Genesis 43

ἐνίσχυσεν, "grew strong," where the Masoretic version reads "was heavy" (כָּבֵד), as the Greek has it of the famine at 12:10 and 41:57.

Πάλιν πορευθέντες, "Again, having gone," for the Masoretic version's "Return" (שֻׁבוּ). μικρὰ βρώματα, "small foods," as at 42:2, for "a little food." καταφαγεῖν, "devouring," κατεσθίω for the Masoretic version's "eating."

Swete prints ἐὰν μὴ ὁ ἀδελφὸς ὑμῶν ὁ νεώτερος καταβῇ πρὸς μέ, "unless your younger brother comes down to me," from Alexandrinus, where Rahlfs reads μεθ᾽ ὑμῶν ᾖ and the Masoretic version "except your brother is with you": the man's demand is that the brother come to him, not only travel with them. The Greek adds ὁ νεώτερος, "younger" (seeded, marked). The alignment also lists an unplaced one-word plus at this verse, Rahlfs' ᾖ, "is"; Swete has no such word here, and nothing is marked for it. Διαμαρτυρίᾳ διαμεμαρτύρηται, "with solemn testimony he has solemnly testified," is the Septuagint's dative noun for the Hebrew infinitive absolute ("Witnessing, … witnessed"), and ἡμῖν, "to us," stands for "against us" (בָּנוּ).

εἰ μὲν οὖν, "If then, on the one hand," where the Masoretic version reads "If" alone: the added οὖν, which the alignment does not seed, is marked; μέν is answered by the δέ of 43:5 (guide §4.1).

The Greek repeats τὸν ἀδελφὸν ἡμῶν μεθ᾽ ἡμῶν, "our brother with us," from 43:4, and adds λέγων, "saying," and ὁ νεώτερος, "younger" (all seeded, marked). The alignment also seeds ᾖ, "is," but the Masoretic version's English already has "is with you," and nothing is added; the seed is refused (150j). εἰ μὲν οὖν … εἰ δὲ μή (43:4–5) is "If then, on the one hand … but if, on the other hand" (guide §4.1). οὐ πορευσόμεθα, "we will not go," for "we will not go down."

The Greek asks εἰ ἔστιν ὑμῖν ἀδελφός, "whether there is to you a brother," without the Masoretic version's "still" (עוֹד in הַעוֹד), which the alignment does not seed; the lack of the content word is marked, as with "also" (150l). ἀναγγείλαντες, "announcing" (ἀναγγέλλω), for "telling." Swete prints μοι, "to me," where Rahlfs reads με.

The Greek adds ἡμῖν, "to us" (seeded, marked). Ἐρωτῶν ἐπηρώτησεν, "Asking, … questioned," pairs two verbs where the Masoretic version doubles one ("Asking, the man asked"); ἐπερωτάω keeps "question." κατὰ τὴν ἐπερώτησιν αὐτοῦ, "according to his questioning," for "according to the mouth of these words"; and μὴ ᾔδειμεν, "did we know?", a question expecting no, for "Knowing, could we know." Ἀγάγετε, "lead," for "bring down."

ἡ ἀποσκευή, "baggage," the movables of a household on the march (14:12; 15:14), where the Masoretic version reads "our little ones" (טַף). ἀναστάντες πορευσόμεθα, "having risen, we will go," for "let us rise and go," and ἵνα, "so that," for "and."

The Greek lacks the Masoretic version's "a little … and a little" before balm and honey (seeded, marked), and "therefore" (אֵפוֹא), which is not marked (142a). Εἰ οὕτως ἐστίν, "If thus it is," for "If thus." For "of the renown of the land" (זִמְרָה, 135e) it has ἀπὸ τῶν καρπῶν τῆς γῆς, "of the fruits of the land," and δῶρα, "gifts," plural, for "a gift." The gifts are those the Ishmaelites carried at 37:25: ῥιτίνη, Swete's spelling of ῥητίνη "resin," for "balm"; θυμίαμα, "incense," for "gum"; στακτή, "stacte," for "ladanum." τερέμινθος, "terebinth," the tree whose nut is eaten, for "pistachios," and κάρυα, "nuts," for "almonds" (as Num 17:23 LXX for the almonds of Aaron's rod). τὰ ἄγγια, "the containers," as at 42:25.

The Greek has ἐν τοῖς μαρσίπποις ὑμῶν, "in your bags," without the Masoretic version's "the mouth of" (בְּפִי), which the alignment does not seed; the lack is marked. δισσός, "twofold," is a different word from the διπλοῦς "double" of 43:15, both for the Masoretic version's "double" (מִשְׁנֶה). The Greek has "hands," plural, and ἀποστρέψατε μεθ᾽ ὑμῶν, "turn back with you," for "return in your hand." ἀγνόημα, a mistake made in ignorance (Heb 9:7), with the present ἐστιν, "it is."

ὁ θεός μου, "my God," where the Masoretic version reads "El Shaddai" (אֵל שַׁדַּי): the Greek does not render the name here (as at 17:1; 28:3; 35:11 it has "my God" or "your God"), and the difference is marked as a name. χάριν, "grace," for "mercy" (רַחֲמִים). The Greek has no "to you" after "send" (seeded, marked), and for "your other brother" (אַחֵר) it reads τὸν ἀδελφὸν ὑμῶν τὸν ἕνα, "your brother, the one," as if אֶחָד. ἐγὼ μὲν γάρ, "For I," gives the reason, where the Masoretic version reads "And I"; ἠτέκνωμαι, "I have been made childless," twice, as the Hebrew doubles "I am bereaved."

The Greek adds τὸν ἀδελφὸν αὐτοῦ τὸν ὁμομήτριον, "his brother of the same mother," and ἄρτους, "loaves" (147f), the object of "eat" (both seeded, marked). It has Joseph see "them and Benjamin" where the Masoretic version reads "Benjamin with them." Swete prints ἐνετείλατο … εἰσαγαγεῖν, "he commanded … to bring in," an order in indirect speech, from Alexandrinus, where Rahlfs and the Masoretic version have "he said … 'Bring in'"; direct speech begins only with Καὶ σφάξον, "And slay." σφάξον θύματα, "slay victims," animals for the table, for "butcher a butchering"; ἑτοίμασον, "prepare," for "fix" (135d).

ἰδόντες, "having seen," where the Masoretic version reads "And the men feared": the Greek reads וַיִּרְאוּ as "and they saw" (רָאָה), not "and they feared" (יָרֵא), the same consonants. εἰσηνέχθησαν, "they had been carried," is εἰσφέρω "carry in." συκοφαντῆσαι ἡμᾶς, "to falsely accuse us" (Luke 3:14; 19:8), for "to roll himself upon us"; ἐπιθέσθαι ἡμῖν, "to lay on us," the middle of ἐπιτίθημι, to set upon, for "to fall upon us"; and εἰς παῖδας, "for servants," παῖς (77) for the Masoretic version's "slaves."

The Greek has κατέβημεν, "we went down," once, without the Masoretic version's infinitive "going down" (יָרֹד), which the alignment does not seed; the lack is marked. Δεόμεθα, "We beg" (δέομαι, 19:18), stands for "Oh" (בִּי); κύριε, a human "lord," lowercase.

The Greek lacks "the mouth of" (בְּפִי) before "his bag," which the alignment does not seed; the lack is marked, as at 43:12. εἰς τὸ καταλῦσαι, "to lodge," for "to the lodging"; καὶ τόδε, "and this," for "and look"; ἐν σταθμῷ, "by weighing," for "in its weight." Swete prints ἐν τοῖς μαρσίπποις ἡμῶν, "in our bags," from Alexandrinus, where Rahlfs reads ἐν ταῖς χερσὶν ἡμῶν and the Masoretic version "in our hand," and adds νῦν, "now": the brothers say they have put the silver back in their bags to bring it.

The Greek adds αὐτοῖς, "to them" (seeded, marked), and Swete prints from Alexandrinus ὁ ἄνθρωπος, "the human," as the speaker, which Rahlfs does not have; the alignment cannot pair it, and it is marked as a plus. Ἵλεως ὑμῖν, "Propitious to you," for "Peace to you" (שָׁלוֹם לָכֶם): ἵλεως is the adjective of the propitiation words (ἱλάσκομαι, Luke 18:13; ἐξιλάσκομαι), a greeting that God be favorable. τῶν πατέρων, "of your fathers," plural; θησαυρούς, "treasures," plural, for "a cache." For "your silver came to me" the Greek has τὸ δὲ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω, "but your silver, proving good, I have in full": the steward found it of full weight and has received it (ἀπέχω, Matt 6:2).

The Greek lacks the Masoretic version's "the man … the men into the house of Joseph, and gave" (seeded, marked), so that its first ἤνεγκεν, "he brought," the water, stands for the Masoretic version's "gave waters," and the lack is marked before it; the bringing into the house has been told at 43:17, as in both versions. Both verbs "brought" are marked against "gave." ὕδωρ, "water," singular, for "waters"; νίψαι, "to wash," for "and they washed." Swete prints the second ἤνεγκεν, "he brought," from Alexandrinus, where Rahlfs reads ἔδωκεν and the Masoretic version "gave."

ἐκεῖ μέλλει ἀριστᾷν, "there he is about to dine," for "there they would eat bread": the Greek makes Joseph the one who eats, and has no "bread." μεσημβρίᾳ, "at noon," is μεσημβρία, as at 43:16. τὰ δῶρα, "the gifts," plural.

The Greek adds ἐπὶ πρόσωπον, "on face" (seeded, marked), as at 42:6. προσήνεγκαν, "they offered," for "they brought"; τὰ δῶρα ἃ εἶχον ἐν ταῖς χερσὶν αὐτῶν, "the gifts that they had in their hands," for "the gift that was in their hand."

Πῶς ἔχετε, the Greek greeting, for the Masoretic version's "he asked them of peace" (לְשָׁלוֹם), told as a question. ἔχω with an adverb is "fare," a split by construction (152e; Mark 5:23 ἐσχάτως ἔχει; Acts 15:36 πῶς ἔχουσιν, "how they fare"). The Greek adds αὐτοῖς, "to them" (seeded, marked), and asks Εἰ ὑγιαίνει, "Is he healthy," for "Is there peace to," as at 29:6; ὁ πρεσβύτερος, "the elder," for "the old one."

The Greek adds a whole clause, καὶ εἶπεν Εὐλογητὸς ὁ ἄνθρωπος ἐκεῖνος τῷ θεῷ, "And he said, 'Blessed that human to God'" (seeded, marked): Joseph blesses his father before God, verbless as blessings are (65). The alignment also lists an unplaced one-word plus at this verse, Rahlfs' αὐτῷ, "to him," after "bowed down"; Swete has no such word, and nothing is marked for it. Ὑγιαίνει, "is healthy," for "There is peace to," as at 43:27; κύψαντες, "having stooped," for "they bowed."

The Greek names Joseph (seeded) and adds ἀγαγεῖν, "to lead," after "said to me" (seeded, marked), and Swete adds αὐτοῖς, "to them," which is not marked (142a). ἀναβλέψας τοῖς ὀφθαλμοῖς, "having looked up with his eyes," as at 37:25, for "he lifted his eyes"; τὸν ὁμομήτριον, "the one of the same mother," for "the son of his mother," as at 43:16. Ὁ θεὸς ἐλεήσαι σε, τέκνον, "God have mercy on you, child," where the Masoretic version reads "Elohim favor you, my son" (חָנַן; בְּנִי).

ἐταράχθη, "was troubled," where the Masoretic version reads "hurried" (מָהַר); συνεστρέφετο γὰρ τὰ ἔντερα αὐτοῦ, "for his entrails were twisting together," for "for his mercy grew warm" (נִכְמְרוּ רַחֲמָיו): the Greek keeps the body where the Hebrew keeps it too, with its own organ and its own motion. ἐζήτει, "he was seeking," an imperfect; ταμιεῖον, "the inner room" (Matt 6:6), for "the chamber."

ἄρτους, "loaves" (147f), for "bread"; ἐνεκρατεύσατο, "he controlled himself" (1 Cor 9:25), for "held himself in."

Swete ends the verse βδέλυγμα γάρ ἐστιν τοῖς Αἰγυπτίοις πᾶς ποιμὴν προβάτων, "for an abomination to the Egyptians is every shepherd of sheep," from Alexandrinus; Rahlfs and the Masoretic version end at "for an abhorrence it is to Egypt." The added words are those of 46:34, and they give a reason the Masoretic version does not give here; the alignment cannot pair them, and they are marked as a plus. βδέλυγμα, "abomination," stands for the Masoretic version's "abhorrence" (תּוֹעֵבָה, 135f), the word of Dan 9:27 and Matt 24:15. The Egyptians συνδειπνοῦσιν, "supping with," and συνεσθίειν … ἄρτους, "to eat loaves with," the Hebrews; ἐδύναντο, "were able," an imperfect, for "are able."

κατὰ τὰ πρεσβεῖα αὐτοῦ, "according to his seniority," the rank of the elder, where the Masoretic version reads "according to his birthright" (בְּכֹרָה; πρωτοτόκια, 25:31). ἐξίσταντο, "were beside themselves" (ἐξίστημι, as at 42:28), for "were astounded"; πρὸς τὸν ἀδελφὸν αὐτοῦ, "to his brother," for "to his fellow."

ἦραν δὲ μερίδα, "now they lifted a portion," plural subject and singular object, where the Masoretic version reads "he lifted uplifts": in the Greek the servants carry from Joseph's table. ἐμεγαλύνθη, "was magnified," for "was many"; πενταπλασίως πρὸς τὰς ἐκείνων, "fivefold beyond theirs," for "five hands." ἐμεθύσθησαν, "were drunk" (μεθύω, John 2:10), with the Masoretic version.