By Ronald S. Hendel
Ronald S. Hendel deals a cautious and thorough re exam of the textual content of Genesis 1 eleven. he's taking a strongly confident place at the worth of the Septuagint as a competent translation of its Hebrew mum or dad textual content. This place is opposite to that taken in such a lot present stories of the textual content of Genesis, together with a few in commonplace variants and reference works. however, Hendel exhibits, there's an gathering mass of proof indicating that his place is correct.
Hendel starts off with a dialogue of conception and technique, and issues out the teachings to be discovered from the recent biblical manuscripts came across at Qumran. He is going directly to argue for the training of eclectic severe versions of books of the Hebrew Bible a role lengthy pursued in Classical, New testomony, and Septuagint experiences, yet nonetheless hugely debatable with admire to the Hebrew scriptures. The serious variation of Genesis 1 eleven which follows is Hendel's first step towards any such complete task.
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Additional resources for The Text of Genesis 1-11: Textual Studies and Critical Edition
Sample text
In the first three instances (2:4, 5, 7), G reads אל הים. Only in 2:8 does G begin to read יהוה אלהים. ( יהודwith Μ) 11 times and ( אלהיםcontra M) 5 times. In an additional three places (3:1, 3, 5), all in direct discourse, Μ and G read אלהיט. In sum, there are 15 agreements in divine name in Μ and G in the Garden of Eden story and 8 disagreements, all replicating the disagreement in Gen 2:4. What is one to make of this variation, which occurs just over half the time in Gen 2:4-3:24? The easiest solution draws on the tendency for scribal harmonizations in the proto-G textual tradition.
De Plantations 86; De Abrahamo 124). , Gen. Rah. 15 on Gen 2:4). The chief difference between the G translator and these later interpreters, according to Rosel's theory, is that the G translator deliberately revised the text of Genesis in order to embed in the text his theology of divine names. 36 Chapter Three In a previous study of this issue, Wevers concluded: "there seems to be no pattern here of any kind. If this be the case, one can only assume a different parent text (or a careless translator)" (1985: 33).
This would be an accidental assimilation by anticipation. An intentional change of this kind in proto-M is far less likely. On this explanation, the reading הששי, which admittedly makes sense in its context, may have been altered to השביעיby a simple scribal error. 34 Chapter Three The weight of the respective arguments inclines toward the position that הששיis the archetypal reading and probably original. ) The reading השביעיis most plausibly a secondary change due to an accidental assimilation by anticipation.