9 You are a lion’s cub, Judah, from the prey, my son, you have gone up. He crouches and lies down like a lion; like a lioness—who will rouse him? 10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs; the nations will obey him. 11 Binding his foal to the vine, and his colt to the choicest vine, he will wash his garments in wine, his robes in the blood of grapes.
LXX Genesis 49:10
9 A lion’s whelp cyou arec, Ioudas; from a shoot, my son, you went up. When you reclined, you slept like a lion and like a whelp. Who will rouse him? 10 A ruler shall not be wanting from Ioudas and a leader from his thighs until the things stored up for him come, and he is the expectation of nations. 11 Binding his foal to a vine and his donkey’s foal to the tendril, he shall wash his robe in wine and his garment in the blood of a bunch of grapes;
Notes and References
"... the literary and transmission history of biblical literature, of which biblical and apocryphal manuscripts from Qumran provide our earliest extensive witnesses and to which the Septuagint as early translation and indirect witness to a Hebrew ‘Vorlage’, arguably contribute evidence to the study of messianism in individual cases ... Since the identification of messianic references introduced in the Septuagint as compared to the Masoretic Text is a whole field of study by itself, this section limits discussion to examples of Septuagint evidence that also plays a role in Qumran and New Testament texts. Two passages in the Pentateuch merit particular attention: Genesis 49:10 and Numbers 24:15–17. As part of the Hebrew Bible, Genesis 49:10 does not claim anything beyond future continuity of Judah’s dominion ‘until the coming of Shiloh’ ... However, LXX Genesis 49:10 renders a different horizon of expectation in the second part of this verse: “until he comes for whom these things are reserved and he is the expectation of the peoples”. It has been noted in previous scholarship that the Septuagint translation may go back to a virtually similar consonantal Hebrew text, possibly rendering ול ש rather than הליש, among other options of retroversion ..."
Hogeterp, Albert L. Expectations of the End: A Comparative Study of Eschatological, Apocalyptic, and Messianic Ideas in the Dead Sea Scrolls and New Testament (pp. 437-439) Brill, 2009