Genesis 47

νῦν οὖν κατοικήσομεν, "Now therefore we will dwell," where the Masoretic version reads "And now, let your servants dwell, please": the brothers state what they will do, in the first person, and the Greek lacks "please" (seeded). τοῖς κτήνεσιν, "for the cattle," for "for the flock"; ἐνίσχυσεν, "grew strong," of the famine as at 43:1, for "is heavy."

The Greek orders the audience otherwise. Pharaoh first answers the brothers' request, "Let them dwell in the land of Goshen; but if you are aware that there are among them powerful men, appoint them rulers of my cattle," which is the Masoretic version's 47:6b; then it tells that Jacob and his sons came to Joseph in Egypt and that Pharaoh heard, which the Masoretic version lacks; and only then do the Masoretic version's 47:5 and 47:6a follow, "Your father and your brothers have arrived to you; look, the land of Egypt is before you." The opening "Now Pharaoh said to Joseph" and the narrative of the arrival are marked as pluses (seeded), and the moved answer takes the mark of order. In it, εἰ δὲ ἐπίστῃ ὅτι, "but if you are aware that," for "And if you know—and"; δυνατοί, "powerful," for "of strength"; κατάστησον, "appoint," for "you shall put"; ἄρχοντας τῶν ἐμῶν κτηνῶν, "rulers of my cattle," for "officers of livestock over what is mine." Swete prints Ἰωσήφ at the opening from Vaticanus, where Rahlfs reads differently; it stands inside the plus.

The Greek reads "the days of the years of my life" (seeded plus) and turns the Masoretic version's "my sojournings" into a clause, ἃς παροικῶ, "which I sojourn," present, so that Jacob is a sojourner still (Heb 11:9, 13); at the close, ἃς ἡμέρας παρῴκησαν, "which days they sojourned," for "in the days of their sojournings." ἑκατὸν τριάκοντα ἔτη, "a hundred thirty years," the same count in the Greek order. μικραὶ καὶ πονηραί, "small and evil": the KJV's "few and evil" follows the Hebrew, where the Masoretic version reads "little and bad."

ἐσιτομέτρει … σῖτον κατὰ σῶμα, "measured out grain … grain according to body," where the Masoretic version reads "provided for … with bread, according to the mouth of the little ones." The Greek names the dole by its measure of grain (Luke 12:42 τὸ σιτομέτριον, "the measure of grain") and counts by heads: σῶμα of persons reckoned one by one, as at 36:6. The redundancy of verb and object stands as the Greek has it. Swete prints αὐτοῦ after "his father" from Vaticanus, where Rahlfs reads differently.

The Greek repeats πᾶν, "all the silver," in the second clause, where the Masoretic version reads "brought the silver"; the alignment does not seed it, and it is marked as at 47:15.

The alignment lists an unplaced one-word plus at this verse, Rahlfs' πᾶν, "all," with no verse of its own; Swete has the word here, τὸ ἀργύριον πᾶν, "all the silver" (Swete's token, which the alignment cannot pair), and it is marked as a plus where it stands. ἐξέλιπεν, "failed" (ἐκλείπω, of the flood water at 8:13), for "was spent" and for "has ceased"; ἄρτους, "loaves," for "bread"; ἀποθνήσκομεν, "are we dying," present, for "should we die." The Egyptians, οἱ Αἰγύπτιοι, for "Egypt."

The Greek names the beasts plainly, "the sheep … the oxen," where the Masoretic version reads "the livestock of the flock … the livestock of the herd" (both lacks seeded). ἐξέθρεψεν, "he nourished," for "he guided" (נָהַל, the shepherd's leading to water, Ps 23:2), and ἐν ἄρτοις, "with loaves," for "with bread."

Μή ποτε ἐκτριβῶμεν ἀπὸ τοῦ κυρίου ἡμῶν, "Lest we be rubbed out from our lord," an anxious plea (153d) where the Masoretic version reads "We will not conceal from my lord" (לֹא נְכַחֵד): the Greek read כחד as "be effaced, be cut off" (the niphal at Exod 9:15; Zech 11:9), and its μή ποτε asks that the ruin not come, where the Masoretic version's "not" denies a concealment: the negative force stands in both, on different verbs. Swete prints Μή ποτε and ἡμῶν, "our," from Vaticanus, where Rahlfs reads differently. εἰ γάρ, "for if," for "that"; "the belongings and the cattle" for "the livestock of the beasts"; τὸ ἴδιον σῶμα, "our own body," singular, for "our frames." The Greek adds ἡμῖν, "to us" (seeded). The "if" has no "then": the sentence runs on into 47:19, where the people's request answers it.

Swete prints καὶ ἡ γῆ ἐρημωθήσεται, "and the land will be laid waste," without the negative (confirmed on the scan of Swete's page, Vaticanus) that Rahlfs (οὐκ ἐρημωθήσεται) and the Masoretic version ("and the ground will not be desolate") have. The text is translated as printed, and the lack of "not" is marked; as it stands, the clause can only tell what will follow if no seed is given. In the same line the Greek has ἵνα σπείρωμεν, "so that we may sow" (seeded plus), and lacks the Masoretic version's "and we will live" (וְנִחְיֶה), which the alignment does not seed; the lack is marked. At the opening, ἵνα μὴ ἀποθάνωμεν, "so that we may not die," for "Why should we die," and the Greek adds καὶ ἡ γῆ ἐρημωθῇ, "and the land be laid waste" (seeded), and lacks "both we" (seeded). παῖδες Φαραώ, "servants of Pharaoh," for "slaves to Pharaoh."

κατεδουλώσατο αὐτῷ εἰς παῖδας, "he brought under slavery to himself as servants," where the Masoretic version reads "he made them pass to the cities" (הֶעֱבִיר אֹתוֹ לֶעָרִים): the Greek reads הֶעֱבִיד אֹתוֹ לַעֲבָדִים, "he made them serve as slaves," with ד for ר, as the Samaritan Pentateuch also reads. The people become what they offered to be (47:19, 25). The "borders" are plural, ὁρίων, for "border."

ἐν δόσει γὰρ ἔδωκεν δόμα τοῖς ἱερεῦσιν Φαραώ, "for in a giving Pharaoh gave a present to the priests," where the Masoretic version reads "for the priests had an allotment from Pharaoh" (חֹק); and "they ate the giving" for "their allotment." The Greek names the priests' portion by its being given (δόσις, Jas 1:17 "every good giving") and doubles it with δόμα, "present"; at 47:26 the Masoretic version's same word "allotment" is πρόσταγμα, "ordinance." The Greek adds "gave" and lacks "from" (seeded), and adds ταύτην Ἰωσήφ, "this, Joseph" (seeded), set where English places them. χωρίς, "apart from," answers the Masoretic version's "solely" (רַק), and μόνον, "only," is the Greek's addition (seeded), as 47:26 shows, where χωρὶς … μόνον stands for רַק … לְבַדָּם, "solely … alone."

πᾶσι τοῖς Αἰγυπτίοις, "to all the Egyptians," for "to the people." For "Look: for you, seed; and you shall seed the ground," the Greek has λάβετε αὐτοῖς σπέρμα καὶ σπείρατε τὴν γῆν, "take seed for yourselves and sow the land," two commands; Swete prints αὐτοῖς from Vaticanus, where Rahlfs has no such word.

καὶ ἔσται τὰ γενήματα αὐτῆς, "And its produce shall be," the land's, for "And it shall be, at the produce"; τὸ πέμπτον μέρος, "the fifth part"; τὰ δὲ τέσσερα μέρη, "but the four parts," for "and four of the hands" (הַיָּדֹת, shares); Swete spells τέσσερα (τέσσαρες). "For seed for the land" for "for seed of the field," and "for all your houses" (πᾶσιν seeded) for "for those who are in your houses." The Greek lacks "and for your little ones to eat" (seeded).

ἐκληρονόμησαν ἐπ᾽ αὐτῆς, "they inherited on it," for "they took hold in it": κληρονομέω, the verb of Matt 5:5. For the Masoretic version's pair "bore fruit and were many," the blessing of 1:28, the Greek has one verb, ἐπληθύνθησαν, "were multiplied"; the lack of "bore fruit" (וַיִּפְרוּ) is marked.

ποιήσεις ἐπ᾽ ἐμὲ ἐλεημοσύνην καὶ ἀλήθειαν, "you shall do on me mercifulness and truth," a future for the Masoretic version's "do with me loyalty and truth" (חֶסֶד וֶאֱמֶת). The Greek's word for חֶסֶד here is ἐλεημοσύνη, the word of Matt 6:2–4, not ἔλεος "mercy." τοῦ μή με θάψαι, "so as not to bury me," for "do not, please, bury me." ὑπόθες, "set under," lacks the Masoretic version's "please" (seeded).

ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ, "on the top of his rod," where the Masoretic version reads "on the head of the bed" (עַל־רֹאשׁ הַמִּטָּה): the Greek reads the consonants מטה as מַטֶּה "rod," where the Masoretic pointing has מִטָּה "bed"; at 48:2 and 49:33 the Greek too has the bed (κλίνη). Heb 11:21 quotes this Greek: "by faith Jacob, dying, blessed each of the sons of Joseph, and bowed down on the top of his rod." The Vulgate of Genesis follows the Hebrew (ad lectuli caput), while its Hebrews reads adoravit fastigium virgae eius, "he worshipped the top of his rod," without the preposition, a text cited in the controversy over images (John of Damascus, On the Divine Images). προσκυνέω is "bow down" (146a) and does not decide whether the bowing was worship, or whose rod it was.