Six days wilt thou labour

• Anchor Bible Dictionary — “Jubilees, Book of” (J. C. VanderKam); the entries on Satan, Passover and Sabbath for the canonical side.
• Eerdmans Dictionary of Early Judaism — its articles on Jubilees, on demons and evil spirits, and on the calendar.
• Dictionary of New Testament Background (IVP) — “Jubilees” and the articles on the Sabbath and the Passover.

• James C. VanderKam, Jubilees (Hermeneia, two volumes) — a commentary. Not consulted for this page; see Stage 5.
• James C. VanderKam, The Book of Jubilees: A Critical Text (CSCO 510) — the Geʻez measured here, in a digitisation of its text without the apparatus.
• R. H. Charles, The Book of Jubilees, or the Little Genesis (1902) — the English quoted here, from the 1917 SPCK reprint.
• James L. Kugel, A Walk through Jubilees; Michael Segal, The Book of Jubilees: Rewritten Bible, Redaction, Ideology and Theology.
• Discoveries in the Judaean Desert III (M. Baillet, J. T. Milik and R. de Vaux, Les ‘Petites Grottes’ de Qumrân) — the printed edition of 2Q20. Not held; the Hebrew here is the SQE text.

The coverage map. Every verse of the Geʻez Genesis 50 and Exodus 1–16 (477 verses) was screened against the 83 verses of Jubilees 46–50. 264 of them share no two consecutive words with any of those verses. The deepest run any of them makes is four.

What it passes over in Genesis. Jubilees 46 opens where Genesis ends, and Genesis 50:15–21 — the brothers’ fear after Jacob’s death and Joseph’s answer, אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה (Greek ὁ δὲ θεὸς ἐβουλεύσατο περὶ ἐμοῦ εἰς ἀγαθά) — has no telling in it: five of those seven verses share no two consecutive words with Jubilees 46–50, and the other two reach two, with stock phrases. Against the whole book, 50:17 still shares none.

Exodus 4, verse by verse — the commission, the signs, the road back, the lodging-place:

Each cell is one verse of Dillmann’s Geʻez, with the longest run of consecutive words it shares with any of the 83 verses of Jubilees 46–50 (unfolded). A dot = no two consecutive words. Darker = deeper.

Jubilees has no telling of its own of the call at the bush; 48:2 refers to ‘what He spake unto thee on Mount Sinai’ and moves to the road. Exodus 4:24 itself shares no two consecutive words with any verse of Jubilees.

Exodus 12, the Passover chapter, verse by verse:

Each cell is one verse of Dillmann’s Geʻez, with the longest run of consecutive words it shares with any of the 83 verses of Jubilees 46–50 (unfolded). A dot = no two consecutive words. Darker = deeper.

Jubilees 49 is a Passover law of twenty-three verses, and Exodus 12 is the Passover law. The two fours in Exodus 12 are 12:12 and 12:29, and both are the same four words, ‘every firstborn in the land of Egypt’, partnered with 49:2. The law of roasting (12:8–9), of the blood on the doorposts (12:7, 12:22–23), of the unbroken bone (12:46) — each is in Jubilees 49 in content, and none shares more than two consecutive words with it.

Josephus, in the Greek held here (Niese’s edition): Pharaoh’s daughter has a name, as in Jubilees 47:5 — Θέρμουθις ἦν θυγάτηρ τοῦ βασιλέως (Antiquities 2.224). The 1917 edition’s note on 47:5 already pointed there: “Thermuthis (Josephus, Ant. ii. 9, 5, 7).” Josephus has no lodging-place scene at all: in Antiquities 2.277–279 Moses takes Zipporah and their sons, sets out for Egypt and is met by Aaron near the border, and the stem ‘circumcis-’ occurs in none of the 349 sections of book 2.

The Wisdom of Solomon gives the drowning at the sea the same measure-for-measure logic as Jubilees 48:14 (‘even as the people of Egypt had cast their children into the river’). In the King James Apocrypha: “And when they had determined to slay the babes of the saints, one child being cast forth, and saved, to reprove them, thou tookest away the multitude of their children, and destroyedst them altogether in a mighty water.” (18:5). The 1917 edition’s note on 48:14 reads, in full, “Cf. Wisdom xviii. 5.” No run can be taken between them: the Wisdom of Solomon is held in Greek and English, Jubilees 48 in Geʻez.

The Testament of Simeon, which the 1917 notes cite for the war of 46:6–11 and for the bones of Joseph, and the Targum the same notes cite on the lodging-place, are not held on this disk; they are named, not quoted.

Jubilees dates events ‘in the Nth jubilee, in the Mth week, in the Kth year’, so a date converts to a year from creation (Anno Mundi): AM = 49(N−1) + 7(M−1) + K. Every fully dated event in these chapters, and the descent into Egypt just before them, computed from Charles’s English and checked against the Geʻez numerals, which agree at every one:

Charles’s margin years agree with the formula at every row. The scheme closes: the exodus and Sinai fall in AM 2410, and the fiftieth jubilee ends on the bank of the Jordan.

Three figures the text states, set against its own dates:

Two of them do not close, and each misses by two years. Moses’ stated durations come to 78 where the dates give 80 — and 80 is Exodus 7:7. VanderKam’s own English, printed beside the Geʻez on the digitiser’s page, carries the same three bracketed figures at 48:1 ([2372], [= 36 years], [2410]), so the gap is not Charles’s. For Joseph, a birth in AM 2132 would satisfy both the seventeen years at the sale and the 110 at death; 28:24 as printed gives 2134, and Charles marks its year-numeral corrupt. The page reports the arithmetic and does not repair the text.

The 430 years. Exodus 12:40 is the verse the columns read differently:

Josephus’s 215 is what Genesis’s own ages give for the Canaan years (Abram 75 at the call, 100 at Isaac’s birth, Isaac 60 at Jacob’s, Jacob 130 before Pharaoh: 25 + 60 + 130, the same figures in the Masoretic text and the Greek at Genesis 12:4, 21:5, 25:26 and 47:9). As arithmetic, Jubilees’ 238 years in Egypt sits 23 from the 215 that the Egypt-and-Canaan reading implies and 192 from the Masoretic 430 in Egypt. That is a distance, not a dependence; the page does not say which reading the author knew. The Samaritan text, like the Greek and the Geʻez, puts the 430 years in both lands, and names Canaan first.

• 83 verses, 1,858 Geʻez word tokens in chapters 46–50, chapter by chapter 16·12·19·23·13 in both the English and the Geʻez.
• The ‘heavenly tables’ (Charles’s word) are named once in these chapters, at 49:8, in both languages; 50:13 has ‘the tables’ without ‘heavenly’.
• Inside the book, the Passover law shares wording with other laws of the book — measured in one Geʻez text, so free of the two-editor problem: 49:8 shares six consecutive words with 16:30, the law of Tabernacles (‘there is no limit of days, for this is ordained for ever’), and 49:22 shares five with 33:13 (‘And do thou, Moses, command the children of Israel’). Each is band 1.
• ‘for thus is it written’ (49:17) announces a written source. Measured, the verse’s deepest run with the Pentateuch is two words, shared with 33 verses at once: 29 of them on ‘before the Lord’, three on ‘for thus’, the formula’s own first words (Gen 38:10, Exod 16:34, Num 36:5), and one on ‘all men’ (Exod 9:19). Where 33:12 said ‘written a second time’ the Jubilees 30–34 page found eight words of Deuteronomy 27:20; here the formula’s own words reach two, in three verses, and the verse’s deepest run is a stock phrase.
• 49:6 has Israel ‘drinking the wine’ at the first Passover. Exodus 12 has no wine. The 1917 note: “The use of wine at the Passover feast is attested here for the first time.” That is the editor’s claim, and the page does not test it.

Against the Geʻez Genesis (1,526 verses): of the 83 verses of Jubilees 46–50, 26 share no two consecutive words with any verse of Genesis; 57 reach two, 9 reach three, and nothing reaches four.

Against the Geʻez Exodus (1,170 verses): 13 share no two consecutive words with any verse of Exodus; 70 reach two, 17 reach three, 2 reach four, and nothing reaches five.

Against the whole Geʻez Pentateuch (5,797 verses): 7 share no two consecutive words with any verse of the five books; 76 reach two, 27 reach three, 4 reach four, and nothing reaches five.

With the fold, every one of those numbers is the same — 7 share no two consecutive words with any verse of the five books; 76 reach two, 27 reach three, 4 reach four, and nothing reaches five — and no verse’s depth changes against Genesis, Exodus or the whole. It widens four bands by one: 46:9 against Genesis, 21 to 22; 47:9 against the Pentateuch, 4 to 5; 50:8 against Genesis, 1 to 2; 50:8 against the Pentateuch, 22 to 23. On these chapters the spelling question that moved a number on earlier pages moves no run and no distribution.

For every verse, not only the deepest. Of the 76 verses with a two-word partner, 15 have exactly one deepest partner (band 1), and eight form mutual pairs: the Pentateuch verse’s own deepest partner in all of Jubilees is that same verse, alone, at the same depth. The widest band is 212, at 49:9, made of two-word stock phrases — chiefly ‘before the Lord’. The full table is below.

The seven verses with no two-word partner anywhere in the Pentateuch: 47:6, 47:8, 48:3, 48:11, 49:5, 50:3, 50:6. Among them are 47:6 and 47:8 — Pharaoh’s daughter takes the child from the ark, his mother is called to nurse him — events Exodus 2:6–9 tells; and 48:3, Mastema seeking to kill Moses. Against Genesis alone the list is 26 long: 46:12, 46:14, 46:15, 47:6, 47:8, 47:10, 47:11, 48:2, 48:3, 48:9, 48:10, 48:11, 48:12, 48:13, 48:15, 48:16, 48:19, 49:5, 49:13, 49:16, 49:19, 49:20, 49:21, 50:3, 50:6, 50:13.

Nothing in these five chapters reaches five. Three of the four are short stock phrases unique by accident or by formula; the fourth is the finding.

The last law of Jubilees is the Sabbath, and in Charles’s English its central sentence follows the Fourth Commandment clause by clause: six days of labour, the seventh the Sabbath of the Lord your God, no work, the household, the stranger. The household and the stranger are in the two Decalogues and in neither Exodus 31:15 nor 16:26 — so in content the verse follows the Decalogue.

In wording, measured in Geʻez, it does not. Against each verse of the Sabbath commandment in Dillmann’s Geʻez:

Joined across the verse boundary — Exodus 20:9 with 20:10, Deuteronomy 5:13 with 5:14 — the run is still two and two. And from the other side: Exodus 20:10’s deepest partner in all of Jubilees is 50:7, at two words (band 1); Deuteronomy 5:13’s likewise (band 1); Exodus 20:9’s two-word best is shared by three Jubilees verses and Deuteronomy 5:14’s by five.

The household list, where the content is the Decalogue’s, shares no word form with either Geʻez Decalogue. The Geʻez Decalogues negate each member in the singular, ኢአንተ ፡ ወኢወልድከ ፡ ወኢወለትከ (‘not you, nor your son, nor your daughter’); Jubilees lists them in the plural, without the negative, አንትሙ ፡ ወውሉድክሙ ፡ ወአግብርቲክሙ (‘you, and your sons, and your servants’).

Its two runs of four are elsewhere. The first four words are the first four of Exodus 31:15, ሰዱሰ ፡ ዕለተ ፡ ትገብር ፡ ግብረ — the verse that goes on to set death for work on the Sabbath, as Jubilees 50:8 and 50:13 do. The next four are the seventh-day clause of Exodus 16:26, ወአመ ፡ ሳብዕት ፡ ዕለት ፡ ሰንበት — the Sabbath on which no manna falls. Exodus 31:15’s only four-word partner in all of Jubilees is 50:7, and so is Exodus 16:26’s: band 1 both ways. Each four-word phrase stands in one Pentateuch verse and one Jubilees verse. With the Sabbath laws of the book’s second chapter the sentence shares three words (‘on it any work’) with 2:25, 2:26 and 2:27 alike — a three-way tie, so no one of them is its partner there.

Where the finding is weaker than it looks — printed, not hidden. The run with Exodus 16:26 turns on one small word: Jubilees and 16:26 write ‘and on the seventh’ with ወአመ ፡ ሳብዕት (in three Pentateuch verses), where the commandment itself (Exodus 20:10; Deuteronomy 5:14), Exodus 31:15 and 35:2 write it as one word, ወበሳብዕት (in fourteen). Exodus 20:11, the commandment’s reason, has አመ ፡ ሳብዕት ፡ ዕለት, ‘on the seventh day’: Jubilees’ three words without its conjunction, so a count that split the conjunction off would let the Decalogue reach three there. In the CATSS Greek the clause is the same in 16:26, 20:10, 31:15 and Deuteronomy 5:14 — τῇ δὲ ἡμέρᾳ τῇ ἑβδόμῃ σάββατα — and 35:2 has two more words inside it, so that half of the finding measures a choice made in Geʻez. So, in part, does the other. The Greek does part Exodus 31:15 from the Decalogue: 31:15 opens ἓξ ἡμέρας ποιήσεις ἔργα where both Decalogues open ἓξ ἡμέρας ἐργᾷ. But the same four Greek words also open Leviticus 23:3 and Exodus 35:2. The Masoretic text has three different verbs for the three Sabbath sentences, שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮, שֵׁ֣שֶׁת יָמִים֮ יֵעָשֶׂ֣ה מְלָאכָה֒, שֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ, and Leviticus 23:3 and Exodus 35:2 differ from 31:15 by one letter of the verb, שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒. In Dillmann’s Geʻez, Leviticus 23:3 differs from 31:15 only by a suffix on its fourth word, ሰዱሰ ፡ ዕለተ ፡ ትገብር ፡ ግብረከ, and Deuteronomy 5:13 differs from Jubilees’ first four words only in its word for ‘days’, ሰዱሰ ፡ መዋዕለ (the Greek has ἡμέρας in both verses). So the band of 1 that Exodus 31:15 carries is a Geʻez fact, and the ‘two’ against Deuteronomy 5:13 rests on one Geʻez word. No Greek or Hebrew of Jubilees 50:7 is held, so which wording its author read cannot be tested here.

• Jub 49:2 → Exodus 12:12, 12:29, 13:15, Numbers 3:12 — four words, band 4. ‘Every firstborn in the land of Egypt’. The right story, and a formula: each of the four Pentateuch verses reaches 49:2 alone, but the phrase is theirs in common.
• Jub 48:4 → Deuteronomy 7:18 — four words, band 1 both ways. Charles has ‘against Pharaoh, and against all his house’; the four shared Geʻez words, ላዕለ ፡ ፈርዖን ፡ ወላዕለ ፡ ኵሉ, are one preposition twice (‘upon Pharaoh and upon all’), after which Jubilees has ‘his house’ and Deuteronomy ‘Egypt’. A list formula, unique on this disk by accident; Deuteronomy 7:18 remembers the same events in other words.
• Jub 49:18 → Deuteronomy 31:23 — four words, band 1 both ways. ‘Israel into the land which’ — in Deuteronomy, Joshua’s commission; in Jubilees, the tabernacle in the land. A phrase of entry, unique by accident.
• Jub 50:8 → 22 Pentateuch verses — two words, band 22 (23 with the fold), made of five different two-word phrases. One of them, ‘who lies with’, is the Sabbath ban on lying with a wife sharing its verb phrase with the curses of Deuteronomy 27:20–23, whose 27:20 was the Jubilees 30–34 page’s eight-word run. A band of 22 built from five stock phrases is the signature of formulas, not of contact.
• Jub 48:2–3 → Exodus 4:24 — a run of one, and of none. The link the 1917 note on 48:2 makes explicit (‘cf. Exod. iv. 24’) shares the single word ‘on the way’ (thirteen Pentateuch verses carry it); 48:3 shares no word form with Exodus 4:24 at all — not even ‘sought’, which both have, Exodus with the conjunction attached. A link plain in content measures one in wording.
• Jub 49:13–14 → Exodus 12:46 and Numbers 9:12 — one word at most. The law of the unbroken bone is in all three, and no two consecutive words are shared. The only shared word form is ‘of it’, እምኔሁ, between 49:14 and Numbers 9:12.
• Chapter 47 — the one chapter of fifty whose deepest run is two. It looks like a finding and is mostly size: it is also the book’s shortest chapter (12 verses, 201 Geʻez words), and 58 of the 1,296 runs of twelve consecutive verses in the book are as low. The longest stretch of verses that never pass two is 24 long (37:9–38:7); the one around chapter 47 is 17 (46:15–48:3). Depth is not rarity; where uniqueness completes has to be checked.

Two pieces held here overlap these chapters, both placed by content on this page. A search of all 19 Qumran editions held, for Mastema, Amram, Jochebed, Midian, the Passover, the plagues, the Sabbath, the firstborn, Joseph, Pharaoh, Satan and the cave of Machpelah, finds no third that fits them. 3Q5 frg. 3 names the cave of Machpelah, which Jubilees 46:9 calls ‘the double cave’; this disk’s record for the Jubilees 17–23 page places it at 23:7, with a question mark, and it is not used here.

2Q20 (2QJubilees^b) frg. 1, lines 0–4, Jubilees 46:1–3. Most of what the edition prints is restoration: 7 whole words survive, 7 are partly restored and 29 wholly.

Line 2 (restorations in brackets): [ואין] [שטן] [ואין] [כול] [רעה] כול י[מ]י חיי יוסף א[שר] [חיה] [אחרי]
Line 4: [כול] [ימי] [חיי] [יוסף] [וימות] [יוסף] ב[ן] מאה ו[עשר] [שנים]

No two consecutive preserved words match any of the 23,204 Masoretic verses. Measured with the editors’ restorations, line 4 reaches five words of Genesis 50:26, יוֹסֵ֔ף בֶּן מֵאָ֥ה וָעֶ֖שֶׂר שָׁנִ֑ים — and of those five, one, ‘hundred’, is on the leather whole. That is this section’s counter-example: a restoration that agrees with Genesis measures Genesis. The ‘no Satan’ of line 2 is restored entire.

4Q222 (4QJubilees^g) frg. 3, lines 2–3, Jubilees 48:5 — the hail, the locusts, the darkness, the firstborn of man and beast:
Line 2: [כלה] [כול] אשר פרח ־־ים [ובארבה] [אשר] [אכל] [את] [היתר] [הנשאר] [להם] [מהברד]
Line 3: [ובחושך] [ובבכורי] [ה]אדם וה[בהמה] .
Two whole words survive, three are partly preserved and twelve are wholly restored. The two whole words stand side by side (‘which sprouted’), and that pair stands in no Masoretic verse. With the restorations, each line reaches two consecutive words of the Masoretic text at most, in three verses each: line 2 with 2 Samuel 19:36, Joel 2:25, Psalm 79:7, line 3 (‘the man and the beast’) with Exodus 9:19, Jonah 3:7, Jonah 3:8. No verse of Exodus 10, where the locusts eat what the hail left, is among them.

This is the last page of the Jubilees series, so the screen is run once more over all 1,307 verses of the book against all 5,797 verses of the Geʻez Pentateuch.

Each cell is one chapter of Jubilees (VanderKam’s Geʻez), with the deepest run of consecutive words any of its verses shares with any verse of Dillmann’s Geʻez Pentateuch (unfolded). Darker = deeper; the darkest shade is six and above.

The distribution, exactly: 156 at 0, 759 at 2, 287 at 3, 71 at 4, 23 at 5, 5 at 6, 3 at 7, 2 at 8, 1 at 10 (verses at each deepest run; 0 = no two consecutive words). With the fold: 153 at 0, 759 at 2, 286 at 3, 75 at 4, 22 at 5, 6 at 6, 3 at 7, 2 at 8, 1 at 10. Eleven verses reach six or more, and every one of them is band 1 both ways (twelve with the fold, which lifts 14:4 to six against Genesis 15:5):

What the measurement showed across the book. Jubilees retells Genesis and the beginning of Exodus and, in its Geʻez, keeps very little of their wording: 1,202 of its 1,307 verses never pass three consecutive words with any verse of the five books (1,198 with the fold). The deep runs are few and scattered through the book, each one a single sentence matched to a single sentence. The deepest of all is in the first chapter — ten words of Exodus 33:1, the land sworn ‘to Abraham, to Isaac and to Jacob’ — and the last five chapters, which retell Exodus 1–16 and close with its two great laws, reach four.

• Acts 7:15–16 — the patriarchs carried back from Egypt and laid in the tomb at Shechem; Jubilees 46:9 has the brothers’ bones buried ‘in the double cave in the mountain’, near Hebron (46:10).
• Acts 7:20–30 — Moses instructed in the wisdom of the Egyptians, forty years old when he went out to his brothers, forty years more in Midian. Jubilees 47:9 has ‘Amram thy father taught thee writing’, and by its dates Moses is 42 at the flight. The 1917 note: “Contrast Acts vii. 22.”
• Acts 7:38, 53; Galatians 3:19; Hebrews 2:2 — the law spoken through angels, which is the frame of the whole book. See our Hebrews 2 study.
• Galatians 3:17 — a law that came 430 years after the promise (see the table of Exodus 12:40 in Stage 2, and our Galatians study).
• 2 Timothy 3:8 — Jannes and Jambres, who opposed Moses; Jubilees 48:9–11 has the Egyptian sorcerers, unnamed, helped by Mastema. See our 2 Timothy study.
• Hebrews 11:23–29 — Moses hidden three months, refusing to be called the son of Pharaoh’s daughter, the Passover and the sprinkling of blood, the sea.
• John 19:36 — the unbroken bone, the law of Exodus 12:46 that Jubilees 49:13 also gives.
• 1 Corinthians 5:7 — Christ the Passover lamb. See our 1 Corinthians 5 study.
• Revelation 12:10 — the accuser of the brothers; Jubilees 48:15 and 48:18 bind Mastema ‘that he might not accuse them’. See our Revelation 12 study.
• Mark 2:27–28; Colossians 2:16–17 — the Sabbath made for man, and a shadow of what was to come. See our Mark 2–3 and Colossians 2–4 studies.
• No run is possible against any of these. Jubilees 46–50 is held here in Geʻez and in two Hebrew scraps; the New Testament is Greek.

• The commentaries. VanderKam’s Hermeneia commentary, Kugel, Segal and the printed editions of 2Q20 and 4Q222 were not consulted. Where this page interprets, it rests on its own measurements, on the 1917 edition’s notes, or on its own reading of the text. Whether the commentaries explain the two-year gaps in Moses’ and Joseph’s years, this page cannot say.
• The Hebrew or Greek of 50:7. Whether Jubilees’ Sabbath sentence was worded like Exodus 31:15 before it was Geʻez is not testable from this disk; no Greek of Jubilees is held, and no Hebrew of chapter 50.
• The Latin Jubilees. The 1917 note on 49:13 favours a Latin reading: “The Latin, which is to be preferred, reads: "There shall be no tribulation among the sons of Israel on this day."” The Latin is not held, so the reading is reported as that editor gives it.
• The printed critical text. The Geʻez of Jubilees is a digitisation of VanderKam’s text without its apparatus; where Charles prints two titles for Mastema and the Geʻez held here has one form, the manuscripts behind each cannot be examined from here.
• The Targums. The 1917 note on 48:3 appeals to Targum Pseudo-Jonathan on Exodus 4:24; the Targums held on this disk cover Genesis 6 only, so that reading is not checked here. The Samaritan Pentateuch is held whole, and this page quotes two verses of it: Exodus 12:40 (Stage 2) and Exodus 4:24, which has ויפגשהו יהוה, as the Masoretic text does. No run was taken with it.
• Allusion. A run of identical words finds verbatim contact. It cannot see that the household list of 50:7 is the Decalogue’s, which is why the page says so in words, and it is not evidence against any connection it fails to find.

• The headline rests on two runs of four. One of them, with Exodus 16:26, turns on a single small Geʻez word that the Greek does not distinguish. The other, with Exodus 31:15, completes its uniqueness only at the fourth word, where Leviticus 23:3 differs by a suffix; in the Greek the same four words also open Leviticus 23:3 and Exodus 35:2. And the ‘two’ against the Decalogue counts whole word forms: split the conjunction off and Exodus 20:11 reaches three. Both runs are printed with their phrase counts so that a reader can weigh them; neither is a quotation.
• Two editors, two centuries apart. A run between VanderKam’s Jubilees and Dillmann’s Pentateuch can be shortened by either editor’s spelling. The fold is printed beside every headline for that reason; on these chapters it changes no run and no distribution, and widens four bands by one. How Dillmann’s brackets are read is a third choice, declared in Stage 4 with what it moves.
• The chronology is the formula’s. AM = 49(N−1) + 7(M−1) + K is how the book’s dates are usually converted, and Charles’s margins agree with it at every row; whether the author counted ‘five weeks and one year’ some other way is not something the text says.
• The 238-against-215 comparison rests on Josephus’s reckoning. Exodus 12:40 in the Greek, the Geʻez and the Samaritan puts the years in both lands; the split into 215 and 215 is Josephus’s and Genesis’s ages, not a figure any Exodus column states.
• The English is quotation, not a measured column. Charles’s 1902 translation was made from the Ethiopic text of his day, not from VanderKam’s.

• Two slips in the Charles transcription at 50:4. The transcription reads ‘two years and there are yet’ and ‘(lit. "distant for learning’; the archive.org OCR of both the 1902 and the 1917 printings has a colon after ‘two years’ and a closed ‘(lit. "distant")’. The codex prints 50:4 in pieces that avoid both. They are left in the corpus file and reported.
• The footnote file carries no notes for chapter 50. The host page for chapter 50 keeps the note numbers in its text but prints no notes; the 1917 OCR shows that the notes exist. Every 1917 note quoted on this page is from chapters 46–49.
• The Geʻez file spells the name once with a different first letter, ወመኰንን ፡ ወስቴማ at 11:5, where Charles has ‘the prince Mastêmâ’. That is why Charles has twelve Mastema verses and the Geʻez count is eleven. Whether it is the edition’s reading or the digitiser’s cannot be checked without the printed text.
• The two earlier pages of this series attribute their English to ‘Charles 1913, lightly modernized’. The text now held is the 1917 reprint of the 1902 translation; this page quotes it unaltered and leaves those pages to be brought into line.

• James C. VanderKam, The Book of Jubilees: A Critical Text (CSCO 510, 1989) and the translation volume that accompanies it; and his Jubilees (Hermeneia).
• August Dillmann, Octateuchus Aethiopicus (1853–55) — the Geʻez Genesis to Deuteronomy measured here.
• R. H. Charles, The Book of Jubilees, or the Little Genesis (1902; reprinted by SPCK in 1917 with an introduction by G. H. Box) — the English and the notes quoted here.
• B. Niese, Flavii Iosephi opera (1885–1890) — Antiquities book 2, quoted from the Perseus digitisation.
• Discoveries in the Judaean Desert III — 2Q20 in print. Not held, and neither is the printed edition of 4Q222.
• C. C. Højgaard, M. Naaijer and S. Schorch, Text-Fabric Dataset of the Samaritan Pentateuch (Zenodo, 2023) — MS Chester Beatty 751, CC BY-NC 4.0; two verses quoted here.
• Kugel, A Walk through Jubilees; Segal, The Book of Jubilees.

• A sentence can sound like Scripture and be worded otherwise. Jubilees 50:7 reads as the Fourth Commandment in English and is worded otherwise in Geʻez, the language of the only complete text held here. Know which text you are reading.
• Exodus says who met Moses on the road. The Masoretic text says the Lord; the Greek and the Geʻez say an angel of the Lord; Jubilees says Mastema. The church’s reading, set out on our Exodus 4 study, takes Exodus 4:24 as the Masoretic text has it. Jubilees’ adversary is reported here as the book’s account, not adopted.
• A book that counts can be checked. Jubilees builds to 2,450 years, fifty jubilees exactly, and two of the sums inside it miss by two years. Honest reading does the arithmetic and says so.
• The Sabbath is bigger than Jubilees’ list of death penalties. The book binds it with death for lighting a fire or riding a beast (50:12–13). The church reads the Sabbath through the Lord of the Sabbath (Mark 2:27–28) and as a shadow of what was to come (Colossians 2:16–17) — that is the church’s reading, and it is stated as such.
• One concrete response. Read Exodus 16:22–30, 20:8–11 and 31:12–17, then Jubilees 50:6–13, in one sitting, and ask at each difference: what does Jubilees say that Exodus does not, and on whose authority?