Textorah

Psalms 45

1
לַמְנַצֵּחַ עַל־שֹׁשַׁנִּים לִבְנֵי־קֹרַח מַשְׂכִּיל שִׁיר יְדִידֹת
For the Leader; upon Shoshannim; a Psalm of the sons of Korah. Maschil. A Song of loves.
Εἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων τοῖς υἱοῖς Κορὲ εἰς σύνεσιν, ᾠδὴ ὑπὲρ τοῦ ἀγαπητοῦ.
For the end, for alternate [strains] by the sons of Korah; for instruction, a Song concerning the beloved.
2
רָחַשׁ לִבִּי דָּבָר טוֹב אֹמֵר אָנִי מַעֲשַׂי לְמֶלֶךְ לְשׁוֹנִי עֵט סוֹפֵר מָהִיר
My heart overfloweth with a goodly matter; I say: 'My work is concerning a king'; my tongue is the pen of a ready writer.
Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ· ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυγράφου.
My heart has uttered a good matter: I declare my works to the king: My tongue is the pen of a quick writer.
3
יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשְׂפְתוֹתֶיךָ עַל־כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם
Thou art fairer than the children of men; grace is poured upon thy lips; therefore G-d hath blessed thee for ever.
Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἐξεχύθη χάρις ἐν χείλεσί σου, διὰ τοῦτο εὐλόγησέ σε ὁ Θεὸς εἰς τὸν αἰῶνα.
Thou art more beautiful than the sons of men: Grace has been shed forth on thy lips: Therefore God has blessed thee forever.
4
חֲגוֹר־חַרְבְּךָ עַל־יָרֵךְ גִּבּוֹר הוֹדְךָ וַהֲדָרֶךָ
Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty.
Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου δυνατέ· τῇ ὡραιότητί σου, καὶ τῷ κάλλει σου,
Gird thy sword upon thy thigh, O Mighty One, In thy comeliness, and in thy beauty;
5
וַהֲדָרְךָ צְלַח רְכַב עַל־דְּבַר־אֱמֶת וְעַנְוָה־צֶדֶק וְתוֹרְךָ נוֹרָאוֹת יְמִינֶךָ
And in thy majesty prosper, ride on, in behalf of truth and meekness and righteousness; and let thy right hand teach thee tremendous things.
καὶ ἔντεινον, καὶ κατευοδοῦ, καὶ βασίλευε· ἕνεκεν ἀληθείας καὶ πρᾳΰτητος καὶ δικαιοσύνης, καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου.
And bend [thy bow], and prosper, and reign, Because of truth and meekness and righteousness; And thy right hand shall guide thee wonderfully.
6
חִצֶּיךָ שְׁנוּנִים עַמִּים תַּחְתֶּיךָ יִפְּלוּ בְּלֵב אוֹיְבֵי הַמֶּלֶךְ
Thine arrows are sharp--the peoples fall under thee-- they sink into the heart of the king's enemies.
Τὰ βέλη σου ἠκονημένα δυνατὲ, λαοὶ ὑποκάτω σου πεσοῦνται, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως.
Thy weapons are sharpened, Mighty One (The nations shall fall under thee); [They are] in the heart of the king’s enemies.
7
כִּסְאֲךָ אֱלֹהִים עוֹלָם וָעֶד שֵׁבֶט מִישֹׁר שֵׁבֶט מַלְכוּתֶךָ
Thy throne given of G-d is for ever and ever; a sceptre of equity is the sceptre of thy kingdom.
Ὁ θρόνος σου ὁ Θεὸς εἰς αἰῶνα αἰῶνος, ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου.
Thy throne, O God, is forever and ever: The scepter of thy kingdom is a scepter of righteousness.
8
אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל־כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ
Thou hast loved righteousness, and hated wickedness; therefore G-d, thy G-d, hath anointed thee with the oil of gladness above thy fellows.
Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.
Thou hast loved righteousness, and hated iniquity: Therefore God, thy God, has anointed thee With the oil of gladness beyond thy fellows.
9
מֹר־וַאֲהָלוֹת קְצִיעוֹת כָּל־בִּגְדֹתֶיךָ מִן־הֵיכְלֵי שֵׁן מִנִּי שִׂמְּחוּךָ
Myrrh, and aloes, and cassia are all thy garments; out of ivory palaces stringed instruments have made thee glad.
Σμύρνα καὶ στακτὴ καὶ κασία ἀπὸ τῶν ἱματίων σου, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν ηὔφρανάν σε
Myrrh, and stacte, and cassia [are exhaled] from thy garments, [And] out of the ivory palaces,
10
בְּנוֹת מְלָכִים בְּיִקְּרוֹתֶיךָ נִצְּבָה שֵׁגַל לִימִינְךָ בְּכֶתֶם אוֹפִיר
Kings' daughters are among thy favourites; at thy right hand doth stand the queen in gold of Ophir.
θυγατέρες βασιλέων ἐν τῇ τιμῇ σου· παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένη, πεποικιλμένη.
With which kings’ daughters have gladdened thee for thine honor: The queen stood by on thy right hand, clothed in vesture wrought with gold, [And] arrayed in diverse colors.
11
שִׁמְעִי־בַת וּרְאִי וְהַטִּי אָזְנֵךְ וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךְ
'Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;
Ἄκουσον θύγατερ καὶ ἴδε καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου.
Hear, O daughter, and see, and incline thine ear; Forget also thy people, and thy father’s house.
12
וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ כִּי־הוּא אֲדֹנַיִךְ וְהִשְׁתַּחֲוִי־לוֹ
So shall the king desire thy beauty; for he is thy lord; and do homage unto him.
Ὅτι ἐπεθύμησεν ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστιν ὁ Κύριός σου.
Because the king has desired thy beauty; For he is thy Lord.
13
וּבַת־צֹר בְּמִנְחָה פָּנַיִךְ יְחַלּוּ עֲשִׁירֵי עָם
And, O daughter of Tyre, the richest of the people shall entreat thy favour with a gift.'
Καὶ προσκυνήσουσιν αὐτῷ θυγατέρες Τύρου ἐν δώροις, τὸ πρόσωπόν σου λιτανεῦσουσιν οἱ πλούσιοι τοῦ λαοῦ τῆς γῆς.
And the daughter of Tyre shall adore him with gifts; The rich of the people of the land shall supplicate thy favor.
14
כָּל־כְּבוּדָּה בַת־מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ
All glorious is the king's daughter within the palace; her raiment is of chequer work inwrought with gold.
Πᾶσα ἡ δόξα αὐτῆς θυγατρὸς τοῦ βασιλέως Ἐσεβὼν, ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη·
All her glory [is that] of the daughter of the king of Heshbon, Robed [as she is] in golden fringed garments,
15
לִרְקָמוֹת תּוּבַל לַמֶּלֶךְ בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ מוּבָאוֹת לָךְ
She shall be led unto the king on richly woven stuff; the virgins her companions in her train being brought unto thee.
ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς, αἱ πλησίον αὐτῆς ἀπενεχθήσονταί σοι.
in embroidered [clothing]: Virgins shall be brought to the king after her: Her fellows shall be brought to thee.
16
תּוּבַלְנָה בִּשְׂמָחֹת וָגִיל תְּבֹאֶינָה בְּהֵיכַל מֶלֶךְ
They shall be led with gladness and rejoicing; they shall enter into the king's palace.
Ἀπενεχθήσονται ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει, ἀχθήσονται εἰς ναὸν βασιλέως.
They shall be brought with gladness and exultation: They shall be led into the king’s temple.
17
תַּחַת אֲבֹתֶיךָ יִהְיוּ בָנֶיךָ תְּשִׁיתֵמוֹ לְשָׂרִים בְּכָל־הָאָרֶץ
Instead of thy fathers shall be thy sons, whom thou shalt make princes in all the land.
Ἀντὶ τῶν πατέρων σου ἐγενήθησάν σοι υἱοὶ, καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν.
Instead of thy fathers children are born to thee: Thou shalt make them princes over all the earth.
18
אַזְכִּירָה שִׁמְךָ בְּכָל־דֹּר וָדֹר עַל־כֵּן עַמִּים יְהוֹדֻךָ לְעֹלָם וָעֶד
I will make thy name to be remembered in all generations; therefore shall the peoples praise thee for ever and ever.
Μνησθήσονται τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ, διὰ τοῦτο λαοὶ ἐξομολογήσονταί σοι εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος·
They shall make mention of thy name from generation to generation: Therefore shall the nations give thanks to thee Forever, even forever and ever.

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.

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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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