Textorah

Proverbs 23

1
כִּי־תֵשֵׁב לִלְחוֹם אֶת־מוֹשֵׁל בִּין תָּבִין אֶת־אֲשֶׁר לְפָנֶיךָ
When thou sittest to eat with a ruler, consider well him that is before thee;
Ἐὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυνάστου, νοητῶς νόει τὰ παρατιθέμενά σοι.
If thou sit to sup at the table of a prince, Consider attentively the things set before thee:
2
וְשַׂמְתָּ שַׂכִּין בְּלֹעֶךָ אִם־בַּעַל נֶפֶשׁ אָתָּה
And put a knife to thy throat, if thou be a man given to appetite.
Καὶ ἐπίβαλλε τὴν χεῖρά σου, εἰδὼς ὅτι τοιαῦτά σε δεῖ παρασκευάσαι· εἰ δὲ ἀπληστότερος εἶ,
And apply thy hand, Knowing that it behooves thee to prepare such [meats]: But if thou art very insatiable,
3
אַל־תִּתְאָו לְמַטְעַמּוֹתָיו וְהוּא לֶחֶם כְּזָבִים
Be not desirous of his dainties; seeing they are deceitful food.
μὴ ἐπιθύμει τῶν ἐδεσμάτων αὐτοῦ, ταῦτα γὰρ ἔχεται ζωῆς ψευδοῦς.
desire not his provisions; For these belong to a false life.
4
אַל־תִּיגַע לְהַעֲשִׁיר מִבִּינָתְךָ חֲדָל
Weary not thyself to be rich; cease from thine own wisdom.
Μὴ παρεκτείνου πένης ὢν πλουσίῳ, τῇ δὲ σῇ ἐννοίᾳ ἀπόσχου.
If thou art poor, measure not thyself with a rich man; But refrain thyself in thy wisdom.
5
התעוף הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ כִּי עָשֹׂה יַעֲשֶׂה־לּוֹ כְנָפַיִם כְּנֶשֶׁר ועיף יָעוּף הַשָּׁמָיִם
Wilt thou set thine eyes upon it? it is gone; for riches certainly make themselves wings, like an eagle that flieth toward heaven.
Ἐὰν ἐπιστήσῃς τὸ σὸν ὄμμα πρὸς αὐτὸν, οὐδαμοῦ φανεῖται· κατεσκεύασται γὰρ αὐτῷ πτέρυγες ὥσπερ ἀετοῦ, καὶ ὑποστρέφει εἰς τὸν οἶκον τοῦ προεστηκότος αὐτοῦ.
If thou shouldest fix thine eye upon him, he will disappear; For wings like an eagle’s are prepared for him, And he returns to the house of his master.
6
אַל־תִּלְחַם אֶת־לֶחֶם רַע עָיִן וְאַל־תתאו תִּתְאָיו לְמַטְעַמֹּתָיו
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainties;
Μὴ συνδείπνει ἀνδρὶ βασκάνῳ, μηδὲ ἐπιθύμει τῶν βρωμάτων αὐτοῦ,
Sup not with an envious man, Neither desire thou his meats:
7
כִּי כְּמוֹ־שָׁעַר בְּנַפְשׁוֹ כֶּן־הוּא אֱכֹל וּשְׁתֵה יֹאמַר לָךְ וְלִבּוֹ בַּל־עִמָּךְ
For as one that hath reckoned within himself, so is he: 'Eat and drink', saith he to thee; but his heart is not with thee.
ὃν τρόπον γὰρ εἴ τις καταπίοι τρίχα, οὕτως ἐσθίει καὶ πίνει· μηδὲ πρὸς σὲ εἰσαγάγῃς αὐτὸν, καὶ φάγῃς τὸν ψωμόν σου μετʼ αὐτοῦ,
So he eats and drinks As if anyone should swallow a hair, And do not bring him in to thyself, nor eat thy morsel with him:
8
פִּתְּךָ־אָכַלְתָּ תְקִיאֶנָּה וְשִׁחַתָּ דְּבָרֶיךָ הַנְּעִימִים
The morsel which thou hast eaten shalt thou vomit up, and lose thy sweet words.
ἐξεμέσει γὰρ αὐτὸν, καὶ λυμανεῖται τοὺς λόγους σου τοὺς καλούς.
For he will vomit it up, and spoil thy fair words.
9
בְּאָזְנֵי כְסִיל אַל־תְּדַבֵּר כִּי־יָבוּז לְשֵׂכֶל מִלֶּיךָ
Speak not in the ears of a fool; for he will despise the wisdom of thy words.
Εἰς ὦτα ἄφρονος μηδὲν λέγε, μήποτε μυκτηρίσῃ τοὺς συνετοὺς λόγους σου.
Say nothing in the ears of a fool, Lest at any time he sneer at thy wise words.
10
אַל־תַּסֵּג גְּבוּל עוֹלָם וּבִשְׂדֵי יְתוֹמִים אַל־תָּבֹא
Remove not the ancient landmark; and enter not into the fields of the fatherless;
Μὴ μεταθῇς ὅρια αἰώνια, εἰς δὲ κτῆμα ὀρφανῶν μὴ εἰσέλθῃς·
Remove not the ancient landmarks; And enter not upon the possession of the fatherless:
11
כִּי־גֹאֲלָם חָזָק הוּא־יָרִיב אֶת־רִיבָם אִתָּךְ
For their Redeemer is strong; He will plead their cause with thee.
Ὁ γὰρ λυτρούμενος αὐτοὺς Κύριος, κραταιός ἐστι, καὶ κρινεῖ τὴν κρίσιν αὐτῶν μετὰ σοῦ.
For the Lord is their redeemer; He is mighty, and will plead their cause with thee.
12
הָבִיאָה לַמּוּסָר לִבֶּךָ וְאָזְנֶךָ לְאִמְרֵי־דָעַת
Apply thy heart unto instruction, and thine ears to the words of knowledge.
Δὸς εἰς παιδείαν τὴν καρδίαν σου, τὰ δὲ ὦτά σου ἑτοίμασον λόγοις αἰσθήσεως.
Apply thy heart to instruction, And prepare thine ears for words of discretion.
13
אַל־תִּמְנַע מִנַּעַר מוּסָר כִּי־תַכֶּנּוּ בַשֵּׁבֶט לֹא יָמוּת
Withhold not correction from the child; for though thou beat him with the rod, he will not die.
Μὴ ἀπόσχῃ νήπιον παιδεύειν, ὅτι ἐὰν πατάξῃς αὐτὸν ῥάβδῳ, οὐ μὴ ἀποθάνῃ.
Refrain not from chastening a child; For if thou beat him with the rod, he shall not die.
14
אַתָּה בַּשֵּׁבֶט תַּכֶּנּוּ וְנַפְשׁוֹ מִשְּׁאוֹל תַּצִּיל
Thou beatest him with the rod, and wilt deliver his soul from the nether-world.
Συ μὲν γὰρ πατάξεις αὐτὸν ῥάβδῳ, τὴν δὲ ψυχὴν αὐτοῦ ἐκ θανάτου ῥύσῃ.
For thou shalt beat him with the rod, And shalt deliver his soul from death.
15
בְּנִי אִם־חָכַם לִבֶּךָ יִשְׂמַח לִבִּי גַם־אָנִי
My son, if thy heart be wise, my heart will be glad, even mine;
Υἱὲ, ἐὰν σοφὴ γένηταί σου ἡ καρδία, εὐφρανεῖς καὶ τὴν ἐμὴν καρδίαν,
Son, if thy heart be wise, Thou shalt also gladden my heart;
16
וְתַעְלֹזְנָה כִלְיוֹתָי בְּדַבֵּר שְׂפָתֶיךָ מֵישָׁרִים
Yea, my reins will rejoice, when thy lips speak right things.
καὶ ἐνδιατρίψει λόγοις τὰ σὰ χείλη πρὸς τὰ ἐμὰ χείλη ἐὰν ὀρθὰ ὦσι.
And thy lips shall converse with my lips, If they be right.
17
אַל־יְקַנֵּא לִבְּךָ בַּחַטָּאִים כִּי אִם־בְּיִרְאַת־יְהוָה כָּל־הַיּוֹם
Let not thy heart envy sinners, but be in the fear of HaShem all the day;
Μὴ ζηλούτω ἡ καρδία σου ἁμαρτωλοὺς, ἀλλὰ ἐν φόβῳ Κυρίου ἴσθι ὅλην τὴν ἡμέραν.
Let not thy heart envy sinners: But be thou in the fear of the Lord all the day.
18
כִּי אִם־יֵשׁ אַחֲרִית וְתִקְוָתְךָ לֹא תִכָּרֵת
For surely there is a future; and thy hope shall not be cut off.
Ἐὰν γὰρ τηρήσῃς αὐτὰ, ἔσται σοι ἔκγονα, ἡ δὲ ἐλπίς σου οὐκ ἀποστήσεται.
For if thou shouldest keep these things, thou shalt have posterity; And thy hope shall not be removed.
19
שְׁמַע־אַתָּה בְנִי וַחֲכָם וְאַשֵּׁר בַּדֶּרֶךְ לִבֶּךָ
Hear thou, my son, and be wise, and guide thy heart in the way.
Ἄκουε υἱὲ, καὶ σοφὸς γίνου, καὶ κατεύθυνε ἐννοίας σῆς καρδίας.
Hear, [my] son, and be wise, And rightly direct the thoughts of thy heart.
20
אַל־תְּהִי בְסֹבְאֵי־יָיִן בְּזֹלֲלֵי בָשָׂר לָמוֹ
Be not among winebibbers; among gluttonous eaters of flesh;
Μὴ ἴσθι οἰνοπότης, μηδὲ ἐκτείνου συμβολαῖς, κρεῶν τε ἀγορασμοῖς.
Be not a wine bibber, Neither continue long at feasts, and purchases of flesh:
21
כִּי־סֹבֵא וְזוֹלֵל יִוָּרֵשׁ וּקְרָעִים תַּלְבִּישׁ נוּמָה
For the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags.
Πᾶς γὰρ μέθυσος καὶ πορνοκόπος πτωχεύσει, καὶ ἐνδύσεται διεῤῥηγμένα καὶ ῥακώδη πᾶς ὑπνώδης.
For every drunkard and whoremonger shall be poor; And every sluggard shall clothe himself with tatters and ragged garments.
22
שְׁמַע לְאָבִיךָ זֶה יְלָדֶךָ וְאַל־תָּבוּז כִּי־זָקְנָה אִמֶּךָ
Hearken unto thy father that begot thee, and despise not thy mother when she is old.
Ἄκουε, υἱὲ, πατρὸς τοῦ γεννήσαντός σε, καὶ μὴ καταφρόνει ὅτι γεγήρακέ σου ἡ μήτηρ.
Hearken, [my] son, to thy father which begot thee, And despise not [thy mother] because she is grown old.
23
אֱמֶת קְנֵה וְאַל־תִּמְכֹּר חָכְמָה וּמוּסָר וּבִינָה
Buy the truth, and sell it not; also wisdom, and instruction, and understanding.
24
גול גִּיל יגול יָגִיל אֲבִי צַדִּיק יולד וְיוֹלֵד חָכָם וישמח־יִשְׂמַח־בּוֹ
The father of the righteous will greatly rejoice; and he that begetteth a wise child will have joy of him.
Καλῶς ἐκτρέφει πατὴρ δίκαιος, ἐπὶ δὲ υἱῷ σοφῷ εὐφραίνεται ἡ ψυχὴ αὐτοῦ.
A righteous father brings up [his children] well; And his soul rejoices over a wise son.
25
יִשְׂמַח־אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ
Let thy father and thy mother be glad, and let her that bore thee rejoice.
Εὐφραινέσθω ὁ πατὴρ καὶ ἡ μήτηρ ἐπὶ σοὶ, καὶ χαιρέτω ἡ τεκοῦσά σε.
Let thy father and thy mother rejoice over thee, And let her that bore thee be glad.
26
תְּנָה־בְנִי לִבְּךָ לִי וְעֵינֶיךָ דְּרָכַי תרצנה תִּצֹּרְנָה
My son, give me thy heart, and let thine eyes observe my ways.
Δός μοι υἱὲ σὴν καρδίαν, οἱ δὲ σοὶ ὀφθαλμοὶ ἐμὰς ὁδοὺς τηρείτωσαν.
[My] son, give me thy heart, And let thine eyes observe my ways.
27
כִּי־שׁוּחָה עֲמֻקָּה זוֹנָה וּבְאֵר צָרָה נָכְרִיָּה
For a harlot is a deep ditch; and an alien woman is a narrow pit.
Πίθος γὰρ τετρημένος ἐστὶν ἀλλότριος οἶκος, καὶ φρέαρ στενὸν ἀλλότριον.
For a strange house is a vessel full of holes; And a strange well is narrow.
28
אַף־הִיא כְּחֶתֶף תֶּאֱרֹב וּבוֹגְדִים בְּאָדָם תּוֹסִף
She also lieth in wait as a robber, and increaseth the faithless among men.
Οὗτος γὰρ συντόμως ἀπολεῖται, καὶ πᾶς παράνομος ἀναλωθήσεται.
For such a one shall perish suddenly; And every transgressor shall be cut off.
29
לְמִי אוֹי לְמִי אֲבוֹי לְמִי מדונים מִדְיָנִים לְמִי שִׂיחַ לְמִי פְּצָעִים חִנָּם לְמִי חַכְלִלוּת עֵינָיִם
Who crieth: 'Woe'? who: 'Alas'? Who hath contentions? who hath raving? who hath wounds without cause? who hath redness of eyes?
Τίνι οὐαί; τίνι θόρυβος; τίνι κρίσεις; τίνι δὲ ἀηδίαι καὶ λέσχαι; τίνι συντρίμματα διακενῆς; τίνος πελιδνοὶ οἱ ὀφθαλμοί;
Who [has] woe? who trouble? who [has] quarrels? And who vexations and disputes? Who [has] bruises without a cause? Whose eyes are livid?
30
לַמְאַחֲרִים עַל־הַיָּיִן לַבָּאִים לַחְקֹר מִמְסָךְ
They that tarry long at the wine; they that go to try mixed wine.
Οὐ τῶν ἐγχρονιζόντων ἐν οἴνοις; οὐ τῶν ἰχνευόντων ποῦ πότοι γίνονται; μὴ μεθύσκεσθε ἐν οἴνοις, ἀλλὰ ὁμιλεῖτε ἀνθρώποις δικαίοις καὶ ὁμιλεῖτε ἐν περιπάτοις.
Are not those of them that stay long at wine? [Are] not [those] of them that haunt [the places] where banquets are? Be not drunk with wine; but converse with just men, And converse [with them] openly.
31
אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס בַּכּוֹס עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים
Look not thou upon the wine when it is red, when it giveth its colour in the cup, when it glideth down smoothly;
Ἐὰν γὰρ εἰς τὰς φιάλας καὶ τὰ ποτήρια δῷς τοὺς ὀφθαλμούς σου, ὕστερον περιπατήσεις γυμνότερος ὑπέρου.
For if thou shouldest set thine eyes on bowls and cups, Thou shalt afterward go more naked than a pestle.
32
אַחֲרִיתוֹ כְּנָחָשׁ יִשָּׁךְ וּכְצִפְעֹנִי יַפְרִשׁ
At the last it biteth like a serpent, and stingeth like a basilisk.
Τὸ δὲ ἔσχατον ὥσπερ ὑπὸ ὄφεως πεπληγὼς ἐκτείνεται, καὶ ὥσπερ ὑπὸ κεράστου διαχεῖται αὐτῷ ὁ ἰός.
But at last [such a one] stretches himself out as one smitten by a serpent, And venom is diffused through him as by a horned serpent.
33
עֵינֶיךָ יִרְאוּ זָרוֹת וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת
Thine eyes shall behold strange things, and thy heart shall utter confused things.
Οἱ ὀφθαλμοί σου ὅταν ἴδωσιν ἀλλοτρίαν, τὸ στόμα σου τότε λαλήσει σκολιά.
Whenever thine eyes shall behold a strange woman, Then thy mouth shall speak perverse things.
34
וְהָיִיתָ כְּשֹׁכֵב בְּלֶב־יָם וּכְשֹׁכֵב בְּרֹאשׁ חִבֵּל
Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
Καὶ κατακείσῃ ὥσπερ ἐν καρδίᾳ θαλάσσης, καὶ ὥσπερ κυβερνήτης ἐν πολλῷ κλύδωνι.
And thou shalt lie as in the midst of the sea, And as a pilot in a great storm.
35
הִכּוּנִי בַל־חָלִיתִי הֲלָמוּנִי בַּל־יָדָעְתִּי מָתַי אָקִיץ אוֹסִיף אֲבַקְשֶׁנּוּ עוֹד
'They have struck me, and I felt it not, they have beaten me, and I knew it not; when shall I awake? I will seek it yet again.'
Ἐρεῖς δὲ, τύπτουσί με καὶ οὐκ ἐπόνεσα, καὶ ἐνέπαιξάν μοι, ἐγὼ δὲ οὐκ ᾔδειν· πότε ὄρθρος ἔσται, ἵνα ἐλθὼν ζητήσω μεθʼ ὧν συνελεύσομαι;
And thou shalt say, They smote me, and I was not pained; And they mocked me, and I knew it not: When will it be morning, that I may go and seek those with whom I may go in company?

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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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