Cuarto objetivo y sexta, séptima, octava y novena hipótesis

132 _{See Delitzsch, 1920: 105–107, § 109}a–c _{and 111, §109}b_.

savlpiggi shmasiva" “signal trumpet.” But the c_aphc_{el participle is}

not easily mistaken for pec_{al passive participle. The clue for under-}

standing the difference between the Greek and Syriac is provided by Numbers 10:9,

t/rx]xoj}B' !t,[oreh}w"

“then you shall sound an alarm with the trumpets.” In the Vorlage the instrument translated “trumpet” could have been

rpwv

“ram’s horn” or

hrxxj

“clarion” or

lbwy

“cornet,” none of which would have created problems. But it was not the instrument, itself, which was misunderstood, but the modifier of the instrument,

h[wrth

, usually meaning “an alarm, a war cry, a shout of joy (for a religious purpose).” This noun with the definite article,

h[wrth

(or scriptio defectiva

h[rth

), was evidently misread by the Syriac translator as

h[dyth

, a hithpac_el

perfect of the stem

[dy

. The confusion of

r

and

d

is well attested, as is the confusion of

r

and

w

.132

11:4 (G) 11:5 (S)

o[rh uJyhla; ejtapeivnwsen eij" oJmalismo;n aujtoi'" he flattened high mountains into level ground for them

n wH| LF$w K<# A# j )jWt

high mountains he humbled, and he made them low

!hl hlypvl !ymr !yrh hwv

he flattened high mountains into lowlands for them

The variant reading of ms 10hl is noteworthy in understanding the difference between the Greek and Syriac texts of this line. Whereas ms 16hl has LF$w “and he laid low, he strew flat,” ms 10hl has YF$w “and he made plain / smooth.” While this could be an inner-Syriac corruption, it could also reflect a different reading of the Vorlage. If the Greek ejtapeivnwsen eij" oJmalismo;n aujtoi'" came from a Vorlage reading

!hl hlyp`l

, it would appear that ms 10hl suffered a haplography of the

hl

of

hlyp`l

and the

hl

of

!hl

. On the other hand, both mss 16hl and 10hl evidently read

THE PSALMS OF SOLOMON

133 _{See Delitzsch, 1920: 115, § 119}a_.

the

hlyp`l

of the Vorlage as a 3ms hiphc_{il with a 3mpl object}

suffix,

!lyp`w

“and he made them low,” reflecting a confusion of

l

and

w

.133 _{The redundancy of the Syriac line is prosaic, not poetic,}

consequently, the Greek text appears to have retained the better reading and has been used in reconstructing the Vorlage.

11:5 (G), 11:6b (S)

oiJ drumoi; ejskivasan aujtoi'" ejn th'/ parovdw/ aujtw'n the forest shaded them as they passed by wwh NiRB` D> n wHI\` L\_ )zj)

he shaded the cedars over them when they were passing by

!rb[b !hl !yvrj wlxh

the woods shaded them in their passing by

Greek ms 629 has oiJ bounoiv “the hills” instead of oiJ drumoiv “the forest,” and the Syriac has _{)zj) “the cedars.” It is obvious} that these variants are not literal translations of each other. The Greek bounoiv and drumoiv have some graphic similarity, but the degree of similarity is hardly sufficient to be cause of the threefold difference. The differences probably stem from a Hebrew Vorlage which could have been interpreted in several different ways. The clue for understanding this poetic line and its variants is Ezekiel 31:3, which reads in part,

vr,jowÒ #n:[; hpeyÒ @/nb;L]B' zr,a, rWVa' hNEhi

lx'me

, “Behold, the Assyrian was a cedar in Lebanon with fair branches, and with a forest–like shade” (ASV). The collocation of

zr,a,

“cedar” and

lx'me vr,jowÒ

“forest–like shade” parallels the variant readings of bouvnoi, drumoiv, and )zj) here in 11:5. Hebrew

vr,jo

can mean “a wooded height, a forest” (BDB, 361). The Greek drumoiv focused the meaning of

vr,jo

on the “forest” element, whereas the Greek bounoiv focused the meaning on the element of “height.” The Syriac _{L\_ )zj) “he shaded the} cedars” is a free translation of

!yvir,jowlxh

“the woods shaded”

134 _{In addition to Ezekiel 31:3, note also Numbers 24:6, Psalm 37:35; 80:1;} 92:12; and Isaiah 2:13.

135 _{See BHS for a summary of the evidence of the versions; and note Delitzsch} (1920: 112, § 112a_{) for another example of the confusion of w and z in Proverbs} 8:29.

which associated the forest–like shade with the legendary shady cedars (of Lebanon).134

11:5b (G), 11:7 (S)

pa'n xuvlon eujwdiva" ajnevteilen aujtoi'" oJ qeov" God made every fragrant tree to grow for them

)H |) n wH| Xir) A~ I%b A{ ird A%Io L>w

and God caused every tree of sweet smell to breathe on them

!hl !vb $[ lk !yhla jyryw

and God caused every fragrant tree to give off scent for them

The Greek ajnevteilen “to grow” and the Syriac Xir) “to breathe, to give off scent” cannot be accurate translations of each other. The verb ajnevteilen appears to be a translation of the hiphc_îl

of the verb

jrz

“to rise, to go forth,” used generally for the rising of the sun, with the noun

jrzm

being used for “sunrise” or “the place of the sunrise, the East.” But the noun

jrza

“one rising from the soil” (BDB, 28) is attested in Psalm 37:35 “I have seen a violent, wicked man spreading himself like a luxuriant tree in its native soil (

@n:[}r

jr:zÒa,K'

)” (NAS). Since ajnevteilen can be used for the coming forth of plants, as well as the “springing forth” of people, water, mountains, or hair, it was the appropriate word to translate

jyrzw

“and he caused to sprout forth.”

However, the Syriac translator or his Vorlage did not read

jyrzw

but

jyryw

“and he caused [the cedars] to give off scent.” This reflects a confusion in the Vorlage of either the Syriac text tradition or the Greek text tradition of a

w

and a

z

, a confusion which is attested in Ezekiel 47:17–19, where

taewÒ

appears three times instead of

tazO

.135 _{Given the fact that the poet spoke of the}

THE PSALMS OF SOLOMON

136 _{The paronomasia in the Syriac (}

Xir) . . . A{ird), which Trafton (1985: 112–113) dealt with, appears to be secondary. It is not original to the Hebrew if the proposed reconstruction proves to be correct.

the Greek ajnevteilen is very difficult. It would be an appropriate verb were the poet depicting the redevelopment of the land of Israel / Judah once the diaspora Jews were resettled in the land. Consequently, the Syriac reflects a contextually more appropriate reading. Aside from the Greek ajnevteilen, there is no suggestion that the returnees would tarry along the way, waiting for trees to spring up or mature sufficiently to give off a scent. In the poet’s vision, as interpreted by the Syriac translator, the scent of cedar would be pleasant for the Zion bound travelers. Consequently, the reconstructed Vorlage has followed the Syriac text.136

Psalm Twelve 12:2a

ejn poikiliva/ strofh'" oiJ lovgoi th'" glwvssh" ajndro;" ponhrou' (Greeka₎

ejn poivhsei diastrofh'" oiJ lovgoi th'" glwvssh" ajndro;" ponhrou '(Greekb₎

the words of the wicked man’s tongue (are) twisted so many ways

©

yh

ª

w+I) ,A\#d RI; A<fwHb

A*W~] RB` )RB;d H[&| for the tongue of the transgressor is

in the turning of words

[r `ya @w`l !ylm b`j ^phb

the tongue of a wicked man is for ingenious twisting of words

Trafton (1985: 115) acknowledged the difficulty of this poetic line in Greek and Syriac. In Greek, mss 149, 260, 471, and 606 (= Greekb _{in this section) read ejn poivhsei diastrofh'" “in the doing}

In document Berri, Pablo Alejandro Tutora: Dra. Góngora, Vanesa (página 38-58)