Genesis 44

The Greek names Joseph as the one who commands (seeded, marked). βρωμάτων, "with foods," plural, as at 42:2 and 43:2, for "food." ἐμβάλατε ἑκάστου τὸ ἀργύριον ἐπὶ τοῦ στόματος τοῦ μαρσίππου αὐτοῦ, "cast in the silver of each on the mouth of his bag": Swete's αὐτοῦ, "his," which Rahlfs does not print, agrees with the Masoretic version's "his pack."

The Greek reads τὸ κόνδυ μου τὸ ἀργυροῦν, "my goblet, the one of silver," without repeating the Masoretic version's second "goblet" (seeded, marked), and εἰς τὸν μάρσιππον, "into the bag," without "the mouth of" (בְּפִי), which the alignment does not seed; the lack is marked, as at 43:12. For "And he did according to the word of Joseph that he had spoken" the Greek has ἐγενήθη δὲ κατὰ τὸ ῥῆμα Ἰωσὴφ καθὼς εἶπεν, "Now it came to be according to the word of Joseph, just as he said": the doing is told as a thing that happened. κόνδυ, a drinking vessel, is a different word from the ποτήριον "cup" of Pharaoh's cupbearer (40:11–21).

ἐξελθόντων δὲ αὐτῶν, "Now, when they had gone out," a genitive absolute with δέ (seeded, marked), for "They had gone out." Swete prints λέγων, "saying," after "said," which Rahlfs and the Masoretic version lack; the alignment cannot pair it, and it is marked as a plus. Ἀναστὰς ἐπιδίωξον, "Having risen, pursue hard," and the futures καταλήμψῃ … ἐρεῖς, "you will overtake … you will say," for the Masoretic version's imperatives. ἀνταπεδώκατέ μοι πονηρὰ ἀντὶ καλῶν, "you have requited me evil things in place of beautiful things," plural, where the Masoretic version reads "bad in place of good"; καλός keeps its home gloss "beautiful" (52), so that the Greek antithesis πονηρά / καλά is not the Hebrew's רָעָה / טוֹבָה. Swete's μοι, "me," is not in Rahlfs. The Greek adds a question the Masoretic version does not ask, ἵνα τί ἐκλέψατέ μου τὸ κόνδυ τὸ ἀργυροῦν; "Why did you steal my goblet, the one of silver?" (seeded, marked): the steward names the theft before he names the cup's use.

The Greek ends the question at "my lord drinks with" and makes the next clause a statement: αὐτὸς δὲ οἰωνισμῷ οἰωνίζεται ἐν αὐτῷ, "now he, by omen-taking, takes omens with it," the dative noun for the Hebrew infinitive absolute ("divining, divines"). οἰωνίζομαι is to read the birds of omen (οἰωνός), Laban's verb at 30:27; its noun οἰωνισμός is first fixed here (95). πονηρὰ συντετέλεσθε, "you have completed evil things," for "you have done bad": συντελέω is to carry a thing through to its end.

εἰ τὸ μὲν ἀργύριον, "If indeed the silver," a condition, where the Masoretic version opens "Look, the silver" (הֵן); the solitary μέν is "indeed." The Greek has ἐν τοῖς μαρσίπποις ἡμῶν, "in our bags," without "the mouth of" (בְּפִי), which the alignment does not seed; the lack is marked, as at 43:12. Swete prints εὕραμεν, Rahlfs εὕρομεν, the same verb.

The Greek names τὸ κόνδυ, "the goblet," where the Masoretic version reads "it" (seeded, marked), and has the imperative ἀποθνησκέτω, "let him die," for "he shall die." καὶ ἡμεῖς δὲ, "and we too," the καί … δέ of an added item; ἐσόμεθα παῖδες, "we shall be servants," παῖς (77) for the Masoretic version's "slaves," and τῷ κυρίῳ ἡμῶν, "to our lord," for "to my lord."

The Greek names ὁ ἄνθρωπος, "the human," and τὸ κόνδυ, "the goblet," and resumes with αὐτός, "he" (all seeded, marked), where the Masoretic version reads "he with whom it is found shall be." ὡς λέγετε, "as you say," for "according to your words," and ἔσται, "it shall be," a future, for "it is." Καὶ νῦν is "Also now," as the Masoretic version's גַּם עַתָּה.

For "with the great one he began, and with the small one he finished" the Greek has ἀπὸ τοῦ πρεσβυτέρου ἀρξάμενος ἕως ἦλθεν ἐπὶ τὸν νεώτερον, "having begun from the elder, until he came to the younger," and the steward is the subject of εὗρεν, "he found," where the Masoretic version reads "the goblet was found." Swete prints τῷ Βενιαμείν, Rahlfs τοῦ Βενιαμιν: the same name.

The Greek adds τὸν μάρσιππον αὐτοῦ, "his bag" (seeded, marked), and with ἐπέθηκαν … ἐπὶ τὸν ὄνον, "laid … on his donkey," makes the bag the thing laid on, where the Masoretic version reads "loaded his donkey." διέρρηξαν, "they tore apart," as Reuben and Jacob at 37:29, 34.

The Greek has πρὸς Ἰωσήφ, "to Joseph," without the Masoretic version's "the house of" (בֵּיתָה), which the alignment does not seed; the lack is marked. ἔτι αὐτοῦ ὄντος ἐκεῖ, "while he was still there," a genitive absolute, for "and he was still there"; ἐναντίον αὐτοῦ, "before him," for "before his face" (לְפָנָיו).

οὐκ οἴδατε, "Do you not know," the perfect with a present sense, where the Masoretic version reads "Did you not know"; οἰωνιεῖται, "will take omens," a future, for "divines." ἄνθρωπος οἷος ἐγώ, "a human of a sort such as I." The Greek keeps the noun and verb of 44:5, οἰωνισμῷ οἰωνίζεσθαι.

Τί ἀντεροῦμεν, "What shall we reply," ἀντεῖπον, to say in answer, for "What shall we say." The three questions are joined by ἤ … ἤ, "or … or," where the Masoretic version reads "And how." τί δικαιωθῶμεν, "in what shall we be justified," the passive of δικαιόω "justify" (Luke 18:14; Rom 3:24), where the Masoretic version reads "how shall we make ourselves just" (the hithpael of צָדַק): in the Greek another must declare them just. ὁ δὲ θεός, "But God," for "The Elohim"; ἀδικία, "injustice," for "iniquity" (עָוֺן). ἰδού ἐσμεν οἰκέται, "Look, we are domestics," the household slaves (οἰκέτης, 9:25), for "Here we are, slaves"; παρ᾽ ᾧ εὑρέθη, "with whom … was found," for "in whose hand."

The Greek names Joseph and adds τὸ ῥῆμα, "word," as the object of "do" (both seeded, marked). Μή μοι γένοιτο, "May it not come to be for me" (see 44:7). παρ᾽ ᾧ εὑρέθη, "with whom … was found," for "in whose hand." μετὰ σωτηρίας, "with salvation," where the Masoretic version reads "in peace": σωτηρία is the safe return home, as at 26:29, 31 (148a).

The Greek lacks the Masoretic version's "please" (נָא; seeded, marked). Δέομαι, κύριε, "I beg, lord," for "Oh, my lord," as at 43:20. ἐναντίον σου, "before you," for "in the ears of my lord"; μὴ θυμωθῇς, "do not be enraged" (θυμόω, 149b), for "let your nose not flare." σὺ εἶ μετὰ Φαραώ, "you are with Pharaoh," next after him in rank, where the Masoretic version reads "you are as Pharaoh" (כְּמוֹךָ כְּפַרְעֹה). ἐγγίσας, "having drawn near," for "approached."

Swete prints, from Alexandrinus, τῷ πατρὶ αὐτοῦ, "to his father," where Rahlfs reads τῇ μητρὶ αὐτοῦ and the Masoretic version "to his mother": in this text Benjamin is the one left to his father, and the clause that follows, "but the father loved him," says it twice. The Greek adds αὐτῷ, "to him" (seeded, marked). πρεσβύτερος, "elder," for "old"; νεώτερον, "a younger one," for "a small one" (קָטָן); ἀπέθανεν, "died," an aorist, for "is dead"; ὑπελείφθη, "was reserved," passive (ὑπολείπω, Rom 11:3), for "remains"; ἠγάπησεν, "loved," an aorist, for "loves." Swete places γήρως after νεώτερον where Rahlfs places it before; the sense is one.

ἐπιμελοῦμαι αὐτοῦ, "I take care of him," the present of a promise, where the Masoretic version reads "let me put my eye on him": ἐπιμελέομαι is the Samaritan's verb, "take care of him" (Luke 10:34–35). Swete's ὅτι before the speech, which Rahlfs lacks, marks the quotation and is not printed.

Οὐ δυνήσεται, "will not be able," a future; ἐὰν δὲ καταλείπῃ, "but if he leaves behind," with δέ for "and"; ἀποθανεῖται, "he will die." τὸ παιδίον, "the little child," for "the lad." Swete's καταλείπῃ is the present where Rahlfs has the aorist καταλίπῃ; it is καταλείπω "leave behind" (G2641), the verb of the clause before it.

πρὸς τὸν παῖδά σου πατέρα δὲ ἡμῶν, "to your servant, our father": the δέ joins two titles of one person and is left unrendered and unmarked (153c), as at 44:30 and 44:31. ἡμῶν, "our," for the Masoretic version's "my."

The Greek has the brother go down with them, καταβαίνει μεθ᾽ ἡμῶν, "goes down with us," where the Masoretic version reads "is with us" (יֵשׁ): the Greek says differently what the Hebrew says with its word, but the alignment seeds καταβαίνει as a plus with no Hebrew partner, and the plus mark is kept until the seed links it to יֵשׁ. ἀλλ᾽ εἰ μέν, "but if indeed," with the solitary μέν: the Masoretic version has no connective, and ἀλλά, which the alignment does not seed, is marked as a plus. Οὐ δυνησόμεθα, "We will not be able," a future, twice; τοῦ ἀδελφοῦ τοῦ νεωτέρου μὴ ὄντος μεθ᾽ ἡμῶν, "while the brother, the younger, is not with us," a genitive absolute, for "and our brother, the youngest, is not with us."

εἴπατε, "you said," where the Masoretic version reads "I said": in the Greek Jacob quotes the brothers' report of 37:32–33, not his own cry. Θηριόβρωτος γέγονεν, "He has come to be beast-eaten," one adjective, eaten by a wild beast (θηρίον, 37:33), for "tearing he has been torn"; the Greek has no "Surely" (אַךְ), which the alignment does not seed, and the lack is marked. οὐκ ἴδον αὐτὸν ἔτι, "I did not see him further," for "I have not seen him hitherto." Swete prints ἴδον, Rahlfs εἶδον: one verb.

The Greek adds ἐν τῇ ὁδῷ, "on the way" (seeded, marked), as at 42:4, 38. ἐὰν οὖν, "If then," for "And should." συμβῇ αὐτῷ μαλακία, "an ailment befalls him" (μαλακία, 42:4), for "harm happen to him"; τὸ γῆρας, "my old age," for "my grayness"; μετὰ λύπης, "with grief," for "in bad"; εἰς ᾅδου, "to Hades," for "to Sheol" (80; 37:35; 42:38).

νῦν οὖν, "Now then," for "And now"; ἐὰν εἰσπορεύομαι, "if I go in," for "when I come"; Swete prints the indicative εἰσπορεύομαι where Rahlfs reads the subjunctive, the same verb (εἰσπορεύομαι, "go in"). The alignment seeds the δέ of πατέρα δὲ ἡμῶν, "our father," as a plus; it joins two titles of one person and is left unrendered (153c), so the seed is refused. The second δέ, ἡ δὲ ψυχή, is "but," where the Masoretic version reads "and"; it is left unmarked, because a tag on it would be read as the first δέ of the verse, the unrendered one. ἡ δὲ ψυχὴ αὐτοῦ ἐκκρέμαται ἐκ τῆς τούτου ψυχῆς, "but his soul hangs from the soul of this one," for "and his soul is knit with his soul" (קְשׁוּרָה): the Greek hangs the father's life from the boy's, as the people "hung from him, hearing" at Luke 19:48 (ἐξεκρέματο αὐτοῦ ἀκούων).

The Greek adds μεθ᾽ ἡμῶν, "with us" (seeded, marked), so that "the lad is not" becomes "the lad is not with us." τελευτήσει, "he will decease," for "he will die"; τὸ γῆρας, "the old age," for "the grayness"; μετ᾽ ὀδύνης, "with anguish" (ὀδύνη, 35:18), where 44:29 has μετὰ λύπης, "with grief," for the Masoretic version's "in grief" (יָגוֹן); πατρὸς δὲ ἡμῶν, "our father," the δέ unrendered (153c; see 44:24).

ἐκδέδεκται, "has taken charge of," the perfect of Judah's verb at 43:9, where the Masoretic version reads "pledged himself for" (עָרַב, 135s): the boy was handed over to him by the father. The Greek adds καὶ στήσω αὐτὸν ἐναντίον σου, "and make him stand before you" (seeded, marked), the words of 43:9. ἀγάγω, "lead" (ἄγω), for "bring."

The Greek lacks "please" (נָא; seeded, marked). For "let your servant please dwell in place of the lad" Judah speaks in the first person, παραμενῶ σοι παῖς, "I will remain beside you, a servant": παραμένω is to stay on with another, of service that continues (Phil 1:25; Heb 7:23). οἰκέτης τοῦ κυρίου, "a domestic of the lord," for "a slave to my lord"; τὸ δὲ παιδίον, "but … the little child," with δέ for "and."