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النص محل البحث
Gen 2:2 وَفَرَغَ اللهُ فِي الْيَوْمِ السَّابِعِ مِنْ عَمَلِهِ الَّذِي عَمِلَ. فَاسْتَرَاحَ فِي الْيَوْمِ السَّابِعِ مِنْ جَمِيعِ عَمَلِهِ الَّذِي عَمِلَ.
قراءات هذا النص تتمثل في قرائتين اليوم السابع حسب الماسورى , واليوم السادس حسب بعض الترجمات سنرى شواهد كلا القرائتين
شواهد اليوم السابع
النص الماسورى [1]
ויכל אלהים ביום השׁביעי מלאכתו אשׁר עשׂה וישׁבת ביום השׁביעי מכל־מלאכתו אשׁר עשׂה׃
ترجوم اونكيلوس [2]
וּבָרֵיך יוי יָת יֹומָא שְבִיעָאָה וּקַדֵיש יָתֵיה אֲרֵי בֵיה נָח מִכָל עֲבִידְתֵיה דִברָא יוי לְמַעֲבַד׃
وترجمته
. And the Lord had finished by the Seventh Day the work which He had wrought, and the ten formations which He had created between the suns; and He rested the Seventh Day from all His works which He had performed.
الفولجاتا [3]
2 conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat
ترجمه الفولجاتا [4]
2 And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.
شواهد اليوم السادس يوجد في (apparatus) للنص القياسي الماسوري (BHS)الأتى [5]
التوراه السامريه [6]
ויכל אלהים ביום הששי מלאכתו אשר עשה וישבת ביום השביעי מכל מלאכתו אשר עשה
وترجمه التوراه السامريه
And on the six day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
الترجمه السبعينه [7]
2 καὶ συνετέλεσεν ὁ θεὸς ἐν τῃ̂ ἡμέρᾳ τῃ̂ ἕκτῃ τὰ ἔργα αὐτου̂, ἃ ἐποίησεν, καὶ κατέπαυσεν τῃ̂ ἡμέρᾳ τῃ̂ ἑβδόμῃ ἀπὸ πάντων τω̂ν ἔργων αὐτου̂, ὡ̂ν ἐποίησεν.
وترجمتها [8]
2 ξAnd God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made
وايضاً البشيتا
And on the sixth day God, finished his works which he had made;
and he rested on the seventh day from all his works which he had made
.
اما عن الأباء
فيعرف قراءة اليوم السابع يوحنا ذهبي الفم [9] , افرايم السريانى [10]
بأختصار شديد من الطبيعى ان ناسخ السبعينيه لما يلاقي صعوبه في النص تنتج عن فهم خاطيء ان الله خلق في اليوم السابع ايضاً واستراح في نفس اليوم , وليس في 6 ايام فقط فيُغير اليوم السابع الي اليوم السادس
فيقول هنرى الفورد
التوراه السامريه كما ايضاً السبعينه , تقرأ السادس بدل السابع , بلا شك بسبب صعوبه واضحه [11]
ويقدم لنا تشارلز رايت من اين اتت هذه الصعوبه لغوياَ فيقول
قراءه السابع هى الموجوده في جميع المخطوطات العبريه والفولجاتا وانكيلوس , ولكن الترجمه السبعينه والسريانيه والتوراه السامريه قراءة اليوم السادس , وهو واضح ان التغير متعمد لتجنب فكرة ان الله استمر في العمل في خلال جزء من اليوم السابع وهى التى ابدت ضمنياً قراءة اليوم السابع [12]
ويقول John H. Sailhamer
كما هو واضح من الاصدارات , الترجمه السبعينيه , البشيتا , التوراة السامريه , ظنوا ان الله انتهى من عمله يوم السبت , او اليوم السابع , وهو ما ادى الى القراءة الثانويه ” اليوم السادس” وهى انتهى الله عمله في اليةم السادس ” [13]
ويقول ديلمان
بلا شك في تصحيح اليوم السابع السابع , والسادس نشأت على الأكثر عن خطأ من الناسخ بسبب صعوبه اليوم السابع [14]
ويقول سبوريل معلقاً على كلمه افرغ التى حينما تم فهمها خطأ تم تغير القراءة بغرض ازاله الصعوبات , فيقول
افرغ (כלה) هنا لوضع النهايه [15] يعنى لم يكن في ذلك اليوم عمل اخر لله
ويقول ايضاً
الله لم يخلق اى شيء في اليوم السابع , السبعينيه والبشتا والسامريه , وضعوا قراءة السادس بدلاً من السابع , وهو تغيير متعمد لتجنب فكرة ان الله خلق شيء في اليوم السابع [16]
نصوص للدراسه
Exo 34:33 وَلَمَّا فَرَغَ مُوسَى مِنَ الْكَلامِ مَعَهُمْ جَعَلَ عَلَى وَجْهِهِ بُرْقُعا.
النص العبري
Exo 34:33 ויכל משׁה מדבר אתם ויתן על־פניו מסוה׃
مع استخدام نفس الكلمه عن موسي انه فرغ موسي من الكلام معهم اى انتهى من الكلام معهم وكذلك الله قد انتهي من الخلق في اليوم السابع اى لم يخلق شيء في اليوم السابع
1Sa 10:13 وَلَمَّا انْتَهَى مِنَ التَّنَبِّي جَاءَ إِلَى الْمُرْتَفَعَةِ.
1Sa 10:13 ויכל מהתנבות ויבא הבמה׃
والنص ده بيوضح انه بعد ما ذهب بين الأنبياء وانتهى من التنبأ ذهب لشيء اخر فهو انتهى من التنبي مطلقاً
وفي النهايه يقول ليو هايدوك
في بدايه هذا النص يجب ان يؤخذ , ان الله انهى عمله في اليوم السادس [17]
References
[1] Biblia Hebraica Stuttgartensia. Stuttgart : German Bible Society; Westminster Seminary, 1996, c1925, S. Ge 2:2
[2] Comprehensive Aramaic Lexicon. (2005; 2005). Targum Onqelos to the Pentateuch; Targum Onkelos (Ge 2:3). Hebrew Union College.
[3] Biblia Sacra Vulgata : Iuxta Vulgatem Versionem. 1969; Published in electronic form by Logos Research Systems, 1996 (electronic edition of the 3rd edition.) (Ge 2:2). Stuttgart: Deutsche Bibelgesellschaft.
[4] The Holy Bible, Translated from the Latin Vulgate. 2009 (Ge 2:2). Bellingham, WA: Logos Research Systems, Inc.
[5] Biblia Hebraica Stuttgartensia : Apparatus Criticus. 2003, c1969/77 (electronic ed.) (3). Stuttgart: German Bible Society,,
Cp 2, 2 a @GS הַשִּׁשִּׁי.
[6] Samaritan Pentateuch
[7] Septuaginta. 1979; Published in electronic form by Logos Research Systems, 1996 (electronic ed.) (Ge 2:2). Stuttgart: Deutsche Bibelgesellschaft.
[8] Brenton, L. C. L. (1870). The Septuagint Version of the Old Testament: English Translation (Ge 2:2). London: Samuel Bagster and Sons
[9] Louth, A., & Conti, M. (2001). Genesis 1-11. Ancient Christian Commentary on Scripture OT 1. (46). Downers Grove, Ill.: InterVarsity Press,, God Rests but His Governance Continues. Chrysostom:
You see, in saying at this point that God rested from his works, Scripture teaches us that he ceased creating and bringing from nonbeing into being on the seventh day, whereas Christ, in saying that “my father is at work up until now and I am at work,”5 reveals his unceasing care for us: he calls “work” the maintenance of created things, bestowal of permanence on them and governance of them through all time. If this wasn’t so, after all, how would everything have subsisted, without the guiding hand above directing all visible things and the human race as well? Homilies on Genesis 10.18.6
[10] Ibid,, The Meaning of God’s Rest. Ephrem the Syrian: From what toil did God rest? For the creatures that came to be on the first day came to be by implication, except for the light, which came through his word.1 And the rest of the works that came to be afterward came to be through his word. What toil is there for us when we speak one word? So what toil could there have been for God to speak one word a day? Moses, who divided the sea by his word and his rod, did not tire. Joshua, son of Nun, who restrained the luminaries by his word, did not tire. So what toil could there have been for God when he created the sea and the luminaries by his word? It was not because he rested on that day that God, who does not weary, blessed and sanctified the seventh day. Nor was it because he was to give it to that people, who did not understand that since they were freed from their servitude, they were to give rest to their servants and maidservants. He gave it to them so that, even if they had to be put under requirement, they would rest. It was given to them in order to depict by a temporal rest, which he gave to a temporal people, the mystery of the true rest, which will be given to the eternal people in the eternal world. Commentary on Genesis 1.32-33
[11] Alford, H. (1872). The Book of Genesis and Part of the Book of Exodus (10). London: Strahan & Co,, The Samaritan Pentateuch, as also the LXX., reads sixth for seventh, doubtless on account of the apparent difficulty.
[12] Wright, C. H. H. (1859). Book of Genesis in Hebrew, with Various Readings, Notes, Etc.: Critical Notes (5). London; Edinburgh: Williams and Norgate,,
השכיעי is that of all the Hebrew Mss. and of the Vulg. and Onk., but the lxx. Sam. cod. and vers. and the Syr. read הַשִׁשִׁי, which is evidently an intentional alteration to avoid the notion, which the reading השכיעי seemed to imply, of God’s continuing to work during a part of the seventh day..
[13] Sailhamer, J. H. (1990). Genesis. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary, Volume 2: Genesis, Exodus, Leviticus, Numbers (F. E. Gaebelein, Ed.) (39). Grand Rapids, MI: Zondervan Publishing House,, As is evident in the versions (Samar., LXX, Syr.),
the thought of God “finishing his work” on the Sabbath, or seventh day, gave rise to a secondary reading of הַשִּׁשִּׁי (haššiššî, “the sixth”): viz., “God finished his work on the sixth day.”
[14] Dillmann, A. (1897). Genesis Critically and Exegetically Expounded, Vol. 1 (W. B. Stevenson, Trans.) (90). Edinburgh: T&T Clark,, , is undoubtedly a correction. שביעי can at most have arisen from ששי by a scribe’s error. The difficulty of the השביעי,.
.
[15] Spurrell, G. J. (1887). Notes on the Hebrew Text of the Book of Genesis (17). Oxford: Clarendon Press,,
כלה=here ‘to bring to an end
[16] Ibid ,, ‘God did not create anything on the seventh day,’ Kn. The Sam., LXX, Syr., Ber. Rab. read, שׁשׁי for שׁביעי; an intentional alteration to avoid the idea that God created anything on the seventh day
.
[17] Haydock, G. L. (1859). Haydock’s Catholic Bible Commentary (Ge 2:2). New York: Edward Dunigan and Brother,, On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th
.
Gen 2:2 وَفَرَغَ اللهُ فِي الْيَوْمِ السَّابِعِ مِنْ عَمَلِهِ الَّذِي عَمِلَ. فَاسْتَرَاحَ فِي الْيَوْمِ السَّابِعِ مِنْ جَمِيعِ عَمَلِهِ الَّذِي عَمِلَ.
قراءات هذا النص تتمثل في قرائتين اليوم السابع حسب الماسورى , واليوم السادس حسب بعض الترجمات سنرى شواهد كلا القرائتين
شواهد اليوم السابع
النص الماسورى [1]
ויכל אלהים ביום השׁביעי מלאכתו אשׁר עשׂה וישׁבת ביום השׁביעי מכל־מלאכתו אשׁר עשׂה׃
ترجوم اونكيلوس [2]
וּבָרֵיך יוי יָת יֹומָא שְבִיעָאָה וּקַדֵיש יָתֵיה אֲרֵי בֵיה נָח מִכָל עֲבִידְתֵיה דִברָא יוי לְמַעֲבַד׃
وترجمته
. And the Lord had finished by the Seventh Day the work which He had wrought, and the ten formations which He had created between the suns; and He rested the Seventh Day from all His works which He had performed.
الفولجاتا [3]
2 conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat
ترجمه الفولجاتا [4]
2 And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.
شواهد اليوم السادس يوجد في (apparatus) للنص القياسي الماسوري (BHS)الأتى [5]
التوراه السامريه [6]
ויכל אלהים ביום הששי מלאכתו אשר עשה וישבת ביום השביעי מכל מלאכתו אשר עשה
وترجمه التوراه السامريه
And on the six day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
الترجمه السبعينه [7]
2 καὶ συνετέλεσεν ὁ θεὸς ἐν τῃ̂ ἡμέρᾳ τῃ̂ ἕκτῃ τὰ ἔργα αὐτου̂, ἃ ἐποίησεν, καὶ κατέπαυσεν τῃ̂ ἡμέρᾳ τῃ̂ ἑβδόμῃ ἀπὸ πάντων τω̂ν ἔργων αὐτου̂, ὡ̂ν ἐποίησεν.
وترجمتها [8]
2 ξAnd God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made
وايضاً البشيتا
And on the sixth day God, finished his works which he had made;
and he rested on the seventh day from all his works which he had made
.
اما عن الأباء
فيعرف قراءة اليوم السابع يوحنا ذهبي الفم [9] , افرايم السريانى [10]
بأختصار شديد من الطبيعى ان ناسخ السبعينيه لما يلاقي صعوبه في النص تنتج عن فهم خاطيء ان الله خلق في اليوم السابع ايضاً واستراح في نفس اليوم , وليس في 6 ايام فقط فيُغير اليوم السابع الي اليوم السادس
فيقول هنرى الفورد
التوراه السامريه كما ايضاً السبعينه , تقرأ السادس بدل السابع , بلا شك بسبب صعوبه واضحه [11]
ويقدم لنا تشارلز رايت من اين اتت هذه الصعوبه لغوياَ فيقول
قراءه السابع هى الموجوده في جميع المخطوطات العبريه والفولجاتا وانكيلوس , ولكن الترجمه السبعينه والسريانيه والتوراه السامريه قراءة اليوم السادس , وهو واضح ان التغير متعمد لتجنب فكرة ان الله استمر في العمل في خلال جزء من اليوم السابع وهى التى ابدت ضمنياً قراءة اليوم السابع [12]
ويقول John H. Sailhamer
كما هو واضح من الاصدارات , الترجمه السبعينيه , البشيتا , التوراة السامريه , ظنوا ان الله انتهى من عمله يوم السبت , او اليوم السابع , وهو ما ادى الى القراءة الثانويه ” اليوم السادس” وهى انتهى الله عمله في اليةم السادس ” [13]
ويقول ديلمان
بلا شك في تصحيح اليوم السابع السابع , والسادس نشأت على الأكثر عن خطأ من الناسخ بسبب صعوبه اليوم السابع [14]
ويقول سبوريل معلقاً على كلمه افرغ التى حينما تم فهمها خطأ تم تغير القراءة بغرض ازاله الصعوبات , فيقول
افرغ (כלה) هنا لوضع النهايه [15] يعنى لم يكن في ذلك اليوم عمل اخر لله
ويقول ايضاً
الله لم يخلق اى شيء في اليوم السابع , السبعينيه والبشتا والسامريه , وضعوا قراءة السادس بدلاً من السابع , وهو تغيير متعمد لتجنب فكرة ان الله خلق شيء في اليوم السابع [16]
نصوص للدراسه
Exo 34:33 وَلَمَّا فَرَغَ مُوسَى مِنَ الْكَلامِ مَعَهُمْ جَعَلَ عَلَى وَجْهِهِ بُرْقُعا.
النص العبري
Exo 34:33 ויכל משׁה מדבר אתם ויתן על־פניו מסוה׃
مع استخدام نفس الكلمه عن موسي انه فرغ موسي من الكلام معهم اى انتهى من الكلام معهم وكذلك الله قد انتهي من الخلق في اليوم السابع اى لم يخلق شيء في اليوم السابع
1Sa 10:13 وَلَمَّا انْتَهَى مِنَ التَّنَبِّي جَاءَ إِلَى الْمُرْتَفَعَةِ.
1Sa 10:13 ויכל מהתנבות ויבא הבמה׃
والنص ده بيوضح انه بعد ما ذهب بين الأنبياء وانتهى من التنبأ ذهب لشيء اخر فهو انتهى من التنبي مطلقاً
وفي النهايه يقول ليو هايدوك
في بدايه هذا النص يجب ان يؤخذ , ان الله انهى عمله في اليوم السادس [17]
References
[1] Biblia Hebraica Stuttgartensia. Stuttgart : German Bible Society; Westminster Seminary, 1996, c1925, S. Ge 2:2
[2] Comprehensive Aramaic Lexicon. (2005; 2005). Targum Onqelos to the Pentateuch; Targum Onkelos (Ge 2:3). Hebrew Union College.
[3] Biblia Sacra Vulgata : Iuxta Vulgatem Versionem. 1969; Published in electronic form by Logos Research Systems, 1996 (electronic edition of the 3rd edition.) (Ge 2:2). Stuttgart: Deutsche Bibelgesellschaft.
[4] The Holy Bible, Translated from the Latin Vulgate. 2009 (Ge 2:2). Bellingham, WA: Logos Research Systems, Inc.
[5] Biblia Hebraica Stuttgartensia : Apparatus Criticus. 2003, c1969/77 (electronic ed.) (3). Stuttgart: German Bible Society,,
Cp 2, 2 a @GS הַשִּׁשִּׁי.
[6] Samaritan Pentateuch
[7] Septuaginta. 1979; Published in electronic form by Logos Research Systems, 1996 (electronic ed.) (Ge 2:2). Stuttgart: Deutsche Bibelgesellschaft.
[8] Brenton, L. C. L. (1870). The Septuagint Version of the Old Testament: English Translation (Ge 2:2). London: Samuel Bagster and Sons
[9] Louth, A., & Conti, M. (2001). Genesis 1-11. Ancient Christian Commentary on Scripture OT 1. (46). Downers Grove, Ill.: InterVarsity Press,, God Rests but His Governance Continues. Chrysostom:
You see, in saying at this point that God rested from his works, Scripture teaches us that he ceased creating and bringing from nonbeing into being on the seventh day, whereas Christ, in saying that “my father is at work up until now and I am at work,”5 reveals his unceasing care for us: he calls “work” the maintenance of created things, bestowal of permanence on them and governance of them through all time. If this wasn’t so, after all, how would everything have subsisted, without the guiding hand above directing all visible things and the human race as well? Homilies on Genesis 10.18.6
[10] Ibid,, The Meaning of God’s Rest. Ephrem the Syrian: From what toil did God rest? For the creatures that came to be on the first day came to be by implication, except for the light, which came through his word.1 And the rest of the works that came to be afterward came to be through his word. What toil is there for us when we speak one word? So what toil could there have been for God to speak one word a day? Moses, who divided the sea by his word and his rod, did not tire. Joshua, son of Nun, who restrained the luminaries by his word, did not tire. So what toil could there have been for God when he created the sea and the luminaries by his word? It was not because he rested on that day that God, who does not weary, blessed and sanctified the seventh day. Nor was it because he was to give it to that people, who did not understand that since they were freed from their servitude, they were to give rest to their servants and maidservants. He gave it to them so that, even if they had to be put under requirement, they would rest. It was given to them in order to depict by a temporal rest, which he gave to a temporal people, the mystery of the true rest, which will be given to the eternal people in the eternal world. Commentary on Genesis 1.32-33
[11] Alford, H. (1872). The Book of Genesis and Part of the Book of Exodus (10). London: Strahan & Co,, The Samaritan Pentateuch, as also the LXX., reads sixth for seventh, doubtless on account of the apparent difficulty.
[12] Wright, C. H. H. (1859). Book of Genesis in Hebrew, with Various Readings, Notes, Etc.: Critical Notes (5). London; Edinburgh: Williams and Norgate,,
השכיעי is that of all the Hebrew Mss. and of the Vulg. and Onk., but the lxx. Sam. cod. and vers. and the Syr. read הַשִׁשִׁי, which is evidently an intentional alteration to avoid the notion, which the reading השכיעי seemed to imply, of God’s continuing to work during a part of the seventh day..
[13] Sailhamer, J. H. (1990). Genesis. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary, Volume 2: Genesis, Exodus, Leviticus, Numbers (F. E. Gaebelein, Ed.) (39). Grand Rapids, MI: Zondervan Publishing House,, As is evident in the versions (Samar., LXX, Syr.),
the thought of God “finishing his work” on the Sabbath, or seventh day, gave rise to a secondary reading of הַשִּׁשִּׁי (haššiššî, “the sixth”): viz., “God finished his work on the sixth day.”
[14] Dillmann, A. (1897). Genesis Critically and Exegetically Expounded, Vol. 1 (W. B. Stevenson, Trans.) (90). Edinburgh: T&T Clark,, , is undoubtedly a correction. שביעי can at most have arisen from ששי by a scribe’s error. The difficulty of the השביעי,.
.
[15] Spurrell, G. J. (1887). Notes on the Hebrew Text of the Book of Genesis (17). Oxford: Clarendon Press,,
כלה=here ‘to bring to an end
[16] Ibid ,, ‘God did not create anything on the seventh day,’ Kn. The Sam., LXX, Syr., Ber. Rab. read, שׁשׁי for שׁביעי; an intentional alteration to avoid the idea that God created anything on the seventh day
.
[17] Haydock, G. L. (1859). Haydock’s Catholic Bible Commentary (Ge 2:2). New York: Edward Dunigan and Brother,, On the seventh day, at the beginning of this verse, must be taken exclusively, as God finished his work on the 6th
.