Textorah

Judges 1

1
וַיְהִי אַחֲרֵי מוֹת יְהוֹשֻׁעַ וַיִּשְׁאֲלוּ בְּנֵי יִשְׂרָאֵל בַּיהוָה לֵאמֹר מִי יַעֲלֶה־לָּנוּ אֶל־הַכְּנַעֲנִי בַּתְּחִלָּה לְהִלָּחֶם בּוֹ
AND IT came to pass after the death of Joshua, that the children of Israel asked HaShem, saying: 'Who shall go up for us first against the Canaanites, to fight against them?'
ΚΑΙ ἐγένετο μετὰ τὴν τελευτὴν Ἰησοῦ, καὶ ἐπηρώτων οἱ υἱοὶ Ἰσραὴλ διὰ τοῦ Κυρίου, λέγοντες, τίς ἀναβήσεται ἡμῖν πρὸς τοὺς Χαναναίους ἀφηγούμενος τοῦ πολεμῆσαι πρὸς αὐτούς;
And it came to pass after the death of Joshua, that the children of Israel inquired of the Lord, saying, Who shall go up for us first against the Canaanites, to fight against them?
2
וַיֹּאמֶר יְהוָה יְהוּדָה יַעֲלֶה הִנֵּה נָתַתִּי אֶת־הָאָרֶץ בְּיָדוֹ
And HaShem said: 'Judah shall go up; behold, I have delivered the land into his hand.'
Καὶ εἶπε Κύριος, Ἰούδας ἀναβήσεται· ἰδοὺ δέδωκα τὴν γῆν ἐν χειρὶ αὐτοῦ.
And the Lord said, Judah shall go up: behold, I have delivered the land into his hand.
3
וַיֹּאמֶר יְהוּדָה לְשִׁמְעוֹן אָחִיו עֲלֵה אִתִּי בְגוֹרָלִי וְנִלָּחֲמָה בַּכְּנַעֲנִי וְהָלַכְתִּי גַם־אֲנִי אִתְּךָ בְּגוֹרָלֶךָ וַיֵּלֶךְ אִתּוֹ שִׁמְעוֹן
And Judah said unto Simeon his brother: 'Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with thee into thy lot.' So Simeon went with him.
Καὶ εἶπεν Ἰούδας τῷ Συμεὼν ἀδελφῷ αὐτοῦ, ἀνάβηθι μετʼ ἐμοῦ ἐν τῷ κλήρῳ μου, καὶ παραταξώμεθα πρὸς τοὺς Χαναναίους, καὶ πορεύσομαι κᾀγὼ μετὰ σοῦ ἐν τῷ κλήρῳ σου· καὶ ἐπορεύθη μετʼ αὐτοῦ Συμεών.
And Judah said to his brother Simeon, Come up with me into my lot, and let us array ourselves against the Canaanites, and I also will go with thee into thy lot: and Simeon went with him.
4
וַיַּעַל יְהוּדָה וַיִּתֵּן יְהוָה אֶת־הַכְּנַעֲנִי וְהַפְּרִזִּי בְּיָדָם וַיַּכּוּם בְּבֶזֶק עֲשֶׂרֶת אֲלָפִים אִישׁ
And Judah went up; and HaShem delivered the Canaanites and the Perizzites into their hand; and they smote of them in Bezek ten thousand men.
Καὶ ἀνέβη Ἰούδας· καὶ παρέδωκε Κύριος τὸν Χαναναῖον καὶ τὸν Φερεζαῖον εἰς τὰς χεῖρας αὐτῶν· καὶ ἔκοψαν αὐτοὺς ἐν Βεζὲκ εἰς δέκα χιλιάδας ἀνδρῶν·
And Judah went up; and the Lord delivered the Canaanite and the Perizzite into their hands, and they smote them in Bezek to [the number of] ten thousand men.
5
וַיִּמְצְאוּ אֶת־אֲדֹנִי בֶזֶק בְּבֶזֶק וַיִּלָּחֲמוּ בּוֹ וַיַּכּוּ אֶת־הַכְּנַעֲנִי וְאֶת־הַפְּרִזִּי
And they found Adoni-bezek in Bezek; and they fought against him, and they smote the Canaanites and the Perizzites.
Καὶ κατέλαβον τὸν Ἀδωνιβεζὲκ ἐν τῇ Βεζὲκ, καὶ παρετάξαντο πρὸς αὐτόν· καὶ ἔκοψαν τὸν Χαναναῖον καὶ Φερεζαῖον.
And they overtook Adoni-bezek in Bezek, and fought against him; and they smote the Canaanite and the Perizzite.
6
וַיָּנָס אֲדֹנִי בֶזֶק וַיִּרְדְּפוּ אַחֲרָיו וַיֹּאחֲזוּ אֹתוֹ וַיְקַצְּצוּ אֶת־בְּהֹנוֹת יָדָיו וְרַגְלָיו
But Adoni-bezek fled; and they pursued after him, and caught him, and cut off his thumbs and his great toes.
Καὶ ἔφυγεν Ἀδωνιβεζέκ· καὶ κατέδραμον ὀπίσω αὐτοῦ, καὶ ἐλάβοσαν αὐτὸν, καὶ ἀπέκοψαν τὰ ἄκρα τῶν χειρῶν αὐτοῦ καὶ τὰ ἄκρα τῶν ποδῶν αὐτοῦ.
And Adoni-bezek fled, and they pursued after him, and took him, and cut off his thumbs and his great toes.
7
וַיֹּאמֶר אֲדֹנִי־בֶזֶק שִׁבְעִים מְלָכִים בְּהֹנוֹת יְדֵיהֶם וְרַגְלֵיהֶם מְקֻצָּצִים הָיוּ מְלַקְּטִים תַּחַת שֻׁלְחָנִי כַּאֲשֶׁר עָשִׂיתִי כֵּן שִׁלַּם־לִי אֱלֹהִים וַיְבִיאֻהוּ יְרוּשָׁלַ͏ִם וַיָּמָת שָׁם
And Adoni-bezek said: 'Threescore and ten kings, having their thumbs and their great toes cut off, gathered food under my table; as I have done, so G-d hath requited me.' And they brought him to Jerusalem, and he died there.
Καὶ εἶπεν Ἀδωνιβεζὲκ, ἑβδομήκοντα βασιλεῖς, τὰ ἄκρα τῶν χειρῶν αὐτῶν καὶ τὰ ἄκρα τῶν ποδῶν αὐτῶν ἀποκεκομμένοι, ἦσαν συλλέγοντες τὰ ὑποκάτω τῆς τραπέζης μου· καθὼς οὖν ἐποίησα, οὕτως ἀνταπέδωκέ μοι ὁ Θεός. καὶ ἄγουσιν αὐτὸν εἰς Ἱερουσαλήμ, καὶ ἀπέθανεν ἐκεῖ.
And Adoni-bezek said, Seventy kings, having their thumbs and their great toes cut off, gathered [their food] under my table: as I therefore have done, so God has recompensed me: and they brought him to Jerusalem, and he died there.
8
וַיִּלָּחֲמוּ בְנֵי־יְהוּדָה בִּירוּשָׁלִַם וַיִּלְכְּדוּ אוֹתָהּ וַיַּכּוּהָ לְפִי־חָרֶב וְאֶת־הָעִיר שִׁלְּחוּ בָאֵשׁ
And the children of Judah fought Jerusalem, and took it, and smote it with the edge of the sword, and set the city on fire.
Καὶ ἐπολέμουν υἱοὶ Ἰούδα τὴν Ἱερουσαλὴμ, καὶ κατελάβοντο αὐτὴν, καὶ ἐπάταξαν αὐτὴν ἐν στόματι ῥομφαίας, καὶ τὴν πόλιν ἐνέπρησαν ἐν πυρί.
And the children of Judah fought against Jerusalem, and took it, and smote it with the edge of the sword, and they burned the city with fire.
9
וְאַחַר יָרְדוּ בְּנֵי יְהוּדָה לְהִלָּחֵם בַּכְּנַעֲנִי יוֹשֵׁב הָהָר וְהַנֶּגֶב וְהַשְּׁפֵלָה
And afterward the children of Judah went down to fight against the Canaanites that dwelt in the hill-country, and in the South, and in the Lowland.
Καὶ μετὰ ταῦτα κατέβησαν οἱ υἱοὶ Ἰούδα πολεμῆσαι πρὸς τὸν Χαναναῖον τὸν κατοικοῦντα τὴν ὀρεινὴν καὶ τὸν Νότον καὶ τὴν πεδινήν.
And afterward the children of Judah went down to fight with the Canaanite dwelling in the hill country, and the south, and the plain country.
10
וַיֵּלֶךְ יְהוּדָה אֶל־הַכְּנַעֲנִי הַיּוֹשֵׁב בְּחֶבְרוֹן וְשֵׁם־חֶבְרוֹן לְפָנִים קִרְיַת אַרְבַּע וַיַּכּוּ אֶת־שֵׁשַׁי וְאֶת־אֲחִימַן וְאֶת־תַּלְמָי
And Judah went against the Canaanites that dwelt in Hebron--now the name of Hebron beforetime was Kiriath-arba--and they smote Sheshai, and Ahiman, and Talmai.
Καὶ ἐπορεύθη Ἰούδας πρὸς τὸν Χαναναῖον τὸν κατοικοῦντα ἐν Χεβρών· καὶ ἐξῆλθε Χεβρὼν ἐξ ἐναντίας· καὶ τὸ ὄνομα ἦν Χεβρὼν τὸ πρότερον Καριαθαρβοκσεφέρ· καὶ ἐπάτάξαν τὸν Σεσσὶ καὶ Ἀχιμὰν καὶ Θολμὶ γεννήματα τοῦ Ἐνάκ.
And Judah went to the Canaanite who dwelt in Hebron; and Hebron came out against him; and the name of Hebron before was Kiriath-arba-sepher: and they smote Sheshai, and Ahiman, and Talmai, children of Anak.
11
וַיֵּלֶךְ מִשָּׁם אֶל־יוֹשְׁבֵי דְּבִיר וְשֵׁם־דְּבִיר לְפָנִים קִרְיַת־סֵפֶר
And from thence he went against the inhabitants of Debir--now the name of Debir beforetime was Kiriath-sepher.
Καὶ ἀνέβησαν ἐκεῖθεν πρὸς τοὺς κατοικοῦντας Δαβίρ· τὸ δὲ ὄνομα τῆς Δαβὶρ ἦν ἔμπροσθεν Καριαθσεφὲρ, πόλις Γραμμάτων.
And they went up thence to the inhabitants of Debir; but the name of Debir was before Kiriath-sepher, the city of Letters.
12
וַיֹּאמֶר כָּלֵב אֲשֶׁר־יַכֶּה אֶת־קִרְיַת־סֵפֶר וּלְכָדָהּ וְנָתַתִּי לוֹ אֶת־עַכְסָה בִתִּי לְאִשָּׁה
And Caleb said: 'He that smiteth Kiriath-sepher, and taketh it, to him will I give Achsah my daughter to wife.'
Καὶ εἶπε Χάλεβ, ὃς ἂν πατάξῃ τὴν πόλιν τῶν Γραμμάτων καὶ προκαταλάβηται αὐτὴν, δώσω αὐτῷ τὴν Ἀσχὰ θυγατέρα μου εἰς γυναῖκα.
And Caleb said, Whosoever shall smite the city of Letters, and shall first take it, I will give to him Achsah my daughter to wife.
13
וַיִּלְכְּדָהּ עָתְנִיאֵל בֶּן־קְנַז אֲחִי כָלֵב הַקָּטֹן מִמֶּנּוּ וַיִּתֶּן־לוֹ אֶת־עַכְסָה בִתּוֹ לְאִשָּׁה
And Othniel the son of Kenaz, Caleb's younger brother, took it; and he gave him Achsah his daughter to wife.
Καὶ προκατελάβετο αὐτὴν Γοθονιὴλ υἱὸς Κενὲζ ἀδελφοῦ Χάλεβ ὁ νεώτερος· καὶ ἔδωκεν αὐτῷ Χάλεβ τὴν Ἀσχὰ θυγατέρα αὐτοῦ εἰς γυναῖκα.
And Othniel the younger son of Kenaz the brother of Caleb took it; and Caleb gave him his daughter Achsah to wife.
14
וַיְהִי בְּבוֹאָהּ וַתְּסִיתֵהוּ לִשְׁאוֹל מֵאֵת־אָבִיהָ הַשָּׂדֶה וַתִּצְנַח מֵעַל הַחֲמוֹר וַיֹּאמֶר־לָהּ כָּלֵב מַה־לָּךְ
And it came to pass, when she came unto him, that she moved him to ask of her father a field; and she alighted from off her ass; and Caleb said unto her: 'What wouldest thou?'
Καὶ ἐγένετο ἐν τῇ εἰσόδῳ αὐτῆς, καὶ ἐπέσεισεν αὐτὴν Γοθονιὴλ τοῦ αἰτῆσαι παρὰ τοῦ πατρὸς αὐτῆς ἀγρόν· καὶ ἐγόγγυζε καὶ ἔκραζεν ἀπὸ τοῦ ὑποζυγίου, εἰς γῆν Νότου ἐκδέδοσαί με· καὶ εἶπεν αὐτῇ Χάλεβ, τί ἐστί σοι;
And it came to pass as she went in, that Othniel urged her to ask a field of her father; and she murmured and cried from off her ass, Thou hast sent me forth into a south land: and Caleb said to her, What is thy request?
15
וַתֹּאמֶר לוֹ הָבָה־לִּי בְרָכָה כִּי אֶרֶץ הַנֶּגֶב נְתַתָּנִי וְנָתַתָּה לִי גֻּלֹּת מָיִם וַיִּתֶּן־לָהּ כָּלֵב אֵת גֻּלֹּת עִלִּית וְאֵת גֻּלֹּת תַּחְתִּית
And she said unto him: 'Give me a blessing; for that thou hast set me in the Southland, give me therefore springs of water.' And Caleb gave her the Upper Springs and the Nether Springs.
Καὶ εἶπεν αὐτῷ Ἀσχὰ, δὸς δή μοι εὐλογίαν, ὅτι εἰς γῆν Νότου ἐκδέδοσαί με, καὶ δώσεις μοι λύτρωσιν ὕδατος· καὶ ἔδωκεν αὐτῇ Χάλεβ κατὰ τὴν καρδίαν αὐτῆς λύτρωσιν μετεώρων καὶ λύτρωσιν ταπεινῶν.
And Achsah said to him, Give me, I pray thee, a blessing, for thou hast sent me forth into a south land, and thou shalt give me the ransom of water: and Caleb gave her according to her heart the ransom of the upper [springs] and the ransom of the low [springs].
16
וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת־בְּנֵי יְהוּדָה מִדְבַּר יְהוּדָה אֲשֶׁר בְּנֶגֶב עֲרָד וַיֵּלֶךְ וַיֵּשֶׁב אֶת־הָעָם
And the children of the Kenite, Moses' father-in-law, went up out of the city of palm-trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people.
Καὶ οἱ υἱοὶ Ἰοθὸρ τοῦ Κιναίου τοῦ γαμβροῦ Μωυσῆ ἀνέβησαν ἐκ πόλεως τῶν φοινίκων μετὰ τῶν υἱῶν Ἰούδα εἰς τὴν ἔρημον τὴν οὖσαν ἐν τῷ Νότῳ Ἰούδα, ἥ ἐστιν ἐπὶ καταβάσεως Ἀρὰδ, καὶ κατῴκησαν μετὰ τοῦ λαοῦ.
And the children of Jethro the Kenite the father-in-law of Moses went up from the city of palm trees with the children of Judah, to the wilderness that is in the south of Judah, which is at the descent of Arad, and they dwelt with the people.
17
וַיֵּלֶךְ יְהוּדָה אֶת־שִׁמְעוֹן אָחִיו וַיַּכּוּ אֶת־הַכְּנַעֲנִי יוֹשֵׁב צְפַת וַיַּחֲרִימוּ אוֹתָהּ וַיִּקְרָא אֶת־שֵׁם־הָעִיר חָרְמָה
And Judah went with Simeon his brother, and they smote the Canaanites that inhabited Zephath, and utterly destroyed it. And the name of the city was called Hormah.
Καὶ ἐπορεύθη Ἰούδας μετὰ Συμεὼν τοῦ ἀδελφοῦ αὐτοῦ, καὶ ἔκοψε τὸν Χαναναῖον τὸν κατοικοῦντα Σεφὲθ, καὶ ἐξωλόθρευσαν αὐτους· καὶ ἐκάλεσε τὸ ὄνομα τῆς πόλεως, Ἀνάθεμα.
And Judah went with Simeon his brother, and smote the Canaanite that inhabited Zephath, and they utterly destroyed them; and they called the name of the city Anathema.
18
וַיִּלְכֹּד יְהוּדָה אֶת־עַזָּה וְאֶת־גְּבוּלָהּ וְאֶת־אַשְׁקְלוֹן וְאֶת־גְּבוּלָהּ וְאֶת־עֶקְרוֹן וְאֶת־גְּבוּלָהּ
Also Judah took Gaza with the border thereof, and Ashkelon with the border thereof, and Ekron with the border thereof.
Καὶ οὐκ ἐκληρονόμησεν Ἰούδας τὴν Γάζαν οὐδὲ τὰ ὅρια αὐτῆς, οὐδὲ τὴν Ἀσκάλωνα οὐδὲ τὰ ὅρια αὐτῆς, καὶ τὴν Ἀκκαρὼν οὐδὲ τὰ ὅρια αὐτῆς, τὴν Ἄζωτον οὐδὲ τὰ περισπόρια αὐτῆς.
But Judah did not inherit Gaza nor her coasts, nor Ashkelon nor her coasts, nor Ekron nor her coasts, [nor] Ashdod nor the lands around it.
19
וַיְהִי יְהוָה אֶתּ־יְהוּדָה וַיֹּרֶשׁ אֶת־הָהָר כִּי לֹא לְהוֹרִישׁ אֶת־יֹשְׁבֵי הָעֵמֶק כִּי־רֶכֶב בַּרְזֶל לָהֶם
And HaShem was with Judah; and he drove out the inhabitants of the hill-country; for he could not drive out the inhabitants of the valley, because they had chariots of iron.
Καὶ ἦν Κύριος μετὰ Ἰούδα· καὶ ἐκληρονόμησε τὸ ὄρος, ὅτι οὐκ ἠδυνάσθησαν ἐξολοθρεῦσαι τοὺς κατοικοῦντας τὴν κοιλάδα, ὅτι Ῥηχὰβ διεστείλατο αὐτοῖς.
And the Lord was with Judah, and he inherited the mountain; for they were not able to destroy the inhabitants of the valley, for Rechab prevented them.
20
וַיִּתְּנוּ לְכָלֵב אֶת־חֶבְרוֹן כּ͏ַאֲשֶׁר דִּבֶּר מֹשֶׁה וַיּוֹרֶשׁ מִשָּׁם אֶת־שְׁלֹשָׁה בְּנֵי הָעֲנָק
And they gave Hebron unto Caleb, as Moses had spoken; and he drove out thence the three sons of Anak.
Καὶ ἔδωκαν τῷ Χάλεβ τὴν Χεβρὼν, καθὼς ἐλάλησε Μωυσῆς· καὶ ἐκληρονόμησεν ἐκεῖθεν τὰς τρεῖς πόλεις τῶν υἱῶν Ἐνάκ.
And they gave Hebron to Caleb, as Moses said; and thence he inherited the three cities of the children of Anak.
21
וְאֶת־הַיְבוּסִי יֹשֵׁב יְרוּשָׁלִַם לֹא הוֹרִישׁוּ בְּנֵי בִנְיָמִן וַיֵּשֶׁב הַיְבוּסִי אֶת־בְּנֵי בִנְיָמִן בִּירוּשָׁלִַם עַד הַיּוֹם הַזֶּה
And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem; but the Jebusites dwelt with the children of Benjamin in Jerusalem, unto this day.
Καὶ τὸν Ἰεβουσαῖον τὸν κατοικοῦντα ἐν Ἱερουσαλὴμ οὐκ ἐκληρονόμησαν οἱ υἱοὶ Βενιαμίν· καὶ κατῴκησεν ὁ Ἰεβουσαῖος μετὰ τῶν υἱῶν Βενιαμὶν ἐν Ἱερουσαλὴμ ἕως τῆς ἡμέρας ταύτης.
But the children of Benjamin did not take the inheritance of the Jebusite who dwelt in Jerusalem; and the Jebusite dwelt with the children of Benjamin in Jerusalem until this day.
22
וַיַּעֲלוּ בֵית־יוֹסֵף גַּם־הֵם בֵּית־אֵל וַיהוָה עִמָּם
And the house of Joseph, they also went up against Beth-el; and HaShem was with them.
Καὶ ἀνέβησαν οἱ υἱοὶ Ἰωσὴφ καί γε αὐτοὶ εἰς Βαιθήλ· καὶ Κύριος ἦν μετʼ αὐτῶν.
And the sons of Joseph, they also went up to Bethel; and the Lord was with them.
23
וַיָּתִירוּ בֵית־יוֹסֵף בְּבֵית־אֵל וְשֵׁם־הָעִיר לְפָנִים לוּז
And the house of Joseph sent to spy out Beth-el--now the name of the city beforetime was Luz.
Καὶ παρενέβαλον, καὶ κατεσκέψαντο Βαιθήλ· τὸ δὲ ὄνομα τῆς πόλεως ἦν ἔμπροσθεν Λουζά.
And they encamped and surveyed Bethel: and the name of the city before was Luz.
24
וַיִּרְאוּ הַשֹּׁמְרִים אִישׁ יוֹצֵא מִן־הָעִיר וַיֹּאמְרוּ לוֹ הַרְאֵנוּ נָא אֶת־מְבוֹא הָעִיר וְעָשִׂינוּ עִמְּךָ חָסֶד
And the watchers saw a man come forth out of the city, and they said unto him: 'Show us, we pray thee, the entrance into the city, and we will deal kindly with thee.'
Καὶ εἶδον οἱ φυλάσσοντες, καὶ ἰδοὺ ἀνὴρ ἐξεπορεύετο ἐκ τῆς πόλεως, καὶ ἔλαβον αὐτόν· καὶ εἶπον αὐτῷ, δεῖξον ἡμῖν τῆς πόλεως τὴν εἴσοδον, καὶ ποιήσομεν μετὰ σου ἔλεος.
And the spies looked, and behold, a man went out of the city, and they took him; and they said to him, Show us the way into the city, and we will deal mercifully with thee.
25
וַיַּרְאֵם אֶת־מְבוֹא הָעִיר וַיַּכּוּ אֶת־הָעִיר לְפִי־חָרֶב וְאֶת־הָאִישׁ וְאֶת־כָּל־מִשְׁפַּחְתּוֹ שִׁלֵּחוּ
And he showed them the entrance into the city, and they smote the city with the edge of the sword; but they let the man go and all his family.
Καὶ ἔδειξεν αὐτοῖς τὴν εἴσοδον τῆς πόλεως· καὶ ἐπάταξαν τὴν πόλιν ἐν στόματι ῥομφαίας· τὸν δὲ ἄνδρα καὶ τὴν συγγένειαν αὐτοῦ ἐξαπέστειλαν.
And he showed them the way into the city; and they smote the city with the edge of the sword; but they let go the man and his family.
26
וַיֵּלֶךְ הָאִישׁ אֶרֶץ הַחִתִּים וַיִּבֶן עִיר וַיִּקְרָא שְׁמָהּ לוּז הוּא שְׁמָהּ עַד הַיּוֹם הַזֶּה
And the man went into the land of the Hittites, and built a city, and called the name thereof Luz, which is the name thereof unto this day.
Καὶ ἐπορεύθη ὁ ἀνὴρ εἰς γῆν Χεττίν· καὶ ᾠκοδόμησεν ἐκεῖ πόλιν, καὶ ἐκάλεσε τὸ ὄνομα αὐτῆς Λουζά· τοῦτο ὄνομα αὐτῆς ἕως τῆς ἡμέρας ταύτης.
And the man went into the land of [the] Hittites, and built there a city, and called the name of it Luz; this [is] its name until this day.
27
וְלֹא־הוֹרִישׁ מְנַשֶּׁה אֶת־בֵּית־שְׁאָן וְאֶת־בְּנוֹתֶיהָ וְאֶת־תַּעְנַךְ וְאֶת־בְּנֹתֶיהָ וְאֶת־ישב יֹשְׁבֵי דוֹר וְאֶת־בְּנוֹתֶיהָ וְאֶת־יוֹשְׁבֵי יִבְלְעָם וְאֶת־בְּנֹתֶיהָ וְאֶת־יוֹשְׁבֵי מְגִדּוֹ וְאֶת־בְּנוֹתֶיהָ וַיּוֹאֶל הַכְּנַעֲנִי לָשֶׁבֶת בָּאָרֶץ הַזֹּאת
And Manasseh did not drive out the inhabitants of Beth-shean and its towns, nor of Taanach and its towns, nor the inhabitants of Dor and its towns, nor the inhabitants of Ibleam and its towns, nor the inhabitants of Megiddo and its towns; but the Canaanites were resolved to dwell in that land.
Καὶ οὐκ ἐξῇρε Μανασσῆ τὴν Βαιθσὰν, ἥ ἐστι Σκυθῶν πόλις, οὐδὲ τὰς θυγατέρας αὐτῆς οὐδὲ τὰ περίοικα αὐτῆς, οὐδὲ τὴν Θανὰκ οὐδὲ τὰς θυγατέρας αὐτῆς, οὐδὲ τοὺς κατοικοῦντας Δὼρ οὐδὲ τὰς θυγατέρας αὐτῆς, οὐδὲ τὸν κατοικοῦντα Βαλὰκ οὐδὲ τὰ περίοικα αὐτῆς οὐδὲ τὰς θυγατέρας αὐτῆς, οὐδὲ τοὺς κατοικοῦντας Μαγεδὼ οὐδὲ τὰ περίοικα αὐτῆς καὶ τὰς θυγατέρας αὐτῆς, οὐδὲ τοὺς κατοικοῦντας Ἰεβλαὰμ οὐδὲ τὰ περίοικα αὐτῆς, οὐδὲ τὰς θυγατέρας αὐτῆς· καὶ ἤρξατο ὁ Χαναναῖος κατοικεῖν ἐν τῇ γῇ ταύτῃ.
And Manasseh did not drive out [the inhabitants of] Beth-shean, which is a city of Scythians, nor her towns, nor her suburbs; nor Taanach, nor her towns; nor the inhabitants of Dor, nor her towns; nor the inhabitant of Balac, nor her suburbs, nor her towns; nor the inhabitants of Megiddo, nor her suburbs, nor her towns; nor the inhabitants of Ibleam, nor her suburbs, nor her towns; and the Canaanite began to dwell in this land.
28
ו͏ַיְהִי כִּי־חָזַק יִשְׂרָאֵל וַיָּשֶׂם אֶת־הַכְּנַעֲנִי לָמַס וְהוֹרֵישׁ לֹא הוֹרִישׁוֹ
And it came to pass, when Israel was waxen strong, that they put the Canaanites to task-work, but did in no wise drive them out.
Καὶ ἐγένετο ὅτε ἐνίσχυσεν Ἰσραὴλ, καὶ ἐποίησε τὸν Χαναναῖον εἰς φόρον, καὶ ἐξαίρων οὐκ ἐξῇρεν αὐτόν.
And it came to pass when Israel was strong, that he made the Canaanite tributary, but did not utterly drive them out.
29
וְאֶפְרַיִם לֹא הוֹרִישׁ אֶת־הַכְּנַעֲנִי הַיּוֹשֵׁב בְּגָזֶר וַיֵּשֶׁב הַכְּנַעֲנִי בְּקִרְבּוֹ בְּגָזֶר
And Ephraim drove not out the Canaanites that dwelt in Gezer; but the Canaanites dwelt in Gezer among them.
Καὶ Ἐφραὶμ οὐκ ἐξῇρε τὸν Χαναναῖον τὸν κατοικοῦντα ἐν Γαζέρ· καὶ κατῴκησεν ὁ Χαναναῖος ἐν μέσῳ αὐτοῦ ἐν Γαζὲρ, καὶ ἐγένετο εἰς φόρον.
And Ephraim did not drive out the Canaanite that dwelt in Gezer; and the Canaanite dwelt in the midst of him in Gezer, and became tributary.
30
זְבוּלֻן לֹא הוֹרִישׁ אֶת־יוֹשְׁבֵי קִטְרוֹן וְאֶת־יוֹשְׁבֵי נַהֲלֹל וַיֵּשֶׁב הַכְּנַעֲנִי בְּקִרְבּוֹ וַיִּהְיוּ לָמַס
Zebulun drove not out the inhabitants of Kitron, nor the: inhabitants of Nahalol; but the Canaanites dwelt among them, and became tributary.
Καὶ Ζαβουλὼν οὐκ ἐξῇρε τοὺς κατοικοῦντας Κέδρων, οὐδὲ τοὺς κατοικοῦντας Δωμανά· καὶ κατῴκησεν ὁ Χαναναῖος ἐν μέσῳ αὐτῶν, καὶ ἐγένετο αὐτῷ εἰς φόρον. Καὶ Ἀσὴρ οὐκ ἐξῇρε τοὺς κατοικοῦντας Δωμανά· καὶ κατῴκησεν ὁ Χαναναῖος ἐν μέσῳ αὐτῶν, καὶ ἐγένετο αὐτῷ εἰς φόρον.
And Zebulun did not drive out the inhabitants of Kitron, nor the inhabitants of Domana: and the Canaanite dwelt in the midst of them, and became tributary to them.
31
אָשֵׁר לֹא הוֹרִישׁ אֶת־יֹשְׁבֵי עַכּוֹ וְאֶת־יוֹשְׁבֵי צִידוֹן וְאֶת־אַחְלָב וְאֶת־אַכְזִיב וְאֶת־חֶלְבָּה וְאֶת־אֲפִיק וְאֶת־רְחֹב
Asher drove not out the inhabitants of Acco, nor the inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor of Aphik, nor of Rehob;
Καὶ Ἀσὴρ οὐκ ἐξῇρε τοὺς κατοικοῦντας Ἀκχὼ, καὶ ἐγένετο αὐτῷ εἰς φόρον, καὶ τοὺς κατοικοῦντας Δὼρ, καὶ τοὺς κατοικοῦντας Σιδῶνα, καὶ τοὺς κατοικοῦντας Δαλὰφ, τὸν Ἀσχαζὶ, καὶ τὸν Χεβδὰ, καὶ τὸν Ναῒ, καὶ τὸν Ἐρεώ.
And Asher did not drive out the inhabitants of Acco, and [that people] became tributary to him, nor the inhabitants of Dor, nor the inhabitants of Sidon, nor the inhabitants of Ahlab, nor Achzib, nor Helbah, nor Nai, nor Rehob.
32
וַיֵּשֶׁב הָאָשֵׁרִי בְּקֶרֶב הַכְּנַעֲנִי יֹשְׁבֵי הָאָרֶץ כִּי לֹא הוֹרִישׁוֹ
but the Asherites dwelt among the Canaanites, the inhabitants of the land; for they did not drive them out.
Καὶ κατῴκησεν ὁ Ἀσὴρ ἐν μέσῳ τοῦ Χαναναίου τοῦ κατοικοῦντος τὴν γῆν, ὅτι οὐκ ἠδυνήθη ἐξάραι αὐτόν.
And Asher dwelt in the midst of the Canaanite who inhabited the land, for he could not drive him out.
33
נַפְתָּלִי לֹא־הוֹרִישׁ אֶת־יֹשְׁבֵי בֵית־שֶׁמֶשׁ וְאֶת־יֹשְׁבֵי בֵית־עֲנָת וַיֵּשֶׁב בְּקֶרֶב הַכְּנַעֲנִי יֹשְׁבֵי הָאָרֶץ וְיֹשְׁבֵי בֵית־שֶׁמֶשׁ וּבֵית עֲנָת הָיוּ לָהֶם לָמַס
Naphtali drove not out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; but he dwelt among the Canaanites, the inhabitants of the land; nevertheless the inhabitants of Beth-shemesh and of Beth-anath became tributary unto them.
Καὶ Νεφθαλὶ οὐκ ἐξῇρε τοὺς κατοικοῦντας Βαιθσαμῦς, καὶ τοὺς κατοικοῦντας Βαιθανάχ· καὶ κατῴκησε Νεφθαλὶ ἐν μέσῳ τοῦ Χαναναίου τοῦ κατοικοῦντος τὴν γῆν· οἱ δὲ κατοικοῦντες Βαιθσαμὺς καὶ τὴν Βαιθενὲθ, ἐγένοντο αὐτοῖς εἰς φόρον.
And Naphtali did not drive out the inhabitants of Beth-shemesh, nor the inhabitants of Beth-anath; and Naphtali dwelt in the midst of the Canaanite who inhabited the land: but the inhabitants of Beth-shemesh and of Beth-anath became tributary to them.
34
וַיִּלְחֲצוּ הָאֱמֹרִי אֶת־בְּנֵי־דָן הָהָרָה כִּי־לֹא נְתָנוֹ לָרֶדֶת לָעֵמֶק
And the Amorites forced the children of Dan into the hill-country; for they would not suffer them to come down to the valley.
Καὶ ἐξέθλιψεν ὁ Ἀμοῤῥαῖος τοὺς υἱοὺς Δὰν εἰς τὸ ὄρος, ὅτι οὐκ ἀφῆκαν αὐτὸν καταβῆναι εἰς τὴν κοιλάδα.
And the Amorite drove out the children of Dan into the mountain, for they did not suffer them to come down into the valley.
35
וַיּוֹאֶל הָאֱמֹרִי לָשֶׁבֶת בְּהַר־חֶרֶס בְּאַיָּלוֹן וּבְשַׁעַלְבִים וַתִּכְבַּד יַד בֵּית־יוֹסֵף וַיִּהְיוּ לָמַס
But the Amorites were resolved to dwell in Harheres, in Aijalon, and in Shaalbim; yet the hand of the house of Joseph prevailed, so that they became tributary.
Καὶ ἤρξατο ὁ Ἀμοῤῥαῖος κατοικεῖν ἐν τῷ ὄρει τῷ ὀστρακώδει, ἐν ᾧ αἱ ἅρκτοι καὶ ἐν ᾧ αἱ ἀλώπεκες, ἐν τῷ Μυρσινῶνι, καὶ ἐν Θαλαβίν, καὶ ἐβαρύνθη ἡ χεὶρ οἴκου Ἰωσὴφ ἐπὶ τὸν Ἀμοῤῥαῖον, καὶ ἐγενήθη αὐτοῖς εἰς φόρον.
And the Amorite began to dwell in the mountain of shells, in which [are] bears, and foxes, in Myrsinon, and in Shaalbim; and the hand of the house of Joseph was heavy upon the Amorite, and he became tributary to them.
36
וּגְבוּל הָאֱמֹרִי מִמַּעֲלֵה עַקְרַבִּים מֵהַסֶּלַע וָמָעְלָה
And the border of the Amorites was from the ascent of Akrabbim, from Sela, and upward.
Καὶ τὸ ὅριον τοῦ Ἀμοῤῥαίου ἀπὸ τῆς ἀναβάσεως Ἀκραβὶν ἀπὸ τῆς πέτρας καὶ ἐπάνω.
And the border of the Amorite [was] from the going up of Akrabbim, from the rock and upward.

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.

Building and updating

The page reads prepared data from the data folder; python3 build.py (in the app folder) downloads the sources into sources and rebuilds it in a few minutes. Two files must be added by hand: eng-Brenton_vpl.zip from ebible.org and SPE.zip from CrossWire. python3 build.py --public-domain-only leaves out the three non-commercially-licensed layers; --download-only just fetches the sources. Licences and required credits are listed in SOURCES.md.

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 app, 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, which states no licence, so it is only included when you download it yourself. Their placement was made for this app 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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