Genesis 46

Ἐπὶ τὸ φρέαρ τοῦ ὅρκου, "to the Well of the Oath," the Greek's name for Beersheba, as at 21:31–33, 26:33 and 28:10, printed by its sense and marked; again at 46:5. The Greek adds αὐτός, "he" (seeded), and has the plural ἦλθον, "they came," for the company. Swete prints ἐκεῖ, "there," from Alexandrinus, where Rahlfs and the Masoretic version have no such word; the alignment cannot pair it, and it is marked as a plus. θυσίαν, "a sacrifice," is singular for the Masoretic version's "sacrifices."

ἐν ὁράματι τῆς νυκτός, "in the vision of the night," singular, for the Masoretic version's "sights of the night." Jacob answers with a question, Τί ἐστιν, "What is it?", where the Masoretic version reads "Here I am" (הִנֵּנִי), the answer of Abraham at 22:1.

Ἐγώ εἰμι ὁ θεὸς τῶν πατέρων σου, "I am the God of your fathers," where the Masoretic version reads "I am the El, Elohim of your father": the Greek has one divine word for the Hebrew's two, and the plural "fathers," the form of Exod 3:6 LXX and Acts 7:32. The alignment does not seed the lack; it is marked. εἰς ἔθνος μέγα ποιήσω σε, "into a great nation I will make you," for "I will put you there for a great nation," the promise of 12:2 ("I will make you into a great nation").

ἀναβιβάσω σε εἰς τέλος, "I will haul you up to the end," where the Masoretic version reads "I will bring you up, also going up" (גַם־עָלֹה, the infinitive that strengthens the verb). εἰς τέλος is "to the end" (Matt 10:22; John 13:1 "he loved them to the end"), of time or of completeness; the English holds both. ἐπιβαλεῖ τὰς χεῖρας, "will cast his hands," plural, for "will set his hand."

ἃς ἀπέστειλεν Ἰωσήφ, "that Joseph had sent," where the Masoretic version reads "that Pharaoh had sent": in the Greek the wagons are Joseph's sending, as Joseph gives them at 45:21. ἡ ἀποσκευή, "the baggage," the movables of a household on the march (14:12; 43:8), for "their little ones" (טַף). The Greek lacks "Jacob" before "their father" (seeded).

τὰ ὑπάρχοντα, "their belongings," for the Masoretic version's "their livestock"; πᾶσαν τὴν κτῆσιν ἣν ἐκτήσαντο, "all the acquisition that they had acquired," for "their gains that they had gained." Swete prints ἐκ γῆς, "out of the land," and καὶ εἰσῆλθεν Ἰακώβ, "Jacob entered," singular, from Alexandrinus, where Rahlfs reads differently; the Masoretic version has "in the land" and "came, Jacob and all his seed."

Swete prints θυγατέρες τῶν υἱῶν αὐτοῦ μετ᾽ αὐτοῦ, "the daughters of his sons with him," from Alexandrinus; Rahlfs and the Masoretic version have no "with him" there, the alignment cannot pair the words, and they are marked as a plus. The Greek lacks the Masoretic version's "with him" after "brought" (seeded). ἤγαγεν, "he led," for "he brought."

Swete prints Σαμουήλ, "Samuel," from Alexandrinus, where Rahlfs reads Σαούλ and the Masoretic version "Saul" (שָׁאוּל). Simeon's son by the Canaanite woman bears, in this witness, the prophet's name (1 Sam 1:20; Acts 3:24), not a spelling of Saul's: a different name, printed as it sounds and marked (145f, 151a).

υἱοὶ Φάρες Ἁσρὼμ καὶ Ἰεμουήλ, "the sons of Perez … Hezron and Jemuel," where the Masoretic version reads "Hezron and Hamul" (חָמוּל): the Greek gives Perez's second son the name of Simeon's first (46:10), and Rahlfs agrees. A different name, printed as it sounds and marked (145f). Ἁσρώμ, Swete's spelling of Hezron (46:9 Ἁσρών), takes its id and keeps the familiar form, unmarked. ἀπέθανεν δέ, "But Er and Onan died," sets the two dead sons against the living list.

Swete prints Ἰασούφ, from Alexandrinus (Rahlfs reads differently), where the Masoretic version reads "Iob" (יוֹב). The Greek gives Issachar's third son the name the Masoretic version itself gives him at Num 26:24 and 1 Chr 7:1, Jashub (יָשׁוּב), with φ for β: a different name from Iob, printed in its familiar English form and marked (145f, 151a). Ζαμβράμ is the Greek's form of Shimron and keeps the familiar form, unmarked (145f).

Swete prints Ἁσρών, "Hezron," the name of Reuben's son (46:9), from Alexandrinus, where Rahlfs reads Ἀλλών and the Masoretic version "Elon" (אֵלוֹן). The form is another name of the same list, not a spelling of Elon: printed as it sounds and marked (145f, 151a).

Swete prints Ἰεσσαί, "Jesse," from Alexandrinus, in the place where Rahlfs reads Ἰεσουά and the Masoretic version "Ishvah" (יִשְׁוָה), Asher's second son. The form is the Greek's name for David's father (1 Sam 16:1; Matt 1:5–6; Rom 15:12), not a spelling of Ishvah: a different name, printed as it sounds and marked (145f, 151a).

Πετρεφῆ, as Swete prints it from Alexandrinus (Rahlfs reads differently), is the Greek's form for פּוֹטִי פֶרַע, "Potiphera," under Potiphar's id; the referent is printed, as at 41:45, 50. Ἡλίου πόλεως, "of the City of the Sun," is the Greek's translation of the name the Masoretic version reads "On," printed by its sense and marked, as at 41:45. Swete spells Manasseh Μαννασσή.

The Greek alone carries Joseph's line two generations further: Manasseh's son by a Syrian concubine, Machir, and Machir's son Gilead (Num 26:29; 1 Chr 7:14), and Ephraim's sons Shuthelah and Tahan, with Shuthelah's son Eran (Num 26:35–36; 1 Chr 7:20). The whole is one plus. Swete's Μαχείρ· Μαχείρ, which the alignment cannot pair with Rahlfs, falls inside it. ἡ Σύρα is the feminine of Σύρος, "Syrian," a woman of Aram (Syria, as 22:21; 28:5). ἡ παλλακὴ ἡ Σύρα is "the concubine, the Syrian"; 1 Chr 7:14 has "his Aramean concubine."

The Greek makes three generations of the Masoretic version's single list of Benjamin's ten sons: Bela, Becher and Ashbel are Benjamin's sons; Gera, Naaman, Ehi, Rosh, Muppim and Huppim are Bela's; and Ard is Gera's son. The added links, "Now there came to be sons of Bela" and "now Gera begot," are marked (seeded). Ἀγχείς (Swete; Rahlfs Ἀγχίς) is the Greek's form of Ehi, and Swete's Μαμφείν of Muppim; both keep the familiar forms (145f).

δέκα ὀκτώ, "eighteen," where the Masoretic version reads "fourteen": the Greek counts with Rachel's sons the descendants it alone names at 46:20–21. Swete prints ἐγέννησεν Ἰακώβ, "whom Jacob begot," from Alexandrinus, where Rahlfs reads ἔτεκεν, "whom she bore," and the Masoretic version "who were born to Jacob."

ψυχαὶ ἐννέα, "souls, nine," where the Masoretic version reads "souls, two," and ἑβδομήκοντα πέντε, "seventy five," where it reads "seventy." The Masoretic version's seventy count Jacob, Joseph and Joseph's two sons with the sixty six (46:26); the Greek adds nine of Joseph's line to the sixty six, Joseph's two sons among them and the descendants it alone names at 46:20. Stephen's speech follows the Greek, "seventy five souls" (Acts 7:14), as does Exod 1:5 LXX, and a Hebrew scroll from Qumran reads seventy five at Exod 1:5 (4QExodᵇ); Deut 10:22 has seventy in both versions. The Greek adds γῇ, "the land of Egypt" (seeded).

συναντῆσαι αὐτῷ καθ᾽ Ἡρώων πόλιν εἰς γῆν Ῥαμεσσή, "to encounter him at the City of Heroes, into the land of Rameses," where the Masoretic version reads "to teach before his face to Goshen; and they came to the land of Goshen." The Greek reads a verb of meeting for לְהוֹרֹת "to teach," and lacks "and they came" (seeded). Ἡρώων πόλις is Heroonpolis, the Greek city at the eastern edge of the Delta on the way from Canaan; it prints by its sense with capitals, as "City of the Sun" for On (41:45), and is marked, as is "Rameses" for Goshen (47:11; Exod 1:11; 12:37). Swete prints ἔμπροσθεν αὐτῶν, "before them," from Alexandrinus, where Rahlfs reads αὐτοῦ and the Masoretic version "before his face"; ἔμπροσθεν has no lemma tag, and the difference is noted here.

From this verse Swete prints Codex Vaticanus, which he has for the rest of Genesis. ζεύξας τὰ ἅρματα, "having yoked his chariots," plural, for "bound his chariot." The Greek lacks the second "on his neck" (seeded), and for the Masoretic version's "still" (עוֹד) it has κλαυθμῷ πίονι, "with a fat weeping," where Rahlfs reads πλείονι, "with more weeping." πίων is "fat," of land and bread (49:20), the plenty of the weeping. ὀφθεὶς αὐτῷ, "having been seen to him," as the Masoretic version's "he was seen to him."

Ἀποθανοῦμαι ἀπὸ τοῦ νῦν, "I will die from now," a future for the Masoretic version's "Let me die this turn" (הַפַּעַם); ἐπειδή, "inasmuch as" (Swete; Rahlfs ἐπεί), for "after."

ποιμένες, "shepherds," without the Masoretic version's "of flock" (seeded); ἄνδρες γὰρ κτηνοτρόφοι ἦσαν, "for men, cattle-rearers, they were," for "for men of livestock they have been"; τὰ κτήνη, "the cattle," for "their flock." Swete's ἀγιόχασιν, "they have led," is a spelling of ἀγειόχασιν (Rahlfs), the perfect of ἄγω "lead," for "they have brought."

ἐν γῇ Γέσεμ Ἀραβίᾳ, "in the land of Goshen of Arabia." Greek writers called the land east of the Nile toward the Red Sea "Arabia," and Herodotus names a city on its canal "Patumos, the Arabian city" (2.158; Pithom of Exod 1:11); the Greek places Goshen there. The alignment pairs the two words with "Goshen" and does not seed Ἀραβίᾳ; it is marked as a plus. Γέσεμ spells Goshen and keeps the familiar form (145f). ἵνα, "so that," for "for the sake that." Swete prints Αἰγυπτίων, "to the Egyptians," from Alexandrinus, where Rahlfs reads Αἰγυπτίοις.