Genesis 35

The Greek adds καὶ διέσωσέν με, "and brought me safely through" (seeded), the verb of 1 Pet 3:20, so that the God who was with Jacob on the way is also the one who carried him through it. For "answered me" (הָעֹנֶה) it has τῷ ἐπακούσαντί μοι, "who listened to me," and for "the day of my strait" ἡμέρᾳ θλίψεως, "a day of affliction." Swete prints the imperfect ἐπορευόμην, "I was going," from Alexandrinus, where Rahlfs has the aorist; Jacob says "let us make," where the Masoretic version reads "let me make."

The Greek has τὰ ἐνώτια, "the earrings," the ornaments of the ear, for the Masoretic version's "the hoops" (נֶזֶם, 125g), and ends the verse with a plus (seeded): καὶ ἀπώλεσεν αὐτὰ ἕως τῆς σήμερον ἡμέρας, "and destroyed them until the day of today," so that the foreign gods are not only buried but done away with. Swete prints τερέβινθον, "terebinth," from Alexandrinus, where Rahlfs spells it τερέμινθον; it is τερέβινθος, "terebinth". Here and at 35:5 the city is Σίκιμα, "Shechem," a form apart from Συχέμ, the man and the city of Gen 33–34; the two print one English name (names table). The Greek lacks "all" before the gods (seeded).

καὶ ἐξῆρεν Ἰσραὴλ ἐκ Σικίμων, "And Israel lifted away from Shechem," where the Masoretic version reads "And they broke camp": the Greek names the subject, by his new name, and the place left (seeded). ἐξαίρω keeps its home gloss "lift away" (1 Cor 5:13) in its intransitive use of a camp that is struck (12:9 has ἀπαίρω). At the end of the verse the Greek has "the sons of Israel," where the Masoretic version reads "the sons of Jacob": the same man under his other name, before God gives it at 35:10, as the Greek also writes it at 34:7 ("in Israel"); marked (145f). φόβος θεοῦ, "a fear of God," stands for the Masoretic version's "a dismay of Elohim" (חִתַּת).

Λοῦζα, "Luz," a spelling of the Masoretic version's לוּזָה, keeps the familiar form, unmarked, here and at 35:9. At 28:19 the Greek had no Luz: it read וְאוּלָם, "however," with the name and printed Οὐλαμμαύς, "Oulammaus," as the former name of the city where the Masoretic version reads "however, Luz was the name of the city at the first" (marked there as a different name). Here the Greek names the city Luz.

ἐπεφάνη αὐτῷ ὁ θεός, "God shone forth to him," a singular verb, where the Masoretic version reads "the elohim were uncovered to him," with the plural verb that keeps elohim lowercase (123c); the singular makes the one God the subject, and the capital is printed. ἐπιφαίνω is the verb of Titus 2:11, "the grace of God has shone forth." The Greek has "called the name of the place Bethel" (τὸ ὄνομα seeded) where the Masoretic version reads "called to the place El Bethel": it lacks "El" (seeded), so that the name of the altar is the name of the place. It adds "Esau" (seeded).

Δεββωρὰ ἡ τροφὸς Ῥεβέκκας, "Deborah, the nurse of Rebekah," where the Masoretic version reads "the one who suckled Rebekah" (מֵינֶקֶת): τροφός is the nurse who rears, the word of 1 Thess 2:7. The Greek lacks "and she was buried" (seeded) and has "below Bethel" (κατώτερον) for "under Bethel." The tree is βάλανος, the acorn-bearing tree, where the Masoretic version has אַלּוֹן "oak" (112); the Greek's word is kept apart from δρῦς "oak" and τερέβινθος "terebinth" (35:4), and is printed "acorn-tree." The name Βάλανος πένθους, "Acorn-tree of Mourning," translates the Masoretic version's Allon-bacuth (אַלּוֹן בָּכוּת, "oak of weeping"), a different name printed as the Greek says it and marked (145f). The Greek names Jacob as the one who called it (seeded).

Μεσοποταμία τῆς Συρίας, "Mesopotamia of Syria," where the Masoretic version reads "Paddan-aram": the Greek's name for the region, printed as it sounds and marked (145f), as at 28:2 and 31:18; again at 35:26. At 35:9 the Greek adds "in Luz" and "God" as the subject of "blessed" (both seeded).

The renaming is worded as at 17:5, "your name shall not further be called Abram," and as the Greek words it at 32:28. The Greek lacks the Masoretic version's opening "Your name is Jacob" (the seeded lack is marked at the head of the speech) and its closing "And he called his name Israel" (seeded): in the Greek God gives the name, and the narrator does not repeat it.

Ἐγὼ ὁ θεός σου, "I am your God," where the Masoretic version reads "I am El Shaddai": the Greek has no rendering of the name here, as at 17:1 and 28:3, and a different divine title stands in its place, marked. For "a nation and an assembly of nations" it has plurals, ἔθνη καὶ συναγωγαὶ ἐθνῶν, "nations and gatherings of nations"; συναγωγή takes "gathering," its sense for things and peoples gathered, not "synagogue" (57). The Greek has αὐξάνου καὶ πληθύνου, "grow and multiply," for "bear fruit and be many."

δέδωκα, "I have given," a perfect, twice: the land is already given to Jacob, where the Masoretic version reads "to you I will give it." τὴν γῆν ταύτην, "this land," is seeded. The alignment seeds a two-word plus at the Masoretic 35:12 that it cannot place: its Greek (Rahlfs) adds σοὶ ἔσται, "it shall be yours," which Swete's text from Alexandrinus does not print, so nothing is marked.

Swete's text has here, in Jacob's journey from Bethel, the clause that the Masoretic version gives at 35:21, after Rachel's death: "And Israel broke camp and stretched out his tent beyond Migdal-eder." The Greek reads ἔπηξεν τὴν σκηνὴν αὐτοῦ ἐπέκεινα τοῦ πύργου Γάδερ, "he pitched his tent beyond the tower of Eder," before the birth of Benjamin, so that the tower stands between Bethel and Ephrath. The clause is marked as a plus where it stands, and the Masoretic 35:21, which has no Greek verse, is shown as a gap after 35:20 (149k). Γάδερ is the Greek spelling of עֵדֶר, the ʿayin written with gamma as in Γάζα and Γόμορρα, and keeps the familiar form "Eder" (145f; names table); πύργος translates מִגְדַּל, "tower." The Greek also names Jacob (seeded) and has the singular participle Ἀπάρας, "having set out," where the Masoretic version reads "they broke camp."

χαβραθά, printed "Chabratha," transliterates the Masoretic version's כִּבְרַת, "a tract (of the land)," a measure of distance whose length is not known; the Greek takes it as a place Jacob drew near, as again at 48:7 (κατὰ τὸν ἱππόδρομον χαβραθά). Printed as it sounds and marked as a name (145f), with the method of 133(d). For "there was still a tract" the Greek has ἡνίκα ἤγγισεν, "at the time when he drew near," and no word for "still" (עוֹד); the lack is marked. Ἐφράθα is a spelling of the Masoretic version's אֶפְרָתָה and keeps the familiar form "Ephrath."

Θάρσει, "Take courage," where the Masoretic version reads "Do not fear" (אַל־תִּירְאִי): the Greek gives the comfort as a command, not a prohibition, the word of Matt 9:2, 22 and John 16:33. It has no word for "for you" (לָךְ). For "when she had it hard in her bearing" it has ἐν τῷ σκληρῶς αὐτὴν τίκτειν, "when she was bearing hard."

Υἱὸς ὀδύνης μου, "Son of my anguish," where the Masoretic version has the name Ben-oni (בֶּן־אוֹנִי): the Greek translates the name, reading אוֹן as grief, not strength (Gen 49:3 has the same word as "strength"), and so gives the dying mother's meaning without the sound. A different name, printed as the Greek says it and marked (145f). The Greek has ἐν τῷ ἀφιέναι αὐτὴν τὴν ψυχήν, "as she was letting go her soul," where the Masoretic version reads "as her soul was going out," and the imperfect ἀπέθνησκεν, "she was dying," for "she died." Swete prints Βενιαμείν, a spelling of the name (Rahlfs Βενιαμιν).

The Masoretic 35:21 ("And Israel broke camp and stretched out his tent beyond Migdal-eder") has no verse in the Greek: its clause about the tent stands in Swete's 35:16, before Rachel's death, and is marked there as a plus. The verse is left unmapped so that the gap shows (149k), and the lack is marked here; the Greek has no words for "And Israel broke camp" anywhere.

Swete's 35:21 is the first half of the Masoretic version's 35:22, and Swete's 35:22 is its second half ("And the sons of Jacob were twelve"); from 35:23 the two numberings agree again. The Greek adds καὶ πονηρὸν ἐφάνη ἐναντίον αὐτοῦ, "and it appeared evil before him" (seeded): the Masoretic version tells only that Israel heard, and the Greek gives his judgment, which Jacob speaks at 49:4. κατοικέω, "dwell," stands for the Masoretic version's "tented" (שָׁכַן).

εἰς πόλιν τοῦ πεδίου, "to a city of the plain," where the Masoretic version reads "Kiriath-arba" (קִרְיַת הָאַרְבַּע, "city of the four"): the Greek translates the first word of the name and reads the second as הָעֲרָבָה, "the plain," a different name printed as the Greek says it and marked (145f). It adds "in the land of Canaan" after Hebron (seeded), as at 23:2, 19.