Genesis 34

Χορραῖος, "the Horite," where the Masoretic version reads "the Hivite" (הַחִוִּי): the Greek gives Hamor the name of the Horites, the people of Seir (14:6; 36:20), and does so again at Josh 9:7, where the Masoretic version also has the Hivite. A different name, printed as it sounds and marked (145f). Hamor's name, Ἐμμώρ, is a spelling of the Masoretic version's חֲמוֹר and keeps its familiar form, unmarked (names table).

κοιμάομαι is "fall asleep" (CORE), and with μετά it is the Greek's euphemism for the Masoretic version's "lay with" (שָׁכַב אֶת), as at 19:32–35 and 30:15–16; the chain is held through 34:7 and 35:21. The Greek has the participle λαβών, "having taken," where the Masoretic version has a finite verb, and ἐταπείνωσεν, "humbled," for "afflicted": the verb of Phil 2:8, and of the law of the humbled virgin (Deut 22:24, 29 LXX).

προσέσχεν τῇ ψυχῇ Δείνας, "he heeded the soul of Dinah," where the Masoretic version reads "his soul clung to Dinah": in the Greek the soul is hers and Shechem attends to it, where in the Hebrew his own soul cleaves to her. For "spoke on the heart of the girl" the Greek has ἐλάλησεν κατὰ τὴν διάνοιαν τῆς παρθένου αὐτῇ, "spoke according to the understanding of the virgin to her," the idiom made into a sense: he spoke to her as she would understand. αὐτῇ, "to her," is seeded as a plus. παρθένος holds its home gloss "virgin" (24:16, 43), though the Greek has just told of her humbling: the word names her station, a daughter of the house of marriageable age.

Swete prints Συχέμ, "Shechem," as the subject from Alexandrinus, where the Masoretic version reads "he had done" and the alignment's Greek has no name; the alignment cannot pair it, and the name is marked as a plus. The Greek has ἄσχημον, "an unseemly thing," for the Masoretic version's "outrage" (נְבָלָה): the word of 1 Cor 12:23, the parts of the body without honour; and κατενύχθησαν, "were stung," the verb of Acts 2:37 ("they were stung in the heart"). The last clause is a future, καὶ οὐχ οὕτως ἔσται, "and it shall not be thus," where the Masoretic version reads "and thus it is not done."

πλατεῖα is the feminine of the adjective πλατύς, "broad," agreeing with ἡ γῆ, not the noun πλατεῖα "street," for which the source token was once lemmatised; it is printed "broad" (πλατύς). At 34:10 the Greek has "look, the land is broad before you" where the Masoretic version reads "the land shall be before your faces" ("shall be" lacking, "broad" added, both seeded); at 34:21 it renders רַחֲבַת, "broad."

The alignment seeds a lack of "to me" (אֵלַי) after εἴπητε, "you say," because its Greek has no pronoun; but Swete prints ἡμῖν, "to us," from Alexandrinus, which renders it, and the seed is refused. Shechem speaks in the plural, "to us … we shall give," where the Masoretic version reads "to me I will give," and the difference of person is marked.

πληθύνατε τὴν φερνὴν σφόδρα, "Multiply the dowry very much," where the Masoretic version reads "Make many on me, very much, bride-price and present": the Greek has one noun for the Hebrew pair, and the lack of "and present" (וּמַתָּן) is marked; the lack of "on me" is seeded. φερνή is the marriage-portion; the Greek uses it for the Hebrew bride-price (מֹהַר) here and at Exod 22:16. It has δώσετε, "you shall give," a future, for the imperative "give," and τὴν παῖδα ταύτην, "this girl" ("this" seeded).

ἐμίαναν, "they had defiled," a plural, where the Masoretic version reads "he had defiled" (טִמֵּא): the brothers lay the deed on the city, as the Masoretic version itself does at 34:27 ("they had defiled"). μιαίνω, "defile," is held through 34:5, 13, 27.

ποιῆσαι τοῦτο, "to do this," where the Masoretic version reads "to do this word" (הַדָּבָר הַזֶּה): the Greek has the demonstrative alone, and the lack of "word" is marked. The Greek names the speakers, "Simeon and Levi, the brothers of Dinah, now sons of Leah" (seeded), where the Masoretic version reads "they," so that the two of 34:25 speak the deceit; δέ, "now," adds the next item of the description, their mother (142g). ἄνθρωπος prints "man" because a woman, "our sister," is in the verse (11). The Greek has a future, οὐ δυνησόμεθα, "we shall not be able."

ὁμοιωθησόμεθα, "we shall be likened," where the Masoretic version reads "we will consent" (נֵאוֹת): the Hebrew verb אוּת, found only here (34:15, 22–23) and at 2 Kgs 12:9, is rendered by the Greek as a verb of likeness, so that the condition becomes the sameness the brothers name next, "if you come to be as we are." Held through 34:22 and 34:23 (2). The Greek also adds καὶ κατοικήσωμεν ἐν ὑμῖν, "and dwell among you," and καὶ ὑμεῖς, "you too" (both seeded), and lacks "Only" (seeded).

The alignment seeds ἦν, "was," as a plus, but the Masoretic version's English already has "was" ("he was honored"), and nothing is added; the seed is refused, as at 28:19. The Greek has a superlative, ἐνδοξότατος πάντων τῶν ἐν τῷ οἴκῳ, "the most glorious of all those in the house," for the Masoretic version's "honored above all the house"; ἔνδοξος is of the root of δόξα "glory." "This" (τοῦτο) before "word" is seeded.

ἡ γῆ ἰδοὺ πλατεῖα, "the land, look, is broad," where the Masoretic version reads "broad of hands" (רַחֲבַת יָדַיִם): the Greek has no word for "of hands," and the lack is marked. The Greek opens the clause with δέ, where the Masoretic version reads "and." Οἱ ἄνθρωποι οὗτοι prints "These men," because women (γυναῖκας) are in the verse (11); at 34:22, with no woman in that verse or the next, the same word is "the humans."

Swete prints Δείναν, "Dinah," where the Masoretic version reads "their sister" with no name; the alignment seeds a one-word plus at this verse that it cannot place, since its Greek spells the name differently, and the name is marked as a plus here. The Greek reads the relative אֲשֶׁר as ἐν ᾗ, "in which," the city where she was defiled, where the Masoretic version reads "because." τραυματίας, "the wounded," is the Greek's word for the Masoretic version's "the pierced" (הַחֲלָלִים), those wounded or slain in battle.

The alignment seeds ἦν, "was," twice as a plus, but the Masoretic version's English already has "was" in both clauses ("what was in the city and what was in the field"); nothing is added, and the seeds are refused, as at 28:19. ὅσα, "as many as," renders "what," and πρόβατα "sheep" and βόας "oxen" render "flock" and "herd."

The alignment seeds ἦν, "was," in the last clause as a plus, but the Masoretic version's English already has "was" ("all that was in the house"); the seed is refused. The first clause, "as many as were in the city," is seeded and marked. The Greek has τὰ σώματα, "the bodies," for the Masoretic version's "strength" (חֵילָם), the persons of the city taken as captives, and ἀποσκευή, "baggage," for "little ones" (טַף), as at 43:8 and 46:5; it has ἐν ταῖς οἰκίαις, "in the houses," for "in the house."

Jacob's complaint is worded otherwise in the Greek: Μισητόν με πεποιήκατε, "You have made me hateful," for "You have troubled me"; πονηρόν με εἶναι, "that I am evil," for "making me stink"; ὀλιγοστός … ἐν ἀριθμῷ, "fewest in number," for "menfolk of number" (מְתֵי מִסְפָּר); and the plurals "those who dwell in the land," "the Canaanites and the Perizzites," for the Masoretic version's collective singulars. συγκόψουσιν, "they will hack," is Swete's; ἐκτρίβομαι, "I am rubbed out," a present, is Swete's from Alexandrinus where Rahlfs has the future (ἐκτριβήσομαι), of ἐκτρίβω, "rub out," marked as a difference of tense. The alignment seeds a one-word plus at the Masoretic 34:30 that it cannot place: its Greek has a word here that Swete's text does not print, and Swete's verse adds nothing the Masoretic version's English lacks, so nothing is marked.

ὡσεὶ πόρνῃ χρήσωνται, "as it were a whore should they use," a plural, where the Masoretic version reads "should he treat": the brothers name the city, not Shechem alone, as at 34:13. χράομαι keeps its home gloss "use" (12:16), where the Masoretic version's "treat" is a noted departure (132i). The Greek opens the question with ἀλλά, "But," for the Masoretic version's interrogative הַ.