The word for "other" is a similar word in most languages.

héteros (ἕτερος)
háteros (ἅτερος)
ēkatara (एकतर)
āḵar (آخَر)
aher (אחר)

Genesis 41:19 אחרות ἕτεραι
Psalm 78:6 אחרון ἑτέρα
1 Chronicles 2:26 אחרת ἑτέρα
Deuteronomy 7:4 אחרים ἑτέροις
Leviticus 14:42 אחרות ἑτέρους
Genesis 17:21 האחרת τῷ ἑτέρῳ
ἕτερος is the comparative adjective of εἷς "one" cf. δεύτερος.

Genesis 49:3
יתר עז ἰσχυρότερος
יתר שאתαἰδοιότερος

Isaiah 56:12
גדול יתרμεγαλώτερος

Deuteronomy 3:13
יתר הגלעד μεγαλώτερος

In Numbers 29:20, the number eleven is written עשתי־עשר, but in Genesis 32:22 it is אחד עשר = εἷς δεκά = ἕνδεκα.

εἷς τε δεκά עשתי עשר
εἷς δεκά אחד עשר

Nine is one from ten, so the literal Hebrew is אחד מן עשר εἷς ἄπο δεκά ἐν νέ α תשעה
Eight is two from ten, so the literal Hebrew is שני מן עשר δύο ἄπο δεκά ὀκτώ שמנה

μα מעשר tithe

δέκαρ → έκαρ → έσαρ cf. दश (daśa)
Lambs or times or money?
Gen 31:7 ten times (עשרת מנים)
LXX δέκα ἀμνῶν "ten lambs"

Gen 33:19 hundred pieces of money (מאה קשיטה)
LXX ἑκατὸν ἀμνῶν "hundred lambs"

Joshua 24:32 is quoting Genesis 33:19.

Genesis 33:19
And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.

ויקן את־חלקת השדה אשר נטה־שם אהלו מיד בני־חמור אבי שכם במאה קשיטה

καὶ ἐκτήσατο τὴν μερίδα τοῦ ἀγροῦ οὗ ἔστησεν ἐκεῗ τὴν σκηνὴν αὐτοῦ παρὰ Εμμωρ πατρὸς Συχεμ ἑκατὸν ἀμνῶν
Joshua 24:32
In a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver

בשכם בחלקת השדה אשר קנה יעקב מאת בני־חמור אבי שכם במאה קשיטה

καὶ τὰ ὀστᾶ Ιωσηφ ἀνήγαγον οἱ υἱοὶ Ισραηλ ἐξ Αἰγύπτου καὶ κατώρυξαν ἐν Σικιμοις ἐν τῇ μερίδι τοῦ ἀγροῦ οὗ ἐκτήσατο Ιακωβ παρὰ τῶν Αμορραίων τῶν κατοικούντων ἐν Σικιμοις ἀμνάδων ἑκατὸν καὶ ἔδωκεν αὐτὴν Ιωσηφ ἐν μερίδι

מיד בני־חמור אבי שכם במאה קשיטה (MT)
παρὰ Εμμωρ πατρὸς Συχεμ ἑκατὸν ἀμνῶν (LXX)
"Of Emmor the father of Sychem, for a hundred lambs"

מאת בני־חמור אבי שכם במאה קשיטה (MT)
παρὰ τῶν Αμορραίων τῶν κατοικούντων ἐν Σικιμοις ἀμνάδων ἑκατὸν (LXX)
"Of the Amorites who dwelt in Sicima for a hundred lambs"

Even though the Hebrew is the same in both verses, the Septuagint is different. In Josephus and Septuagint, the place name שכם is Σίκιμ and the personal name is Συχέμ. I suspect the personal name is Σκύμνος and the place name Σήκωμα and the body part ὦμος. (ἄντωμος, ἄκρος ὦμος).

מאה־קשיטה maybe a compound, like ἑκατόμβοιος' worth a hundred oxen, as worth 100 pieces of money. ~ ἑκατόμβη of fifty rams.
Jeremiah 42:10 נחמתי אל־הרעה אשר עשיתי לכם "I repent me of the evil that I have done unto you (KJV)"
LXX. ἀναπέπαυμαι ἐπὶ τοῗς κακοῗς οἷς ἐποίησα ὑμῗν "I have ceased the evils which I did to you."

The Septuagint uses ἀναπαύω for נחם here, but KJV interprets μετανοέω.
The verb עשיתי is better εἴργασμαι or τέτευχα.

The verb נחם as two distinct Greek readings.

1. νοέω to think, suppose, notice
2. μυθέω to say, speak, consider

Aeschines, Against Timarchus 1.145
And with such nobility of soul did he hasten to take vengeance on the man who slew his friend, that when all tried to comfort him (αὐτὸν παραμυθουμένων)
Gen 37:35
All his sons and daughters rose up to comfort him; but he refused to be comforted.
ויקמו כל־בניו וכל־בנתיו לנחמו וימאן להתנחם

The verb מאן is ἀναίνομαι; to refuse, decline to do, thus וימאן would therefore be ἀνήνατο (verb 3rd sg aor ind mid) or ἀναίνετο (verb 3rd sg imperf ind mid).
Whoever translated the Septuagint from Hebrew, understood the language more-so then those that created the strong's concordance.

Exodus 12:9 - אל־תאכלו ממנו נא (Eat not of it raw)

The Septuagint translates this as οὐκ ἔδεσθε ἀπ αὐτῶν ὠμὸν which concludes that נא is ὠμός.

Numbers 30:5 - ואם־הניא אביה אתה (But if her father disallow her)
LXX ἐὰν δὲ ἀνανεύων ἀνανεύσῃ ὁ πατὴρ αὐτῆς

- throw the head back in token of denial, make signs of refusal
νεύω -
incline in any direction, to nod or beckon, as a sign
*ἀνανεύω as a compound verb therefore homologize with הפעיל

This concludes that נוא is νεύω and ἀνανεύω is הניא, therefore נא "raw" is not from נוא

So you have the source Hebrew text of the LXX? Please share!
So you have the source Hebrew text of the LXX? Please share!

I could translate the LXX into Hebrew and the result should resemble a source Hebrew text, but even then, the source Hebrew is itself a translation. I am currently figuring how the LXX translators understood the language they are translating, without diacritics and the notion of roots.
I could translate the LXX into Hebrew and the result should resemble a source Hebrew text, but even then, the source Hebrew is itself a translation. I am currently figuring how the LXX translators understood the language they are translating, without diacritics and the notion of roots.

I understand now. I have meet very few people in my life that actually understand what you just wrote. God Speed.
1 Chronicles 12:2
They were armed with bow נשקי קשת
καὶ τόξῳ (LXX)

In the Septuagint, there is only καὶ τόξῳ "and with bows", so not exact match with נשקי קשת (verb + noun). If one looks up in נשק In Strong's (H5401) the definition is kiss. So again, broken Hebrew lexicon.

τοξεύω, τοξάζομαι shoot with a bow

The verb נשק represents τοξεύω and the noun τόξον represents קשת. So נשקי קשת would be something like τοξεύοντες τοξόται.

Lamentations 3:12
He hath bent his bow, and set me as a mark for the arrow. דרך קשתו ויציבני כמטרא לחץ
ἐνέτεινεν τόξον αὐτοῦ καὶ ἐστήλωσέν με ὡς σκοπὸν εἰς βέλος (LXX)

The verb דרך is ἕλκω to draw, drag
The verb is ויציבני be σημαίνω or ἐπισημαίνω to set a mark upon a person
The noun מטרא is θήραμα prey, target
The noun חץ is ὀιστός arrow

Herodotus 3.21 the Persians can draw a bow (ἕλκωσι τὰ τόξα Πέρσαι)

1 Samuel 17:6
a target of brass כידון נחשת

כידון is κνώδων; projecting teeth on the blade of a hunting spear, a two-edged sword, Soph.: also κνώδων alone for a sword.
κνώδων is written
קלשון in 1 Samuel 13:21 and the verb הציב in this verse is ἀποξύνω make sharp and piercing,

Genesis 21:15
Bowshot מטחוי קשת.

τόξευμα מטחוה bowshot
τοξεύω טחה
Psalm 46:6
The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted (KJV)

המו גוים מטו ממלכות נתן בקולו תמוג ארץ (MT)
ἐταράχθησαν ἔθνη ἔκλιναν βασιλεῗαι ἔδωκεν φωνὴν αὐτοῦ ἐσαλεύθη ἡ γῆ (LXX)
conturbatae sunt gentes concussa sunt regna dedit vocem suam prostrata est terra (Vulgate)

There is a semantic problem here, ἔδωκεν φωνὴν αὐτοῦ translates "He gave his voice", but that is not how the verb δίδωμι is used in ancient Greek, it does not mean utter.

Aeschylus, Persians 574
Groan and gnash your teeth; in grievous strain (τεῖνε) shout forth our woes till they reach the heavens

The verb τεῖνε here fits נתן, or even ἐνέτεινε. metaph. to strain, exert:—so in Mid., φωνὴν ἐντεινάμενος.
Psalm 46:6
המה θυμόω "provoke, make angry
מטה ἐπιτείνω to urge on, incite
תמוג compound of μυκάομαι, to groan, rumble, LT mūgiō —Of an earthquake, to rumble
"παραμυκάομαι , bellow beside or in answer, of thunder following on earthquake

Psalm 77:18 קול רעם "Voice of thy thunder"
= φωνή βροντῆς,
Aeschylus, Prometheus Bound 1080
Indeed, now it has passed from word to deed—the earth rocks, the echoing thunder-peal from the depths rolls roaring past me
καὶ μὴν ἔργῳ κοὐκέτι μύθῳ χθὼν σεσάλευται: βρυχία δ᾽ ἠχὼ παραμυκᾶται βροντῆς

Xenophon, Anabasis 3.4
To this city also the king of the Persians laid siege, but he was unable to capture it either by length of siege or by storm; Zeus, however, terrified the inhabitants with thunder, and thus the city (Mespila) was taken.

Mespila is Nineveh (Mosul).

Flavius Josephus, The Wars of the Jews 5.562
Destroyed by such thunder (κεραυνούς) as the country of Sodom

Sodom (סדם) = Σκυθική (ἄστυ) = The Scythian (town)

According to Xenophon, Artaxerxes II toppled Nineveh.

Nahum 3:7 Nineveh is laid waste (שדדה נינוה)
Xenophon says the city was taken (ἑάλω), this verb is similar to שדדה in meaning.

Nahum 2:8
But Nineveh is of old like a pool of water: yet they shall flee away. Stand, stand, shall they cry; but none shall look back.
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περίλυπος λύπη deeply grieved

42:5 מה־תשתוחחי נפשי "Why art thou cast down, O my soul?"
" " LXX
ἵνα τί περίλυπος εἶ ψυχή "Why is your soul sorrowful?"

42:11 מה־תשתוחחי נפשי : ἵνα τί περίλυπος εἶ ψυχή ""
43:5 מה־תשתוחחי נפשי : ἵνα τί περίλυπος εἶ ψυχή ""

Matthew 26:38 Περίλυπός ἐστιν ἡ ψυχή μου "My soul is exceeding sorrowful"
Mark 14:34 Περίλυπός ἐστιν ἡ ψυχή μου "My soul is exceeding sorrowful"

It seems Matthew and Mark is paraphrasing the Septuagint version of Psalm 42:5 "Why is your soul sorrowful", but this reading is not the same in the MT.

Mark 6:26 περίλυπος γενόμενος "was exceeding sorry"
Luke 18:23 περίλυπος ἐγένετο. "he was very sorrowful"
Luke 18:24 περίλυπον γενόμενον " he was very sorrowful"

Similar phrase found in other ancient Greek writings.

Library 3:12.3 δὲ περίλυπον ἐπ᾽ αὐτῇ γενομένην "And being exceedingly grieved for her"

Theseus 20.4 καὶ περίλυπον γενόμενον "was greatly afflicted"
Theseus 26.4 καὶ περίλυπος γένηται "he should be sorest vexed "
Themistocles 2.6 περιλύπου γενομένης "for very grief"
Timoleon 5.3 περίλυπος γενόμενος "to grief"
De Frat. 21 περίλυπος γενόμενος "in his exceeding grief"
De Cohib. 13 περίλυπος γενόμενος "being very much troubled at what had happened"
The adjective περίλυπος is usually written before the verb γίγνομαι or ειμι. In Psalm 42:5, it is "περίλυπος εἶ", here εἶ is 2nd sg pres form of ειμι, where-as the aorist be ἐγένου.

περίλυπος ἐγένου "You became very sad"
περίλυπος εἶ "You are very sad"
I found similar phrase.

Ezekial 27:36 בלהות היית
KJV thou shalt be a terror
LXX you became loss

In the Septuagint here reads ἀπώλεια ἐγένου "You became loss". The tense in the Sept and King James is different, היית is usually interpreted
as a 2nd perfect.

I think in this context, בלהות היית means παλαιαί ἦις "You are obsolete"
The subjective ἦις detracts into ειις matching היית.

הי is εἰ-μί not γίγνομαι.
Ezekiel 27:36
סחרים בעמים שרקו עליך בלהות היית ואינך עד־עולם

סחרים ~ ἀγοραί markets/forums.
עמים ~ δήμων plebs/peoples"
שרקו ~ συρίζω / ἐσύρισάν? Hiss?
עד־עולם ~ ἐς τελευτάν "at the end"
Genesis 30:23
MT ותהר ותלד בן ותאמר אסף אלהים את־חרפתי
"She conceived, and bare a son and said, God hath taken away my reproach"

LXX καὶ συλλαβοῦσα ἔτεκεν τῷ Ιακωβ υἱόν εἶπεν δὲ Ραχηλ ἀφεῗλεν ὁ θεός μου τὸ ὄνειδος
"And she conceived, and bore Jacob a son; and Rachel said, God has taken away my reproach"

Homer's Iliad 6
Not the man-child whom his mother bears in her womb
μηδ᾽ ὅν τινα γαστέρι μήτηρ κοῦρον ἐόντα φέροι

The verb φέροι here is the same as תהר. So the noun הרן is φορά 'gestation.

The verb ἔβλαστεν "gave birth" same as ותלד.
// βλάστημα מולד offspring, an offshoot
// βλάστη תולד of children, birth from a father
// βλαστός ולד offspring

The Sept, reads אסף as ἀφεῗλεν, conjugated from ἀφαιρέω 'take away from, substract'.
חרף / ἁρπάζω 'snatch away, carry off, grasp with the senses, so a synonym of ἀφαιρέω

חרפתי could also be καρπόν μου "my fruit/offspring"

The verbs are in opposition to how Joseph was named, προστίθημι/הוסיף 'added.

Joshua 5:9
MT גלותי את־חרפת מצרים מעליכם
"I rolled away the reproach of Egypt from off you

LXX ἀφεῗλον τὸν ὀνειδισμὸν Αἰγύπτου ἀφ᾽ ὑμῶν
"I removed the reproach of Egypt from you"

These the same words that are used in Genesis 30:23.

Key verbs
ἐλαύνω ' drive away, carry off, expel
ἐξελαύνω 'drive out, expel from a place
αἱρέω take, choose
ἁρπάζω 'snatch away, carry off
κυλίω I roll
ἀποκυλίω I roll away
καρπός fruit, offspring, produce, returns, profits
ὀδύνη pain of body or mind, grief, distress Lat. dolor
ὀδυνάω to cause one pain or suffering, to distress —Pass. to feel pain, suffer pain

I have assigned the noun to עצבון to and verb to עצב.

Genesis 3:16 עצבון ὀδύνη
Genesis 6:6 ויתעצב ὠδυνήθη.

This assignment confirmed by Psalm 127:2 אכלי לחם העצבים that the Septuagint reads as οἱ ἔσθοντες ἄρτον ὀδύνης "to eat the bread of sorrow".

ὠδίνω to have the pains or throes of childbirth, to be in travail or labour
ὠδίς mostly in pl. the pangs or throes of labour, travail-pains

The phrase ὁ ἐμός ὠδίνων πόνος means "produced by (my) pangs or throes of childbirth" , this appears in
Genesis 35:18 written בן־)אוני) = ὁ ἐμός ὠδίνων (πόνος).

און ὀδύνη ὠδίς ὠδίν

Hosea 9:4 לחם אונים "bread of mourners" ἄρτος ὠδίνων. cf. Sept; ἄρτος πένθους. cf. Psalm 127:2.

Difference in Septuagint and KJV semantics.

Numbers 23:21
לא־הביט און ביעקב "He hath not beheld iniquity in Jacob"
לא־ראה עמל בישראל "neither hath he seen perverseness in Israel"
οὐκ ἔσται μόχθος ἐν Ιακωβ There shall not be trouble in Jacob
οὐδὲ ὀφθήσεται πόνος ἐν Ισραηλ Neither shall sorrow be seen in Israel

μόχθος , Homeric μόγος ; toil, hardship, distress
πόνος work, esp. hard work, toil
"μόχθος and πόνος are both used in the sense of hardship, distress; yet this notion belongs properly to μόχθος, while πόνος is properly work"

הביט ἐπωπάω = ἐφοράω, observe, regard ~ ἐπόψεται /or προοράω foresee = ~ προόψεται
ראה ὁράω see, look ~ ὄψεται
κακκάβη יעקב three-legged pot = Χύτρα ישראל

עמל πόνος stress, trouble, distress, suffering
און ἄτη, ἄτα, αὐάτα ; bewilderment, infatuation, reckless impulse, sin or guilt.

לאה τλάω to take upon oneself, to bear, suffer, undergo, have the courage, hardihood, effrontery, cruelty, or the grace, charity, patience, to do anything, dare to do something.

Genesis 19:11 וילאו למצא הפתח ἐτάλασσαν ἐντυχεῖν τόν πεττόν.
"They have courage to open the bolt (of the door)"
Numbers 34:3
Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt sea eastward:

MT והיה לכם פאת־נגב ממדבר־צן על־ידי אדום והיה לכם גבול נגב מקצה ים־המלח קדמה
LXX καὶ ἔσται ὑμῗν τὸ κλίτος τὸ πρὸς λίβα ἀπὸ ἐρήμου Σιν ἕως ἐχόμενον Εδωμ καὶ ἔσται ὑμῗν τὰ ὅρια πρὸς λίβα ἀπὸ μέρους τῆς θαλάσσης τῆς ἁλυκῆς ἀπὸ ἀνατολῶν

γωνία νότον פאת־נגב Southern corner
ἀπὸ ἀνύδρου Σκύθου ממדבר־צן From the arid land of Scythia
παρά ἀγυιάς Ξάνθου על־ידי אדום by the highway of Xanthos (Edom)
ἐπ᾽ ἐσχάτων λίμνης ἁλμυρᾶς מקצה ים־המלח on the edge of the salty lake"
ἀκτῖνα (-δε) ↔ (קדמ(ה to the east

Flavius Josephus War of the Jews 4.453
For indeed the northern region as far as the Scythopolitan Land extends and then to the southern as far as the Sodomitan country and of the outskirts of the Asphaltitis, but everything is uneven and uninhabitable because of its infertility.

ἀνώμαλόν unevenness (of ground)
ἀγονίαν infertile (of the land)

Flavius Josephus War of the Jews 4.454
"and opposite to this around the Jordanian mountain beginning from Julias and of the northern regions that stretches along the south until Somoron then borders Petra of Arabia. And in this (area) is the mountain called Sideron which extends as far as Moab"

σιδήρεος made of Iron
περίσκληρος very hard פרזל Iron

I completely ignore the Strong's lexicon and instead redefine the Hebrew vocabulary through juxtaposition with ancient Greek. For, example,
Iron is very hard (περίσκληρος) hence Iron (פרזל).

περίσκληρος περσίκληρος σίκληρος σίληρος σίδηρος
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Genesis 37:3
Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.

MT. וישראל אהב את־יוסף מכל־בניו כי־בן־זקנים הוא לו ועשה לו כתנת פסים
LXX. Ιακωβ δὲ ἠγάπα τὸν Ιωσηφ παρὰ πάντας τοὺς υἱοὺς αὐτοῦ ὅτι υἱὸς γήρους ἦν αὐτῷ ἐποίησεν δὲ αὐτῷ χιτῶνα ποικίλον

The Septuagint reads "Jacob loved Joseph" but the MT instead as "Israel loved Joseph".

There is a word for בן־)זקנים) in ancient Greek, which is ὀψίγονος; late-born, after-born, of a son born in one's old age.
I think כתנת פסים means χιτὼν ποδήρης "a tunic reaching to the feet"

Strabo Geography 16:20 (Describing Assyrian culture)
Their dress is a tunic reaching to the feet, an upper garment of wool, [and] a white cloak.
ἐσθὴς δ᾽ αὐτοῖς ἐστι χιτὼν λινοῦς ποδήρης καὶ ἐπενδύτης ἐρεοῦς
ἐπενδύτης אפוד robe or garment worn over another
So in 1 Samuel 14:3 נשא אפוד means ἕννυτο ἐπενδύτην "was wearing a robe"

πηδάω פסח leap, spring
πήδησις פסח 'leaping
2 Chronicles 22:6 להתרפא to be healed

This infinitive is the same as θεραπευθῆναι "to be healed" // θεραπεύω רפא.
θεράπευμα 'medical treatment'. מרפא

2 Chronicles 16:12 רפאים physicians

This noun is therefore θεραπευταί 'Physicians.

One of the definitions of θεραπεύω is cultivate, thus in 2 Chronicles 7:14 ארפא את־ארצם be θεραπεύω ταν ἔραν αὐτῶν "I (will) cultivate their land".

The personal names רפאיה Raphiah and רפאל Raphiel are compounds of θέραψ 'servant,

θέραψ θεοῦ/ἡλίουרפאיה Raphiah
θέραψ Διόςרפיאל Raphiel

Numbers 36:1 ראשי האבות chief-fathers Sept. οἱ ἄρχοντες
The phrase ראשי האבות is ἀρχή ἀγοί but one word in Ancient Greek, that is ἀρχηγοί 'chief captain, leader.