Genesis 37

ἐν τῇ γῇ οὗ παρῴκησεν ὁ πατὴρ αὐτοῦ, "in the land where his father sojourned," where the Masoretic version reads "in the land of the sojournings of his father": the Greek turns the noun into a clause, with Isaac as subject.

κατήνεγκαν δὲ Ἰωσὴφ ψόγον πονηρόν, "now they brought against Joseph an evil censure." Swete prints the plural from Alexandrinus, where Rahlfs has the singular κατήνεγκεν, "Joseph brought," as the Masoretic version does ("And Joseph brought their whispering, bad, to their father"). With the plural, the brothers accuse Joseph, and Joseph's name is the object; the person is marked. καταφέρω is "bring against," the sense of Acts 25:7 ("bringing many grave charges against him"). ψόγος, "censure," is a finding of fault, where the Masoretic version has דִּבָּה "whispering." Joseph is "of seventeen years" (δέκα ἑπτὰ ἐτῶν): the Greek has no word for the Masoretic version's "a son of" (בֶּן); the lack is marked. ὢν νέος, "being young," stands for "and he was a lad" (נַעַר). The Greek names Israel (seeded).

Ἰακὼβ δὲ ἠγάπα τὸν Ἰωσήφ, "Now Jacob loved Joseph," where the Masoretic version reads "And Israel loved Joseph": the Greek keeps the name Jacob that it used at 37:1–2; marked as a different name for the same man (145f). χιτῶνα ποικίλον, "a many-colored tunic," where the Masoretic version reads "a tunic of passim" (כְּתֹנֶת פַּסִּים), an unrecovered word printed as it stands (133d). The Greek takes it as colors, and its word is the one it used for Jacob's flock: the "many-colored" goats and sheep of 30:32–39. The tunic carries the flock's word through 37:23 and 37:32.

ἐφίλει, "held dear," where 37:3 had ἠγάπα, "loved": the Greek changes verb, as John 21:15–17 does, and the two are kept apart (148b). The father is "his father" (ὁ πατὴρ αὐτοῦ), seen from Joseph, where the Masoretic version reads "their father"; and he holds Joseph dear "out of all his sons," where the Masoretic version reads "more than all his brothers." Both are marked.

ᾤμην ὑμᾶς δεσμεύειν δράγματα, "I supposed you were tying up sheaves," where the Masoretic version reads "look, we were sheaving sheaves": the Greek makes the dream a seeming ("I supposed") and has the brothers do the binding, not "we" with Joseph among them (Swete's ὑμᾶς, where Rahlfs has ἡμᾶς, "we"). Both are marked. The Greek has no "look" before the second and third clauses (seeded) and no word for "also" (וְגַם) before "was straightened"; the lack is marked (150l). περιστραφέντα, "having turned around," for "went around," and προσεκύνησαν, "bowed down," for "prostrated themselves."

Μὴ βασιλεύων βασιλεύσεις ἐφ’ ἡμᾶς; "Reigning, you shall not reign over us, shall you?" The Masoretic version asks "Reigning, will you reign over us?" (הֲ); the Greek opens with μή, which asks a question expecting the answer no. English carries the negative only in a question of this shape; the brothers deny before they ask. ἢ κυριεύων κυριεύσεις, "Or, being lord, shall you be lord over us?" for "Or ruling, will you rule over us?"

ἴδεν δὲ ἐνύπνιον ἕτερον, "Now he saw a different dream," where the Masoretic version reads "And he dreamed again another dream": the Greek sees a dream and has no word for "again" (seeded). In the speech it has "I have dreamed a different dream" (ἐνύπνιον ἕτερον) for "I have dreamed a dream again" (חֲלוֹם עוֹד), and ὥσπερ, "just like," for "and look": the dream is told as a likeness. Joseph relates it "to his father and to his brothers" (seeded); the Masoretic version tells his father separately at 37:10, "And he recounted it to his father and to his brothers," which the Greek lacks there (seeded).

πορευθεὶς ἴδε εἰ ὑγιαίνουσιν οἱ ἀδελφοί σου καὶ τὰ πρόβατα, "Having gone, see if your brothers and the sheep are healthy," where the Masoretic version reads "Go, please, see the peace of your brothers and the peace of the flock": the Greek asks after their health with a verb, as at 29:6 and 43:27, and has "announce to me" for "return me word." The Greek names Israel (seeded) and has no "please" (seeded).

Δωθάειμ, here twice, is the Greek's form of Dothan, the dual form of the name that the Masoretic version itself writes דֹּתַיְנָה, "to Dothain," beside דֹּתָן; it keeps the familiar form, unmarked (145f; 2 Kgs 6:13). The man speaks "to him" and has heard "them" (both seeded).

πρόιδον δὲ αὐτὸν μακρόθεν, "Now they foresaw him from afar": προοράω, "foresee," to see before (Acts 2:25, 31), where the Masoretic version reads "they saw him." καὶ ἐπορεύοντο ἀποκτεῖναι αὐτόν, "and they were going to kill him": Swete prints ἐπορεύοντο from Alexandrinus, where Rahlfs has ἐπονηρεύοντο, "they acted wickedly," closer to the Masoretic version's "they dealt craftily with him to make him die"; marked. The Greek lacks "with him" (seeded).

νῦν οὖν, "Now therefore," where the Masoretic version reads "And now." τί ἔστιν τὰ ἐνύπνια αὐτοῦ, "what his dreams are": Swete prints the present ἔστιν from Alexandrinus, where Rahlfs has the future ἔσται, "will be," as the Masoretic version does; marked.

ἐμβάλετε δὲ αὐτὸν εἰς ἕνα τῶν λάκκων τῶν ἐν τῇ ἐρήμῳ, "but cast him into one of the pits that are in the desert," where the Masoretic version reads "Throw him into this pit that is in the wilderness": Swete's text from Alexandrinus, where Rahlfs reads otherwise, leaves the pit unchosen and adds δέ, "but"; marked. "Hands," plural, for "hand."

ὁ δὲ λάκκος ἐκεῖνος ὕδωρ οὐκ εἶχεν, "but that pit had no water," where the Masoretic version reads "and the pit was empty: there were no waters in it." The Greek has no word for "empty" (רֵק); the lack is marked.

ὁδοιπόροι Ἰσμαηλεῖται, "Ishmaelite wayfarers," where the Masoretic version reads "a caravan of Ishmaelites". ἤρχοντο, "were coming," is the imperfect of ἔρχομαι. The camels "were laden with" (ἔγεμον) the cargo for the Masoretic version's "lifting": θυμιαμάτων, "incenses," for "gum" (נְכֹאת); ῥητίνης, "resin," for "balm" (צֳרִי); στακτῆς, "stacte," the oil of myrrh that drips from the tree (Exod 30:34), for "ladanum" (לֹט). The Greek makes the last clause finite with δέ: "now they were going to bring down to Egypt."

καὶ ἀπέδοντο τὸν Ἰωσὴφ τοῖς Ἰσμαηλίταις εἴκοσι χρυσῶν, "and they sold Joseph to the Ishmaelites for twenty of gold," where the Masoretic version reads "for twenty silver" (בְּעֶשְׂרִים כָּסֶף). The Greek names gold, and the price is twenty gold pieces; marked. κατήγαγον, "they brought down," for "they brought," the verb the Greek used at 37:25 for the Ishmaelites' trade (καταγαγεῖν); the Midianites are "passing along" (παρεπορεύοντο, imperfect) where the Masoretic version reads "passed over." ἐξείλκυσαν καὶ ἀνεβίβασαν, "they dragged out and hauled up," for "they pulled and brought up."

ἡμέρας τινάς, "some days," where the Masoretic version reads "many days" (יָמִים רַבִּים): Swete prints τινάς from Alexandrinus, where Rahlfs has πολλάς, "many"; marked. ἐπέθετο σάκκον ἐπὶ τὴν ὀσφύν, "laid sack on his loins," for "put sack on his waist."

εἰς ᾅδου, "into Hades," where the Masoretic version reads "to Sheol": the Greek name of the world of the dead, the word of Matt 16:18, Acts 2:27 (Ps 15:10 LXX) and Rev 1:18, capitalised as a name (80). The sons and daughters "were gathered and came" (συνήχθησαν … καὶ ἦλθον, the second verb seeded) where the Masoretic version reads "rose"; the Greek has no "all" before "the daughters" (וְכָל), and the lack is marked. οὐκ ἤθελεν παρακαλεῖσθαι, "he did not want to be comforted," passive, for "he refused to comfort himself" (hithpael, 127); λέγων, "saying," for "and he said"; the ὅτι after it introduces the speech and is not printed, where the Masoretic version reads "For" (כִּי).

οἱ δὲ Μαδιηναῖοι, "Now the Midianites," where the Masoretic version reads "the Medanites" (מְדָנִים) and at 37:28 "Midianites": the Greek has one people in both verses; a different name, marked. Πετρεφῆς, Swete's form (Rahlfs Πετεφρης), is the Greek's form of the Egyptian name the Masoretic version writes פּוֹטִיפַר, Potiphar, and it keeps the familiar form (145f). The same Greek name stands for Potiphera, Joseph's father-in-law (41:45). σπάδων, "castrate," for "a eunuch" (סָרִיס); "eunuch" is left for εὐνοῦχος (Acts 8:27). ἀρχιμάγειρος, "chief cook," for "officer of the butchers" (שַׂר הַטַּבָּחִים): the Greek reads טַבָּח in its kitchen sense (1 Sam 9:23–24), the officer over Pharaoh's cooks; the Masoretic title is the one English Bibles give as "captain of the guard."