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Gary N. Knoppers, The Torah and “the Place[s] for Yhwh’s Name”, in Jews and Samaritans: The Origins and History of Their Early Relations, Oxford University Press, 2013, p. 181. also, in Samarian-Judean Relations in Hellenistic and Maccabean Times, DOI:10.1093/acprof:oso/9780195329544.003.0007 |
Gen. 49:10–12
Masoretic Text:
A sceptre shall not depart from Judah,
nor a ruler’s staff from between his feet,
until Shiloh comes,
and the obedience of the peoples is his.
He shall bind his donkey to a vine
and his donkey’s colt to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
He shall be more sparkling of eyes than wine
and whiter of teeth than milk.
Samaritanus:
A sceptre shall not depart from Judah,
nor a ruler’s staff from between his standards,
until Shiloh comes,
and the obedience of the peoples is his.
Bound is his donkey to a vine
and his donkey’s colt to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
His eyes shall sparkle more than wine
and his teeth shall be whiter than milk.
Septuagint and Theodotion:
A ruler shall not depart from Judah,
nor a leader from between his hips,
until what was set aside for him comes,
and he is the expectation of the peoples.
He shall bind his young animal to a vine
and his donkey’s colt to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
More joy inspiring are his eyes than wine
and whiter his teeth than milk.
4Q Genesis Peshera (= 4Q252), fragment 1, column V55:
The sceptre shall [no]t depart from the tribe of Judah.
While Israel has the dominion,
There [will not] be cut off someone who sits on the throne of David.
For “the staff ” is the covenant of royalty
[and the thous]ands of Israel are “the standards”.
Until the Messiah of righteousness comes, the branch of David.
For to him and to his descendents has been given the covenant of
the kingship of his people for everlasting generations,
which he upheld [. . .] the Law with the men of the Community,
for [. . .] it is the assembly of the
men of [. . .] [. . .] He gives
Aquila and Symmachus:
A sceptre shall not depart from Judah,
nor a commander 56 from between his feet,
until he comes,
and the alliance of the peoples is his.
He shall bind his young animal to a vine
and his donkey’s colt to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
Bright are his eyes more than wine
and whiter his teeth than milk.
Peshitta:
A sceptre shall not depart from Judah,
nor a leader from his court house,
until the one to whom it belongs comes.
The peoples await him.
He shall bind his donkey to a vine
and his donkey’s colt to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
His eyes shall sparkle more than wine
and his teeth shall be whiter than milk.
Vulgate:
A sceptre shall not depart from Judah,
nor a leader from his hips,
until the one who must be sent comes;
He shall be the expectation of the peoples.
He shall bind his young to a vine
and his she-ass, O my son, to a choice vine.
He shall wash his garments in wine
and his robe in the blood of grapes.
More beautiful are his eyes than wine
and his teeth whiter than milk.
Targum Onqelos:
The ruler shall never depart from the House of Judah,
nor the scribe from his children’s children for evermore,
until the Messiah comes,
to whom belongs the kingdom,
and him shall the nations obey.
He shall lead Israel round about his city;
the people shall build his Temple;
the righteous shall be round about him;
and they that carry out the Law shall be with him in study.
Let his raiment, be of fine purple, and his garment all woolen,
crimson, and of bright sparkling colours.
His mountains shall be red with his vineyards;
his vats shall be dripping with wine;
his valleys shall be white with grain and with flocks of sheep.
Targum Neofiti I:
Kings shall not cease from among those of the house of Judah,
and neither (shall) scribes teaching the Law, from his son’s sons,
until the time King Messiah shall come,
to whom the kingship belongs;
to him shall all the kingdoms be subject.
How beautiful is King Messiah,
who is to rise from among those of the house of Judah.
He girds his loins and goes forth to battle against those who hate him;
and he kills kings with rulers,
and makes the mountains red from the blood of their slain
and makes the valleys white from the fat of their warriors.
His garments are rolled in blood;
he is like a presser of grapes.
How beautiful are the eyes of King Messiah,
more than pure wine,
lest he see with them the revealing of nakedness
or the shedding of innocent blood.
His teeth are more pure than milk,
lest he eatwith them things that are stolen or robbed.
The mountains shall become red from his vines
and the vats from wine;
and the hills will become white from the abundance of grain and flocks of sheep.
Targum Jerushalmi I:
Kings and rulers shall not cease from those of the house of Judah,
nor scribes teacing the Law, from his descendents,
until the time the King Messiah comes,
the youngest of his sons,
because of whom the people will pine away.
How beautiful is King Messiah,
who is to arise from among those of the house of Judah.
He girds his loins and comes down
arranging battle lines against his enemies
and slaying kings together with rulers;
and there is no king or ruler who can withstand him.
He makes the mountains red with the blood of their dead,
his garments are rolled in blood;
he is like a presser of grapes.
How beautiful are the eyes of the King Messiah,
like pure wine,
for they have not seen the uncovering of nakedness,
or the shedding of innocent blood.
His teeth are whiter than milk,
because he has not eaten what has been robbed or taken by force.
His mountains and his press shall be red from wine,
and his hills white from the harvest and from the flocks.
Targum Jerushalmi II:
Kings shall not cease from the house of Judah,
nor scholars and and teachers of the Torah from his children’s children,
until such time that the King Messiah comes,
whose is the kingdom,
and unto whom all the kingdoms of the earth will be subjugated.
How beautiful is the King Messiah,
who will arise from the house of Judah!
He girds his loins and goes out to battle against those who hate him,
and he kills kings and rulers;
he reddens the mountains from the blood of their slain,
and he whitens his valleys form the fat of their mighty ones;
his garments roll in the blood,
and he is like one who presses grapes.
How beautiful to behold are the eyes of the King Messiah,
they are purer than wine,
from [avoidance of ] seeing through them the uncovering of nakedness,
and the spilling of innocent blood;
his teeth are whiter than milk
from [avoidance of] eating with them
[the fruit of ] violence and robbery;
his mountains will be red with grapes,
and his press, from wine;
his hills will be white from abundance of grain and flocks of sheep.
* T.C. Vriezen & A.S. van der Woude,
Ancient Israelite and Early Jewish Literature
[Αρχαία Ισραηλιτική και Πρωτοϊουδαϊκή Γραμματεία],
transl. by Brian Doyle,
pp./σσ. 91-95.
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| Computer program to reveal who wrote the Bible |
One of the key features used by Bible scholars to classify different components of biblical literature is synonym choice. The underlying hypothesis is that different authorial components are likely to differ in the proportions with which alternative words from a set of synonyms (synset) are used. This hypothesis played a part in the pioneering work of Astruc (1753) on the book of Genesis – using a single synset: divine names – and has been refined by many others using broader feature sets, such as that of Carpenter and Hartford-Battersby (1900). More recently, the synonym hypothesis has been used in computational work on authorship attribution of English texts in the work of Clark and Hannon (2007) and Koppel et al. (2006). [...]
We have shown that documents can be decomposed into authorial components with very high accuracy by using a two-stage process. First, we establish a reliable partial clustering of units by using synonym choice and then we use these partial clusters as training texts for supervised learning using generic words as features.
We have considered only decompositions into two components, although our method generalizes trivially to more than two components, for example by applying it iteratively. The real challenge is to determine the correct number of components, where this information is not given. We leave this for future work.
Despite this limitation, our success on munged biblical books suggests that our method can be fruitfully applied to the Pentateuch, since the broad consensus in the field is that the Pentateuch can be divided into two main threads, known as Priestly (P) and non-Priestly (Driver 1909). (Both categories are often divided further, but these subdivisions are more controversial.) We find that our split corresponds to the expert consensus regarding P and non-P for over 90% of the verses in the Pentateuch for which such consensus exists. We have thus been able to largely recapitulate several centuries of painstaking manual labor with our automated method. We offer those instances in which we disagree with the consensus for the consideration
of scholars in the field.
In this work, we have exploited the availability of tools for identifying synonyms in biblical literature. In future work, we intend to extend our methods to texts for which such tools are unavailable.
* Moshe Koppel, Navot Akiva, Idan Dershowitz and Nachum Dershowitz,
"Unsupervised Decomposition of a Document into Authorial Components"
[«Ακαθοδήγητη Αποσύνταξη ενός Εγγράφου στα Συγγραφικά Συστατικά»],
49th Annual Meeting of the Association for Computational Linguistics: Human Language Technologies,
Portland, Oregon (Monday 20 June, 2011). *
«Ένας ιδιαίτερος παράγων που κάνει διστακτικούς πολλούς να ασχοληθούν με θέματα κριτικής του κειμένου είναι η συνύπαρξη δύο κειμένων της Κ.Δ. στον ελληνικό χώρο: της κριτικής έκδοσης (είτε Nestle-Aland είτε The Greek New Testament) στον ακαδημαϊκό χώρο και της Πατριαρχικής έκδοσης του 1904 (με τις ανατυπώσεις από την Αποστολική Διακονία) στη λειτουργική χρήση και την καθημερινή ανάγνωση των πιστών. Η άγνοια ως προς το τι ακριβώς είναι η κριτική έκδοση της Κ.Δ. οδήγησε ορισμένους, θεολόγους μάλιστα, να χαρακτηρίζουν τις κριτικές εκδόσεις ως «Προτεσταντικό» κείμενο, αγνοώντας ότι το κείμενό τους στηρίζεται σε αρχαία χειρόγραφα και ότι τα χειρόγραφα αυτά αποτελούν θησαυρό της Εκκλησίας και μάλιστα της Εκκλησίας των πρώτων αιώνων».
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Codex Sinaiticus (1 John 5:7, 8) / Σιναϊτικός Κώδικας (1 Ιωάννη 5:7, 8) |
«Some intentional changes in the biblical texts were introduced to clarify and support various theological issues and concerns facing the church. Ehrman cites a number of these deliberate theological changes in the second to the fourth centuries that reveal the orthodox tendencies to deal with the various "heresies" present in the churches. The best-known "corruption" of the biblical text for christological purposes is, of course, the Comma Johanneum (or the "Johannine Comma"), whereby the trinitarian addition to 1 John 5:7-8 was introduced. The Johannine Comma includes the words: "For there are three who bear witness in heaven, the Father, the Word, and the Holy Spirit, and these three are one. And there are three who bear witness on earth, the spirit and the water and the blood, and these three are one." These additional words are not found in any known Greek manuscript, but Erasmus likely translated them from the Latin Sixtine (Sixto)-Clementine edition of the Vulgate and, under pressure from his contemporaries, inserted them into the second edition of his Greek New Testament. This addition was, of course, intended to support the church's understanding of the Trinity, but it has no Greek textual support. In the third century, Cyprian may have known of this addition, and it may have originated in North Africa, but that is uncertain."»
