Revisions | Conspiracies - Conspiracy Theories & Facts

Reason: None provided.

[part 2]

Let's get to the edits. It's not putting a line break after each numbered section. I got that in here but after clicking save, there's no fucking vertical space between each. I also have a next line after book, original date, edit date, reason. In this piece of shit it doesn't have any vertical breaks. Fuck this, ok.. good enough. But it has them in the text window here before I click save. Fuck your formatting bullshit today.

=================================

Samaritan Pentateuch: Change in Genesis 1:1 Book: Genesis Original Date: The text is ancient. Edit Date: The change to a singular "heaven" occurred sometime before the 4th century BCE. Reason: A scribal difference in translation or interpretation from the plural "heavens" found in the Masoretic Text.
Samaritan Pentateuch: Change in Genesis 1:2 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal difference in interpretation of the original Hebrew phrase, changing "formless and void" to "unseeable and unfashioned".
Masoretic Text: Change from "we will be like God" to "we will be like gods" (Genesis 3:5) Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change to protect a high view of God and avoid implying that humans can become divine.
Addition of a dialogue in Genesis 4:8 Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother is found in the Septuagint and the Dead Sea Scrolls, while it is omitted from the Masoretic Text. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Addition of a dialogue between Cain and Abel (Genesis 4:8) Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother occurred sometime before the Masoretic Text was standardized. This dialogue is found in the Septuagint and the Dead Sea Scrolls. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Samaritan Pentateuch: Omission of "Canaan" in genealogies (Genesis 10) Book: Genesis Original Date: Ancient text. Edit Date: The omission occurred sometime before the 4th century BCE. Reason: An accidental omission by a scribe's eye skipping a name in a long list with similar vocabulary.
Samaritan Pentateuch: Omission of "and the tower" (Genesis 11:8) Book: Genesis Original Date: Ancient text. Edit Date: The phrase is missing from the Masoretic Text, but present in the Septuagint. Reason: An omission by a scribe, as the entire point of the story is the tower itself, which the Septuagint reading focuses on.
Masoretic Text: Change in Genesis 18:22 Book: Genesis Original Date: The text is ancient. Edit Date: The change from "God remained standing before Abraham" to "Abraham stood before the LORD" occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change made by scribes to protect a high view of God and remove any hint of a subservient role.
Samaritan Pentateuch: Change in Genesis 50:23 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal interpretation to avoid anthropomorphism by changing "upon the knees of Joseph" to "in the days of Joseph".
Samaritan Pentateuch: Change in the description of God from "man of war" to "hero of war" (Exodus 15:3) Book: Exodus Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to make the description of God less human-like and more spiritual.
Samaritan Pentateuch: Frequent repetition in Exodus Book: Exodus Original Date: The Pentateuch is ancient. Edit Date: The Samaritan version has these additions from before the 4th century BCE. Reason: A stylistic choice to make the text more repetitious, recording Moses repeating exactly what God had previously instructed him to tell Pharaoh.
Change in how God is seen (Exodus 24:10-12) Book: Exodus Original Date: The text is ancient. Edit Date: The Septuagint translators eased the theological tension of seeing God in one verse but not being able to in another. Reason: A theological change to ease tension in the text.
Masoretic Text: Change in Exodus 24:5 Book: Exodus Original Date: The text is ancient. Edit Date: The Masoretic Text standardized the Hebrew term for "young men" over an Aramaic term found in other manuscripts. Reason: A linguistic difference where an Aramaic term was replaced with a more standard Hebrew term.
Omission of the phrase about the goat for Azazel (Leviticus 16:8) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Vulgate versions leave the term Azazel untranslated. Reason: A theological concern, as medieval rabbis identified Azazel as a "hairy desert demon," and they wanted to avoid the implication of giving a sacrifice to a demon.
Change to the use of "you shall keep" (Leviticus 18:4) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin translations of the original Hebrew phrase "tiš-mə-rū lā-le-ḵeṯ" (you shall keep to walk) differ, which is a grammatical change. Reason: A grammatical or stylistic difference in translation.
Change from "man" to "she" in the law of live sacrifices (Leviticus 18:5) Book: Leviticus Original Date: The text is ancient. Edit Date: The Samaritan Pentateuch changes the masculine pronoun "he" to the feminine "she". Reason: A grammatical or scribal error that changes the recipient of the law.
Omission of "for I am the Lord your God" in Leviticus 18:5 Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin versions omit the phrase "for I am the Lord your God". Reason: An accidental omission by a scribe's eye skipping to a later word with a similar ending.
Change in Leviticus 18:9 Book: Leviticus Original Date: The text is ancient. Edit Date: The Latin Vulgate adds "filiae uxoris patris tui" (daughter of your father's wife) and a phrase "in order to hide her confusion" which is absent from the original Hebrew text. Reason: A scribal addition or clarification.
Omission of a passage in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Masoretic Text is surrounded by two upside-down nuns, which may indicate that the verses were a separate book or were placed in the wrong location. Reason: A literary decision, possibly due to a dislocation in the text.
Change in how the Song of the Ark is treated in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the song is in a different order, making more sense in the context of the ark being on the move. Reason: The Septuagint translators rearranged the passage to provide a clearer and more logical presentation.
Samaritan Pentateuch: Introduction of an intermediary between God and Balaam (Numbers 23:4) Book: Numbers Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to introduce an angel rather than have God interact directly with a pagan prophet.
Change in Numbers 21:14 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the text is a lot shorter than the Masoretic Text version. Reason: The Septuagint translator may have abbreviated the text to make it clearer for the Greek audience.
Change from "sons of God" to "sons of Israel" (Deuteronomy 32:8) Book: Deuteronomy Original Date: The older reading is preserved in manuscripts from at least the 2nd century BCE. Edit Date: The change to "sons of Israel" was made by the Masoretes, Jewish scribes who standardized the Hebrew text from the 7th to 10th centuries CE. Reason: A theological change made to avoid a polytheistic reading, as "sons of God" was a term often associated with other divine beings.
Change in how the altar is built (Deuteronomy 27:4) Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Samaritan text of Deuteronomy 27:4 states that the altar should be built on Mount Gerizim, while the Jewish text specifies Mount Ebal. Reason: A religious and ideological change made by the Samaritans to promote their place of worship on Mount Gerizim.
Addition of an entire section in Deuteronomy 32:43 Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Septuagint and Dead Sea Scrolls have a longer version of Deuteronomy 32:43, with additional lines that call the heavens to rejoice and for the angels to worship God. The Masoretic Text is shorter and lacks these lines. Reason: The Masoretic Text removed or altered parts of the poetic pairings to eliminate references to other divine beings and soften the polytheistic implication.
The addition of the Ark in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Masoretic Text adds the Ark to several verses where it is not found in the Septuagint. Reason: A theological correction by a scribe to emphasize the power of God in the narrative.
Change in the covenant renewal at Ebal (Joshua 8:30-35) Book: Joshua Original Date: The text is ancient. Edit Date: In the Masoretic Text, the covenant renewal at Ebal is placed after the conquest of Ai (Joshua 8:29). The Septuagint places it after a summarizing notice (Joshua 9:2). Reason: The change was likely made because the section about the building of the altar has no connection with the context of the story of the conquest of Ai.
Change in the sequencing of Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint places Joshua 10:30-35 after 9:1, while the Masoretic Text has it in its traditional location. Reason: A change in the arrangement of the text, perhaps due to a textual error or a different literary form.
Omission of entire verses in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint omits some verses that are present in the Masoretic Text. Reason: The Septuagint is a shorter version of the text, likely representing an earlier literary edition of the book.
Change in the conquest of cities (Judges 1:18) Book: Judges Original Date: The text is ancient. Edit Date: The Greek Septuagint denies that the Judahites conquered Gaza, Ashkelon, and Ekron, while the Masoretic Text asserts that they did. Reason: The Septuagint may be "correcting" the Hebrew text, as other textual evidence seems to indicate the towns did not fall to the Israelites until much later.
The change from "Moses" to "Manasseh" (Judges 18:30) Book: Judges Original Date: The text is ancient. Edit Date: Sometime before the 10th century CE, the name was changed from "Moses" to "Manasseh" by adding a nun in superscript. Reason: A scribal change "to avoid saying that the grandson of Moses became a priest of false gods".
Change in the description of a concubine (Judges 19:2) Book: Judges Original Date: The text is ancient. Edit Date: The Septuagint version of the text reads that the concubine "went away from him to the house of her father," while the Masoretic Text has a disputed verb that could mean "committed fornication" or "was angry". Reason: The Septuagint translators may have chosen a less offensive translation, or the original text was different.
The omission of a verse in 1 Samuel 13:1 Book: 1 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: The verse is completely lacking in the Septuagint Sinaiticus. Reason: The Masoretic Text reading "Saul was a year old when he began to reign" is viewed as a corrupted reading, and the omission in the Septuagint is considered a correction or a reflection of an earlier manuscript tradition.
Change in Goliath's height in 1 Samuel 17:4 Book: 1 Samuel Original Date: The text is ancient. Edit Date: The change from "four cubits and a span" (6'9") in the Septuagint and Dead Sea Scrolls to "six cubits and a span" (9'9") occurred sometime before the standardization of the Masoretic Text. Reason: A factual discrepancy, potentially an intentional exaggeration to make David's victory seem more impressive.
The omission of David's backstory in 1 Samuel 17 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The shorter Septuagint version omits a large amount of material about David and Goliath. Reason: The Masoretic Text's longer version is considered a composite of an older "heroic tale" and a "romantic tale" that were spliced together by a later redactor to enrich the plot.
The two versions of 1 Samuel 17-18 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The additions to the longer, harmonized version in the Masoretic Text were made sometime before it was standardized. Reason: Scribes spliced written sources together to incorporate what they perceived as parallels and to enrich the story.
A medieval interpolation in 2 Samuel 1:26 Book: 2 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: An extra sentence was added to the Latin Vulgate around the 8th century CE. Reason: A medieval interpolation to avoid any possible homoerotic reading of the biblical text by comparing David's love for
Jonathan to a mother's love for her only son.
Omission of a doxology (1 Kings 3:13b-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint omits a verse about the Davidic covenant and the lengthening of Solomon's days. Reason: A Deuteronomistic (dtr) addition to the text by a later scribe to make the scene cohere with Priestly theology and style.
Rearrangement of the narrative (1 Kings 11-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint contains a disjointed portion in the midst of the narrative that parallels what is found in the Masoretic Text but with many twists. Reason: The Septuagint may be attributing to Jeroboam all the actions of the other rivals of Rehoboam, or it may be a different textual tradition.
Change from "Jezebel" to "Jezebel the wife of Ahab" (1 Kings 19:1) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint makes the subject of the verb explicit by naming Jezebel. Reason: A scribal explanation that tends to clarify the account.

[continued in part 3]

98 days ago

1 score

Reason: None provided.

[part 2]

=================================

Samaritan Pentateuch: Change in Genesis 1:1 Book: Genesis Original Date: The text is ancient. Edit Date: The change to a singular "heaven" occurred sometime before the 4th century BCE. Reason: A scribal difference in translation or interpretation from the plural "heavens" found in the Masoretic Text.
Samaritan Pentateuch: Change in Genesis 1:2 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal difference in interpretation of the original Hebrew phrase, changing "formless and void" to "unseeable and unfashioned".
Masoretic Text: Change from "we will be like God" to "we will be like gods" (Genesis 3:5) Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change to protect a high view of God and avoid implying that humans can become divine.
Addition of a dialogue in Genesis 4:8 Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother is found in the Septuagint and the Dead Sea Scrolls, while it is omitted from the Masoretic Text. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Addition of a dialogue between Cain and Abel (Genesis 4:8) Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother occurred sometime before the Masoretic Text was standardized. This dialogue is found in the Septuagint and the Dead Sea Scrolls. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Samaritan Pentateuch: Omission of "Canaan" in genealogies (Genesis 10) Book: Genesis Original Date: Ancient text. Edit Date: The omission occurred sometime before the 4th century BCE. Reason: An accidental omission by a scribe's eye skipping a name in a long list with similar vocabulary.
Samaritan Pentateuch: Omission of "and the tower" (Genesis 11:8) Book: Genesis Original Date: Ancient text. Edit Date: The phrase is missing from the Masoretic Text, but present in the Septuagint. Reason: An omission by a scribe, as the entire point of the story is the tower itself, which the Septuagint reading focuses on.
Masoretic Text: Change in Genesis 18:22 Book: Genesis Original Date: The text is ancient. Edit Date: The change from "God remained standing before Abraham" to "Abraham stood before the LORD" occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change made by scribes to protect a high view of God and remove any hint of a subservient role.
Samaritan Pentateuch: Change in Genesis 50:23 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal interpretation to avoid anthropomorphism by changing "upon the knees of Joseph" to "in the days of Joseph".
Samaritan Pentateuch: Change in the description of God from "man of war" to "hero of war" (Exodus 15:3) Book: Exodus Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to make the description of God less human-like and more spiritual.
Samaritan Pentateuch: Frequent repetition in Exodus Book: Exodus Original Date: The Pentateuch is ancient. Edit Date: The Samaritan version has these additions from before the 4th century BCE. Reason: A stylistic choice to make the text more repetitious, recording Moses repeating exactly what God had previously instructed him to tell Pharaoh.
Change in how God is seen (Exodus 24:10-12) Book: Exodus Original Date: The text is ancient. Edit Date: The Septuagint translators eased the theological tension of seeing God in one verse but not being able to in another. Reason: A theological change to ease tension in the text.
Masoretic Text: Change in Exodus 24:5 Book: Exodus Original Date: The text is ancient. Edit Date: The Masoretic Text standardized the Hebrew term for "young men" over an Aramaic term found in other manuscripts. Reason: A linguistic difference where an Aramaic term was replaced with a more standard Hebrew term.
Omission of the phrase about the goat for Azazel (Leviticus 16:8) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Vulgate versions leave the term Azazel untranslated. Reason: A theological concern, as medieval rabbis identified Azazel as a "hairy desert demon," and they wanted to avoid the implication of giving a sacrifice to a demon.
Change to the use of "you shall keep" (Leviticus 18:4) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin translations of the original Hebrew phrase "tiš-mə-rū lā-le-ḵeṯ" (you shall keep to walk) differ, which is a grammatical change. Reason: A grammatical or stylistic difference in translation.
Change from "man" to "she" in the law of live sacrifices (Leviticus 18:5) Book: Leviticus Original Date: The text is ancient. Edit Date: The Samaritan Pentateuch changes the masculine pronoun "he" to the feminine "she". Reason: A grammatical or scribal error that changes the recipient of the law.
Omission of "for I am the Lord your God" in Leviticus 18:5 Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin versions omit the phrase "for I am the Lord your God". Reason: An accidental omission by a scribe's eye skipping to a later word with a similar ending.
Change in Leviticus 18:9 Book: Leviticus Original Date: The text is ancient. Edit Date: The Latin Vulgate adds "filiae uxoris patris tui" (daughter of your father's wife) and a phrase "in order to hide her confusion" which is absent from the original Hebrew text. Reason: A scribal addition or clarification.
Omission of a passage in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Masoretic Text is surrounded by two upside-down nuns, which may indicate that the verses were a separate book or were placed in the wrong location. Reason: A literary decision, possibly due to a dislocation in the text.
Change in how the Song of the Ark is treated in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the song is in a different order, making more sense in the context of the ark being on the move. Reason: The Septuagint translators rearranged the passage to provide a clearer and more logical presentation.
Samaritan Pentateuch: Introduction of an intermediary between God and Balaam (Numbers 23:4) Book: Numbers Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to introduce an angel rather than have God interact directly with a pagan prophet.
Change in Numbers 21:14 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the text is a lot shorter than the Masoretic Text version. Reason: The Septuagint translator may have abbreviated the text to make it clearer for the Greek audience.
Change from "sons of God" to "sons of Israel" (Deuteronomy 32:8) Book: Deuteronomy Original Date: The older reading is preserved in manuscripts from at least the 2nd century BCE. Edit Date: The change to "sons of Israel" was made by the Masoretes, Jewish scribes who standardized the Hebrew text from the 7th to 10th centuries CE. Reason: A theological change made to avoid a polytheistic reading, as "sons of God" was a term often associated with other divine beings.
Change in how the altar is built (Deuteronomy 27:4) Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Samaritan text of Deuteronomy 27:4 states that the altar should be built on Mount Gerizim, while the Jewish text specifies Mount Ebal. Reason: A religious and ideological change made by the Samaritans to promote their place of worship on Mount Gerizim.
Addition of an entire section in Deuteronomy 32:43 Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Septuagint and Dead Sea Scrolls have a longer version of Deuteronomy 32:43, with additional lines that call the heavens to rejoice and for the angels to worship God. The Masoretic Text is shorter and lacks these lines. Reason: The Masoretic Text removed or altered parts of the poetic pairings to eliminate references to other divine beings and soften the polytheistic implication.
The addition of the Ark in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Masoretic Text adds the Ark to several verses where it is not found in the Septuagint. Reason: A theological correction by a scribe to emphasize the power of God in the narrative.
Change in the covenant renewal at Ebal (Joshua 8:30-35) Book: Joshua Original Date: The text is ancient. Edit Date: In the Masoretic Text, the covenant renewal at Ebal is placed after the conquest of Ai (Joshua 8:29). The Septuagint places it after a summarizing notice (Joshua 9:2). Reason: The change was likely made because the section about the building of the altar has no connection with the context of the story of the conquest of Ai.
Change in the sequencing of Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint places Joshua 10:30-35 after 9:1, while the Masoretic Text has it in its traditional location. Reason: A change in the arrangement of the text, perhaps due to a textual error or a different literary form.
Omission of entire verses in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint omits some verses that are present in the Masoretic Text. Reason: The Septuagint is a shorter version of the text, likely representing an earlier literary edition of the book.
Change in the conquest of cities (Judges 1:18) Book: Judges Original Date: The text is ancient. Edit Date: The Greek Septuagint denies that the Judahites conquered Gaza, Ashkelon, and Ekron, while the Masoretic Text asserts that they did. Reason: The Septuagint may be "correcting" the Hebrew text, as other textual evidence seems to indicate the towns did not fall to the Israelites until much later.
The change from "Moses" to "Manasseh" (Judges 18:30) Book: Judges Original Date: The text is ancient. Edit Date: Sometime before the 10th century CE, the name was changed from "Moses" to "Manasseh" by adding a nun in superscript. Reason: A scribal change "to avoid saying that the grandson of Moses became a priest of false gods".
Change in the description of a concubine (Judges 19:2) Book: Judges Original Date: The text is ancient. Edit Date: The Septuagint version of the text reads that the concubine "went away from him to the house of her father," while the Masoretic Text has a disputed verb that could mean "committed fornication" or "was angry". Reason: The Septuagint translators may have chosen a less offensive translation, or the original text was different.
The omission of a verse in 1 Samuel 13:1 Book: 1 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: The verse is completely lacking in the Septuagint Sinaiticus. Reason: The Masoretic Text reading "Saul was a year old when he began to reign" is viewed as a corrupted reading, and the omission in the Septuagint is considered a correction or a reflection of an earlier manuscript tradition.
Change in Goliath's height in 1 Samuel 17:4 Book: 1 Samuel Original Date: The text is ancient. Edit Date: The change from "four cubits and a span" (6'9") in the Septuagint and Dead Sea Scrolls to "six cubits and a span" (9'9") occurred sometime before the standardization of the Masoretic Text. Reason: A factual discrepancy, potentially an intentional exaggeration to make David's victory seem more impressive.
The omission of David's backstory in 1 Samuel 17 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The shorter Septuagint version omits a large amount of material about David and Goliath. Reason: The Masoretic Text's longer version is considered a composite of an older "heroic tale" and a "romantic tale" that were spliced together by a later redactor to enrich the plot.
The two versions of 1 Samuel 17-18 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The additions to the longer, harmonized version in the Masoretic Text were made sometime before it was standardized. Reason: Scribes spliced written sources together to incorporate what they perceived as parallels and to enrich the story.
A medieval interpolation in 2 Samuel 1:26 Book: 2 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: An extra sentence was added to the Latin Vulgate around the 8th century CE. Reason: A medieval interpolation to avoid any possible homoerotic reading of the biblical text by comparing David's love for
Jonathan to a mother's love for her only son.
Omission of a doxology (1 Kings 3:13b-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint omits a verse about the Davidic covenant and the lengthening of Solomon's days. Reason: A Deuteronomistic (dtr) addition to the text by a later scribe to make the scene cohere with Priestly theology and style.
Rearrangement of the narrative (1 Kings 11-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint contains a disjointed portion in the midst of the narrative that parallels what is found in the Masoretic Text but with many twists. Reason: The Septuagint may be attributing to Jeroboam all the actions of the other rivals of Rehoboam, or it may be a different textual tradition.
Change from "Jezebel" to "Jezebel the wife of Ahab" (1 Kings 19:1) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint makes the subject of the verb explicit by naming Jezebel. Reason: A scribal explanation that tends to clarify the account.

[continued in part 3]

98 days ago

1 score

Reason: None provided.

[part 3]

=================================

Samaritan Pentateuch: Change in Genesis 1:1 Book: Genesis Original Date: The text is ancient. Edit Date: The change to a singular "heaven" occurred sometime before the 4th century BCE. Reason: A scribal difference in translation or interpretation from the plural "heavens" found in the Masoretic Text.
Samaritan Pentateuch: Change in Genesis 1:2 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal difference in interpretation of the original Hebrew phrase, changing "formless and void" to "unseeable and unfashioned".
Masoretic Text: Change from "we will be like God" to "we will be like gods" (Genesis 3:5) Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change to protect a high view of God and avoid implying that humans can become divine.
Addition of a dialogue in Genesis 4:8 Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother is found in the Septuagint and the Dead Sea Scrolls, while it is omitted from the Masoretic Text. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Addition of a dialogue between Cain and Abel (Genesis 4:8) Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother occurred sometime before the Masoretic Text was standardized. This dialogue is found in the Septuagint and the Dead Sea Scrolls. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Samaritan Pentateuch: Omission of "Canaan" in genealogies (Genesis 10) Book: Genesis Original Date: Ancient text. Edit Date: The omission occurred sometime before the 4th century BCE. Reason: An accidental omission by a scribe's eye skipping a name in a long list with similar vocabulary.
Samaritan Pentateuch: Omission of "and the tower" (Genesis 11:8) Book: Genesis Original Date: Ancient text. Edit Date: The phrase is missing from the Masoretic Text, but present in the Septuagint. Reason: An omission by a scribe, as the entire point of the story is the tower itself, which the Septuagint reading focuses on.
Masoretic Text: Change in Genesis 18:22 Book: Genesis Original Date: The text is ancient. Edit Date: The change from "God remained standing before Abraham" to "Abraham stood before the LORD" occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change made by scribes to protect a high view of God and remove any hint of a subservient role.
Samaritan Pentateuch: Change in Genesis 50:23 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal interpretation to avoid anthropomorphism by changing "upon the knees of Joseph" to "in the days of Joseph".
Samaritan Pentateuch: Change in the description of God from "man of war" to "hero of war" (Exodus 15:3) Book: Exodus Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to make the description of God less human-like and more spiritual.
Samaritan Pentateuch: Frequent repetition in Exodus Book: Exodus Original Date: The Pentateuch is ancient. Edit Date: The Samaritan version has these additions from before the 4th century BCE. Reason: A stylistic choice to make the text more repetitious, recording Moses repeating exactly what God had previously instructed him to tell Pharaoh.
Change in how God is seen (Exodus 24:10-12) Book: Exodus Original Date: The text is ancient. Edit Date: The Septuagint translators eased the theological tension of seeing God in one verse but not being able to in another. Reason: A theological change to ease tension in the text.
Masoretic Text: Change in Exodus 24:5 Book: Exodus Original Date: The text is ancient. Edit Date: The Masoretic Text standardized the Hebrew term for "young men" over an Aramaic term found in other manuscripts. Reason: A linguistic difference where an Aramaic term was replaced with a more standard Hebrew term.
Omission of the phrase about the goat for Azazel (Leviticus 16:8) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Vulgate versions leave the term Azazel untranslated. Reason: A theological concern, as medieval rabbis identified Azazel as a "hairy desert demon," and they wanted to avoid the implication of giving a sacrifice to a demon.
Change to the use of "you shall keep" (Leviticus 18:4) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin translations of the original Hebrew phrase "tiš-mə-rū lā-le-ḵeṯ" (you shall keep to walk) differ, which is a grammatical change. Reason: A grammatical or stylistic difference in translation.
Change from "man" to "she" in the law of live sacrifices (Leviticus 18:5) Book: Leviticus Original Date: The text is ancient. Edit Date: The Samaritan Pentateuch changes the masculine pronoun "he" to the feminine "she". Reason: A grammatical or scribal error that changes the recipient of the law.
Omission of "for I am the Lord your God" in Leviticus 18:5 Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin versions omit the phrase "for I am the Lord your God". Reason: An accidental omission by a scribe's eye skipping to a later word with a similar ending.
Change in Leviticus 18:9 Book: Leviticus Original Date: The text is ancient. Edit Date: The Latin Vulgate adds "filiae uxoris patris tui" (daughter of your father's wife) and a phrase "in order to hide her confusion" which is absent from the original Hebrew text. Reason: A scribal addition or clarification.
Omission of a passage in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Masoretic Text is surrounded by two upside-down nuns, which may indicate that the verses were a separate book or were placed in the wrong location. Reason: A literary decision, possibly due to a dislocation in the text.
Change in how the Song of the Ark is treated in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the song is in a different order, making more sense in the context of the ark being on the move. Reason: The Septuagint translators rearranged the passage to provide a clearer and more logical presentation.
Samaritan Pentateuch: Introduction of an intermediary between God and Balaam (Numbers 23:4) Book: Numbers Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to introduce an angel rather than have God interact directly with a pagan prophet.
Change in Numbers 21:14 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the text is a lot shorter than the Masoretic Text version. Reason: The Septuagint translator may have abbreviated the text to make it clearer for the Greek audience.
Change from "sons of God" to "sons of Israel" (Deuteronomy 32:8) Book: Deuteronomy Original Date: The older reading is preserved in manuscripts from at least the 2nd century BCE. Edit Date: The change to "sons of Israel" was made by the Masoretes, Jewish scribes who standardized the Hebrew text from the 7th to 10th centuries CE. Reason: A theological change made to avoid a polytheistic reading, as "sons of God" was a term often associated with other divine beings.
Change in how the altar is built (Deuteronomy 27:4) Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Samaritan text of Deuteronomy 27:4 states that the altar should be built on Mount Gerizim, while the Jewish text specifies Mount Ebal. Reason: A religious and ideological change made by the Samaritans to promote their place of worship on Mount Gerizim.
Addition of an entire section in Deuteronomy 32:43 Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Septuagint and Dead Sea Scrolls have a longer version of Deuteronomy 32:43, with additional lines that call the heavens to rejoice and for the angels to worship God. The Masoretic Text is shorter and lacks these lines. Reason: The Masoretic Text removed or altered parts of the poetic pairings to eliminate references to other divine beings and soften the polytheistic implication.
The addition of the Ark in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Masoretic Text adds the Ark to several verses where it is not found in the Septuagint. Reason: A theological correction by a scribe to emphasize the power of God in the narrative.
Change in the covenant renewal at Ebal (Joshua 8:30-35) Book: Joshua Original Date: The text is ancient. Edit Date: In the Masoretic Text, the covenant renewal at Ebal is placed after the conquest of Ai (Joshua 8:29). The Septuagint places it after a summarizing notice (Joshua 9:2). Reason: The change was likely made because the section about the building of the altar has no connection with the context of the story of the conquest of Ai.
Change in the sequencing of Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint places Joshua 10:30-35 after 9:1, while the Masoretic Text has it in its traditional location. Reason: A change in the arrangement of the text, perhaps due to a textual error or a different literary form.
Omission of entire verses in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint omits some verses that are present in the Masoretic Text. Reason: The Septuagint is a shorter version of the text, likely representing an earlier literary edition of the book.
Change in the conquest of cities (Judges 1:18) Book: Judges Original Date: The text is ancient. Edit Date: The Greek Septuagint denies that the Judahites conquered Gaza, Ashkelon, and Ekron, while the Masoretic Text asserts that they did. Reason: The Septuagint may be "correcting" the Hebrew text, as other textual evidence seems to indicate the towns did not fall to the Israelites until much later.
The change from "Moses" to "Manasseh" (Judges 18:30) Book: Judges Original Date: The text is ancient. Edit Date: Sometime before the 10th century CE, the name was changed from "Moses" to "Manasseh" by adding a nun in superscript. Reason: A scribal change "to avoid saying that the grandson of Moses became a priest of false gods".
Change in the description of a concubine (Judges 19:2) Book: Judges Original Date: The text is ancient. Edit Date: The Septuagint version of the text reads that the concubine "went away from him to the house of her father," while the Masoretic Text has a disputed verb that could mean "committed fornication" or "was angry". Reason: The Septuagint translators may have chosen a less offensive translation, or the original text was different.
The omission of a verse in 1 Samuel 13:1 Book: 1 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: The verse is completely lacking in the Septuagint Sinaiticus. Reason: The Masoretic Text reading "Saul was a year old when he began to reign" is viewed as a corrupted reading, and the omission in the Septuagint is considered a correction or a reflection of an earlier manuscript tradition.
Change in Goliath's height in 1 Samuel 17:4 Book: 1 Samuel Original Date: The text is ancient. Edit Date: The change from "four cubits and a span" (6'9") in the Septuagint and Dead Sea Scrolls to "six cubits and a span" (9'9") occurred sometime before the standardization of the Masoretic Text. Reason: A factual discrepancy, potentially an intentional exaggeration to make David's victory seem more impressive.
The omission of David's backstory in 1 Samuel 17 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The shorter Septuagint version omits a large amount of material about David and Goliath. Reason: The Masoretic Text's longer version is considered a composite of an older "heroic tale" and a "romantic tale" that were spliced together by a later redactor to enrich the plot.
The two versions of 1 Samuel 17-18 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The additions to the longer, harmonized version in the Masoretic Text were made sometime before it was standardized. Reason: Scribes spliced written sources together to incorporate what they perceived as parallels and to enrich the story.
A medieval interpolation in 2 Samuel 1:26 Book: 2 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: An extra sentence was added to the Latin Vulgate around the 8th century CE. Reason: A medieval interpolation to avoid any possible homoerotic reading of the biblical text by comparing David's love for
Jonathan to a mother's love for her only son.
Omission of a doxology (1 Kings 3:13b-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint omits a verse about the Davidic covenant and the lengthening of Solomon's days. Reason: A Deuteronomistic (dtr) addition to the text by a later scribe to make the scene cohere with Priestly theology and style.
Rearrangement of the narrative (1 Kings 11-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint contains a disjointed portion in the midst of the narrative that parallels what is found in the Masoretic Text but with many twists. Reason: The Septuagint may be attributing to Jeroboam all the actions of the other rivals of Rehoboam, or it may be a different textual tradition.
Change from "Jezebel" to "Jezebel the wife of Ahab" (1 Kings 19:1) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint makes the subject of the verb explicit by naming Jezebel. Reason: A scribal explanation that tends to clarify the account.

[continued in part 4]

98 days ago

1 score

Reason: None provided.

[part 3] Let's get to the edits. It's not putting a line break after each numbered section. I got that in here but after clicking save, there's no fucking vertical space between each. I also have a next line after book, original date, edit date, reason. In this piece of shit it doesn't have any vertical breaks. Fuck this, ok.. good enough. But it has them in the text window here before I click save. Fuck your formatting bullshit today.

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Samaritan Pentateuch: Change in Genesis 1:1 Book: Genesis Original Date: The text is ancient. Edit Date: The change to a singular "heaven" occurred sometime before the 4th century BCE. Reason: A scribal difference in translation or interpretation from the plural "heavens" found in the Masoretic Text.
Samaritan Pentateuch: Change in Genesis 1:2 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal difference in interpretation of the original Hebrew phrase, changing "formless and void" to "unseeable and unfashioned".
Masoretic Text: Change from "we will be like God" to "we will be like gods" (Genesis 3:5) Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change to protect a high view of God and avoid implying that humans can become divine.
Addition of a dialogue in Genesis 4:8 Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother is found in the Septuagint and the Dead Sea Scrolls, while it is omitted from the Masoretic Text. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Addition of a dialogue between Cain and Abel (Genesis 4:8) Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother occurred sometime before the Masoretic Text was standardized. This dialogue is found in the Septuagint and the Dead Sea Scrolls. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Samaritan Pentateuch: Omission of "Canaan" in genealogies (Genesis 10) Book: Genesis Original Date: Ancient text. Edit Date: The omission occurred sometime before the 4th century BCE. Reason: An accidental omission by a scribe's eye skipping a name in a long list with similar vocabulary.
Samaritan Pentateuch: Omission of "and the tower" (Genesis 11:8) Book: Genesis Original Date: Ancient text. Edit Date: The phrase is missing from the Masoretic Text, but present in the Septuagint. Reason: An omission by a scribe, as the entire point of the story is the tower itself, which the Septuagint reading focuses on.
Masoretic Text: Change in Genesis 18:22 Book: Genesis Original Date: The text is ancient. Edit Date: The change from "God remained standing before Abraham" to "Abraham stood before the LORD" occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change made by scribes to protect a high view of God and remove any hint of a subservient role.
Samaritan Pentateuch: Change in Genesis 50:23 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal interpretation to avoid anthropomorphism by changing "upon the knees of Joseph" to "in the days of Joseph".
Samaritan Pentateuch: Change in the description of God from "man of war" to "hero of war" (Exodus 15:3) Book: Exodus Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to make the description of God less human-like and more spiritual.
Samaritan Pentateuch: Frequent repetition in Exodus Book: Exodus Original Date: The Pentateuch is ancient. Edit Date: The Samaritan version has these additions from before the 4th century BCE. Reason: A stylistic choice to make the text more repetitious, recording Moses repeating exactly what God had previously instructed him to tell Pharaoh.
Change in how God is seen (Exodus 24:10-12) Book: Exodus Original Date: The text is ancient. Edit Date: The Septuagint translators eased the theological tension of seeing God in one verse but not being able to in another. Reason: A theological change to ease tension in the text.
Masoretic Text: Change in Exodus 24:5 Book: Exodus Original Date: The text is ancient. Edit Date: The Masoretic Text standardized the Hebrew term for "young men" over an Aramaic term found in other manuscripts. Reason: A linguistic difference where an Aramaic term was replaced with a more standard Hebrew term.
Omission of the phrase about the goat for Azazel (Leviticus 16:8) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Vulgate versions leave the term Azazel untranslated. Reason: A theological concern, as medieval rabbis identified Azazel as a "hairy desert demon," and they wanted to avoid the implication of giving a sacrifice to a demon.
Change to the use of "you shall keep" (Leviticus 18:4) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin translations of the original Hebrew phrase "tiš-mə-rū lā-le-ḵeṯ" (you shall keep to walk) differ, which is a grammatical change. Reason: A grammatical or stylistic difference in translation.
Change from "man" to "she" in the law of live sacrifices (Leviticus 18:5) Book: Leviticus Original Date: The text is ancient. Edit Date: The Samaritan Pentateuch changes the masculine pronoun "he" to the feminine "she". Reason: A grammatical or scribal error that changes the recipient of the law.
Omission of "for I am the Lord your God" in Leviticus 18:5 Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin versions omit the phrase "for I am the Lord your God". Reason: An accidental omission by a scribe's eye skipping to a later word with a similar ending.
Change in Leviticus 18:9 Book: Leviticus Original Date: The text is ancient. Edit Date: The Latin Vulgate adds "filiae uxoris patris tui" (daughter of your father's wife) and a phrase "in order to hide her confusion" which is absent from the original Hebrew text. Reason: A scribal addition or clarification.
Omission of a passage in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Masoretic Text is surrounded by two upside-down nuns, which may indicate that the verses were a separate book or were placed in the wrong location. Reason: A literary decision, possibly due to a dislocation in the text.
Change in how the Song of the Ark is treated in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the song is in a different order, making more sense in the context of the ark being on the move. Reason: The Septuagint translators rearranged the passage to provide a clearer and more logical presentation.
Samaritan Pentateuch: Introduction of an intermediary between God and Balaam (Numbers 23:4) Book: Numbers Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to introduce an angel rather than have God interact directly with a pagan prophet.
Change in Numbers 21:14 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the text is a lot shorter than the Masoretic Text version. Reason: The Septuagint translator may have abbreviated the text to make it clearer for the Greek audience.
Change from "sons of God" to "sons of Israel" (Deuteronomy 32:8) Book: Deuteronomy Original Date: The older reading is preserved in manuscripts from at least the 2nd century BCE. Edit Date: The change to "sons of Israel" was made by the Masoretes, Jewish scribes who standardized the Hebrew text from the 7th to 10th centuries CE. Reason: A theological change made to avoid a polytheistic reading, as "sons of God" was a term often associated with other divine beings.
Change in how the altar is built (Deuteronomy 27:4) Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Samaritan text of Deuteronomy 27:4 states that the altar should be built on Mount Gerizim, while the Jewish text specifies Mount Ebal. Reason: A religious and ideological change made by the Samaritans to promote their place of worship on Mount Gerizim.
Addition of an entire section in Deuteronomy 32:43 Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Septuagint and Dead Sea Scrolls have a longer version of Deuteronomy 32:43, with additional lines that call the heavens to rejoice and for the angels to worship God. The Masoretic Text is shorter and lacks these lines. Reason: The Masoretic Text removed or altered parts of the poetic pairings to eliminate references to other divine beings and soften the polytheistic implication.
The addition of the Ark in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Masoretic Text adds the Ark to several verses where it is not found in the Septuagint. Reason: A theological correction by a scribe to emphasize the power of God in the narrative.
Change in the covenant renewal at Ebal (Joshua 8:30-35) Book: Joshua Original Date: The text is ancient. Edit Date: In the Masoretic Text, the covenant renewal at Ebal is placed after the conquest of Ai (Joshua 8:29). The Septuagint places it after a summarizing notice (Joshua 9:2). Reason: The change was likely made because the section about the building of the altar has no connection with the context of the story of the conquest of Ai.
Change in the sequencing of Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint places Joshua 10:30-35 after 9:1, while the Masoretic Text has it in its traditional location. Reason: A change in the arrangement of the text, perhaps due to a textual error or a different literary form.
Omission of entire verses in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint omits some verses that are present in the Masoretic Text. Reason: The Septuagint is a shorter version of the text, likely representing an earlier literary edition of the book.
Change in the conquest of cities (Judges 1:18) Book: Judges Original Date: The text is ancient. Edit Date: The Greek Septuagint denies that the Judahites conquered Gaza, Ashkelon, and Ekron, while the Masoretic Text asserts that they did. Reason: The Septuagint may be "correcting" the Hebrew text, as other textual evidence seems to indicate the towns did not fall to the Israelites until much later.
The change from "Moses" to "Manasseh" (Judges 18:30) Book: Judges Original Date: The text is ancient. Edit Date: Sometime before the 10th century CE, the name was changed from "Moses" to "Manasseh" by adding a nun in superscript. Reason: A scribal change "to avoid saying that the grandson of Moses became a priest of false gods".
Change in the description of a concubine (Judges 19:2) Book: Judges Original Date: The text is ancient. Edit Date: The Septuagint version of the text reads that the concubine "went away from him to the house of her father," while the Masoretic Text has a disputed verb that could mean "committed fornication" or "was angry". Reason: The Septuagint translators may have chosen a less offensive translation, or the original text was different.
The omission of a verse in 1 Samuel 13:1 Book: 1 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: The verse is completely lacking in the Septuagint Sinaiticus. Reason: The Masoretic Text reading "Saul was a year old when he began to reign" is viewed as a corrupted reading, and the omission in the Septuagint is considered a correction or a reflection of an earlier manuscript tradition.
Change in Goliath's height in 1 Samuel 17:4 Book: 1 Samuel Original Date: The text is ancient. Edit Date: The change from "four cubits and a span" (6'9") in the Septuagint and Dead Sea Scrolls to "six cubits and a span" (9'9") occurred sometime before the standardization of the Masoretic Text. Reason: A factual discrepancy, potentially an intentional exaggeration to make David's victory seem more impressive.
The omission of David's backstory in 1 Samuel 17 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The shorter Septuagint version omits a large amount of material about David and Goliath. Reason: The Masoretic Text's longer version is considered a composite of an older "heroic tale" and a "romantic tale" that were spliced together by a later redactor to enrich the plot.
The two versions of 1 Samuel 17-18 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The additions to the longer, harmonized version in the Masoretic Text were made sometime before it was standardized. Reason: Scribes spliced written sources together to incorporate what they perceived as parallels and to enrich the story.
A medieval interpolation in 2 Samuel 1:26 Book: 2 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: An extra sentence was added to the Latin Vulgate around the 8th century CE. Reason: A medieval interpolation to avoid any possible homoerotic reading of the biblical text by comparing David's love for
Jonathan to a mother's love for her only son.
Omission of a doxology (1 Kings 3:13b-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint omits a verse about the Davidic covenant and the lengthening of Solomon's days. Reason: A Deuteronomistic (dtr) addition to the text by a later scribe to make the scene cohere with Priestly theology and style.
Rearrangement of the narrative (1 Kings 11-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint contains a disjointed portion in the midst of the narrative that parallels what is found in the Masoretic Text but with many twists. Reason: The Septuagint may be attributing to Jeroboam all the actions of the other rivals of Rehoboam, or it may be a different textual tradition.
Change from "Jezebel" to "Jezebel the wife of Ahab" (1 Kings 19:1) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint makes the subject of the verb explicit by naming Jezebel. Reason: A scribal explanation that tends to clarify the account.

[continued in part 4]

98 days ago

1 score

Reason: Original

======================================

Samaritan Pentateuch: Change in Genesis 1:1 Book: Genesis Original Date: The text is ancient. Edit Date: The change to a singular "heaven" occurred sometime before the 4th century BCE. Reason: A scribal difference in translation or interpretation from the plural "heavens" found in the Masoretic Text.
Samaritan Pentateuch: Change in Genesis 1:2 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal difference in interpretation of the original Hebrew phrase, changing "formless and void" to "unseeable and unfashioned".
Masoretic Text: Change from "we will be like God" to "we will be like gods" (Genesis 3:5) Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change to protect a high view of God and avoid implying that humans can become divine.
Addition of a dialogue in Genesis 4:8 Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother is found in the Septuagint and the Dead Sea Scrolls, while it is omitted from the Masoretic Text. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Addition of a dialogue between Cain and Abel (Genesis 4:8) Book: Genesis Original Date: The text is ancient. Edit Date: The addition of a dialogue between Cain and Abel before Cain kills his brother occurred sometime before the Masoretic Text was standardized. This dialogue is found in the Septuagint and the Dead Sea Scrolls. Reason: The Masoretic Text is missing this dialogue, which is believed to be a later omission by a scribe.
Samaritan Pentateuch: Omission of "Canaan" in genealogies (Genesis 10) Book: Genesis Original Date: Ancient text. Edit Date: The omission occurred sometime before the 4th century BCE. Reason: An accidental omission by a scribe's eye skipping a name in a long list with similar vocabulary.
Samaritan Pentateuch: Omission of "and the tower" (Genesis 11:8) Book: Genesis Original Date: Ancient text. Edit Date: The phrase is missing from the Masoretic Text, but present in the Septuagint. Reason: An omission by a scribe, as the entire point of the story is the tower itself, which the Septuagint reading focuses on.
Masoretic Text: Change in Genesis 18:22 Book: Genesis Original Date: The text is ancient. Edit Date: The change from "God remained standing before Abraham" to "Abraham stood before the LORD" occurred sometime before the standardization of the Masoretic Text (7th-10th centuries CE). Reason: A theological change made by scribes to protect a high view of God and remove any hint of a subservient role.
Samaritan Pentateuch: Change in Genesis 50:23 Book: Genesis Original Date: The text is ancient. Edit Date: The change occurred sometime before the 4th century BCE. Reason: A scribal interpretation to avoid anthropomorphism by changing "upon the knees of Joseph" to "in the days of Joseph".
Samaritan Pentateuch: Change in the description of God from "man of war" to "hero of war" (Exodus 15:3) Book: Exodus Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to make the description of God less human-like and more spiritual.
Samaritan Pentateuch: Frequent repetition in Exodus Book: Exodus Original Date: The Pentateuch is ancient. Edit Date: The Samaritan version has these additions from before the 4th century BCE. Reason: A stylistic choice to make the text more repetitious, recording Moses repeating exactly what God had previously instructed him to tell Pharaoh.
Change in how God is seen (Exodus 24:10-12) Book: Exodus Original Date: The text is ancient. Edit Date: The Septuagint translators eased the theological tension of seeing God in one verse but not being able to in another. Reason: A theological change to ease tension in the text.
Masoretic Text: Change in Exodus 24:5 Book: Exodus Original Date: The text is ancient. Edit Date: The Masoretic Text standardized the Hebrew term for "young men" over an Aramaic term found in other manuscripts. Reason: A linguistic difference where an Aramaic term was replaced with a more standard Hebrew term.
Omission of the phrase about the goat for Azazel (Leviticus 16:8) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Vulgate versions leave the term Azazel untranslated. Reason: A theological concern, as medieval rabbis identified Azazel as a "hairy desert demon," and they wanted to avoid the implication of giving a sacrifice to a demon.
Change to the use of "you shall keep" (Leviticus 18:4) Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin translations of the original Hebrew phrase "tiš-mə-rū lā-le-ḵeṯ" (you shall keep to walk) differ, which is a grammatical change. Reason: A grammatical or stylistic difference in translation.
Change from "man" to "she" in the law of live sacrifices (Leviticus 18:5) Book: Leviticus Original Date: The text is ancient. Edit Date: The Samaritan Pentateuch changes the masculine pronoun "he" to the feminine "she". Reason: A grammatical or scribal error that changes the recipient of the law.
Omission of "for I am the Lord your God" in Leviticus 18:5 Book: Leviticus Original Date: The text is ancient. Edit Date: The Septuagint and Latin versions omit the phrase "for I am the Lord your God". Reason: An accidental omission by a scribe's eye skipping to a later word with a similar ending.
Change in Leviticus 18:9 Book: Leviticus Original Date: The text is ancient. Edit Date: The Latin Vulgate adds "filiae uxoris patris tui" (daughter of your father's wife) and a phrase "in order to hide her confusion" which is absent from the original Hebrew text. Reason: A scribal addition or clarification.
Omission of a passage in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Masoretic Text is surrounded by two upside-down nuns, which may indicate that the verses were a separate book or were placed in the wrong location. Reason: A literary decision, possibly due to a dislocation in the text.
Change in how the Song of the Ark is treated in Numbers 10:35-36 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the song is in a different order, making more sense in the context of the ark being on the move. Reason: The Septuagint translators rearranged the passage to provide a clearer and more logical presentation.
Samaritan Pentateuch: Introduction of an intermediary between God and Balaam (Numbers 23:4) Book: Numbers Original Date: Ancient text. Edit Date: Sometime before the 4th century BCE. Reason: A theological change to introduce an angel rather than have God interact directly with a pagan prophet.
Change in Numbers 21:14 Book: Numbers Original Date: Ancient text. Edit Date: The Septuagint version of the text is a lot shorter than the Masoretic Text version. Reason: The Septuagint translator may have abbreviated the text to make it clearer for the Greek audience.
Change from "sons of God" to "sons of Israel" (Deuteronomy 32:8) Book: Deuteronomy Original Date: The older reading is preserved in manuscripts from at least the 2nd century BCE. Edit Date: The change to "sons of Israel" was made by the Masoretes, Jewish scribes who standardized the Hebrew text from the 7th to 10th centuries CE. Reason: A theological change made to avoid a polytheistic reading, as "sons of God" was a term often associated with other divine beings.
Change in how the altar is built (Deuteronomy 27:4) Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Samaritan text of Deuteronomy 27:4 states that the altar should be built on Mount Gerizim, while the Jewish text specifies Mount Ebal. Reason: A religious and ideological change made by the Samaritans to promote their place of worship on Mount Gerizim.
Addition of an entire section in Deuteronomy 32:43 Book: Deuteronomy Original Date: The text is ancient. Edit Date: The Septuagint and Dead Sea Scrolls have a longer version of Deuteronomy 32:43, with additional lines that call the heavens to rejoice and for the angels to worship God. The Masoretic Text is shorter and lacks these lines. Reason: The Masoretic Text removed or altered parts of the poetic pairings to eliminate references to other divine beings and soften the polytheistic implication.
The addition of the Ark in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Masoretic Text adds the Ark to several verses where it is not found in the Septuagint. Reason: A theological correction by a scribe to emphasize the power of God in the narrative.
Change in the covenant renewal at Ebal (Joshua 8:30-35) Book: Joshua Original Date: The text is ancient. Edit Date: In the Masoretic Text, the covenant renewal at Ebal is placed after the conquest of Ai (Joshua 8:29). The Septuagint places it after a summarizing notice (Joshua 9:2). Reason: The change was likely made because the section about the building of the altar has no connection with the context of the story of the conquest of Ai.
Change in the sequencing of Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint places Joshua 10:30-35 after 9:1, while the Masoretic Text has it in its traditional location. Reason: A change in the arrangement of the text, perhaps due to a textual error or a different literary form.
Omission of entire verses in Joshua Book: Joshua Original Date: The text is ancient. Edit Date: The Septuagint omits some verses that are present in the Masoretic Text. Reason: The Septuagint is a shorter version of the text, likely representing an earlier literary edition of the book.
Change in the conquest of cities (Judges 1:18) Book: Judges Original Date: The text is ancient. Edit Date: The Greek Septuagint denies that the Judahites conquered Gaza, Ashkelon, and Ekron, while the Masoretic Text asserts that they did. Reason: The Septuagint may be "correcting" the Hebrew text, as other textual evidence seems to indicate the towns did not fall to the Israelites until much later.
The change from "Moses" to "Manasseh" (Judges 18:30) Book: Judges Original Date: The text is ancient. Edit Date: Sometime before the 10th century CE, the name was changed from "Moses" to "Manasseh" by adding a nun in superscript. Reason: A scribal change "to avoid saying that the grandson of Moses became a priest of false gods".
Change in the description of a concubine (Judges 19:2) Book: Judges Original Date: The text is ancient. Edit Date: The Septuagint version of the text reads that the concubine "went away from him to the house of her father," while the Masoretic Text has a disputed verb that could mean "committed fornication" or "was angry". Reason: The Septuagint translators may have chosen a less offensive translation, or the original text was different.
The omission of a verse in 1 Samuel 13:1 Book: 1 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: The verse is completely lacking in the Septuagint Sinaiticus. Reason: The Masoretic Text reading "Saul was a year old when he began to reign" is viewed as a corrupted reading, and the omission in the Septuagint is considered a correction or a reflection of an earlier manuscript tradition.
Change in Goliath's height in 1 Samuel 17:4 Book: 1 Samuel Original Date: The text is ancient. Edit Date: The change from "four cubits and a span" (6'9") in the Septuagint and Dead Sea Scrolls to "six cubits and a span" (9'9") occurred sometime before the standardization of the Masoretic Text. Reason: A factual discrepancy, potentially an intentional exaggeration to make David's victory seem more impressive.
The omission of David's backstory in 1 Samuel 17 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The shorter Septuagint version omits a large amount of material about David and Goliath. Reason: The Masoretic Text's longer version is considered a composite of an older "heroic tale" and a "romantic tale" that were spliced together by a later redactor to enrich the plot.
The two versions of 1 Samuel 17-18 Book: 1 Samuel Original Date: The Septuagint was translated between the 3rd and 2nd centuries BCE. The Masoretic Text was standardized between the 7th and 10th centuries CE. Edit Date: The additions to the longer, harmonized version in the Masoretic Text were made sometime before it was standardized. Reason: Scribes spliced written sources together to incorporate what they perceived as parallels and to enrich the story.
A medieval interpolation in 2 Samuel 1:26 Book: 2 Samuel Original Date: Book of Samuel written sometime after the events, likely after 931 BCE. Edit Date: An extra sentence was added to the Latin Vulgate around the 8th century CE. Reason: A medieval interpolation to avoid any possible homoerotic reading of the biblical text by comparing David's love for
Jonathan to a mother's love for her only son.
Omission of a doxology (1 Kings 3:13b-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint omits a verse about the Davidic covenant and the lengthening of Solomon's days. Reason: A Deuteronomistic (dtr) addition to the text by a later scribe to make the scene cohere with Priestly theology and style.
Rearrangement of the narrative (1 Kings 11-14) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint contains a disjointed portion in the midst of the narrative that parallels what is found in the Masoretic Text but with many twists. Reason: The Septuagint may be attributing to Jeroboam all the actions of the other rivals of Rehoboam, or it may be a different textual tradition.
Change from "Jezebel" to "Jezebel the wife of Ahab" (1 Kings 19:1) Book: 1 Kings Original Date: The text is ancient. Edit Date: The Septuagint makes the subject of the verb explicit by naming Jezebel. Reason: A scribal explanation that tends to clarify the account.

[continued in part 4]

98 days ago

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