Textorah

Nehemiah 6

1
וַיְהִי כַאֲשֶׁר נִשְׁמַע לְסַנְבַלַּט וְטוֹבִיָּה וּלְגֶשֶׁם הָעַרְבִי וּלְיֶתֶר אֹיְבֵינוּ כִּי בָנִיתִי אֶת־הַחוֹמָה וְלֹא־נוֹתַר בָּהּ פָּרֶץ גַּם עַד־הָעֵת הַהִיא דְּלָתוֹת לֹא־הֶעֱמַדְתִּי בַשְּׁעָרִים
Now it came to pass, when it was reported to Sanballat and Tobiah, and to Geshem the Arabian, and unto the rest of our enemies, that I had builded the wall, and that there was no breach left therein--though even unto that time I had not set up the doors in the gates--
Καὶ ἐγένετο καθὼς ἠκούσθη τῷ Σαναβαλλὰτ, καὶ Τωβίᾳ, καὶ τῷ Γησὰμ τῷ Ἀραβὶ, καὶ τοῖς καταλοίποις ἐχθρῶν ἡμῶν, ὅτι ᾠκοδόμησα τὸ τεῖχος, καὶ οὐ κατελείφθη ἐν αὐτοῖς πνοή· ἕως τοῦ καιροῦ ἐκείνου θύρας οὐκ ἐπέστησα ἐν ταῖς πύλαις.
Now it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had built the wall, and [that] there was no opening left therein ([but] hitherto I had not set up the doors on the gates);
2
וַיִּשְׁלַח סַנְבַלַּט וְגֶשֶׁם אֵלַי לֵאמֹר לְכָה וְנִוָּעֲדָה יַחְדָּו בַּכְּפִירִים בְּבִקְעַת אוֹנוֹ וְהֵמָּה חֹשְׁבִים לַעֲשׂוֹת לִי רָעָה
that Sanballat and Geshem sent unto me, saying: 'Come, let us meet together in one of the villages in the plain of Ono.' But they thought to do me mischief.
Καὶ ἀπέστειλε Σαναβαλλὰτ καὶ Γησὰμ πρὸς μὲ, λέγων, δεῦρο καὶ συναχθῶμεν ἐπιτοαυτὸ ἐν ταῖς κώμαις ἐν πεδίῳ Ὠνώ· καὶ αὐτοὶ λογιζόμενοι ποιῆσαί μοι πονηρίαν.
that Sanballat and Geshem sent to me, saying, Come and let us meet together in the villages in the plain of Ono. But they [were] plotting to do me mischief.
3
וָאֶשְׁלְחָה עֲלֵיהֶם מַלְאָכִים לֵאמֹר מְלָאכָה גְדוֹלָה אֲנִי עֹשֶׂה וְלֹא אוּכַל לָרֶדֶת לָמָּה תִשְׁבַּת הַמְּלָאכָה כַּאֲשֶׁר אַרְפֶּהָ וְיָרַדְתִּי אֲלֵיכֶם
And I sent messengers unto them, saying: 'I am doing a great work, so that I cannot come down; why should the work cease, whilst I leave it, and come down to you?'
Καὶ ἀπέστειλα ἐπʼ αὐτοὺς ἀγγέλους, λέγων, ἔργον μέγα ἐγὼ ποιῶ, καὶ οὐ δυνήσομαι καταβῆναι, μή ποτε καταπαύσῃ τὸ ἔργον· ὡς ἂν τελειώσω αὐτὸ, καταβήσομαι πρὸς ὑμᾶς.
So I sent messengers to them, saying, I am doing a great work, and I shall not be able to come down, lest the work should cease: as soon as I shall have finished it, I will come down to you.
4
וַיִּשְׁלְחוּ אֵלַי כַּדָּבָר הַזֶּה אַרְבַּע פְּעָמִים וָאָשִׁיב אוֹתָם כַּדָּבָר הַזֶּה
And they sent unto me four times after this sort; and I answered them after the same manner.
Καὶ ἀπέστειλαν πρὸς μὲ ὡς τὸ ῥῆμα τοῦτο· καὶ ἀπέστειλα αὐτοῖς κατὰ ταῦτα.
And they sent to me [again] to this effect; and I sent them [word] accordingly.
5
וַיִּשְׁלַח אֵלַי סַנְבַלַּט כַּדָּבָר הַזֶּה פַּעַם חֲמִישִׁית אֶת־נַעֲרוֹ וְאִגֶּרֶת פְּתוּחָה בְּיָדוֹ
Then sent Sanballat his servant unto me in like manner the fifth time with an open letter in his hand;
Καὶ ἀπέστειλε πρὸς μὲ Σαναβαλλὰτ τὸν παῖδα αὐτοῦ, καὶ ἐπιστολὴν ἀνεῳγμένην ἐν χειρὶ αὐτοῦ.
Then Sanballat sent his servant to me with an open letter in his hand.
6
כָּתוּב בָּהּ בַּגּוֹיִם נִשְׁמָע וְגַשְׁמוּ אֹמֵר אַתָּה וְהַיְּהוּדִים חֹשְׁבִים לִמְרוֹד עַל־כֵּן אַתָּה בוֹנֶה הַחוֹמָה וְאַתָּה הֹוֶה לָהֶם לְמֶלֶךְ כַּדְּבָרִים הָאֵלֶּה
wherein was written: 'It is reported among the nations, and Geshem saith it, that thou and the Jews think to rebel; for which cause thou buildest the wall; and thou wouldest be their king, even according to these words.
Καὶ ἦν γεγραμμένον ἐν αὐτῇ, ἐν ἔθνεσιν ἠκούσθη ὅτι σὺ καὶ οἱ Ἰουδαῖοι λογίζεσθε ἀποστατῆσαι, διὰ τοῦτο σὺ οἰκοδομεῖς τὸ τεῖχος, καὶ σὺ ἔσῃ αὐτοῖς εἰς βασιλέα.
And in it was written, It has been reported among the Gentiles that thou and the Jews are planning to revolt: therefore thou art building the wall, and thou wilt be a king to them.
7
וְגַם־נְבִיאִים הֶעֱמַדְתָּ לִקְרֹא עָלֶיךָ בִירוּשָׁלִַם לֵאמֹר מֶלֶךְ בִּיהוּדָה וְעַתָּה יִשָּׁמַע לַמֶּלֶךְ כַּדְּבָרִים הָאֵלֶּה וְעַתָּה לְכָה וְנִוָּעֲצָה יַחְדָּו
And thou hast also appointed prophets to proclaim of thee at Jerusalem, saying: There is a king in Judah; and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together.'
Καὶ πρὸς τούτοις προφήτας ἔστησας σεαυτῷ, ἵνα καθίσῃς ἐν Ἰερουσαλὴμ εἰς βασιλέα ἐπὶ Ἰούδα· καὶ νῦν ἀπαγγελήσονται τῷ βασιλεῖ οἱ λόγοι οὗτοι· καὶ νῦν δεῦρο βουλευσώμεθα ἐπιτοαυτό.
And moreover thou hast appointed prophets to thyself, that thou mightest dwell in Jerusalem as a king over Judah: and now these words will be reported to the king. Now then, come, let us take counsel together.
8
וָאֶשְׁלְחָה אֵלָיו לֵאמֹר לֹא נִהְיָה כַּדְּבָרִים הָאֵלֶּה אֲשֶׁר אַתָּה אוֹמֵר כִּי מִלִּבְּךָ אַתָּה בוֹדָאם
Then I sent unto him, saying: 'There are no such things done as thou sayest, but thou feignest them out of thine own heart.'
Καὶ ἀπέστειλα πρὸς αὐτὸν, λέγων, οὐκ ἐγενήθη ὡς οἱ λόγοι οὗτοι ὧς σὺ λέγεις, ὅτι ἀπὸ καρδίας σου σὺ ψεύδῃ αὐτούς.
And I sent to him, saying, It has not happened according to these words, [even] as thou sayest, for thou framest them falsely out of thy heart.
9
כִּי כֻלָּם מְיָרְאִים אוֹתָנוּ לֵאמֹר יִרְפּוּ יְדֵיהֶם מִן־הַמְּלָאכָה וְלֹא תֵעָשֶׂה וְעַתָּה חַזֵּק אֶת־יָדָי
For they all would have us afraid, saying: 'Their hands shall be weakened from the work, that it be not done.' But now, strengthen Thou my hands.
Ὅτι πάντες φοβερίζουσιν ἡμᾶς, λέγοντες, ἐκλυθήσονται χεῖρες αὐτῶν ἀπὸ τοῦ ἔργου τούτου, καὶ οὐ ποιηθήσεται· καὶ νῦν ἐκραταίωσα τὰς χεῖράς μου.
For all were trying to alarm us, saying, Their hands shall be weakened from this work, and it shall not be done. Now therefore I have strengthened my hands.
10
וַאֲנִי־בָאתִי בֵּית שְׁמַעְיָה בֶן־דְּלָיָה בֶּן־מְהֵיטַבְאֵל וְהוּא עָצוּר וַיֹּאמֶר נִוָּעֵד אֶל־בֵּית הָאֱלֹהִים אֶל־תּוֹךְ הַהֵיכָל וְנִסְגְּרָה דַּלְתוֹת הַהֵיכָל כִּי בָּאִים לְהָרְגֶךָ וְלַיְלָה בָּאִים לְהָרְגֶךָ
And as for me, I went unto the house of Shemaiah the son of Delaiah the son of Mehetabel, who was shut up; and he said: 'Let us meet together in the house of G-d, within the temple, and let us shut the doors of the temple; for they will come to slay thee; yea, in the night will they come to slay thee.'
Κᾀγὼ εἰσῆλθον εἰς οἶκον Σεμεῒ υἱοῦ Δαλαΐα υἱοῦ Μεταβεὴλ, καὶ αὐτὸς συνεχόμενος· καὶ εἶπε, συναχθῶμεν εἰς οἶκον τοῦ Θεοῦ ἐν μέσῳ αὐτοῦ, καὶ κλείσωμεν τὰς θύρας αὐτοῦ, ὅτι ἔρχονται νυκτὸς φονεῦσαί σε.
And I came into the house of Shemaiah the son of Delaiah the son of Mehetabel, and he was shut up; and he said, Let us assemble together in the house of God, in the midst of it, and let us shut the doors of it; for they are coming by night to slay thee.
11
וָאֹמְרָה הַאִישׁ כָּמוֹנִי יִבְרָח וּמִי כָמוֹנִי אֲשֶׁר־יָבוֹא אֶל־הַהֵיכָל וָחָי לֹא אָבוֹא
And I said: 'Should such a man as I flee? and who is there, that, being such as I, could go into the temple and live? I will not go in.'
Καὶ εἶπα, τίς ἐστιν ὁ ἀνὴρ ὃς εἰσελεύσεται εἰς τὸν οἶκον, καὶ ζήσεται;
And I said, Who is the man that shall enter into the house, that he may live?
12
וָאַכִּירָה וְהִנֵּה לֹא־אֱלֹהִים שְׁלָחוֹ כִּי הַנְּבוּאָה דִּבֶּר עָלַי וְטוֹבִיָּה וְסַנְבַלַּט שְׂכָרוֹ
And I discerned, and, lo, G-d had not sent him; for he pronounced this prophecy against me, whereas Tobiah and Sanballat had hired him.
Καὶ ἐπέγνων, καὶ ἰδοὺ ὁ Θεὸς οὐκ ἀπέστειλεν αὐτὸν, ὅτι ἡ προφητεία λόγος κατʼ ἐμοῦ·
And I observed, and, behold, God had not sent him, for the prophecy was a fable [devised] against me:
καὶ Τωβίας καὶ Σαναβαλλὰτ ἐμισθώσαντο ἐπʼ ἐμὲ ὄχλον ὅπως φοβηθῶ, καὶ ποιήσω οὕτως, καὶ ἁμάρτω, καὶ γένωμαι αὐτοῖς εἰς ὄνομα πονηρὸν, ὅπως ὀνειδίσωσί με.
and Tobiah and Sanballat had hired against me a multitude, that I might be frightened, and do this, and sin, and become to them an ill name, that they might reproach me.
13
לְמַעַן שָׂכוּר הוּא לְמַעַן־אִירָא וְאֶעֱשֶׂה־כֵּן וְחָטָאתִי וְהָיָה לָהֶם לְשֵׁם רָע לְמַעַן יְחָרְפוּנִי
For this cause was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might taunt me.
14
זָכְרָה אֱלֹהַי לְטוֹבִיָּה וּלְסַנְבַלַּט כְּמַעֲשָׂיו אֵלֶּה וְגַם לְנוֹעַדְיָה הַנְּבִיאָה וּלְיֶתֶר הַנְּבִיאִים אֲשֶׁר הָיוּ מְיָרְאִים אוֹתִי
Remember, O my G-d, Tobiah and Sanballat according to these their works, and also the prophetess Noadiah, and the rest of the prophets, that would have me put in fear.
Μνήσθητι ὁ Θεὸς Τωβίᾳ καὶ Σαναβαλλάτ, ὡς τὰ ποιήματα αὐτοῦ ταῦτα, καὶ τῷ Νωαδίᾳ τῷ προφήτῃ, καὶ καταλοίποις τῶν προφητῶν οἳ ἦσαν φοβερίζοντές με.
Remember, O God, Tobiah and Sanballat, according to these their deeds, and the prophetess Noadiah, and the rest of the prophets who tried to alarm me.
15
וַתִּשְׁלַם הַחוֹמָה בְּעֶשְׂרִים וַחֲמִשָּׁה לֶאֱלוּל לַחֲמִשִּׁים וּשְׁנַיִם יוֹם
So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days.
Καὶ ἐτελέσθη τὸ τεῖχος πέμπτῃ καὶ εἰκάδι τοῦ Ἐλοὺλ μηνὸς εἰς πεντήκοντα καὶ δύο ἡμέρας.
So the wall was finished on the twenty-fifth day of the [month] Elul, in fifty-two days.
16
וַיְהִי כַּאֲשֶׁר שָׁמְעוּ כָּל־אוֹיְבֵינוּ וַיִּרְאוּ כָּל־הַגּוֹיִם אֲשֶׁר סְבִיבֹתֵינוּ וַיִּפְּלוּ מְאֹד בְּעֵינֵיהֶם וַיֵּדְעוּ כִּי מֵאֵת אֱלֹהֵינוּ נֶעֶשְׂתָה הַמְּלָאכָה הַזֹּאת
And it came to pass, when all our enemies heard thereof, that all the nations that were about us feared, and were much cast down in their own eyes; for they perceived that this work was wrought of our G-d.
Καὶ ἐγένετο ἡνίκα ἤκουσαν πάντες οἱ ἐχθροὶ ἡμῶν, καὶ ἐφοβήθησαν πάντα τὰ ἔθνη τὰ κύκλῳ ἡμῶν, καὶ ἐπέπεσε φόβος σφόδρα ἐν ὀφθαλμοῖς αὐτῶν, καὶ ἔγνωσαν ὅτι παρὰ τοῦ Θεοῦ ἡμῶν ἐγενήθη τελειωθῆναι τὸ ἔργον τοῦτο.
And it came to pass, when all our enemies heard [of it], that all the nations round about us feared, and great alarm fell upon them, and they knew that it was of our God that this work should be finished.
17
גַּם בַּיָּמִים הָהֵם מַרְבִּים חֹרֵי יְהוּדָה אִגְּרֹתֵיהֶם הוֹלְכוֹת עַל־טוֹבִיָּה וַאֲשֶׁר לְטוֹבִיָּה בָּאוֹת אֲלֵיהֶם
Moreover in those days the nobles of Judah sent many letters unto Tobiah, and the letters of Tobiah came unto them.
καὶ ἐν ταῖς ἡμέραις ἐκείναις ἀπὸ πολλῶν ἐντίμων Ἰούδα ἐπιστολαὶ ἐπορεύοντο πρὸς Τωβίαν, καὶ αἱ Τωβία ἤρχοντο πρὸς αὐτούς·
And in those days letters came to Tobiah from many nobles of Judah, and those of Tobiah came to them.
18
כִּי־רַבִּים בִּיהוּדָה בַּעֲלֵי שְׁבוּעָה לוֹ כִּי־חָתָן הוּא לִשְׁכַנְיָה בֶן־אָרַח וִיהוֹחָנָן בְּנוֹ לָקַח אֶת־בַּת־מְשֻׁלָּם בֶּן בֶּרֶכְיָה
For there were many in Judah sworn unto him, because he was the son-in-law of Shecaniah the son of Arah; and his son Jehohanan had taken the daughter of Meshullam the son of Berechiah to wife.
Ὅτι πολλοὶ ἐν Ἰούδα ἔνορκοι ἦσαν αὐτῷ, ὅτι γαμβρὸς ἦν τοῦ Σεχενία υἱοῦ Ἡραέ· καὶ Ἰωνὰν υἱὸς αὐτοῦ ἔλαβε τὴν θυγατέρα Μεσουλὰμ υἱοῦ Βαραχία εἰς γυναῖκα.
For many in Judah were bound to him by oath, because he was son-in-law of Shecaniah the son of Arah; and Jehohanan his son had taken the daughter of Meshullam the son of Berechiah to wife.
19
גַּם טוֹבֹתָיו הָיוּ אֹמְרִים לְפָנַי וּדְבָרַי הָיוּ מוֹצִיאִים לוֹ אִגְּרוֹת שָׁלַח טוֹבִיָּה לְיָרְאֵנִי
Also they spoke of his good deeds before me, and reported my words to him. And Tobiah sent letters to put me in fear.
Καὶ τοὺς λόγους αὐτοῦ ἦσαν λέγοντες πρὸς μὲ, καὶ λόγους μου ἦσαν ἐκφέροντες αὐτῷ· καὶ ἐπιστολὰς ἀπέστειλε Τωβίας φοβερίσαι με.
And they reported his words to me, and carried out my words to him: and Tobiah sent letters to terrify me.

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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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