Genesis 40

ὁ ἀρχιοινοχόος, "the chief cupbearer," and ὁ ἀρχισιτοποιός, "the chief baker," where the Masoretic version reads "the cupbearer … and the baker" here and "the officer of the cupbearers … the officer of the bakers" from 40:2 on: the Greek gives each man one compound title, built like ἀρχιμάγειρος "chief cook" (37:36; 39:1) and ἀρχιδεσμοφύλαξ "chief jailer" (39:21), and gives it already at the first mention. The titles hold through Gen 40 and at 41:9–10.

Swete prints παρὰ τῷ ἀρχιδεσμοφύλακι, "with the chief jailer," from Alexandrinus, where the Masoretic version reads "in the house of the officer of the butchers"; Rahlfs reads differently, and the alignment cannot pair the word (53). In Swete's text the two officials are put with the jailer of 39:21–23, not in Potiphar's house, as again at 41:10. φυλακή, "custody," renders מִשְׁמָר as the Masoretic version does (40:3, 4, 7; 41:10); δεσμωτήριον, "the prison," stands for "the round-house," and the Greek says Joseph "had been led away" (ἀπῆκτο, the verb of the arrested led off, Mark 14:44) where the Masoretic version reads "was bound."

συνέστησεν … τῷ Ἰωσὴφ αὐτούς, "made them stand with Joseph," the compound of ἵστημι "make stand" (as παρίστημι "stand by"), where the Masoretic version reads "appointed Joseph with them" (134a): the Greek turns the sentence, so that the officials are placed with Joseph, not Joseph with them. παρέστη αὐτοῖς, "he stood by them," the word of the one who attends (Luke 1:19), for "he ministered to them."

ἴδον ἀμφότεροι ἐνύπνιον, "they saw a dream, both of them": Swete prints ἴδον, Alexandrinus' spelling of the aorist εἶδον (Rahlfs), here and at 40:8, 16; 41:1, 11, 22. "Seeing" a dream, the Greek idiom (37:9), stands for the Masoretic version's "dreamed a dream"; ἑκάτερος, "each of the two," for "each man." The Greek lacks the second "each man" (seeded, marked) and reads ὅρασις τοῦ ἐνυπνίου αὐτοῦ, "a sight of his dream," where the Masoretic version reads "according to the interpretation of his dream." οἱ ὄντες ἐν τῷ δεσμωτηρίῳ, "who were in the prison," has no "bound."

παρὰ τῷ κυρίῳ αὐτοῦ, "with his lord," for the Masoretic version's "in the house of his lord" (as 39:2); σκυθρωπά, "gloomy," the face of the fasting hypocrites (Matt 6:16) and of the two on the road to Emmaus (Luke 24:17), where the Masoretic version reads "bad." The imperfect ἠρώτα, "he was asking," for "he asked."

Οὐχὶ διὰ τοῦ θεοῦ ἡ διασάφησις αὐτῶν ἐστίν; "Is not the clarification of them through God?" where the Masoretic version reads "Do not interpretations belong to elohim?": the Greek makes God the means, not the owner, and has here a word of making clear (διασάφησις, of σαφής "clear"; the verb at Matt 13:36, "clarify to us the parable") where Joseph's own word for his readings is σύγκρισις, "interpretation" (40:12, 18). θεός is printed "God," capitalised (9), where the Masoretic version keeps "elohim" lowercase (134i). οὖν, "therefore," stands where the Masoretic version reads "please."

Ἐν τῷ ὕπνῳ μου, "In my sleep," where the Masoretic version reads "In my dream," as again at 41:17, 22: ὕπνος is "sleep" (146d), kept apart from ἐνύπνιον "dream" (151c). The Greek lacks "to him" after "he said" (seeded, marked) and says ἦν ἄμπελος ἐναντίον μου, "there was a vine before me," for "and look, a vine before my face."

The vine of the Greek has τρεῖς πυθμένες, "three stocks," where the Masoretic version reads "three tendrils": πυθμήν is the base or stock of a plant, the same word that is "stock" for the one stalk of the ears (41:5, 22), so that the three days grow from the root, not from the branches. καὶ αὐτὴ θάλλουσα ἀνενηνοχυῖα βλαστούς, "and it, flourishing, had brought up sprouts," for "and it was as though budding: its blossom went up"; πέπειροι οἱ βότρυες σταφυλῆς, "ripe were the clusters of grape," for "its clusters ripened grapes." σταφυλή is the bunch of grapes (Matt 7:16; Rev 14:18), kept singular as the Greek has it here and at 40:11.

The Greek has the singular τὴν σταφυλήν, "the grape," the bunch, where the Masoretic version reads "the grapes"; ἐξέθλιψα, "I squeezed out"; and εἰς τὰς χεῖρας Φαραώ, "into the hands of Pharaoh," for "onto the palm of Pharaoh." It lacks "of Pharaoh" after the second "cup" (seeded, marked).

μνησθήσεται Φαραὼ τῆς ἀρχῆς σου, "Pharaoh will remember your rule," where the Masoretic version reads "Pharaoh will lift your head": the Greek reads the idiom by its sense, the cupbearer's return to office, and holds the same words for both men at 40:20, where the Masoretic version again reads "lifted the head." For the baker (40:19) it has ἀφελεῖ … τὴν κεφαλήν σου, "will take away your head," so that the Masoretic version's one phrase in two senses becomes two phrases in the Greek, and the play moves to ἀρχή "rule" beside ἀρχι- "chief" in the titles. ἀρχή is "rule," the office held (20), here, in "your former rule" for "the first judgment," and "to his rule" (40:21; 41:13) for "his watering" and "my base." ἀρχιοινοχοΐα, "chief cupbearership," stands for "your base," and ὡς ἦσθα οἰνοχοῶν, "as you were pouring wine," for "when you were his cupbearer." ἔτι τρεῖς ἡμέραι καί, "still three days, and," for "in three days still."

ἀλλά, "but," for the Masoretic version's "Only" (כִּי אִם); διὰ σεαυτοῦ, "through yourself," for "with you"; and three futures, ποιήσεις … μνησθήσῃ … ἐξάξεις, "you shall do … remember … bring out," for the Masoretic version's requests. ἔλεος, "mercy," is the Greek's word for חֶסֶד "loyalty" (39:21). The Greek lacks "please" (seeded, marked). μνησθήσῃ περὶ ἐμοῦ Φαραώ, "you shall remember me to Pharaoh," has the plain verb where the Masoretic version reads "make me remembered" (134c). τοῦ ὀχυρώματος τούτου, "this stronghold" (39:20; 41:14), for "this house."

κλοπῇ ἐκλάπην, "by stealing I was stolen," the dative noun for the Masoretic version's infinitive absolute "being stolen" (143c). The Greek has καὶ ὧδε, "and here," without "also" (וְגַם); the lack is marked (150l). οὐκ ἐποίησα οὐδέν, "I have done nothing," the two negatives making one. ἀλλ᾽ ἐνέβαλόν με, "but they cast me," stands for "that they should put me," and the Greek adds τοῦτον, "this" (seeded): the pit of 37:20–29 is named as the place Joseph still speaks from.

Κἀγὼ ἴδον ἐνύπνιον, "I too saw a dream," for the Masoretic version's "Even I, in my dream"; ᾤμην, "I supposed," for "and look," as at 37:7; and the Greek adds αἴρειν, "I was lifting" (seeded), so that the baker carries the baskets. κανᾶ χονδριτῶν, "baskets of groat-loaves": χονδρίτης is bread of coarse-ground grain (χόνδρος, groats), where the Masoretic version reads "openwork" (חֹרִי, 134d, with "white bread" in its note); the Greek reads the hapax as a kind of bread. ὀρθῶς, "rightly," for "good."

Swete prints τῶν γενημάτων, "the produce," from Alexandrinus, where Rahlfs reads differently and the alignment cannot pair the word (53) (the same word is "produce" at 41:34): γένημα, the yield of the land, where the Masoretic version reads "fare" (food), marked. With it the Greek has a relative clause, ὧν ὁ βασιλεὺς Φαραὼ ἐσθίει, "that the king Pharaoh eats," where the Masoretic version reads "the fare of Pharaoh," and adds "the king" and "of the sky" (both seeded). ἔργον σιτοποιοῦ, "a work of a baker," for "the deed of a baker"; κατήσθιεν, "were devouring."

ἀφελεῖ Φαραὼ τὴν κεφαλήν σου ἀπὸ σοῦ, "Pharaoh will take away your head from you," where the Masoretic version keeps for the baker the words it used for the cupbearer, "will lift your head," turned by "from upon you"; the Greek gives each man his own verb (40:13). κρεμάσει σε ἐπὶ ξύλου, "hang you on wood," are the words of Deut 21:22–23 that Paul quotes of the cross (Gal 3:13; Acts 5:30; 10:39), with ξύλον's settled "wood" (58, 61). The Greek adds "of the sky" (seeded) and has ὄρνεα, "birds," and the plural σάρκας, "flesh."

ἡμέρα γενέσεως … Φαραώ, "the day of the genesis of Pharaoh," his birthday, with γένεσις's settled cognate (the word of Matt 1:18), where the Masoretic version reads "the day Pharaoh was born"; the alignment seeds ἦν, "it was," as a plus, but the Masoretic version's English already has "was" ("the day Pharaoh was born"), and nothing is added; the seed is refused (150j). ἐποίει πότον, "he was making a drinking party" (1 Pet 4:3), for "he made a feast." ἐμνήσθη τῆς ἀρχῆς, "he remembered the rule," for both men, holding the words of 40:13, where the Masoretic version holds "lifted the head."

ἐκρέμασεν, "he hanged," the aorist of the verb whose future is κρεμάσει at 40:19 (κρεμάννυμι, Acts 5:30; Gal 3:13); καθὰ συνέκρινεν, "even as he had interpreted."

The Greek ties the clauses with δέ and ἀλλά, "But … did not remember …, but forgot," where the Masoretic version reads "And … did not remember …, and he forgot him." ἐπιλανθάνομαι, "forget," returns at 41:51, where Joseph names his firstborn for the forgetting God gave him.