Textorah

Numbers 22

1
וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּעַרְבוֹת מוֹאָב מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ
And the children of Israel journeyed, and pitched in the plains of Moab beyond the Jordan at Jericho.
Καὶ ἀπάραντες οἱ υἱοὶ Ἰσραὴλ παρενέβαλον ἐπὶ δυσμῶν Μωὰβ παρὰ τὸν Ἰορδάνην κατὰ Ἰεριχώ.
And the children of Israel departed, and encamped on the west of Moab by Jordan toward Jericho.
2
וַיַּרְא בָּלָק בֶּן־צִפּוֹר אֵת כָּל־אֲשֶׁר־עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי
And Balak the son of Zippor saw all that Israel had done to the Amorites.
Καὶ ἰδὼν Βαλὰκ υἱὸς Σεπφὼρ πάντα ὅσα ἐποίησεν Ἰσραὴλ τῷ Ἀμοῤῥαίῳ,
And when Balak son of Zippor saw all that Israel did to the Amorite,
3
וַיָּגָר מוֹאָב מִפְּנֵי הָעָם מְאֹד כִּי רַב־הוּא וַיָּקָץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל
And Moab was sore afraid of the people, because they were many; and Moab was overcome with dread because of the children of Israel.
καὶ ἐφοβήθη Μωὰβ τὸν λαὸν σφόδρα ὅτι πολλοὶ ἦσαν· καὶ προσώχθισε Μωὰβ ἀπὸ προσώπου υἱῶν Ἰσραήλ.
then Moab feared the people exceedingly because they were many; and Moab was grieved before the face of the children of Israel.
4
וַיֹּאמֶר מוֹאָב אֶל־זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל אֶת־כָּל־סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה וּבָלָק בֶּן־צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִוא
And Moab said unto the elders of Midian: 'Now will this multitude lick up all that is round about us, as the ox licketh up the grass of the field.' --And Balak the son of Zippor was king of Moab at that time.--
Καὶ εἶπε Μωὰβ τῇ γερουσίᾳ Μαδιὰμ, νῦν ἐκλείξει ἡ συναγωγὴ αὕτη πάντας τοὺς κύκλῳ ἡμῶν, ὡσεὶ ἐκλείξαι ὁ μόσχος τὰ χλωρὰ ἐκ τοῦ πεδίου· καὶ Βαλὰκ υἱὸς Σεπφὼρ βασιλεὺς Μωὰβ ἦν κατὰ τὸν καιρὸν ἐκεῖνον.
And Moab said to the elders of Midian, Now shall this assembly lick up all that are round about us, as a calf would lick up the green [herbs] of the field—and Balak son of Zippor was king of Moab at that time.
5
וַיִּשְׁלַח מַלְאָכִים אֶל־בִּלְעָם בֶּן־בְּעוֹר פְּתוֹרָה אֲשֶׁר עַל־הַנָּהָר אֶרֶץ בְּנֵי־עַמּוֹ לִקְרֹא־לוֹ לֵאמֹר הִנֵּה עַם יָצָא מִמִּצְרַיִם הִנֵּה כִסָּה אֶת־עֵין הָאָרֶץ וְהוּא יֹשֵׁב מִמֻּלִי
And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying: 'Behold, there is a people come out from Egypt; behold, they cover the face of the earth, and they abide over against me.
Καὶ ἀπέστειλε πρέσβεις πρὸς Βαλαὰμ υἱὸν Βεὼρ Φαθουρὰ, ὅ ἐστιν ἐπὶ τοῦ ποταμοῦ γῆς υἱῶν λαοῦ αὐτοῦ, καλέσαι αὐτὸν, λέγων, ἰδοὺ λαὸς ἐξελήλυθεν ἐξ Αἰγύπτου, καὶ ἰδοὺ κατεκάλυψε τὴν ὄψιν τῆς γῆς, καὶ οὗτος ἐγκάθηται ἐχόμενός μου.
And he sent ambassadors to Balaam the son of Beor, to Pethor, which is on a river of the land of the sons of his people, to call him, saying, Behold, a people is come out of Egypt, and behold it has covered the face of the earth, and it has encamped close to me.
6
וְעַתָּה לְכָה־נָּא אָרָה־לִּי אֶת־הָעָם הַזֶּה כִּי־עָצוּם הוּא מִמֶּנִּי אוּלַי אוּכַל נַכֶּה־בּוֹ וַאֲגָרְשֶׁנּוּ מִן־הָאָרֶץ כִּי יָדַעְתִּי אֵת אֲשֶׁר־תְּבָרֵךְ מְבֹרָךְ וַאֲשֶׁר תָּאֹר יוּאָר
Come now therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure I shall prevail, that we may smite them, and that I may drive them out of the land; for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed.'
Καὶ νῦν δεῦρο ἄρασαί μοι τὸν λαὸν τοῦτον, ὅτι ἰσχύει οὗτος ἢ ἡμεῖς, ἐὰν δυνώμεθα πατάξαι ἐξ αὐτῶν, καὶ ἐκβαλῶ αὐτοὺς ἐκ τῆς γῆς· ὅτι οἶδα οὓς ἐὰν εὐλογήσῃς σὺ, εὐλόγηνται, καὶ οὓς ἂν καταράσῃ σὺ, κεκατήρανται.
And now come, curse me this people, for it is stronger than we; if we may be able to smite some of them, and I will cast them out of the land: for I know that whomsoever thou dost bless, they are blessed, and whomsoever thou dost curse, they are cursed.
7
וַיֵּלְכוּ זִקְנֵי מוֹאָב וְזִקְנֵי מִדְיָן וּקְסָמִים בְּיָדָם וַיָּבֹאוּ אֶל־בִּלְעָם וַיְדַבְּרוּ אֵלָיו דִּבְרֵי בָלָק
And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spoke unto him the words of Balak.
Καὶ ἐπορεύθη ἡ γερουσία Μωὰβ, καὶ ἡ γερουσία Μαδιὰμ, καὶ τὰ μαντεῖα ἐν ταῖς χερσὶν αὐτῶν· καὶ ἦλθον πρὸς Βαλαὰμ, καὶ εἶπαν αὐτῷ τὰ ῥήματα Βαλάκ.
And the elders of Moab went, and the elders of Midian, and their divining [instruments were] in their hands; and they came to Balaam, and spoke to him the words of Balak.
8
וַיֹּאמֶר אֲלֵיהֶם לִינוּ פֹה הַלַּיְלָה וַהֲשִׁבֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר יְהוָה אֵלָי וַיֵּשְׁבוּ שָׂרֵי־מוֹאָב עִם־בִּלְעָם
And he said unto them: 'Lodge here this night, and I will bring you back word, as HaShem may speak unto me'; and the princes of Moab abode with Balaam.
Καὶ εἶπε πρὸς αὐτοὺς, καταλύσατε αὐτοῦ τὴν νύκτα, καὶ ἀποκριθήσομαι ὑμῖν πράγματα ἃ ἂν λαλήσῃ Κύριος πρὸς μέ· καὶ κατέμειναν οἱ ἄρχοντες Μωὰβ παρὰ Βαλαάμ.
And he said to them, Tarry here the night, and I will answer you the things which the Lord shall say to me; and the princes of Moab stayed with Balaam.
9
וַיָּבֹא אֱלֹהִים אֶל־בִּלְעָם וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ
And G-d came unto Balaam, and said: 'What men are these with thee?'
Καὶ ἦλθεν ὁ Θεὸς πρὸς Βαλαὰμ, καὶ εἶπεν αὐτῷ, τί οἱ ἄνθρωποι οὗτοι παρὰ σοί;
And God came to Balaam, and said to him, Who are these men with thee?
10
וַיֹּאמֶר בִּלְעָם אֶל־הָאֱלֹהִים בָּלָק בֶּן־צִפֹּר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי
And Balaam said unto G-d: 'Balak the son of Zippor, king of Moab, hath sent unto me saying:
Καὶ εἶπε Βαλαὰμ πρὸς τὸν Θεὸν, Βαλὰκ υἱὸς Σεπφὼρ, βασιλεὺς Μωὰβ, ἀπέστειλεν αὐτοὺς πρὸς μὲ, λέγων,
And Balaam said to God, Balak son of Zippor, king of Moab, sent them to me, saying,
11
הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת־עֵין הָאָרֶץ עַתָּה לְכָה קָבָה־לִּי אֹתוֹ אוּלַי אוּכַל לְהִלָּחֶם בּוֹ וְגֵרַשְׁתִּיו
Behold the people that is come out of Egypt, it covereth the face of the earth; now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.'
ἰδοὺ λαὸς ἐξελήλυθεν ἐξ Αἰγύπτου, καὶ κεκάλυφεν τὴν ὄψιν τῆς γῆς, καὶ οὗτος ἐγκάθηται ἐχόμενός μου, καὶ νῦν δεῦρο ἄρασαί μοι αὐτὸν, εἰ ἄρα δυνήσομαι πατάξαι αὐτὸν, καὶ ἐκβαλῶ αὐτὸν ἀπὸ τῆς γῆς.
Behold, a people has come forth out of Egypt, and has covered the face of the land, and it has encamped near to me; and now come, curse it for me, if indeed I shall be able to smite it, and cast it out of the land.
12
וַיֹּאמֶר אֱלֹהִים אֶל־בִּלְעָם לֹא תֵלֵךְ עִמָּהֶם לֹא תָאֹר אֶת־הָעָם כִּי בָרוּךְ הוּא
And G-d said unto Balaam: 'Thou shalt not go with them; thou shalt not curse the people; for they are blessed.'
Καὶ εἶπεν ὁ Θεὸς πρὸς Βαλαὰμ, οὐ πορεύσῃ μετʼ αὐτῶν, οὐδὲ καταράσῃ τὸν λαόν· ἔστι γὰρ εὐλογημένος.
And God said to Balaam, Thou shalt not go with them, neither shalt thou curse the people; for they are blessed.
13
וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיֹּאמֶר אֶל־שָׂרֵי בָלָק לְכוּ אֶל־אַרְצְכֶם כִּי מֵאֵן יְהוָה לְתִתִּי לַהֲלֹךְ עִמָּכֶם
And Balaam rose up in the morning, and said unto the princes of Balak: 'Get you into your land; for HaShem refuseth to give me leave to go with you.'
Καὶ ἀναστὰς Βαλαὰμ τοπρωῒ, εἶπε τοῖς ἄρχουσι Βαλὰκ, ἀποτρέχετε πρὸς τὸν κύριον ὑμῶν, οὐκ ἀφίησί με ὁ Θεὸς πορεύεσθαι μεθʼ ὑμῶν.
And Balaam rose up in the morning, and said to the princes of Balak, Depart quickly to your lord; God does not permit me to go with you.
14
וַיָּקוּמוּ שָׂרֵי מוֹאָב וַיָּבֹאוּ אֶל־בָּלָק וַיֹּאמְרוּ מֵאֵן בִּלְעָם הֲלֹךְ עִמָּנוּ
And the princes of Moab rose up, and they went unto Balak, and said: 'Balaam refuseth to come with us.'
Καὶ ἀναστάντες οἱ ἄρχοντες Μωὰβ, ἦλθον πρὸς Βαλὰκ, καὶ εἶπαν, οὐ θέλει Βαλαὰμ πορευθῆναι μεθʼ ἡμῶν.
And the princes of Moab rose, and came to Balak, and said, Balaam will not come with us.
15
וַיֹּסֶף עוֹד בָּלָק שְׁלֹחַ שָׂרִים רַבִּים וְנִכְבָּדִים מֵאֵלֶּה
And Balak sent yet again princes, more, and more honourable than they.
Καὶ προσέθετο Βαλὰκ ἔτι ἀποστεῖλαι ἄρχοντας πλείους, καὶ ἐντιμοτέρους τούτων.
And Balak yet again sent more princes and more honorable than they.
16
וַיָּבֹאוּ אֶל־בִּלְעָם וַיֹּאמְרוּ לוֹ כֹּה אָמַר בָּלָק בֶּן־צִפּוֹר אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי
And they came to Balaam, and said to him: 'Thus saith Balak the son of Zippor: Let nothing, I pray thee, hinder thee from coming unto me;
Καὶ ἦλθον πρὸς Βαλαὰμ, καὶ λέγουσιν αὐτῷ, τάδε λέγει Βαλὰκ ὁ τοῦ Σεπφώρ· ἀξιῶ σε μὴ ὀκνήσῃς ἐλθεῖν πρὸς μέ.
And they came to Balaam, and they say to him, Thus says Balak the son of Zippor: I beseech thee, delay not to come to me.
17
כִּי־כַבֵּד אֲכַבֶּדְךָ מְאֹד וְכֹל אֲשֶׁר־תֹּאמַר אֵלַי אֶעֱשֶׂה וּלְכָה־נָּא קָבָה־לִּי אֵת הָעָם הַזֶּה
for I will promote thee unto very great honour, and whatsoever thou sayest unto me I will do; come therefore, I pray thee, curse me this people.'
ἐντίμως γὰρ τιμήσω σε, καὶ ὅσα ἐὰν εἴπῃς ποιήσω σοι· καὶ δεῦρο ἐπικατάρασαί μοι τὸν λαὸν τοῦτον.
For I will greatly honor thee, and will do for thee whatsoever thou shalt say; come then, curse me this people.
18
וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל־עַבְדֵי בָלָק אִם־יִתֶּן־לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת־פִּי יְהוָה אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה
And Balaam answered and said unto the servants of Balak: 'If Balak would give me his house full of silver and gold, I cannot go beyond the word of HaShem my G-d, to do any thing, small or great.
Καὶ ἀπεκρίθη Βαλαὰμ, καὶ εἶπε τοῖς ἄρχουσι Βαλὰκ, ἐὰν δῷ μοι Βαλὰκ πλήρη τὸν οἶκον αὐτοῦ ἀργυρίου καὶ χρυσίου, οὐ δυνήσομαι παραβῆναι τὸ ῥῆμα Κυρίου τοῦ Θεοῦ, ποιῆσαι αὐτὸ μικρὸν ἢ μέγα ἐν τῇ διανοίᾳ μου.
And Balaam answered and said to the princes of Balak, If Balak would give me his house full of silver and gold, I shall not be able to go beyond the word of the Lord God, to make it little or great in my mind.
19
וְעַתָּה שְׁבוּ נָא בָזֶה גַּם־אַתֶּם הַלָּיְלָה וְאֵדְעָה מַה־יֹּסֵף יְהוָה דַּבֵּר עִמִּי
Now therefore, I pray you, tarry ye also here this night, that I may know what HaShem will speak unto me more.'
Καὶ νῦν ὑπομείνατε αὐτοῦ καὶ ὑμεῖς τὴν νύκτα ταύτην, καὶ γνώσομαι τί προσθήσει Κύριος λαλῆσαι πρὸς μέ.
And now do ye also tarry here this night, and I shall know what the Lord will yet say to me.
20
וַיָּבֹא אֱלֹהִים אֶל־בִּלְעָם לַיְלָה וַיֹּאמֶר לוֹ אִם־לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם וְאַךְ אֶת־הַדָּבָר אֲשֶׁר־אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה
And G-d came unto Balaam at night, and said unto him: 'If the men are come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do.'
Καὶ ἦλθεν ὁ Θεὸς πρὸς Βαλαὰμ νυκτὸς, καὶ εἶπεν αὐτῷ, εἰ καλέσαι σε πάρεισιν οἱ ἄνθρωποι οὗτοι, ἀναστὰς ἀκολούθησον αὐτοῖς· ἀλλὰ τὸ ῥῆμα ὃ ἐὰν λαλήσω πρὸς σὲ, τοῦτο ποιήσεις.
And God came to Balaam by night, and said to him, If these men are come to call thee, rise and follow them; nevertheless the word which I shall speak to thee, it shalt thou do.
21
וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־אֲתֹנוֹ וַיֵּלֶךְ עִם־שָׂרֵי מוֹאָב
And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
Καὶ ἀναστὰς Βαλαὰμ τοπρωῒ, ἐπέσαξε τὴν ὄνον αὐτοῦ, καὶ ἐπορεύθη μετὰ τῶν ἀρχόντων Μωάβ.
And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab.
22
וַיִּחַר־אַף אֱלֹהִים כִּי־הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ יְהוָה בַּדֶּרֶךְ לְשָׂטָן לוֹ וְהוּא רֹכֵב עַל־אֲתֹנוֹ וּשְׁנֵי נְעָרָיו עִמּוֹ
And G-d's anger was kindled because he went; and the angel of HaShem placed himself in the way for an adversary against him. --Now he was riding upon his ass, and his two servants were with him.--
Καὶ ὠργίσθη θυμῷ ὁ Θεὸς ὅτι ἐπορεύθη αὐτός· καὶ ἀνέστη ὁ ἄγγελος τοῦ Θεοῦ διαβαλεῖν αὐτόν· καὶ αὐτὸς ἐπιβεβήκει ἐπὶ τῆς ὄνου αὐτοῦ, καὶ οἱ δύο παῖδες αὐτοῦ μετʼ αὐτοῦ.
And God was very angry because he went; and the angel of the Lord rose up to withstand him. Now he had mounted his ass, and his two servants were with him.
23
וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה נִצָּב בַּדֶּרֶךְ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ וַתֵּט הָאָתוֹן מִן־הַדֶּרֶךְ וַתֵּלֶךְ בַּשָּׂדֶה וַיַּךְ בִּלְעָם אֶת־הָאָתוֹן לְהַטֹּתָהּ הַדָּרֶךְ
And the ass saw the angel of HaShem standing in the way, with his sword drawn in his hand; and the ass turned aside out of the way, and went into the field; and Balaam smote the ass, to turn her into the way.
Καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ Θεοῦ ἀνθεστηκότα ἐν τῇ ὁδῷ, καὶ τὴν ῥομφαίαν ἐσπασμένην ἐν τῇ χειρὶ αὐτοῦ, καὶ ἐξέκλινεν ἡ ὄνος ἐκ τῆς ὁδοῦ, καὶ ἐπορεύετο εἰς τὸ πεδίον· καὶ ἐπάταξε τὴν ὄνον ἐν τῇ ῥάβδῳ αὐτοῦ τοῦ εὐθῦναι αὐτὴν ἐν τῇ ὁδῷ.
And when the ass saw the angel of God standing opposite in the way, and his sword drawn in his hand, then the ass turned aside out of the way, and went into the field; and [Balaam] smote the ass with his staff to direct her in the way.
24
וַיַּעֲמֹד מַלְאַךְ יְהוָה בְּמִשְׁעוֹל הַכְּרָמִים גָּדֵר מִזֶּה וְגָדֵר מִזֶּה
Then the angel of HaShem stood in a hollow way between the vineyards, a fence being on this side, and a fence on that side.
Καὶ ἔστη ὁ ἄγγελος τοῦ Θεοῦ ἐν ταῖς αὔλαξι τῶν ἀμπέλων, φραγμὸς ἐντεῦθεν καὶ φραγμὸς ἐντεῦθεν·
And the angel of the Lord stood in the avenues of the vines, a fence [being] on this side and a fence on that.
25
וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה וַתִּלָּחֵץ אֶל־הַקִּיר וַתִּלְחַץ אֶת־רֶגֶל בִּלְעָם אֶל־הַקִּיר וַיֹּסֶף לְהַכֹּתָהּ
And the ass saw the angel of HaShem, and she thrust herself unto the wall, and crushed Balaam's foot against the wall; and he smote her again.
Καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ Θεοῦ, προσέθλιψεν ἑαυτὴν πρὸς τὸν τοῖχον, καὶ ἀπέθλιψεν τὸν πόδα Βαλαὰμ πρὸς τὸν τοῖχον· καὶ προσέθετο ἔτι μαστίξαι αὐτήν.
And when the ass saw the angel of God, she thrust herself against the wall, and crushed Balaam’s foot against the wall, and he smote her again.
26
וַיּוֹסֶף מַלְאַךְ־יְהוָה עֲבוֹר וַיַּעֲמֹד בְּמָקוֹם צָר אֲשֶׁר אֵין־דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאול
And the angel of HaShem went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left.
Καὶ προσέθετο ὁ ἄγγελος τοῦ Θεοῦ, καὶ ἀπελθὼν ὑπέστη ἐν τόπῳ στενῷ, εἰς ὃν οὐκ ἦν ἐκκλῖναι δεξιὰν ἢ ἀριστεράν.
And the angel of the Lord went farther, and came and stood in a narrow place where it was impossible to turn to the right or the left.
27
וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה וַתִּרְבַּץ תַּחַת בִּלְעָם וַיִּחַר־אַף בִּלְעָם וַיַּךְ אֶת־הָאָתוֹן בַּמַּקֵּל
And the ass saw the angel of HaShem, and she lay down under Balaam; and Balaam's anger was kindled, and he smote the ass with his staff.
Καὶ ἰδοῦσα ἡ ὄνος τὸν ἄγγελον τοῦ Θεοῦ, συνεκάθισεν ὑποκάτω Βαλαάμ· καὶ ἐθυμώθη Βαλαὰμ, καὶ ἔτυπτε τὴν ὄνον τῇ ῥάβδῳ.
And when the ass saw the angel of God, she lay down under Balaam; and Balaam was angry, and struck the ass with his staff.
28
וַיִּפְתַּח יְהוָה אֶת־פִּי הָאָתוֹן וַתֹּאמֶר לְבִלְעָם מֶה־עָשִׂיתִי לְךָ כִּי הִכִּיתַנִי זֶה שָׁלֹשׁ רְגָלִים
And HaShem opened the mouth of the ass, and she said unto Balaam: 'What have I done unto thee, that thou hast smitten me these three times?'
Καὶ ἤνοιξεν ὁ Θεὸς τὸ στόμα τῆς ὄνου, καὶ λέγει τῷ Βαλαὰμ, τί ἐποίησά σοι, ὅτι πέπαικάς με τρίτον τοῦτο;
And God opened the mouth of the ass, and she says to Balaam, What have I done to thee, that thou hast smitten me this third time?
29
וַיֹּאמֶר בִּלְעָם לָאָתוֹן כִּי הִתְעַלַּלְתְּ בִּי לוּ יֶשׁ־חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ
And Balaam said unto the ass: 'Because thou hast mocked me; I would there were a sword in my hand, for now I had killed thee.'
Καὶ εἶπε Βαλαὰμ τῇ ὄνῳ, ὅτι ἐμπέπαιχάς μοι, καὶ εἰ εἶχον μάχαιραν ἐν τῇ χειρὶ ἤδη ἂν ἐξεκέντησά σε.
And Balaam said to the ass, Because thou hast mocked me; and if I [had] had a sword in my hand, I would now have killed thee.
30
וַתֹּאמֶר הָאָתוֹן אֶל־בִּלְעָם הֲלוֹא אָנֹכִי אֲתֹנְךָ אֲשֶׁר־רָכַבְתָּ עָלַי מֵעוֹדְךָ עַד־הַיּוֹם הַזֶּה הַהַסְכֵּן הִסְכַּנְתִּי לַעֲשׂוֹת לְךָ כֹּה וַיֹּאמֶר לֹא
And the ass said unto Balaam: 'Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee?' And he said: 'Nay.'
Καὶ λέγει ἡ ὄνος τῷ Βαλαὰμ, οὐκ ἐγὼ ἡ ὄνος σου ἐφʼ ἧς ἐπέβαινες ἀπὸ νεότητός σου, ἕως τῆς σήμερον ἡμέρας; μὴ ὑπεροράσει ὑπεριδούσα ἐποίησά σοι οὕτως; ὁ δὲ εἶπεν, οὐχί.
And the ass says to Balaam, [Am] not I thine ass on which thou hast ridden since thy youth till this day? did I ever do thus to thee, utterly disregarding [thee]? and he said, No.
31
וַיְגַל יְהוָה אֶת־עֵינֵי בִלְעָם וַיַּרְא אֶת־מַלְאַךְ יְהוָה נִצָּב בַּדֶּרֶךְ וְחַרְבּוֹ שְׁלֻפָה בְּיָדוֹ וַיִּקֹּד וַיִּשְׁתַּחוּ לְאַפָּיו
Then HaShem opened the eyes of Balaam, and he saw the angel of HaShem standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.
Ἀπεκάλυψε δὲ ὁ Θεὸς τοὺς ὀφθαλμοὺς Βαλαὰμ, καὶ ὁρᾷ τὸν ἄγγελον Κυρίου ἀνθεστηκότα ἐν τῇ ὁδῷ, καὶ τὴν μάχαιραν ἐσπασμένην ἐν τῇ χειρὶ αὐτοῦ, καὶ κύψας προσεκύνησε τῷ προσώπῳ αὐτοῦ.
And God opened the eyes of Balaam, and he sees the angel of the Lord withstanding [him] in the way, and his sword drawn in his hand, and he stooped down and worshiped on his face.
32
וַיֹּאמֶר אֵלָיו מַלְאַךְ יְהוָה עַל־מָה הִכִּיתָ אֶת־אֲתֹנְךָ זֶה שָׁלוֹשׁ רְגָלִים הִנֵּה אָנֹכִי יָצָאתִי לְשָׂטָן כִּי־יָרַט הַדֶּרֶךְ לְנֶגְדִּי
And the angel of HaShem said unto him: 'Wherefore hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is contrary unto me;
Καὶ εἶπεν αὐτῷ ὁ ἄγγελος τοῦ Θεοῦ, διατί ἐπάταξας τὴν ὄνον σου τοῦτο τρίτον; καὶ ἰδοὺ ἐγὼ ἐξῆλθον εἰς διαβολήν σου, ὅτι οὐκ ἀστεία ἡ ὁδός σου ἐναντίον μου, καὶ ἰδοῦσά με ἡ ὄνος, ἐξέκλινεν ἀπʼ ἐμοῦ τρίτον τοῦτο.
And the angel of God said to him, Why hast thou smitten thine ass this third time? and, behold, I came out to withstand thee, for thy way was not seemly before me; and when the ass saw me, she turned away from me this third time.
33
וַתִּרְאַנִי הָאָתוֹן וַתֵּט לְפָנַי זֶה שָׁלֹשׁ רְגָלִים אוּלַי נָטְתָה מִפָּנַי כִּי עַתָּה גַּם־אֹתְכָה הָרַגְתִּי וְאוֹתָהּ הֶחֱיֵיתִי
and the ass saw me, and turned aside before me these three times; unless she had turned aside from me, surely now I had even slain thee, and saved her alive.'
Καὶ εἰ μὴ ἐξέκλινεν, νῦν οὖν σὲ μὲν ἀπέκτεινα, ἐκείνην δʼ ἂν περιεποιησάμην.
And if she had not turned out of the way, surely now, I should have slain thee, and should have saved her alive.
34
וַיֹּאמֶר בִּלְעָם אֶל־מַלְאַךְ יְהוָה חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ וְעַתָּה אִם־רַע בְּעֵינֶיךָ אָשׁוּבָה לִּי
And Balaam said unto the angel of HaShem: 'I have sinned; for I knew not that thou stoodest in the way against me; now therefore, if it displease thee, I will get me back.'
Καὶ εἶπε Βαλαὰμ τῷ ἀγγέλῳ Κυρίου, ἡμάρτηκα, οὐ γὰρ ἠπιστάμην ὅτι σύ μοι ἀνθέστηκας ἐν τῇ ὁδῷ εἰς συνάντησιν· καὶ νῦν εἰ μή σοι ἀρκέσει, ἀποστραφήσομαι.
And Balaam said to the angel of the Lord, I have sinned, for I did not know that thou wert standing opposite in the way to meet [me]; and now if it shall not be pleasing to thee [for me to go on], I will return.
35
וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־בִּלְעָם לֵךְ עִם־הָאֲנָשִׁים וְאֶפֶס אֶת־הַדָּבָר אֲשֶׁר־אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר וַיֵּלֶךְ בִּלְעָם עִם־שָׂרֵי בָלָק
And the angel of HaShem said unto Balaam: 'Go with the men; but only the word that I shall speak unto thee, that thou shalt speak.' So Balaam went with the princes of Balak.
Καὶ εἶπεν ὁ ἄγγελος τοῦ Θεοῦ πρὸς Βαλαὰμ, συμπορεύθητι μετὰ τῶν ἀνθρώπων· πλὴν τὸ ῥῆμα ὃ ἐὰν εἴπω πρὸς σὲ, τοῦτο φυλάξῃ λαλῆσαι. Καὶ ἐπορεύθη Βαλαὰμ μετὰ τῶν ἀρχόντων Βαλάκ.
And the angel of the Lord said to Balaam, Go with the men: nevertheless the word which I shall speak to thee, that thou shalt take heed to speak. And Balaam went with the princes of Balak.
36
וַיִּשְׁמַע בָּלָק כִּי בָא בִלְעָם וַיֵּצֵא לִקְרָאתוֹ אֶל־עִיר מוֹאָב אֲשֶׁר עַל־גְּבוּל אַרְנֹן אֲשֶׁר בִּקְצֵה הַגְּבוּל
And when Balak heard that Balaam was come, he went out to meet him unto Ir-moab, which is on the border of Arnon, which is in the utmost part of the border.
Καὶ ἀκούσας Βαλὰκ ὅτι ἥκει Βαλαὰμ, ἐξῆλθεν εἰς συνάντησιν αὐτῷ, εἰς πόλιν Μωάβ, ἥ ἐστιν ἐπὶ τῶν ὁρίων Ἀρνῶν, ἥ ἐστιν ἐκ μέρους τῶν ὁρίων.
And when Balak heard that Balaam was come, he went out to meet him, to a city of Moab, which is on the borders of Arnon, which is on the [extreme] part of the borders.
37
וַיֹּאמֶר בָּלָק אֶל־בִּלְעָם הֲלֹא שָׁלֹחַ שָׁלַחְתִּי אֵלֶיךָ לִקְרֹא־לָךְ לָמָּה לֹא־הָלַכְתָּ אֵלָי הַאֻמְנָם לֹא אוּכַל כַּבְּדֶךָ
And Balak said unto Balaam: 'Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour?'
Καὶ εἶπε Βαλὰκ πρὸς Βαλαὰμ, οὐχὶ ἀπέστειλα πρὸς σὲ καλέσαι σε; διατί οὐκ ἤρχου πρὸς μέ; ὄντως οὐ δυνήσομαι τιμῆσαί σε;
And Balak said to Balaam, Did I not send to thee to call thee? why hast thou not come to me? shall I not indeed be able to honor thee?
38
וַיֹּאמֶר בִּלְעָם אֶל־בָּלָק הִנֵּה־בָאתִי אֵלֶיךָ עַתָּה הֲיָכוֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר
And Balaam said unto Balak: 'Lo, I am come unto thee; have I now any power at all to speak any thing? the word that G-d putteth in my mouth, that shall I speak.'
Καὶ εἶπε Βαλαὰμ πρὸς Βαλὰκ, ἰδοὺ ἥκω πρὸς σὲ νῦν· δυνατὸς ἔσομαι λαλῆσαί τι; τὸ ῥῆμα ὃ ἐὰν ἐμβάλῃ ὁ Θεὸς εἰς τὸ στόμα μου, τοῦτο λαλήσω.
And Balaam said to Balak, Behold, I am now come to thee: shall I be able to say anything? the word which God shall put into my mouth, that I shall speak.
39
וַיֵּלֶךְ בִּלְעָם עִם־בָּלָק וַיָּבֹאוּ קִרְיַת חֻצוֹת
And Balaam went with Balak, and they came unto Kiriath-huzoth.
Καὶ ἐπορεύθη Βαλαὰμ μετὰ Βαλὰκ, καὶ ἦλθον εἰς πόλεις ἐπαύλεων.
And Balaam went with Balak, and they came to the cities of streets.
40
וַיִּזְבַּח בָּלָק בָּקָר וָצֹאן וַיְשַׁלַּח לְבִלְעָם וְלַשָּׂרִים אֲשֶׁר אִתּוֹ
And Balak sacrificed oxen and sheep, and sent to Balaam, and to the princes that were with him.
Καὶ ἔθυσε Βαλὰκ πρόβατα καὶ μόσχους, καὶ ἀπέστειλε τῷ Βαλαὰμ καὶ τοῖς ἄρχουσι τοῖς μετʼ αὐτοῦ.
And Balak offered sheep and calves, and sent to Balaam and to his princes who were with him.
41
וַיְהִי בַבֹּקֶר וַיִּקַּח בָּלָק אֶת־בִּלְעָם וַיַּעֲלֵהוּ בָּמוֹת בָּעַל וַיַּרְא מִשָּׁם קְצֵה הָעָם
And it came to pass in the morning that Balak took Balaam, and brought him up into Bamoth-baal, and he saw from thence the utmost part of the people.
Καὶ ἐγενήθη πρωΐ· καὶ παραλαβὼν Βαλὰκ τὸν Βαλαάμ, ἀνεβίβασεν αὐτὸν ἐπὶ τὴν στήλην τοῦ Βαὰλ, καὶ ἔδειξεν αὐτῷ ἐκεῖθεν μέρος τι τοῦ λαοῦ.
And it was morning; and Balak took Balaam, and brought him up to the pillar of Baal, and showed him thence a part of the people.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

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