Genesis 41

μετὰ δύο ἔτη ἡμερῶν, "after two years of days," for the Masoretic version's "at the end of two years of days." Φαραὼ ἴδεν ἐνύπνιον, "Pharaoh saw a dream" (Swete's ἴδεν, Alexandrinus' spelling of εἶδεν), for "Pharaoh was dreaming"; and ᾤετο, "he supposed," for "and look," as at 37:7 and 40:16. ποταμός, "river," stands throughout the dreams for the Masoretic version's "Nile" (יְאֹר).

The Greek has both ἰδού, "look," and ὥσπερ, "just like" (seeded), so that what rises from the river is seen as a likeness. αἱ βόες are feminine, "cows," as the Masoretic version has them (152b). καλαὶ τῷ εἴδει, "beautiful in figure," with εἶδος's settled "figure" (150a), for "beautiful of sight," and ἐκλεκταὶ ταῖς σαρξίν, "chosen in flesh," for "plump of flesh." ἄχει is ἄχι, the Egyptian word for the marsh grass of the Nile that the Hebrew borrows as אָחוּ: the Greek keeps the loan as the Hebrew does, and it prints "reed-grass," the Masoretic version's English for the same word (145f, 57); Isa 19:7 and Sir 40:16 have it again.

Swete prints from Alexandrinus καὶ ἐνέμοντο αἱ βόες παρὰ τὸ χεῖλος τοῦ ποταμοῦ ἐν τῷ ἄχει, "and the cows pastured beside the lip of the river in the reed-grass," where the Masoretic version reads "and they stood beside the cows on the lip of the Nile" and Rahlfs reads differently (the alignment cannot pair "the cows" or "in the reed-grass"): in Swete's text the lean cattle do not stand beside the fat but graze like them, and "in the reed-grass" is marked as a plus. The Greek lacks "And look" (seeded, marked) and has αἰσχραί, "ugly," for "bad" of sight, as again at 41:4, 19–21; ἄλλαι, "another," for "other."

The Greek lacks "he slept and" (seeded, marked); the sleeping comes after the second dream instead (41:21). ἐν πυθμένι ἑνί, "on one stock" (40:10), for "on one stalk"; ἐκλεκτοί, "chosen," for "plump."

The Greek lacks "And look" (seeded, marked) and has ἀνεμόφθοροι, "wind-blasted," one word for the Masoretic version's "scorched by the easterly," as again at 41:7, 23–24, 27; ἀνεφύοντο, "were shooting up," for "were springing up."

ἡ ψυχὴ αὐτοῦ, "his soul," where the Masoretic version reads "his spirit." τοὺς ἐξηγητὰς Αἰγύπτου, "the expounders of Egypt," where the Masoretic version reads "the magicians" (חַרְטֻמִּים), here and at 41:24: the Greek names them by what Pharaoh needs of them, men who lead out a meaning (ἐξηγέομαι, John 1:18), where Exodus renders the same Hebrew word ἐπαοιδοί, "enchanters" (Exod 7:11, 22). ὁ ἀπαγγέλλων αὐτό, "one reporting it," for "one interpreting them"; ἐγένετο πρωί, "it came to be morning."

Τὴν ἁμαρτίαν μου, "My sin," singular, for "My sins"; ἀναμιμνήσκω, "I recall," of the root of μιμνῄσκομαι "remember" (40:14, 23), where the Masoretic version reads "I am making remembered" (134c).

Swete prints τοῦ ἀρχιδεσμοφύλακος, "the chief jailer" (39:21), from Alexandrinus, where the Masoretic version reads "the officer of the butchers" and Rahlfs reads differently (the alignment cannot pair it): as at 40:3, Swete's text puts the two officials in the jailer's house, not Potiphar's. ἔθετο ἡμᾶς, "he set us," for "he gave me."

κατὰ τὸ αὐτοῦ ἐνύπνιον, "according to his own dream," where the Masoretic version reads "according to the interpretation of his dream," as the Greek has it at 40:5; ἴδομεν, "we saw" (Swete's ἴδομεν for εἴδομεν, twice), for "we dreamed."

The Greek lacks "our dreams; to each man according to his dream he interpreted" (seeded, marked), and ends the sentence at "he interpreted for us." νεανίσκος παῖς Ἐβραῖος, "a young man, a Hebrew servant," for "a Hebrew lad, a slave" (77); τοῦ ἀρχιμαγείρου, "of the chief cook," Potiphar's title (37:36; 39:1).

οὕτως καὶ συνέβη, "thus also it befell," where the Masoretic version reads "thus it was." The Greek tells the outcome in two passive infinitives, ἐμέ τε ἀποκατασταθῆναι … ἐκεῖνον δὲ κρεμασθῆναι, "that I was restored … but that he was hanged," where the Masoretic version makes Pharaoh the subject, "Me he returned …, and him he hanged"; ἐπὶ τὴν ἀρχήν μου, "to my rule" (40:13, 21), for "to my base."

Swete prints ἐξήγαγεν αὐτόν, "he brought him out," from Alexandrinus, where the Masoretic version reads "they made him run" and Rahlfs reads differently; ἐκ τοῦ ὀχυρώματος, "from the stronghold" (39:20; 40:14), for "from the pit." The Greek gives the shaving and changing to others: ἐξύρησαν αὐτόν, "they shaved him" ("him" seeded), καὶ ἤλλαξαν τὴν στολὴν αὐτοῦ, "and changed his robe," where the Masoretic version has Joseph shave and change his cloaks himself. στολή, the long robe (Luke 15:22), returns at 41:42.

The Greek adds "from the river" and οἵας, "of a sort" (both seeded), and has πονηραὶ καὶ αἰσχραί, "evil and ugly," for "poor and very bad": πονηραί answers "poor" with a different word, marked, and αἰσχραί answers "bad," so the alignment's seeded lack of "poor" is refused; the lack of "very" (seeded) is marked. Swete prints from Alexandrinus καὶ ἐνέμοντο ἐν τῷ ἄχει, "and they pastured in the reed-grass," which Rahlfs does not have; the alignment cannot pair it, and it is marked as a plus. ἐν ὅλῃ Αἰγύπτῳ, "in the whole of Egypt," lacks "the land" (אֶרֶץ), marked; αἰσχροτέρας, "uglier," the comparative, stands for "for badness."

εἰς τὰς κοιλίας αὐτῶν, "into their bellies," for "into their inward part." οὐ διάδηλοι ἐγένοντο, "they did not come to be evident," with the cattle as subject, where the Masoretic version reads "it was not known"; αἱ ὄψεις αὐτῶν, "their appearances," plural; καθὰ καὶ τὴν ἀρχήν, "even as also at the beginning," ἀρχή in its time sense (20). The Greek adds ἐκοιμήθην, "I fell asleep" (seeded): Pharaoh wakes and sleeps again before the second dream, where the Masoretic version tells of the second sleep at 41:5, and the Greek lacks it there.

Swete prints ἐπιλησθήσονται, "they shall forget," from Alexandrinus, where the Masoretic version reads "shall be forgotten" and Rahlfs reads differently: the people forget the plenty. The verb is ἐπιλανθάνομαι (40:23); the change of voice is marked. The Greek has "in the whole land" where the Masoretic version reads "all the satiety in the land": ὅλῃ, "whole," is added and "all" (כָּל) is lacking (both seeded, marked). πλησμονή, "satiety," beside εὐθηνία, "plenty" (41:29); ἥξει, "shall arrive," for "there shall rise."

περὶ δὲ τοῦ δευτερῶσαι τὸ ἐνύπνιον Φαραὼ δίς, "now as for the dream repeating to Pharaoh twice," an active infinitive, where the Masoretic version reads "the dream being repeated … two turns." The Greek adds ἔσται, "shall be" (seeded), and has ἀληθές, "true," for "fixed" (נָכוֹן), and the future ταχυνεῖ, "will be quick," for "is hurrying."

σκέψαι, "look out for," and κατάστησον, "appoint," address Pharaoh in the second person, where the Masoretic version reads "let Pharaoh see … and set him"; the Greek lacks "Pharaoh" (seeded, marked). φρόνιμον καὶ συνετόν, "prudent and discerning" (41:39), for "discerning and wise," the order turned; νῦν οὖν, "Now therefore," for "And now."

τοπάρχας, "toparchs," the district governors of Ptolemaic Egypt, a Greek title kept as English keeps it (57), where the Masoretic version reads "appointees" (134a). ἀποπεμπτωσάτωσαν, "let them take a fifth of," the toparchs as subject, for "and fifth"; the Greek adds πάντα τὰ γενήματα, "all the produce" ("the produce" seeded; "all" marked with it), so that a fifth of the yield of the seven years is taken, not of the land.

Swete prints the last verb as συναχθήτω, "let it be gathered," from Alexandrinus, the third "gather" of the verse, where the Masoretic version reads "and let them keep it" and Rahlfs reads differently (the alignment cannot pair it). The Greek adds "seven" (seeded) and makes the grain the subject, "let the grain be gathered," for "and amass corn"; σῖτος is "grain" (149d), where the Masoretic version has בָּר "corn" (134h).

Μὴ εὑρήσομεν ἄνθρωπον τοιοῦτον, "We shall not find such a human, shall we?" a question that expects "no" (37:8), for "Can we find one like this, a man …?"; ὃς ἔχει πνεῦμα θεοῦ ἐν αὐτῷ, "who has a spirit of God in him," for "in whom is the spirit of Elohim," the anarthrous construct (143c). The Greek has πᾶσιν, "all," before "his servants," which the alignment does not seed; marked.

ὑπακούσεται, "shall obey," where the Masoretic version reads "shall kiss" (יִשַּׁק): the Greek reads the verb by its sense, the people ordered by Joseph's word. ὑπερέξω, "I shall surpass" (as 39:9), for "I shall be greater"; the source gives the form its own id, under a misspelt lemma.

περιέθηκεν αὐτὸν ἐπὶ τὴν χεῖρα Ἰωσήφ, "put it around on the hand of Joseph," for "gave it on the hand of Joseph"; στολὴν βυσσίνην, "a robe of fine linen," the robe of 41:14, for "garments of fine linen" (Rev 19:8, 14); κλοιὸν χρυσοῦν, "a collar of gold," for "the necklace of gold."

The Greek reads the cry אַבְרֵךְ ("Abrech!") as the one who cries it: ἐκήρυξεν ἔμπροσθεν αὐτοῦ κῆρυξ, "before him a herald proclaimed," where the Masoretic version reads "they called before his face, 'Abrech!'" κηρύσσω "proclaim" and κῆρυξ "herald" (152c) are the words of the proclaiming of Jesus and Paul (Mark 1:14; Rom 10:14–15; 1 Tim 2:7), where the expected English is "preach" and "preacher"; here the herald goes before the great man's chariot. ἀνεβίβασεν, "he hauled him up," for "he made him ride"; τὸ ἅρμα τὸ δεύτερον τῶν αὐτοῦ, "the chariot, the second of his own," for "the chariot of the double that was his"; κατέστησεν, "he appointed," a finite verb, for "and giving him."

οὐκ ἐξαρεῖ οὐθεὶς τὴν χεῖρα αὐτοῦ, "no one shall lift away his hand," where the Masoretic version reads "no man shall make high his hand and his foot": the Greek lacks "and his foot" (seeded, marked).

Ψονθομφανήχ is the Greek's form of the name the Masoretic version reads צָפְנַת פַּעְנֵחַ, "Zaphenath-paneah," closer to an Egyptian name than the Hebrew vocalisation is; it is printed as it sounds and marked (145f).

Πετρεφῆ (41:45, 50), as Swete prints it from Alexandrinus, is the Greek's form for פּוֹטִי פֶרַע, "Potiphera"; Rahlfs reads differently. The source tags it with Potiphar's id (G91046). The Greek gives the priest nearly the name it gives Potiphar, the chief cook (Πετεφρῆς, 37:36; 39:1), where the Hebrew distinguishes them; the referent is printed, "Potiphera," unmarked (149a), and the two stay apart in English.

Ἡλίου πόλεως, "of the City of the Sun," the Greek's translation of the name the Masoretic version reads אֹן "On"; it prints by sense with capitals, as "Figure of God" for Peniel (150a), and is marked {name}. Greek writers call the city Ἡλιούπολις, "Heliopolis," and Exod 1:11 LXX glosses "On, which is Heliopolis"; the Masoretic version's "On" appears in Swete's Greek at 41:48.

The Greek repeats αὐτῷ, "to him" (seeded), and lacks "And Joseph went out over the land of Egypt" (seeded, marked); 41:46 has Joseph go out "from the face of Pharaoh."

The alignment seeds ἦν, "was," as a plus, but the Masoretic version's English already has "was," and nothing is added; the seed is refused (150j). ἐτῶν τριάκοντα, "of thirty years," the genitive of age, for "a son of thirty years."

Swete prints Ὤν, "On," from Alexandrinus, naming the city whose fields fed its store; Rahlfs and the Masoretic version have no name here, the alignment cannot pair it, and it is marked as a plus. Swete's capital reads it as the name, not as ὤν "being." It is the city of 41:45, 50, there translated "City of the Sun." The Greek adds ἡ εὐθηνία, "the plenty" (seeded), and has τῶν πεδίων, "of the plains," for "of the field"; ἔθηκεν, "he set," twice, for "gave."

Swete prints Μαννασσὴ λέγων, "Manasseh, saying," from Alexandrinus, where Rahlfs reads differently; "saying" is a plus the alignment cannot pair, and the reason is spoken as direct speech. The Masoretic version plays the name מְנַשֶּׁה on נַשַּׁנִי, "has made me oblivious"; the Greek gives the sense, ἐπιλαθέσθαι με ἐποίησεν, "has made me forget," which does not sound like Μαννασσή, and makes its own chain with the cupbearer who forgot Joseph (40:23). It reads πάντων τῶν πόνων μου, "all my pains," plural, for "all my travail," and πάντων τῶν τοῦ πατρός μου, "all those of my father," without "the house" (בֵּית), marked.

Swete prints ὕψωσεν, "has exalted," from Alexandrinus, where Rahlfs reads differently and the Masoretic version reads "has made me bear fruit" (הִפְרַנִי), the play on Ephraim (אֶפְרַיִם): Swete's text loses the play on the name and sets "exalted" against "humiliation" (ταπείνωσις, for "affliction"), the pair of Luke 1:48, 52 and 14:11.

Swete prints οὐκ ἦσαν ἄρτοι, "there were no loaves," from Alexandrinus, where Rahlfs and the Masoretic version read "there was bread": in Swete's text the famine reaches Egypt at once, and the people cry for loaves in 41:55, where the others set Egypt's bread against the hunger of the lands. The negative is translated as printed and marked as a plus (the alignment cannot pair it). ἄρτοι, plural, "loaves" (147f); ἐν πάσῃ τῇ γῇ, "in all the land," singular, for "in all the lands."

Swete prints πᾶς ὁ λαός, "all the people," from Alexandrinus; "all" is a plus the alignment cannot pair. ἄρτων, "loaves" (147f), for "bread"; τοῖς Αἰγυπτίοις, "the Egyptians," for "Egypt," its people (134l).

The Greek has τοὺς σιτοβολῶνας, "the granaries," for the Masoretic version's "all that was in them," and ἐπώλει, "he was selling," the plain verb of selling (149e), where the Masoretic version reads "let Egypt buy rations" (134g); it adds "all" before "the Egyptians" (seeded) and lacks "and the hunger was strong in the land of Egypt" (seeded, marked). ἐπὶ προσώπου πάσης τῆς γῆς, "over the face of all the land," the order turned.

πᾶσαι αἱ χῶραι, "all the countries," plural, for "all the land"; ἀγοράζειν, "to buy," the common verb of the market (Matt 13:44), for "to buy rations" (134g), with πωλέω "sell" in 41:56; ἐπεκράτησεν, "prevailed," for "was strong."