Genesis 31

ὡς ἐχθὲς καὶ τρίτην ἡμέραν, "as yesterday and the third day," the Septuagint's regular rendering of תְּמוֹל שִׁלְשׁוֹם (Exod 5:7–8, 14; 21:29; Josh 3:4; 1 Sam 4:7), where the Masoretic version reads "as yesterday, the day before." The Greek counts inclusively: the third day back from today is the day before yesterday. Again at 31:5.

τῶν δέκα ἀμνῶν, "of the ten lambs," where the Masoretic version reads "ten counts" (עֲשֶׂרֶת מֹנִים): the rare מֹנִים, found only here and at 31:41, is read as a word for animals of the flock, and at 31:41 the Greek has δέκα ἀμνάσιν, "with ten ewe-lambs." In the Hebrew Laban changed the wage ten times; in the Greek the wage is reckoned in lambs. At 31:41 the Greek also has παρελογίσω, "you falsely reckoned," for "you changed" (149g).

πάντα τὰ κτήνη, "all the cattle," where the Masoretic version reads "the livestock," with no "all"; the alignment does not seed the word, and it is marked as a plus. αὐτά, "them," is seeded.

The Greek names the coats with its own words, the four of 30:39: διάλευκοι "white-flecked" for the Masoretic version's "striped" (עֲקֻדִּים), ποικίλοι "many-colored" for "speckled" (נְקֻדִּים), and σποδοειδεῖς ῥαντοί, "ash-gray sprinkled," two words for "dappled" (בְּרֻדִּים); at 31:8 it has λευκά "white" for "striped." It adds the rams beside the he-goats and the goats beside the sheep (seeded), so that the dream covers both flocks; and Jacob sees "with the eyes in the sleep" where the Masoretic version reads "I lifted my eyes and saw in a dream" (the lack of "lifted" is seeded). The he-goats "were going up," a periphrastic imperfect, with the colours in apposition, where the Masoretic version makes the colours the predicate ("were striped").

Swete prints the name twice, Ἰακὼβ Ἰακώβ, "Jacob, Jacob," from Alexandrinus, where the alignment's Greek and the Masoretic version have it once; the doubled call is the form of 22:11 and 46:2. Jacob answers Τί ἐστιν; "What is it?" where the Masoretic version reads "Here I am" (הִנֵּנִי).

The alignment seeds a lack of "all that" (אֵת כָּל אֲשֶׁר) after γάρ, but ὅσα, "as many things as," renders כָּל אֲשֶׁר, and אֵת has no English: nothing is lacking, and the seed is refused. The other two lacks, נָא "please" and כָּל "all" before the he-goats, are seeded and marked.

ἐν τῷ τόπῳ ᾧ, "in the place where," as Swete prints it from Alexandrinus, where Rahlfs reads ἐν τόπῳ θεοῦ, "in the place of God," and the Masoretic version reads "I am the El of Bethel, where…": Rahlfs's text translates the name Bethel, "House of El," as the Greek did at 28:19 ("House of God"), and Swete's text, without θεοῦ, keeps no trace of the name. The place is printed as Swete has it and marked as a different name (145f). The Greek also adds ὁ ὀφθείς σοι, "who was seen by you" (seeded), so that God names himself by the vision of 28:12–15 rather than by the place, and μοι, "for me," after the pillar (seeded); for the second "where" it has "and" (the lack is seeded). ἤλειψας is "rubbed with oil," not "anointed," which is left for χρίω.

Swete prints ἄπελθε, "go away," twice. The first, for the Masoretic version's "go out" (צֵא), is Swete's alone (Alexandrinus; Rahlfs differs here); the second stands in both Greek texts for "return" (שׁוּב), so that in the Greek Jacob is sent away to the land of his genesis rather than told to return to it, as he was at 31:3 (ἀποστρέφου, "turn back").

The alignment seeds a lack of "all that" (כֹּל אֲשֶׁר) after οὖν, but ὅσα, "as many things as," renders it; the seed is refused. The lack of "For" (כִּי) at the head of the verse is seeded and marked. The Greek adds "and the glory" (seeded), the δόξα of the sons' complaint at 31:1, and has ἔσται, "shall be," for "it is."

Μεσοποταμία, "Mesopotamia," where the Masoretic version reads "Paddan-aram": the Greek's name for the region, printed as it sounds and marked (145f), as at 28:2–7. The Greek lacks the Masoretic version's doubled "that he had gained, the livestock of his getting" (seeded), adds "and all that was his" (seeded), and has τὰ ὑπάρχοντα, "belongings," for "livestock."

τὰ εἴδωλα, "the idols," where the Masoretic version reads "the teraphim" (הַתְּרָפִים): the Greek gives the household images the general word for the image of a god, the word of 1 Cor 8:4 ("an idol is nothing in the kosmos") and 1 John 5:21, where the Hebrew has a name of its own for them. Laban calls them "my gods" (31:30), in both versions. Again at 31:34–35.

ἔκρυψεν … Λαβάν, "hid it from Laban," where the Masoretic version reads "stole the heart of Laban" (וַיִּגְנֹב … אֶת־לֵב): the Greek gives the sense of the idiom, to deceive, and has no word for "heart." It has τοῦ μὴ ἀναγγεῖλαι, an infinitive of purpose, "so as not to announce," for "without telling." Σύρος, "the Syrian," for the Masoretic version's "the Aramean" is a different name, printed as it sounds and marked (145f), as at 25:20 and 28:5; again at 31:24, and at 31:22, where the Greek adds it.

πάντας τοὺς ἀδελφούς, "all his brothers," where the Masoretic version reads "his brothers," with no "all"; the alignment does not seed the word, and it is marked as a plus.

Laban's complaints stand in another order in the Greek. The Masoretic version has "And you stole my heart" here and "Why did you take cover to bolt, and steal me, and did not tell me?" at 31:27. The Greek asks here, ἵνα τί κρυφῇ ἀπέδρας, "Why did you run away secretly," with one theft, ἐκλοποφόρησάς με, "and rob me," for the Masoretic version's two, and has nothing for the question at 31:27 (marked there). The question is marked as a plus here and its Hebrew as a lack there, as ruling 54 marks a transposition. Swete prints κρυβῇ, a spelling of the adverb κρυφῇ.

The Greek has no words here for the Masoretic version's "Why did you take cover to bolt, and steal me" (see 31:26). For "and did not tell me?" it has a condition, καὶ εἰ ἀνήγγειλάς μοι, "And if you had announced to me," which opens the apodosis "I would have sent you out": the Greek states no negation, and the sense is the same, that Jacob told him nothing. It has τύμπανα, "drums," in the plural, and μουσικά, "music," for "songs."

ἀπελθεῖν, "to go away," which Swete prints from Alexandrinus and the Masoretic version lacks ("you have yearned for the house of your father"); the alignment cannot pair Swete's text here. The Greek keeps the doubling of the second verb in its own way, ἐπιθυμίᾳ ἐπεθύμησας, "with desire you desired" (the dative noun for the infinitive), but has πεπόρευσαι, "you have gone," alone for the Masoretic version's "going you have gone."

Swete prints καὶ οὐκ ἐπέγνω παρ’ αὐτῷ οὐθέν, "And he recognized nothing with him," which the Masoretic version lacks: the Greek tells the outcome of the search before the search is narrated (31:33–35). The alignment cannot pair Swete's text in this stretch, and the sentence is marked as a plus. Swete's text also attaches "in front of our brothers" to the sentence of death, not to "recognize," and has τῶν σῶν, "what of yours," for "for yourself"; the Greek lacks the second "for yourself" (seeded).

Swete prints τὰ σκεύη τοῦ οἴκου μου, "the vessels of my house," from Alexandrinus, where the Masoretic version reads "all my articles"; the alignment cannot pair it, and "of my house" is marked as a plus. Swete also names "your brothers and my brothers" in that order, where the Masoretic version reads "my brothers and your brothers." The Greek opens with καὶ ὅτι, "And since," for "For."

ἐγὼ ἀπετίννυον ἀπ’ ἐμαυτοῦ, "I, I would repay from myself," where the Masoretic version reads "I, I would count it my sin; from my hand you would seek it": in the Greek Jacob made the loss good out of his own flock, beyond what the law asks of a keeper (Exod 22:12 LXX, Eng 22:13: what is caught by beasts he does not repay). The Greek lacks "you would seek it" (seeded), and has κλέμματα, "thefts," nouns, for the participles "stolen."

ὁ φόβος Ἰσαάκ, "the Fear of Isaac," where the Masoretic version reads "the Terror of Isaac" (פַּחַד יִצְחָק): φόβος keeps its home gloss and takes a capital as a title of God, as at 31:54. The Greek has one "God," "the God of my father Abraham," where the Masoretic version reads "the Elohim of my father, the Elohim of Abraham"; the lack is marked. It has "reproved you" (σε seeded) "yesterday" for "set right last night"; Swete prints χθές, the short form of ἐχθές.

The Greek gives Jacob a reply that the Masoretic version lacks here: "Now Jacob said to him, 'Look, no one is with us; see, God is witness between me and you.'" The first words and "see" are seeded as pluses. Its last words, "God is witness between me and you," are the words the Masoretic version gives Laban at 31:50 ("see, Elohim is witness between me and between you"), which the Greek lacks there, where the lack is marked; the alignment links them across the verses, but under 149k they are marked as a plus where they stand, so the reader sees the gap at 31:50 and the words here. "No one is with us" also stands at 31:50 in both versions.

βουνός, "hill," where the Masoretic version reads "heap" (גַּל), through 31:46–52: the Greek makes the pile of stones a hill, the word of Luke 3:5 ("every mountain and hill shall be made low") and 23:30. The Greek adds "and drank" (seeded), and has "collected" for "took." Laban's words at the end of the verse are marked as a plus (149k; see the note there).

The Greek closes the verse with Laban's words, "This hill bears witness between me and you today," which the Masoretic version lacks at 31:46; it has like words at 31:48 ("This heap is witness between me and between you this day"). The sentence is marked as a plus where it stands (149k); the seeded plus "to him" is taken into it.

Laban names the heap Βουνὸς μάρτυς, "Hill Witness," where the Masoretic version has the Aramaic Jegar-sahadutha (יְגַר שָׂהֲדוּתָא, "heap of witness"), set in its own type (30); Jacob names it Βουνὸς μαρτυρεῖ, "Hill Bears Witness," where the Masoretic version has Galeed (גַּלְעֵד, "heap of witness"). The Greek translates both names and has no Aramaic, but keeps the two apart, a noun for Laban's name and a verb for Jacob's. The play of Galeed on Gilead (גִּלְעָד, 31:21–25), the land named from the heap, is lost, since the Greek spells the land Γαλαάδ. Different names, printed as the Greek says them and marked (145f); again at 31:48.

Laban's words here resemble the Masoretic version's 31:51–52, which the Greek lacks where the Masoretic version has them: "Look, this hill and this pillar, which I have made stand between me and you" is its 31:51 ("Look, this heap, and look, the standing stone that I have cast between me and between you"), and "and this pillar bears witness" the opening of its 31:52 ("and witness is the standing stone"). They are marked as pluses where they stand (149k), with "to Jacob," which the Masoretic version has at 31:51 and not here. "This hill bears witness" answers the Masoretic version's 31:48, "This heap is witness"; the Greek has no words here for its "between me and between you this day," and the lack is marked. The seeded plus αὕτη, "this," is taken into the last plus.

Ἡ ὅρασις, "the Sight," where the Masoretic version reads "the Mizpah" (הַמִּצְפָּה, "the lookout"), named from יִצֶף "watch": the Greek translates the name, and keeps its play with the verb, Ἐφίδοι, "may he look on," which Swete prints aspirated from Alexandrinus (Rahlfs Ἐπίδοι). It has ὁ θεός, "God," where the Masoretic version reads ADONAI, a different divine name, marked; and ἀποστησόμεθα, "we shall withdraw," for "we shall be hidden."

The Greek lacks the Masoretic version's closing words here, "see, Elohim is witness between me and between you"; it has a like clause, "God is witness between me and you," in Jacob's mouth in its plus at 31:44 (see there), and the lack is marked here (149k). It sets "see" before "no one is with us," where the Masoretic version has it after, and that "see" is marked as order.

The Masoretic 31:51 ("And Laban said to Jacob, 'Look, this heap, and look, the standing stone that I have cast between me and between you'") is not in the Greek, which has no verse 31:51. The whole verse is lacking, and it is left unmapped so that the gap shows (149k); Greek words like it stand in Swete's 31:48 and are marked there as pluses.

The Greek lacks the Masoretic version's opening words, "Witness is this heap, and witness is the standing stone"; like words stand in Swete's 31:48 ("this hill bears witness, and this pillar bears witness"), marked there as a plus, and the lack is marked here (149k). ἐάν τε γὰρ ἐγὼ μὴ διαβῶ … μηδὲ σὺ διαβῇς, "For if I do not cross over to you, nor you cross over to me," keeps the Hebrew witness clause's "if … not" (אִם … לֹא) word for word, where the Masoretic version prints "that I, I will not pass over" (129m). Ruling 129m stays a Hebrew rule: the Greek ἐάν … μή … μηδέ prints as it stands, "if … not … nor" (149h), with the end of the oath unspoken (21). The Greek lacks the first "this heap" (seeded), so that the hill and the pillar are named once, as the thing neither crosses.

κρινεῖ, "shall judge," a singular future, where the Masoretic version has a plural jussive with lowercase "elohim" ("May the elohim of Abraham and the elohim of Nahor judge"): the singular verb makes the two one God, and "God" takes the capital. The Greek lacks "the elohim of their father" (seeded).

Swete's 31:55 is the Masoretic version's 32:1, and Swete's 31:54 holds the Masoretic version's 31:53b–54. The Greek has ἀναστάς, "having risen," for "started early," and "having turned back, Laban went away" where the Masoretic version reads "Laban went and returned."