Genesis 48:7 in the Updated American Standard Version (UASV) reads:
“As for me, when I came from Paddan, to my sorrow Rachel died in the land of Canaan on the way, when there was still some distance to go to Ephrath, and I buried her there on the way to Ephrath (that is, Bethlehem).”
The Hebrew Masoretic Text (MT) here reads: “מִפַּדָּ֗ן” (mippaddān, “from Paddan”), without the addition of the word “Aram” (אֲרָם, Aram). However, this omission stands in contrast to several important ancient versions that include the longer reading, namely “Paddan-Aram” (פַּדָּן אֲרָם), including the Greek Septuagint (LXX), the Samaritan Pentateuch (Sam.), and the Syriac Peshitta (Syr.). This textual variant demands careful consideration in weighing the manuscript evidence, internal consistency, and translational implications.
The Masoretic Text: Primary Witness
The Masoretic Text, as represented by Codex Leningrad B 19A and supported by the Aleppo Codex, simply reads מִפַּדָּ֗ן (“from Paddan”), omitting any reference to “Aram.” Since the Masoretic tradition represents the culmination of centuries of scribal accuracy, especially between the 6th and 10th centuries C.E., it serves as the foundation for conservative Old Testament textual criticism. The Masoretes were exceptionally meticulous, preserving not only the consonantal text but also the vowel pointing and cantillation marks. The fidelity of their tradition requires that any deviation from their readings be justified by substantial corroborating evidence.
Nevertheless, the Masoretic reading here is notably shorter than that found in other witnesses. Given the general scribal tendency toward expansion rather than contraction, the shorter reading could reflect an original, more succinct form unless other factors suggest otherwise.
Witness of the Septuagint
The Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures completed by Jewish scholars between the 3rd and 2nd centuries B.C.E., reads in this verse: “ἐν τῷ ἐλθεῖν με ἐκ Μεσοποταμίας Συρίας” (“when I came from Mesopotamia of Syria”), which reflects the Hebrew “Paddan-Aram” (פַּדָּן אֲרָם). This rendering likely reflects a Vorlage (a Hebrew manuscript base) that contained the longer form. The LXX often reflects a Hebrew text that predates the standardization process that produced the proto-Masoretic text.
While the Septuagint cannot be followed alone without support from other versions or internal analysis, in this instance, the inclusion of “Aram” in both the LXX and other ancient versions suggests that a longer Hebrew form may have originally existed and was later streamlined in the MT.
The Samaritan Pentateuch and the Syriac Peshitta
The Samaritan Pentateuch also preserves the reading “Paddan-Aram,” supporting the notion that the longer form has ancient roots and was not a late addition. The Samaritans, while maintaining their own textual tradition, often reflect older readings that occasionally agree with the Septuagint against the MT. The consistency of this reading across divergent textual traditions raises the possibility that the MT’s shorter form may be the result of haplography or scribal abbreviation.
Similarly, the Syriac Peshitta, an early translation into Syriac (a dialect of Aramaic), includes “Paddan-Aram.” Since the Peshitta was translated from the Hebrew around the 2nd century C.E., its reading again strengthens the argument that the longer version was widespread.
Internal Evidence and Literary Considerations
The full phrase “Paddan-Aram” (פַּדָּן אֲרָם) appears in several other locations in Genesis (e.g., 25:20; 28:5–7; 31:18; 35:9, 26; 46:15). Its consistent usage across the narrative in reference to the region from which Jacob came makes it likely that “Paddan-Aram” was the original expression in Genesis 48:7 as well.
On literary grounds, the omission of “Aram” in a single verse where the phrase typically occurs in full appears to be an anomaly. One must ask whether there was a motive to omit the word “Aram” or whether its absence could be explained as a copyist’s oversight.
Since “Paddan” alone could still be understood by ancient readers (especially if it had become a shorthand), one might argue for stylistic abbreviation. Yet this would be unusual, particularly for Genesis, where formulaic repetition is a stylistic hallmark.
Evaluating the Possibility of Haplography
Haplography, the accidental omission of a word or phrase due to similarity of endings or beginnings, is a common scribal error. Given that the final nun (ן) in פַּדָּן and the initial aleph (א) in אֲרָם are distinct, a mechanical omission is less likely unless it was a deliberate abbreviation. However, if a scribe saw the repeated use of “Paddan-Aram” throughout Genesis, they might have written “Paddan” with the assumption that the meaning would still be clear.
Yet without a strong contextual or ideological motive for omission, the idea that the word “Aram” was accidentally dropped remains plausible.
Weighing the Evidence for Originality
While the MT has a proven record of textual stability, it is not immune from scribal error, particularly prior to the work of the Masoretes. The combined testimony of the LXX, Samaritan Pentateuch, and Peshitta, alongside internal consistency with other occurrences in Genesis, leans toward the longer reading “Paddan-Aram” being original. This is strengthened by the principle of lectio difficilior potior (“the more difficult reading is preferred”), since the MT’s shorter reading could reflect simplification.
However, the conservative evangelical approach to textual criticism insists on a cautious application of this principle. A variant must not only be more difficult but must also be contextually appropriate and strongly attested.
In this case, the extensive attestation of the longer form in multiple ancient sources, along with its contextual appropriateness within Genesis, meets that burden of proof.
Translational Implications and Fidelity
If “Paddan-Aram” is accepted as the original reading, then English translations should reflect that full designation in Genesis 48:7 to maintain fidelity to the original inspired wording. While the UASV and others like the NASB and ESV often reflect the MT’s reading of “Paddan,” they may include a marginal note indicating “Paddan-Aram” as supported by other manuscripts. This preserves transparency and allows readers and scholars to understand the textual variation.
Including “Paddan-Aram” restores consistency with the rest of the Genesis narrative and reinforces the historical setting of Jacob’s journey. “Paddan-Aram” denotes the region of upper Mesopotamia, a key location in the patriarchal history.
Conclusion on Textual Restoration
Genesis 48:7 provides an illustrative case of conservative, evangelical textual criticism. The Masoretic Text remains the standard, but its readings must be evaluated in light of broader manuscript evidence. In this instance, the broader manuscript tradition, including the Septuagint, Samaritan Pentateuch, and Peshitta, favor the original reading as “Paddan-Aram.”
Therefore, while the Masoretic Text simply reads “Paddan,” the preponderance of internal and external evidence supports restoring the fuller form “Paddan-Aram” in our critical editions and translations. The omission in the MT is likely a scribal abbreviation or simplification, not reflective of the original inspired wording.
EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).
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