Genesis 32

The Greek has Jacob see before he is met: "and having looked up with the eyes he saw a camp of God that had pitched camp," which the Masoretic version lacks ("And Jacob went on his way, and messengers of Elohim encountered him"). καὶ ἀναβλέψας and παρεμβολὴν θεοῦ παρεμβεβληκυῖαν are seeded as pluses; τοῖς ὀφθαλμοῖς ἴδεν, "with the eyes he saw," stands in Swete's text from Alexandrinus where the alignment's Greek reads otherwise, so the alignment cannot pair it, and it is added to the one plus. Swete prints ἴδεν, the unaugmented spelling of εἶδεν, here and through Gen 32–33. The camp seen here is the camp Jacob names in 32:2, and the noun and its verb (παρεμβολή, παρεμβάλλω) carry the Masoretic version's "camp" chain through the chapter (32:7–8, 10, 21; 33:8).

Παρεμβολαί, "Camps," where the Masoretic version reads "Mahanaim" (מַחֲנַיִם, "two camps," the dual of מַחֲנֶה): the Greek translates the name, with a plural for the dual, so that the place is named by the word Jacob has just said ("This is a camp of God") and by the "two camps" of 32:7, 10. A different name in the text, printed as the Greek says it and marked (145f); the names table gives the forms. The Greek's demonstrative is verbless, Παρεμβολὴ θεοῦ αὕτη, "a camp of God, this," as the Hebrew is.

The Greek has no words for the Masoretic version's "before his face" (לְפָנָיו) after "messengers"; the alignment does not seed the lack, and it is marked. For "the field of Edom" (שְׂדֵה אֱדוֹם) the Greek has εἰς χώραν Ἐδώμ, "to the country of Edom," the region rather than the open field. Swete prints the name of the land Σηείρ, "Seir," which has no lemma id (the alignment's Greek spells it otherwise); it is printed in its familiar form and left untagged, here and at 33:14, 16.

The alignment seeds καί, "and," before "he is coming" as a plus, but the Masoretic version's English already has "and" there ("and he is also going," וְגַם): καί renders the conjunction, and nothing is added, so the seed is refused. What the Greek lacks is the Masoretic version's "also" (גַּם), which the alignment does not seed; the lack is marked (150l). The packet also lists an unplaced one-word plus at the Masoretic version's 32:7, which is Swete's 32:6; the only Greek word of this verse without a Hebrew partner is this καί, and the unplaced seed is answered here. The Greek has ἔρχεται, "he is coming," for "he is going," and εἰς συνάντησίν σοι, "to a meeting with you," the Septuagint's noun for the Hebrew infinitive "to meet."

ἐφοβεῖτο, "was fearing," the imperfect, is Swete's text from Alexandrinus (the alignment's Greek has another form, so it cannot pair it). ἠπορεῖτο, "was at a loss," gives the sense of the Masoretic version's "it was narrow for him" (וַיֵּצֶר לוֹ) without its figure. The Greek names the oxen before the sheep where the Masoretic version reads "the flock and the herd," and lacks "and the camels" (seeded).

Ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου, "Run off into the land of your genesis," where the Masoretic version reads "Return to your land and to your birth": the Greek has one place, the land where Jacob came to be, for the Hebrew's two nouns, and a verb of going off for "return." The words quote the Lord's command at 31:3, which the Greek gave there as "Turn back to the land of your father and to your generation," and at 31:13 as "go away into the land of your genesis"; Jacob's prayer repeats the second form.

Swete prints ἱκανοῦσαί μοι from Alexandrinus, where the alignment's Greek reads otherwise; the form is the verb ἱκανόω, "be enough," and it is printed in the sense of the verb, "it is enough for me"; the scan confirms the form as printed. The Masoretic version reads "I am too small for all the loyalties and for all the truth" (קָטֹנְתִּי מִכֹּל הַחֲסָדִים): where Jacob in the Hebrew is too small for what he was given, in the Greek he has had enough of it. The Greek has δικαιοσύνη, "justice," singular, for the plural "loyalties" (חֲסָדִים, 132c), and keeps ἀλήθεια, "truth," as the Hebrew keeps אֱמֶת; the Greek of Genesis gives חֶסֶד as δικαιοσύνη elsewhere too (19:19; 20:13; 21:23; 24:27), and "justice" and "truth" stand together at Ps 95:13 LXX. ῥάβδος, "rod," is the staff the Masoretic version calls a "stick."

The Masoretic version has "from the hand" twice ("from the hand of my brother, from the hand of Esau"); the Greek has it once, "from the hand of my brother Esau," and the second "from the hand of" is lacking, and the lack is marked. The lack of "please" (נָא) after "Take me out" is seeded and marked.

ἐκοιμήθη, "he fell asleep," where the Masoretic version reads "he lodged" (וַיָּלֶן): κοιμάομαι keeps its home gloss, the verb of sleep that the New Testament uses of the dead (1 Thess 4:13–15), and again at 32:21. ὧν ἔφερεν δῶρα, "of what he was bringing, gifts," gives the Masoretic version's "from what came into his hand a gift" in another figure, with the gifts in the plural (and through 32:18–21, where the Masoretic version keeps the singular "gift"); καὶ ἐξαπέστειλεν, "and sent out," is seeded as a plus.

τὰ παιδία αὐτῶν, "their little children," of the camels' young, where the Masoretic version reads "their sons" (בְּנֵיהֶם): the Greek uses the diminutive of the young of animals, and παιδίον keeps its home gloss. The counts are the Masoretic version's, in its order (91); the Greek has βόας, "oxen," for "cows," ὄνους, "donkeys," for "she-donkeys," and πώλους, "colts," for "foals," and no "and" between the pairs. τεσσεράκοντα is Swete's spelling of τεσσαράκοντα.

ποίμνιον κατὰ μόνας, "a flock alone," one flock at a time, where the Masoretic version doubles the noun, "drove by drove" (עֵדֶר עֵדֶר); the lack of the second noun is seeded and marked. The Greek has προπορεύεσθε ἔμπροσθέν μου, "go before in front of me," for "pass over before my face," and διάστημα ποιεῖτε, "make an interval," an imperative, for "space you shall put." Between the droves the Greek uses ποίμνη, "flock," the noun of ποίμνιον's root, as John 10:16 has ποίμνη beside Luke 12:32's ποίμνιον; the two share the English "flock."

The Greek has αὐτὸς ὀπίσω ἡμῶν, "he is behind us," with no word for the Masoretic version's "too" (גַּם, "he too is behind us"); the alignment does not seed the lack, and it is marked (150l). The Greek has the gifts in the plural, δῶρα, and the active ἀπέσταλκεν, "he has sent," for "It is a gift sent"; the lack of "It is" (הִוא) is seeded and marked.

Ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ, "I will propitiate his face," where the Masoretic version reads "Let me atone his face" (אֲכַפְּרָה פָנָיו, 132a). ἐξιλάσκομαι is the Septuagint's verb for the piel of כָּפַר through Leviticus (Lev 4:20; 16:16), and the root of the New Testament's ἱλάσκομαι (Luke 18:13; Heb 2:17) and ἱλασμός (1 John 2:2); "propitiate" keeps the verb's object, a face, in view. The face is held through the night that follows as one word, πρόσωπον "face" (32:20, 21, 30; 33:10). The Greek has the gifts "going before him," with no "face" for the Masoretic version's "before my face," and ends with προσδέξεται τὸ πρόσωπόν μου, "he will welcome my face," for the Hebrew idiom "he will lift my face" (accept me); γάρ, "for," before ἴσως is seeded as a plus, and the lack of "Also" (גַּם) at the head of the servants' words is seeded and marked.

προεπορεύοντο, "went on before," is Swete's text from Alexandrinus, where the alignment's Greek reads otherwise; the form is of προπορεύομαι, the verb of 32:16–20, "go before." The Masoretic version reads "And the gift passed over on his face"; the Greek has the gifts in the plural, κατὰ πρόσωπον αὐτοῦ, "before his face," and αὐτὸς δέ, "but he," setting Jacob, who stays, against the gifts, which go.

πάντα τὰ αὐτοῦ, "all that was his," where the Masoretic version reads "what was his," with no "all"; the alignment does not seed the word, and it is marked as a plus. The Greek also has Jacob himself cross the winter-torrent, διέβη, "crossed over," where the Masoretic version reads "made them pass over the wadi" (וַיַּעֲבִרֵם); then it has the causative, διεβίβασεν, "made cross over," for the second "made pass over." χειμάρρους, a stream that runs in the winter rains, is the Septuagint's word for the Hebrew נַחַל and John's for the Kidron (John 18:1).

τοῦ πλάτους τοῦ μηροῦ, "the breadth of his thigh," the flat of the thigh, where the Masoretic version reads "the palm of his thigh" (כַּף יְרֵכוֹ, its hollow); and ἐνάρκησεν, "grew numb," where the Masoretic version reads "was wrenched" (וַתֵּקַע): in the Greek the touch numbs the thigh rather than putting it out of joint. ναρκάω is the verb of νάρκη, the numbness, and of the fish that numbs its catch; Paul has its compound in 2 Cor 11:9 (κατενάρκησα, "I was a dead weight on no one"). The verb returns twice at 32:32. Swete prints ἴδεν, "he saw," and the Greek gives οὐ δύναται, "is not able," in the present of the thing seen.

The Greek gives its own reason for the name: ὅτι ἐνίσχυσας μετὰ θεοῦ, καὶ μετὰ ἀνθρώπων δυνατός, "for you have grown strong with God, and with humans [you are] powerful," where the Masoretic version reads "for you have striven with elohim and with men, and you have been able" (כִּי שָׂרִיתָ … וַתּוּכָל). The Hebrew plays on the name with the verb שָׂרָה, "strive"; the Greek has no verb of striving, and hears in "Israel" strength, as its Hosea does of the same night: ἐν κόποις αὐτοῦ ἐνίσχυσεν πρὸς θεόν, "in his toils he grew strong with God" (Hos 12:4 LXX, Eng 12:3). The Masoretic version prints "elohim" in lowercase (132b); θεός takes the capital in this version (9). The Greek has κληθήσεται, "shall be called," for "shall be said," and Swete's text adds ἔσται, "shall be," to the seeded plus τὸ ὄνομά σου, "your name," so that "Israel" has a verb of its own: the alignment's Greek has the words in another order and cannot pair it, and the token is added to the plus. "Israel" is first fixed in this chapter (names table).

Εἶδος θεοῦ, "Figure of God," where the Masoretic version reads "Peniel" (פְּנִיאֵל, "face of El"): the Greek translates the name, but not with πρόσωπον, "face," the word of the clause that follows; it uses εἶδος, the visible figure (Luke 3:22, the Spirit "in bodily figure, like a dove"; John 5:37, "you have neither heard his voice nor seen his figure"). The Hebrew names the place by the face it then explains ("for I have seen elohim face to face"); the Greek names it by the figure and keeps the face for the explanation, so the name and its reason no longer share a word. εἶδος keeps its home gloss, "figure" ("form" is ἰδέα's), and the name is "Figure of God" (150a). A different name, printed as the Greek says it and marked (145f); again at 32:31, where the Masoretic version reads "Penuel." The Greek adds ἐκείνου, "that" (seeded), and has ἐσώθη, "has been saved," for "has been snatched out" (132d).

ἡνίκα παρῆλθεν τὸ Εἶδος τοῦ θεοῦ is printed "at the time when he passed by the Figure of God," with Jacob as the subject and the place as the object, as the Masoretic version reads ("as he passed over Penuel") and as the Greek's own naming of the place in 32:30 requires. The Greek can also be read with τὸ Εἶδος as the subject, "when the Figure of God passed by," the apparition leaving at sunrise; English cannot hold both, and the reading of the place-name is printed. The place-name has the article here, "the Figure of God," where 32:30 has none. αὐτὸς δὲ ἐπέσκαζεν, "but he was limping," sets the lame Jacob against the risen sun.

τὸ νεῦρον ὃ ἐνάρκησεν, "the sinew that grew numb," where the Masoretic version reads "the sinew of the hip" (גִּיד הַנָּשֶׁה): the Greek reads הַנָּשֶׁה as a verb, "that grew numb," where the Hebrew noun names the hip, and so makes the name of the sinew the story of what happened to it, with the verb of 32:25; at the end of the verse it has καὶ ἐνάρκησεν, "and it grew numb," where the Masoretic version repeats "of the hip." The custom is the one the Mishnah rules on (m. Ḥullin 7:1, "the sinew of the hip"). Swete's text has γάρ, "For," at the head, which the alignment's Greek and the Masoretic version lack, and it is marked as a plus; ἕνεκεν τούτου, "on account of this," for "Therefore," and οὐ μὴ φάγωσιν, "shall not eat," a strong future, for "do not eat"; it also names Jacob in the first clause, "Jacob's thigh," where the Masoretic version reads "the thigh": the alignment's Greek lacks the name there, and it is added as a plus.