγελοί μου.
When the stars were made, All my angels praised me with a loud voice.
8
וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא
Or who shut up the sea with doors, when it broke forth, and issued out of the womb;
Ἔφραξα δὲ θάλασσαν πύλαις, ὅτε ἐμαίμασσεν ἐκ κοιλίας μητρὸς αὐγῆς ἐκπορευομένη·
And I shut up the sea with gates, When it rushed out, coming forth out of its mother’s womb.
9
בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ
When I made the cloud the garment thereof, and thick darkness a swaddlingband for it,
Ἐθέμην δὲ αὐτῇ νέφος ἀμφίασιν, ὁμίχλῃ δὲ αὐτὴν ἐσπαργάνωσα.
And I made a cloud its clothing, And swathed it in mist.
10
וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם
And prescribed for it My decree, and set bars and doors,
Ἐθέμην δὲ αὐτῇ ὅρια, περιθεὶς κλεῖθρα καὶ πύλας.
And I set bounds to it, Surrounding it with bars and gates.
11
וָאֹמַר עַד־פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא־יָשִׁית בִּגְאוֹן גַּלֶּיךָ
And said: 'Thus far shalt thou come, but no further; and here shall thy proud waves be stayed'?
Εἶπα δὲ αὐτῇ, μέχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερβήσῃ, ἀλλʼ ἐν σεαυτῇ συντριβήσεταί σου τὰ κύματα.
And I said to it, Hitherto shalt thou come, but thou shalt not go beyond, But thy waves shall be confined within thee.
12
הְמִיָּמֶיךָ צִוִּיתָ בֹּקֶר ידעתה שחר יִדַּעְתָּה הַשַּׁחַר מְקֹמוֹ
Hast thou commanded the morning since thy days began, and caused the dayspring to know its place;
Ἢ ἐπὶ σοῦ συντέταχα φέγγος πρωϊνόν; Ἑωσφόρος δὲ ἶδε τὴν ἑαυτοῦ τάξιν,
Or did I order the morning light in thy time; And [did] the morning star [then first] see his appointed place;
13
לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה
That it might take hold of the ends of the earth, and the wicked be shaken out of it?
ἐπιλαβέσθαι πτερύγων γῆς, ἐκτινάξαι ἀσεβεῖς ἐξ αὐτῆς;
To lay hold of the extremities of the earth, To cast out the ungodly out of it?
14
תִּתְהַפֵּךְ כְּחֹמֶר חוֹתָם וְיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ
It is changed as clay under the seal; and they stand as a garment.
Ἢ σὺ λαβὼν γῆν πηλὸν, ἔπλασας ζῶον, καὶ λαλητὸν αὐτὸν ἔθου ἐπὶ γῆς;
Or didst thou take clay of the ground, and form a living creature, And set it with the power of speech upon the earth?
15
וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר
But from the wicked their light is withholden, and the high arm is broken.
Ἀφεῖλες δὲ ἀπὸ ἀσεβῶν τὸ φῶς, βραχίονα δὲ ὑπερηφάνων συνέτριψας;
And hast thou removed light from the ungodly, And crushed the arm of the proud?
16
הֲבָאתָ עַד־נִבְכֵי־יָם וּבְחֵקֶר תְּהוֹם הִתְהַלָּכְתָּ
Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep?
Ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας;
Or hast thou gone to the source of the sea, And walked in the tracks of the deep?
17
הֲנִגְלוּ לְךָ שַׁעֲרֵי־מָוֶת וְשַׁעֲרֵי צַלְמָוֶת תִּרְאֶה
Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death?
Ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν;
And do the gates of death open to thee for fear; And did the porters of hell quake when they saw thee?
18
הִתְבֹּנַנְתָּ עַד־רַחֲבֵי־אָרֶץ הַגֵּד אִם־יָדַעְתָּ כֻלָּהּ
Hast thou surveyed unto the breadths of the earth? Declare, if thou knowest it all.
Νενουθέτησαι δὲ τὸ εὖρος τῆς ὑπʼ οὐρανόν; ἀνάγγειλον δή μοι, πόση τίς ἐστι;
And hast thou been instructed in the breadth of the [whole earth] under heaven? Tell me now, what is the extent of it?
19
אֵי־זֶה הַדֶּרֶךְ יִשְׁכָּן־אוֹר וְחֹשֶׁךְ אֵי־זֶה מְקֹמוֹ
Where is the way to the dwelling of light, and as for darkness, where is the place thereof;
Ποίᾳ δὲ γῇ αὐλίζεται τὸ φῶς; σκότους δὲ ποῖος ὁ τόπος;
And in what kind of a land does the light dwell? And of what kind is the place of darkness?
20
כִּי תִקָּחֶנּוּ אֶל־גְּבוּלוֹ וְכִי־תָבִין נְתִיבוֹת בֵּיתוֹ
That thou shouldest take it to the bound thereof, and that thou shouldest know the paths to the house thereof?
Εἰ ἀγάγοις με εἰς ὅρια αὐτῶν, εἰ δὲ καὶ ἐπίστασαι τρίβους αὐτῶν·
If thou couldest bring me to their [utmost] boundaries, And if also thou knowest their paths;
21
יָדַעְתָּ כִּי־אָז תִּוָּלֵד וּמִסְפַּר יָמֶיךָ רַבִּים
Thou knowest it, for thou wast then born, and the number of thy days is great!
Οἶδα ἄρα ὅτι τότε γεγέννησαι, ἀριθμὸς δὲ ἐτῶν σου πολύς;
I know then that thou wert born at that time, And the number of thy years is great.
22
הֲבָאתָ אֶל־אֹצְרוֹת שָׁלֶג וְאֹצְרוֹת בָּרָד תִּרְאֶה
Hast thou entered the treasuries of the snow, or hast thou seen the treasuries of the hail,
Ἦλθες δὲ ἐπὶ θησαυροὺς χιόνος, θησαυροὺς δὲ χαλάζης ἑώρακας;
But hast thou gone to the treasures of snow? And hast thou seen the treasures of hail?
23
אֲשֶׁר־חָשַׂכְתִּי לְעֶת־צָר לְיוֹם קְרָב וּמִלְחָמָה
Which I have reserved against the time of trouble, against the day of battle and war?
Ἀπόκειται δέ σοι εἰς ὥραν ἐχθρῶν, εἰς ἡμέραν πολέμων καὶ μάχης;
And is there a store [of them], For thee against the time of [thine] enemies, For the day of wars and battle?
24
אֵי־זֶה הַדֶּרֶךְ יֵחָלֶק אוֹר יָפֵץ קָדִים עֲלֵי־אָרֶץ
By what way is the light parted, or the east wind scattered upon the earth?
Πόθεν δὲ ἐκπορεύεται πάχνη, ἢ διασκεδάννυται Νότος εἰς τὴν ὑπʼ οὐρανόν;
And whence proceeds the frost? Or [whence] is the south wind dispersed over the [whole world] under heaven?
25
מִי־פִלַּג לַשֶּׁטֶף תְּעָלָה וְדֶרֶךְ לַחֲזִיז קֹלוֹת
Who hath cleft a channel for the waterflood, or a way for the lightning of the thunder;
Τίς δὲ ἡτοίμασεν ὑετῷ λάβρῳ ῥύσιν, ὁδὸν δὲ κυδοιμῶν,
And who prepared a course for the violent rain, And a way for the thunders;
26
לְהַמְטִיר עַל־אֶרֶץ לֹא־אִישׁ מִדְבָּר לֹא־אָדָם בּוֹ
To cause it to rain on a land where no man is, on the wilderness, wherein there is no man;
τοῦ ὑετίσαι ἐπὶ γῆν οὗ οὐκ ἀνήρ, ἔρημον οὗ οὐχ ὑπάρχει ἄνθρωπος ἐν αὐτῇ,
To rain upon the land where [there is] no man, The wilderness, where there is not a man in it; So as to feed the untrodden and uninhabited [land],
27
לְהַשְׂבִּיעַ שֹׁאָה וּמְשֹׁאָה וּלְהַצְמִיחַ מֹצָא דֶשֶׁא
To satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth?
τοῦ χορτάσαι ἄβατον καὶ ἀοίκητον, καὶ τοῦ ἐκβλαστῆσαι ἔξοδον χλόης;
And cause it to send forth a crop of green herbs?
28
הֲיֵשׁ־לַמָּטָר אָב אוֹ מִי־הוֹלִיד אֶגְלֵי־טָל
Hath the rain a father? Or who hath begotten the drops of dew?
Τίς ἐστιν ὑετοῦ πατήρ; τίς δέ ἐστιν ὁ τετοκὼς βώλους δρόσου;
Who is the rain’s father? And who has generated the drops of dew?
29
מִבֶּטֶן מִי יָצָא הַקָּרַח וּכְפֹר שָׁמַיִם מִי יְלָדוֹ
Out of whose womb came the ice? And the hoar-frost of heaven, who hath gendered it?
Ἐκ γαστρὸς δὲ τίνος ἐκπορεύεται ὁ κρύσταλλος; πάχνην δὲ ἐν οὐρανῷ τίς τέτοκεν,
And out of whose womb comes the ice? And who has produced the frost in the sky,
30
כָּאֶבֶן מַיִם יִתְחַבָּאוּ וּפְנֵי תְהוֹם יִתְלַכָּדוּ
The waters are congealed like stone, and the face of the deep is frozen.
ἣ καταβαίνει ὥσπερ ὕδωρ ῥέον; πρόσωπον ἀσεβοῦς τίς ἔπτηξε;
Which descends like flowing water? who has terrified the face of the ungodly?
31
הַתְקַשֵּׁר מַעֲדַנּוֹת כִּימָה אוֹ־מֹשְׁכוֹת כְּסִיל תְּפַתֵּחַ
Canst thou bind the chains of the Pleiades, or loose the bands of Orion?
Συνῆκας δὲ δεσμὸν Πλειάδος, καὶ φραγμὸν Ὠρίωνος ἤνοιξας;
And dost thou understand the band of Pleiades, And hast thou opened the barrier of Orion?
32
הֲתֹצִיא מַזָּרוֹת בְּעִתּוֹ וְעַיִשׁ עַל־בָּנֶיהָ תַנְחֵם
Canst thou lead forth the Mazzaroth in their season? Or canst thou guide the Bear with her sons?
Ἢ διανοίξεις μαζουρὼθ ἐν καιρῷ αὐτοῦ, καὶ ἕσπερον ἐπὶ κόμης αὐτοῦ ἄξεις αὐτά;
Or wilt thou reveal Mazzaroth in his season, And the evening star with his rays? Wilt thou guide them?
33
הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם־תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ
Knowest thou the ordinances of the heavens? Canst thou establish the dominion thereof in the earth?
Ἐπίστασαι δὲ τροπὰς οὐρανοῦ, ἢ τὰ ὑπʼ οὐρανὸν ὁμοθυμαδὸν γινόμενα;
And knowest thou the changes of heaven, Or the events which take place together under heaven?
34
הֲתָרִים לָעָב קוֹלֶךָ וְשִׁפְעַת־מַיִם תְּכַסֶּךָּ
Canst thou lift up thy voice to the clouds, that abundance of waters may cover thee?
καλέσεις δὲ νέφος φωνῇ, καὶ τρόμῳ ὕδατος λάβρου ὑπακούσεταί σου;
And wilt thou call a cloud with thy voice, And will it obey thee with a violent shower of much rain?
35
ה͏ַתְשַׁלַּח בְּרָקִים וְיֵלֵכוּ וְיֹאמְרוּ לְךָ הִנֵּנוּ
Canst thou send forth lightnings, that they may go, and say unto thee: 'Here we are'?
Ἀποστελεῖς δὲ κεραυνοὺς καὶ πορεύσονται; ἐροῦσι δέ σοι, τί ἐστι;
And wilt thou send lightnings, and they shall go? And shall they say to thee, What is [thy pleasure]?
36
מִי־שָׁת בַּטֻּחוֹת חָכְמָה אוֹ מִי־נָתַן לַשֶּׂכְוִי בִינָה
Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?
Τίς δὲ ἔδωκε γυναιξὶν ὑφάσματος σοφίαν, ἢ ποικιλτικὴν ἐπιστήμην;
And who has given to women skill in weaving, Or knowledge of embroidery?
37
מִי־יְסַפֵּר שְׁחָקִים בְּחָכְמָה וְנִבְלֵי שָׁמַיִם מִי יַשְׁכִּיב
Who can number the clouds by wisdom? Or who can pour out the bottles of heaven,
Τίς δὲ ὁ ἀριθμῶν νέφη σοφίᾳ, οὐρανὸν δὲ εἰς γῆν ἔκλινε;
And who is he that numbers the clouds in wisdom, And has bowed the heaven [down] to the earth?
38
בְּצֶקֶת עָפָר לַמּוּצָק וּרְגָבִים יְדֻבָּקוּ
When the dust runneth into a mass, and the clods cleave fast together?
Κέχυται δὲ ὥσπερ γῆ κονία, κεκόλληκα δὲ αὐτὸν ὥσπερ λίθῳ κύβον.
For it is spread out as dusty earth, And I have cemented it as one hewn stone to another.
39
הֲתָצוּד לְלָבִיא טָרֶף וְחַיַּת כְּפִירִים תְּמַלֵּא
Wilt thou hunt the prey for the lioness? Or satisfy the appetite of the young lions,
Θηρεύσεις δὲ λέουσι βορὰν, ψυχὰς δὲ δρακόντων ἐμπλήσεις;
And wilt thou hunt a prey for the lions? And satisfy the desires of the serpents?
40
כִּי־יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ־אָרֶב
When they couch in their dens, and abide in the covert to lie in wait?
Δεδοίκασι γὰρ ἐν κοίταις αὐτῶν, κάθηνται δὲ ἐν ὕλαις ἐνεδρεύοντες.
For they fear in their lairs, And lying in wait couch in the woods.
41
מִי יָכִין לָעֹרֵב צֵידוֹ כִּי־ילדו יְלָדָיו אֶל־אֵל יְשַׁוֵּעוּ יִתְעוּ לִבְלִי־אֹכֶל
Who provideth for the raven his prey, when his young ones cry unto G-d, and wander for lack of food?
Τίς δὲ ἡτοίμασε κόρακι βοράν; νεοσσοὶ γὰρ αὐτοῦ πρὸς Κύριον κεκράγασι πλανώμενοι, τὰ σῖτα ζητοῦντες.
And who has prepared food for the raven? For its young ones wander and cry to the Lord, In search of food.

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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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