Textorah

Job 9

1
וַיַּעַן אִיּוֹב וַיֹּאמַר
Then Job answered and said:
Ὑπολαβὼν δὲ Ἰὼβ, λέγει,
Then Job answered and said,
2
אָמְנָם יָדַעְתִּי כִי־כֵן וּמַה־יִּצְדַּק אֱנוֹשׁ עִם־אֵל
Of a truth I know that it is so; and how can man be just with G-d?
Ἐπʼ ἀληθείας οἶδα, ὅτι οὕτως ἐστί· πῶς γὰρ ἔσται δίκαιος βροτὸς παρὰ Κυρίῳ;
I know of a truth that it is so: For how shall a mortal man be just before the Lord?
3
אִם־יַחְפֹּץ לָרִיב עִמּוֹ לֹא־יַעֲנֶנּוּ אַחַת מִנִּי־אָלֶף
If one should desire to contend with Him, he could not answer Him one of a thousand.
Ἐὰν γὰρ βούληται κριθῆναι αὐτῷ, οὐ μὴ ὑπακούσῃ αὐτῷ, ἵνα μὴ ἀντείπῃ πρὸς ἕνα λόγον αὐτοῦ ἐκ χιλίων.
For if he would enter into judgment with him, [God] would not hearken to him, So that he should answer to one of his charges of a thousand.
4
חֲכַם לֵבָב וְאַמִּיץ כֹּחַ מִי־הִקְשָׁה אֵלָיו וַיִּשְׁלָם
He is wise in heart, and mighty in strength; who hath hardened himself against Him, and prospered?
Σοφὸς γάρ ἐστι διανοίᾳ, κραταιός τε καὶ μέγας· τίς σκληρὸς γενόμενος ἐναντίον αὐτοῦ ὑπέμεινεν;
For he is wise in mind, and mighty, and great: Who has hardened himself against him and endured?
5
הַמַּעְתִּיק הָרִים וְלֹא יָדָעוּ אֲשֶׁר הֲפָכָם בְּאַפּוֹ
Who removeth the mountains, and they know it not, when He overturneth them in His anger.
Ὁ παλαιῶν ὄρη καὶ οὐκ οἴδασιν, ὁ καταστρέφων αὐτὰ ὀργῇ·
Who wears out the mountains, and [men] know it not: Who overturns them in anger.
6
הַמַּרְגִּיז אֶרֶץ מִמְּקוֹמָהּ וְעַמּוּדֶיהָ יִתְפַלָּצוּן
Who shaketh the earth out of her place, and the pillars thereof tremble.
Ὁ σείων τὴν ὑπʼ οὐρανὸν ἐκ θεμελίων, οἱ δὲ στύλοι αὐτῆς σαλεύονται·
Who shakes the [earth] under heaven from its foundations, And its pillars totter.
7
הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם
Who commandeth the sun, and it riseth not; and sealeth up the stars.
Ὁ λέγων τῷ ἡλίῳ καὶ οὐκ ἀνατέλλει, κατὰ δὲ ἄστρων κατασφραγίζει·
Who commands the sun, and it rises not; And he seals up the stars.
8
נֹטֶה שָׁמַיִם לְבַדּוֹ וְדוֹרֵךְ עַל־בָּמֳתֵי יָם
Who alone stretcheth out the heavens, and treadeth upon the waves of the sea.
Ὁ τανύσας τὸν οὐρανὸν μόνος, καὶ περιπατῶν ὡς ἐπʼ ἐδάφους ἐπὶ θαλάσσης·
Who alone has stretched out the heavens, And walks on the sea as on firm ground.
9
עֹשֶׂה־עָשׁ כְּסִיל וְכִימָה וְחַדְרֵי תֵמָן
Who maketh the Bear, Orion, and the Pleiades, and the chambers of the south.
Ὁ ποιῶν Πλειάδα καὶ Ἕσπερον καὶ Ἀρκτοῦρον, καὶ ταμεῖα Νότου·
Who makes Pleiades, and Hesperus, and Arcturus, and the chambers of the south.
10
עֹשֶׂה גְדֹלוֹת עַד־אֵין חֵקֶר וְנִפְלָאוֹת עַד־אֵין מִסְפָּר
Who doeth great things past finding out; yea, marvellous things without number.
Ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός.
Who does great and unsearchable things; Glorious also and excellent things, innumerable.
11
הֵן יַעֲבֹר עָלַי וְלֹא אֶרְאֶה וְיַחֲלֹף וְלֹא־אָבִין לוֹ
Lo, He goeth by me, and I see Him not. He passeth on also, but I perceive Him not.
Ἐὰν ὑπερβῇ με, οὐ μὴ ἴδω· ἐὰν παρέλθῃ με, οὐδʼ ὡς ἔγνων.
If ever he should go beyond me, I shall not see him: If he should pass by me, neither thus have I known [it].
12
הֵן יַחְתֹּף מִי יְשִׁיבֶנּוּ מִי־יֹאמַר אֵלָיו מַה־תַּעֲשֶׂה
Behold, He snatcheth away, who can hinder Him? Who will say unto Him: 'What doest Thou?'
Ἐὰν ἀπαλλάξῃ, τίς ἀποστρέψει; ἢ τίς ἐρεῖ αὐτῷ, τί ἐποίησας;
If he would take away, who shall turn him back? Or who shall say to him, What hast thou done?
13
אֱלוֹהַּ לֹא־יָשִׁיב אַפּוֹ תחתו תַּחְתָּיו שָׁחֲחוּ עֹזְרֵי רָהַב
G-d will not withdraw His anger; the helpers of Rahab did stoop under Him.
Αὐτὸς γὰρ ἀπέστραπται ὀργὴν, ὑπʼ αὐτοῦ ἐκάμφθησαν κήτη τὰ ὑπʼ οὐρανόν
For [if] he has turned away [his] anger, The whales under heaven have stooped under him.
14
אַף כִּי־אָנֹכִי אֶעֱנֶנּוּ אֶבְחֲרָה דְבָרַי עִמּוֹ
How much less shall I answer Him, and choose out my arguments with Him?
15
אֲשֶׁר אִם־צָדַקְתִּי לֹא אֶעֱנֶה לִמְשֹׁפְטִי אֶתְחַנָּן
Whom, though I were righteous, yet would I not answer; I would make supplication to Him that contendeth with me.
Ἐὰν γὰρ ὦ δίκαιος, οὐκ εἰσακούσεταί μου, τοῦ κρίματος αὐτοῦ δεηθήσομαι·
For though I be righteous, he will not hearken to me: I will entreat his judgment.
16
אִם־קָרָאתִי וַיַּעֲנֵנִי לֹא־אַאֲמִין כִּי־יַאֲזִין קוֹלִי
If I had called, and He had answered me; yet would I not believe that He would hearken unto my voice--
Ἐὰν δέ μου ὑπακούσεται, ἤ διακρίνει τὰ ῥήματά μου.
Oh then that he would hearken to me, or judge my cause.
Ἐάν τε καλέσω καὶ μὴ ὑπακούσῃ, οὐ πιστεύω ὅτι εἰσακήκοέ μου τῆς φωνῆς.
And if I should call and he should not hearken, I cannot believe that he has listened to my voice.
17
אֲשֶׁר־בִּשְׂעָרָה יְשׁוּפֵנִי וְהִרְבָּה פְצָעַי חִנָּם
He that would break me with a tempest, and multiply my wounds without cause;
Μὴ γνόφῳ με ἐκτρίψῃ· πολλὰ δέ μου τὰ συντρίμματα πεποίηκε διακενῆς.
Let him not crush me with a dark storm: But he has made my bruises many without cause.
18
לֹא־יִתְּנֵנִי הָשֵׁב רוּחִי כִּי יַשְׂבִּעַנִי מַמְּרֹרִים
That would not suffer me to take my breath, but fill me with bitterness.
Οὐκ ἐᾷ γάρ με ἀναπνεῦσαι· ἐνέπλησε δέ με πικρίας,
For he suffers me not to take breath, But he has filled me with bitterness.
19
אִם־לְכֹחַ אַמִּיץ הִנֵּה וְאִם־לְמִשְׁפָּט מִי יוֹעִידֵנִי
If it be a matter of strength, lo, He is mighty! and if of justice, who will appoint me a time?
ὅτι μὲν γὰρ ἰσχύει κράτει· τίς οὖν κρίματι αὐτοῦ ἀντιστήσεται;
For indeed he is strong in power: Who then shall resist his judgment?
20
אִם־אֶצְדָּק פִּי יַרְשִׁיעֵנִי תָּם־אָנִי וַיַּעְקְשֵׁנִי
Though I be righteous, mine own mouth shall condemn me; though I be innocent, He shall prove me perverse.
Ἐὰν γὰρ ὦ δίκαιος, τὸ στόμα μου ἀσεβήσει· ἐάν τε ᾧ ἄμεμπτος, σκολιὸς ἀποβήσομαι.
For though I should seem righteous, my mouth will be profane: And though I should seem blameless, I shall be proved perverse.
21
תָּם־אָנִי לֹא־אֵדַע נַפְשִׁי אֶמְאַס חַיָּי
I am innocent--I regard not myself, I despise my life.
Εἴτε γὰρ ἠσέβησα, οὐκ οἶδα τῇ ψυχῇ, πλὴν ἀφαιρεῖταί μου ἡ ζωή.
For even if I have sinned, I know it not [in] my soul: But my life is taken away.
22
אַחַת הִיא עַל־כֵּן אָמַרְתִּי תָּם וְרָשָׁע הוּא מְכַלֶּה
It is all one--therefore I say: He destroyeth the innocent and the wicked.
Διὸ εἶπον, μέγαν καὶ δυνάστην ἀπολλύει ὀργή,
Wherefore I said, Wrath slays the great and mighty man.
23
אִם־שׁוֹט יָמִית פִּתְאֹם לְמַסַּת נְקִיִּם יִלְעָג
If the scourge slay suddenly, He will mock at the calamity of the guiltless.
ὅτι φαῦλοι ἐν θανάτῳ ἐξαισίῳ, ἀλλὰ δίκαιοι καταγελῶνται,
For the worthless die, But the righteous are laughed to scorn.
24
אֶרֶץ נִתְּנָה בְיַד־רָשָׁע פְּנֵי־שֹׁפְטֶיהָ יְכַסֶּה אִם־לֹא אֵפוֹא מִי־הוּא
The earth is given into the hand of the wicked; he covereth the faces of the judges thereof; if it be not He, who then is it?
παραδέδονται γὰρ εἰς χεῖρας ἀσεβοῦς, πρόσωπα κριτῶν αὐτῆς συγκαλύπτει· εἰ δὲ μὴ αὐτός ἐστι, τίς ἐστιν;
For they are delivered into the hands of the unrighteous [man]: He covers the faces of the judges [of the earth]: But if it be not he, who is it?
25
וְיָמַי קַלּוּ מִנִּי־רָץ בָּרְחוּ לֹא־רָאוּ טוֹבָה
Now my days are swifter than a runner; they flee away, they see no good.
Ὁ δὲ βίος μου ἐστὶν ἐλαφρότερος δρομέως· ἀπέδρασαν, καὶ οὐκ εἴδοσαν.
But my life is swifter than a post: [My days] have fled away, and they knew it not.
26
חָלְפוּ עִם־אֳנִיּוֹת אֵבֶה כְּנֶשֶׁר יָטוּשׂ עֲלֵי־אֹכֶל
They are passed away as the swift ships; as the vulture that swoopeth on the prey.
Ἢ καὶ ἐστι ναυσὶν ἴχνος ὁδοῦ, ἢ ἀετοῦ πετομένου ζητοῦντος βοράν;
Or again, is there a trace of [their] path [left] by ships? Or is there one of the flying eagle as it seeks [its] prey?
27
אִם־אָמְרִי אֶשְׁכְּחָה שִׂיחִי אֶעֶזְבָה פָנַי וְאַבְלִיגָה
If I say: 'I will forget my complaint, I will put off my sad countenance, and be of good cheer',
Ἐάν τε γὰρ εἶπω, ἐπιλήσομαι λαλῶν, συγκύψας τῷ προσώπῳ στενάξω·
And if I should say, I will forget to speak, I will bow down my face and groan;
28
יָגֹרְתִּי כָל־עַצְּבֹתָי יָדַעְתִּי כִּי־לֹא תְנַקֵּנִי
I am afraid of all my pains, I know that Thou wilt not hold me guiltless.
Σείομαι πᾶσι τοῖς μέλεσιν, οἴδα γὰρ ὅτι οὐκ ἀθῶόν με ἐάσεις.
I quake in all my limbs, For I know that thou wilt not leave me alone [as] innocent.
29
אָנֹכִי אֶרְשָׁע לָמָּה־זֶּה הֶבֶל אִיגָע
I shall be condemned; why then do I labour in vain?
Ἐπειδὴ δέ εἰμι ἀσεβὴς, διὰ τί οὐκ ἀπέθανον;
But since I am ungodly, why have I not died?
30
אִם־הִתְרָחַצְתִּי במו־בְמֵי־שָׁלֶג וַהֲזִכּוֹתִי בְּבֹר כַּפָּי
If I wash myself with snow water, and make my hands never so clean;
Ἐὰν γὰρ ἀπολούσωμαι χιόνι, καὶ ἀποκαθάρωμαι χερσὶ καθαραῖς,
For if I should wash myself with snow, And purge myself with pure hands,
31
אָז בַּשַּׁחַת תִּטְבְּלֵנִי וְתִעֲבוּנִי שַׂלְמוֹתָי
Yet wilt Thou plunge me in the ditch, and mine own clothes shall abhor me.
ἱκανῶς ἐν ῥύπῳ με ἔβαψας, ἐβδελύξατο δέ με ἡ στολή.
Thou hadst thoroughly plunged me in filth, And my garment had abhorred me.
32
כִּי־לֹא־אִישׁ כָּמֹנִי אֶעֱנֶנּוּ נָבוֹא יַחְדָּו בַּמִּשְׁפָּט
For He is not a man, as I am, that I should answer Him, that we should come together in judgment.
Οὐ γὰρ εἰ ἄνθρωπος κατʼ ἐμὲ, ᾧ ἀντικρινοῦμαι, ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν.
For thou art not man like me, with whom I could contend, That we might come together to judgment.
33
לֹא יֵשׁ־בֵּינֵינוּ מוֹכִיחַ יָשֵׁת יָדוֹ עַל־שְׁנֵינוּ
There is no arbiter betwixt us, that might lay his hand upon us both.
Εἴθε ἦν ὁ μεσίτης ἡμῶν, καὶ ἐλέγχων, καὶ διακούων ἀναμέσον ἀμφοτέρων.
Would that [he] our mediator were [present], and a reprover, And one who should hear [the cause] between both.
34
יָסֵר מֵעָלַי שִׁבְטוֹ וְאֵמָתוֹ אַל־תְּבַעֲתַנִּי
Let Him take His rod away from me, and let not His terror make me afraid;
Ἀπαλλαξάτω ἀπʼ ἐμοῦ τὴν ῥάβδον, ὁ δὲ φόβος αὐτοῦ μή με στροβείτω,
Let him remove [his] rod from me, And let not his fear terrify me:
35
אַדַבְּרָה וְלֹא אִירָאֶנּוּ כִּי לֹא־כֵן אָנֹכִי עִמָּדִי
Then would I speak, and not fear Him; for I am not so with myself.
καὶ οὐ μὴ φοβηθῶ, ἀλλὰ λαλήσω· οὐ γὰρ οὕτω συνεπίσταμαι.
So shall I not be afraid, but I will speak: For I am not thus conscious [of guilt].

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Variants

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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.

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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

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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

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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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