English translations are given under each Septuagint verse (Brenton) and each Vulgate verse (Douay-Rheims), to make the Greek and Latin easier to read.

Genesis 12 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text, given here under MT numbering; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Versification: MT, LXX, Targum, and Vulgate each have 20 verses in Genesis 12, verse for verse; but Vulgate sentences run across MT verse boundaries — 12:5 into 12:6 (Cumque venissent in eam, / pertransivit Abram terram...), and 12:11 into 12:12 (Novi quod pulchra sis mulier: / et quod cum viderint te Aegyptii...) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. MT paragraph breaks: {פ} at 12:9. Field numbering: Field's Cap. XII is Hebrew numbering throughout (no offset) — citations below give the Hebrew verse. Field's Genesis 12 material: main entries on p. 29 (12:5, 12:6, 12:8, 12:9, 12:10, 12:12, 12:17, 12:18).

Targum punctuation — transferred 2026-11-03 from Mechon Mamre vocalized Targum chapter 12 (u0112), punctuation only, wording/vocalization untouched; 20/20 lines transferred, no hard gate failure. Five lines carry a Yemenite-kept spelling difference against Mamre, punctuation transferred by aligned position: 12:3 (Mamre plene 'I will bless'), 12:6 (Mamre 'plain' and plene 'in it'), 12:12 (Mamre defective 'they will keep alive'), 12:16 (Mamre defective 'sheep'), 12:20 (Mamre qubutz 'men'). Mamre's {פ} marker (12:9) and '--' word-separator artifacts (12:8, 12:13) were not carried into TO lines. MT divine tokens: first name 7 times (12:1, 12:4, 12:7 twice, 12:8 twice, 12:17); no second-name token in the chapter. TO uses the first name 7 times at the same verses; no second-name token in the chapter, so there is no switch to record.

Gen 12:1

MT

וַיֹּ֤אמֶר ייי֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃

LXX καὶ εἶπεν κύριος τῷ Αβραμ ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, εἰς τὴν γῆν ἣν ἄν σοι δείξω.

Eng. (Brenton) And the Lord said to Abram, Go forth out of thy land and out of thy kindred, and out of the house of thy father, and come into the land which I will shew thee.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְאַבְרָם, אִיזֵיל לָךְ מֵאַרְעָךְ וּמִיַּלָּדוּתָךְ וּמִבֵּית אֲבוּךְ, לְאַרְעָא, דְּאַחְזֵינָךְ׃

Vulg. Dixit autem Dominus ad Abram: Egredere de terra tua, et de cognatione tua, et de domo patris tui, et veni in terram quam monstrabo tibi.

Eng. (Douay-Rheims) And the Lord said to Abram: Go forth out of thy country, and from thy kindred, and out of thy father’s house, and come into the land which I shall shew thee.

• Field cites no distinct reading for 12:1.
• "From your kindred" — the LXX's word here is συγγένεια, kinship, the body of people one is related to. The Hebrew word, מוֹלֶדֶת, is wider than that: it covers both native land and kindred, birthplace and birth-kin. Onkelos keeps the birth side — יַלָּדוּת, "nativity" — at 12:1 and everywhere else the word means home country or kin. The LXX, uniquely here, takes the kin side: of all the verses where the Hebrew has מוֹלֶדֶת, 12:1 is the only one rendered συγγένεια. Elsewhere the Greek gives "the land of your birth" (31:13, 32:10), "generation" (31:3, 43:7), "tribe" (24:4), or "homeland" (Esther, Jeremiah), and at 11:28 it paraphrases, "the land where he was born." The Vulgate follows the Greek — de cognatione tua, "from your kindred" — and the English tradition follows the Vulgate. Read in the Greek, the three terms are three narrowing circles: land, kindred, father's house. Stephen's speech quotes the verse in the Greek form (Acts 7:3), which is how "kindred" entered the English Bible.
• "Go out" — the LXX says ἔξελθε, "go out," and the Vulgate follows with egredere, where the Hebrew says לֶךְ־לְךָ, "go for yourself" (Onkelos keeps it: אִיזֵיל לָךְ). The Greek verb turns the journey into an exit. The midrash hears the same exit in the star-promise: when God "brought him outside" (15:5) to count the stars, Abraham answered that he had read in his own stars that he would have no son, and God said, "Go out from your astrology" — צא מאצטגנינות שלך — "for Israel has no constellation" (Shabbat 156a; Genesis Rabbah 44:12: "you are a prophet, not an astrologer"). The midrash is spoken at 15:5, but the exit it names begins here: Abram leaves Ur of the Chaldeans, the astrologers' city, and the LXX's verb at 12:1 already says "go out."

Gen 12:2

• Probably poetic — the promise to Abram

MT

וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃

LXX καὶ ποιήσω σε εἰς ἔθνος μέγα καὶ εὐλογήσω σε καὶ μεγαλυνῶ τὸ ὄνομά σου, καὶ ἔσῃ εὐλογητός·

Eng. (Brenton) And I will make thee a great nation, and I will bless thee and magnify thy name, and thou shalt be blessed.

Targ. (Yemenite Onkelos)

וְאַעְבְּדִנָּךְ, לְעַם סַגִּי, וַאֲבָרְכִנָּךְ, וַאֲרַבֵּי שְׁמָךְ; וּתְהֵי, מְבָרַךְ׃

Vulg. Faciamque te in gentem magnam, et benedicam tibi, et magnificabo nomen tuum, erisque benedictus.

Eng. (Douay-Rheims) And I will make of thee a great nation, and I will bless thee, and magnify thy name, and thou shalt be blessed.

• Field cites no distinct reading for 12:2.
• "A blessing" or "blessed" — the Hebrew ends the verse with a noun, וֶהְיֵה בְּרָכָה, "and be a blessing": Abram himself becomes a blessing, looking ahead to the next verse, where all families are blessed in him. The Greek turns the noun into an adjective, ἔσῃ εὐλογητός, "you shall be blessed," and the Targum and the Vulgate go with it — מְבָרַךְ, benedictus — so the English under both reads "thou shalt be blessed." The difference is in the form, not the sense: blessed himself, he becomes the blessing for others.

Gen 12:3

• Probably poetic — the promise to Abram

MT

וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃

LXX καὶ εὐλογήσω τοὺς εὐλογοῦντάς σε, καὶ τοὺς καταρωμένους σε καταράσομαι, καὶ ἐνευλογηθήσονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς.

Eng. (Brenton) And I will bless those that bless thee, and curse those that curse thee, and in thee shall all the tribes of the earth be blessed.

Targ. (Yemenite Onkelos)

וַאֲבָרֵךְ, מְבָרְכָךְ, וּמְלָטְטָךְ, אֲלוּט; וְיִתְבָּרְכוּן בְּדִילָךְ, כֹּל זַרְעֲיָת אַרְעָא׃

Vulg. Benedicam benedicentibus tibi, et maledicam maledicentibus tibi, atque in te benedicentur universae cognationes terrae.

Eng. (Douay-Rheims) I will bless them that bless thee, and curse them that curse thee, and IN THEE shall all the kindred of the earth be blessed:

• Field cites no distinct reading for 12:3.
• Two verbs for cursing, one in the versions — the Hebrew curses twice over, and not with the same verb: "him who makes light of you" (מְקַלֶּלְךָ, from קלל, to belittle) "I will curse outright" (אָאֹר, from ארר). The light curse draws the heavy curse. The Greek, the Targum, and the Vulgate all use one verb for both — καταράσομαι, אֲלוּט, maledicam — so the step from light to heavy is lost in every version. And the Greek's choice here is the more telling for knowing the lighter verbs: elsewhere it renders this root as "speak evil" (κακολογέω — Ex 22:27, Lev 19:14, Lev 20:9, 1 Sam 3:13), as "dishonor" (ἀτιμάζω — Deut 27:16, "cursed is he who dishonors his father"), and as "make nothing of" (ἐξουθενέω — 1 Sam 2:30, "he who makes light of me shall be made insignificant"; ἀχρεῖος, "worthless," at 2 Sam 6:22). At 12:3, the very verse where the Hebrew sets the two verbs against each other, the Greek gives the light verb the heavy one, the same καταράομαι it gives ארר. Brown-Driver-Briggs backs the contrast: it defines קלל as 'be slight, swift, trifling,' properly 'be light,' and its piel as 'curse (properly, make contemptible),' while ארר is plain 'curse' — a binding curse, on the note that its meanings run 'bind & curse.' BDB cites Gen 12:3 under both verbs.
• Families, tribes, seed-groups — the Hebrew ends the verse with "all the families of the ground" (כֹּל מִשְׁפְּחֹת הָאֲדָמָה). The Greek widens it to "all the tribes of the earth" (πᾶσαι αἱ φυλαὶ τῆς γῆς); the Targum gives "all the seed-groups of the earth" (כֹּל זַרְעֲיָת אַרְעָא); the Vulgate keeps "all the kindreds of the earth" (universae cognationes terrae), closest to the Hebrew.

Gen 12:4

MT

וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ ייי֔ וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃

LXX καὶ ἐπορεύθη Αβραμ καθάπερ ἐλάλησεν αὐτῷ κύριος, καὶ ᾤχετο μετ' αὐτοῦ Λωτ· Αβραμ δὲ ἦν ἐτῶν ἑβδομήκοντα πέντε ὅτε ἐξῆλθεν ἐκ Χαρραν.

Eng. (Brenton) And Abram went as the Lord spoke to him, and Lot departed with him, and Abram was seventy-five years old, when he went out of Charrhan.

Targ. (Yemenite Onkelos)

וַאֲזַל אַבְרָם, כְּמָא דְּמַלֵּיל עִמֵּיהּ ייי, וַאֲזַל עִמֵּיהּ, לוֹט; וְאַבְרָם, בַּר שִׁבְעִין וַחֲמֵישׁ שְׁנִין, בְּמִפְּקֵיהּ, מֵחָרָן׃

Vulg. Egressus est itaque Abram sicut praeceperat ei Dominus, et ivit cum eo Lot: septuaginta quinque annorum erat Abram cum egrederetur de Haran.

Eng. (Douay-Rheims) So Abram went out as the Lord had commanded him, and Lot went with him: Abram was seventy-five years old when he went forth from Haran.

• Field cites no distinct reading for 12:4.
• Commanded, not spoken — the Hebrew says Abram went "as the first name spoke to him" (כַּאֲשֶׁר דִּבֶּר). The Greek and the Targum keep the speaking (καθάπερ ἐλάλησεν, כְּמָא דְּמַלֵּיל); the Vulgate alone hardens it into a command, "as the Lord had commanded him" (sicut praeceperat ei Dominus).

Gen 12:5

MT

וַיִּקַּ֣ח אַבְרָם֩ אֶת־שָׂרַ֨י אִשְׁתּ֜וֹ וְאֶת־ל֣וֹט בֶּן־אָחִ֗יו וְאֶת־כׇּל־רְכוּשָׁם֙ אֲשֶׁ֣ר רָכָ֔שׁוּ וְאֶת־הַנֶּ֖פֶשׁ אֲשֶׁר־עָשׂ֣וּ בְחָרָ֑ן וַיֵּצְא֗וּ לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֖אוּ אַ֥רְצָה כְּנָֽעַן׃

LXX καὶ ἔλαβεν Αβραμ τὴν Σαραν γυναῖκα αὐτοῦ καὶ τὸν Λωτ υἱὸν τοῦ ἀδελφοῦ αὐτοῦ καὶ πάντα τὰ ὑπάρχοντα αὐτῶν ὅσα ἐκτήσαντο καὶ πᾶσαν ψυχήν ἣν ἐκτήσαντο ἐν Χαρραν, καὶ ἐξήλθοσαν πορευθῆναι εἰς γῆν Χανααν· καὶ ἦλθον εἰς γῆν Χανααν.

Eng. (Brenton) And Abram took Sara his wife, and Lot the son of his brother, and all their possessions, as many as they had got, and every soul which they had got in Charrhan, and they went forth to go into the land of Chanaan.

Targ. (Yemenite Onkelos)

וּדְבַר אַבְרָם יָת שָׂרַי אִתְּתֵיהּ וְיָת לוֹט בַּר אֲחוּהִי, וְיָת כָּל קִנְיָנְהוֹן דִּקְנוֹ, וְיָת נַפְשָׁתָא, דְּשַׁעֲבִידוּ לְאוֹרָיְתָא בְּחָרָן; וּנְפַקוּ, לְמֵיזַל לְאַרְעָא דִּכְנַעַן, וַאֲתוֹ, לְאַרְעָא דִּכְנָעַן׃

Vulg. Tulitque Sarai uxorem suam, et Lot filium fratris sui, universamque substantiam quam possederant, et animas quas fecerant in Haran: et egressi sunt ut irent in terram Chanaan. Cumque venissent in eam,

Eng. (Douay-Rheims) And he took Sarai his wife, and Lot his brother’s son, and all the substance which they had gathered, and the souls which they had gotten in Haran: and they went out to go into the land of Chanaan. And when they were come into it,

• Field Cap. XII at 12:5 gives the Greek only (Vacat; other copies have 'and they came into the land of Canaan'); no Latin.
• The souls they made — MT 'the souls that they had gotten in Haran' (נֶפֶשׁ אֲשֶׁר־עָשׂוּ). TO 'the souls that they made subservient to the Torah in Haran' (נַפְשָׁתָא דְּשַׁעֲבִידוּ לְאוֹרָיְתָא) — the making is winning souls to the Torah, not acquiring persons.
• "Substance" is property, not philosophy — substantia looks like metaphysics, but it is the Vulgate's ordinary word for what a man owns: it renders רְכוּשׁ here and again at 13:6, 14:11–16, 15:14, and 63 times across the Old Testament, for goods, livestock, and wealth of every kind. Lewis's short dictionary gives "resources; wealth" outright. Douay keeps "substance," and so does the King James Version wherever the Hebrew means property. The Greek behaves the same way: οὐσία is both "essence" (Plato, Aristotle) and "estate, property" — the prodigal son asks for his share of the οὐσία and squanders it (Luke 15:12–13). At 12:5 itself the Greek says ὑπάρχοντα, "belongings," not οὐσία; the parallel is in the range of the words, not in this verse's wording.

Gen 12:6

MT

וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם עַ֖ד אֵל֣וֹן מוֹרֶ֑ה וְהַֽכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ׃

LXX καὶ διώδευσεν Αβραμ τὴν γῆν εἰς τὸ μῆκος αὐτῆς ἕως τοῦ τόπου Συχεμ, ἐπὶ τὴν δρῦν τὴν ὑψηλήν· οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν.

Eng. (Brenton) And Abram traversed the land lengthwise as far as the place Sychem, to the high oak, and the Chananites then inhabited the land.

Targ. (Yemenite Onkelos)

וַעֲבַר אַבְרָם, בְּאַרְעָא, עַד אֲתַר שְׁכֶם, עַד מֵישְׁרֵי מוֹרֶה; וּכְנַעֲנָאָה, בְּכֵן בְּאַרְעָא׃

Vulg. pertransivit Abram terram usque ad locum Sichem, usque ad convallem illustrem: Chananaeus autem tunc erat in terra.

Eng. (Douay-Rheims) Abram passed through the country into the place of Sichem, as far as the noble vale: now the Chanaanite was at that time in the land.

• Field Cap. XII at 12:6: Latin 'Usque ad quercum More' (see the Latin section below). Greek: LXX 'the lofty oak,' Symmachus 'Mamre's oak.'
• Oak against valley — and plain — MT 'the oak of Moreh' (אֵלוֹן מוֹרֶה). The Greek keeps the tree, 'the lofty oak' (ἐπὶ τὴν δρῦν τὴν ὑψηλήν), and Field's Latin sides with it (quercum More). The Targum turns the tree into terrain: 'the plain of Moreh' (מֵישְׁרֵי מוֹרֶה) — its regular rendering of אֵלוֹן, the same one that gives the 'plains of Mamre' at 13:18, 14:13, and 18:1. The Vulgate does the same in its own direction, 'the illustrious valley' (convallem illustrem), and likewise 'convalle Mambre' at Mamre. So the oak survives only in the Greek and Field's Latin; the Targum and the Vulgate both flatten it into landscape.
• Settled, not just there — the Hebrew ends with a bare presence clause, "and the Canaanite was then in the land" (וְהַכְּנַעֲנִ֖י אָ֥ז בָּאָֽרֶץ). The Targum and the Vulgate keep it that way (בְּכֵן בְּאַרְעָא, tunc erat in terra). The Greek alone makes them dwellers: "the Canaanites then were dwelling in the land" (οἱ δὲ Χαναναῖοι τότε κατῴκουν τὴν γῆν) — plural for the singular collective, and a verb of settling where the Hebrew has no verb at all.

Gen 12:7

MT

וַיֵּרָ֤א ייי֙ אֶל־אַבְרָ֔ם וַיֹּ֕אמֶר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ לייי֖ הַנִּרְאֶ֥ה אֵלָֽיו׃

LXX καὶ ὤφθη κύριος τῷ Αβραμ καὶ εἶπεν αὐτῷ τῷ σπέρματί σου δώσω τὴν γῆν ταύτην· καὶ ᾠκοδόμησεν ἐκεῖ Αβραμ θυσιαστήριον κυρίῳ τῷ ὀφθέντι αὐτῷ.

Eng. (Brenton) And the Lord appeared to Abram, and said to him, I will give this land to thy seed. And Abram built an altar there to the Lord who appeared to him.

Targ. (Yemenite Onkelos)

וְאִתְגְּלִי ייי, לְאַבְרָם, וַאֲמַר, לִבְנָךְ אֶתֵּין יָת אַרְעָא הָדָא; וּבְנָא תַּמָּן מַדְבְּחָא, קֳדָם ייי דְּאִתְגְּלִי לֵיהּ׃

Vulg. Apparuit autem Dominus Abram, et dixit ei: Semini tuo dabo terram hanc. Qui aedificavit ibi altare Domino, qui apparuerat ei.

Eng. (Douay-Rheims) And the Lord appeared to Abram, and said to him: To thy seed will I give this land. And he built there an altar to the Lord, who had appeared to him.

• Field cites no distinct reading for 12:7.
• Revealed, not appeared — MT 'the first name appeared to Abram' (וַיֵּרָא). TO 'the first name was revealed to Abram' (וְאִתְגְּלִי), the same revelation method as at 11:5 and 11:7: no appearing of the first name itself, only revelation.
• A coined word, kept apart — the Greek's word for the altar here, θυσιαστήριον, is a coinage of the LXX itself: Abbott-Smith notes it first appears there, and LSJ cites no classical author for it, only LXX, New Testament, and later writers. Where the translators distinguish, θυσιαστήριον is the altar of the God of Israel and βωμός the idol altar: Balak's seven altars are βωμοί (Num 23:1), the pagan altars to be smashed are βωμοί (Deut 12:3), and Jeremiah's altars to Baal are βωμοί (Jer 11:13). The distinction is not kept everywhere: Judges calls Baal's own altar a θυσιαστήριον (Judg 6:25), as do Kings for the Baal prophets' altar (1 Kings 18:26) and for Manasseh's altar to Baal (2 Kings 21:3), and Hosea for Ephraim's sin-altars (Hos 8:11). Latin and Aramaic make no such distinction (altare, מַדְבְּחָא, for every altar). At 12:7, Abram's altar to the Lord is a θυσιαστήριον, as it is wherever the altar is the Lord's.

Gen 12:8

MT

וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אׇהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לייי֔ וַיִּקְרָ֖א בְּשֵׁ֥ם ייי׃

LXX καὶ ἀπέστη ἐκεῖθεν εἰς τὸ ὄρος κατ' ἀνατολὰς Βαιθηλ, καὶ ἔστησεν ἐκεῖ τὴν σκηνὴν αὐτοῦ Βαιθηλ κατὰ θάλασσαν καὶ Αγγαι κατ' ἀνατολάς· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον τῷ κυρίῳ καὶ ἐπεκαλέσατο ἐπὶ τῷ ὀνόματι κυρίου.

Eng. (Brenton) And he departed thence to the mountain eastward of Baethel, and there he pitched his tent in Baethel near the sea, and Aggai toward the east, and there he built an altar to the Lord, and called on the name of the Lord.

Targ. (Yemenite Onkelos)

וְאִסְתַּלַּק מִתַּמָּן לְטוּרָא, מִמַּדְנַח לְבֵית אֵל וּפַרְסֵיהּ לְמַשְׁכְּנֵיהּ; בֵּית אֵל מִמַּעְרְבָא, וְעַי מִמַּדְנְחָא, וּבְנָא תַמָּן מַדְבְּחָא קֳדָם ייי, וְצַלִּי בִּשְׁמָא דּייי׃

Vulg. Et inde transgrediens ad montem, qui erat contra orientem Bethel, tetendit ibi tabernaculum suum, ab occidente habens Bethel, et ab oriente Hai: aedificavit quoque ibi altare Domino, et invocavit nomen ejus.

Eng. (Douay-Rheims) And passing on from thence to a mountain, that was on the east side of Bethel, he there pitched his tent, having Bethel on the west, and Hai on the east; he built there also an altar to the Lord, and called upon his name.

• Field Cap. XII at 12:8: three Latin items — 'Et transtulit (tentorium),' 'Ab occidente,' 'Et invocavit nomen ייי' (the last in the Latin section below). Greek: LXX 'toward the sea,' Aquila 'from the sea,' Symmachus 'from the west'; for the verb, LXX 'departed,' Aquila 'removed,' Symmachus 'took away'; for the calling, LXX 'called upon the name of the Lord,' the Syriac 'called the name of the Lord.'
• Prayed in the name — MT 'he called upon the name of the first name' (וַיִּקְרָא בְּשֵׁם). TO 'he prayed in the name of the first name' (וְצַלִּי בִּשְׁמָא) — the calling becomes prayer.
• East, without dispute — at 11:2 מִקֶּדֶם was genuinely ambiguous, east or "of old." Here it is not: the mountain is מִקֶּדֶם לְבֵית־אֵל, and the verse then spells out the axis, Bethel from the sea (west) and Ai from the east (מִקֶּדֶם again). All four versions give east both times: LXX κατ' ἀνατολάς, TO מִמַּדְנַח, Vulgate contra orientem / ab oriente. Where geography pins the word down, the versions agree.

Gen 12:9

MT

וַיִּסַּ֣ע אַבְרָ֔ם הָל֥וֹךְ וְנָס֖וֹעַ הַנֶּֽגְבָּה׃ {פ}

LXX καὶ ἀπῆρεν Αβραμ καὶ πορευθεὶς ἐστρατοπέδευσεν ἐν τῇ ἐρήμῳ.

Eng. (Brenton) And Abram departed and went and encamped in the wilderness.

Targ. (Yemenite Onkelos)

וּנְטַל אַבְרָם, אָזֵיל וְנָטֵיל לְדָרוֹמָא׃

Vulg. Perrexitque Abram vadens, et ultra progrediens ad meridiem.

Eng. (Douay-Rheims) And Abram went forward, going, and proceeding on to the south.

• Field Cap. XII at 12:9: Latin 'Meridiem versus.' Greek: LXX 'in the desert,' Aquila 'southward,' Symmachus 'to the south.'
• South or desert — MT 'toward the south' (הַנֶּגְבָּה). LXX 'in the desert' (ἐν τῇ ἐρήμῳ) reads the Negev as wilderness, not direction; Vulgate 'to the south' (ad meridiem) and Aquila 'southward' keep the direction.

Gen 12:10

MT

וַיְהִ֥י רָעָ֖ב בָּאָ֑רֶץ וַיֵּ֨רֶד אַבְרָ֤ם מִצְרַ֙יְמָה֙ לָג֣וּר שָׁ֔ם כִּֽי־כָבֵ֥ד הָרָעָ֖ב בָּאָֽרֶץ׃

LXX καὶ ἐγένετο λιμὸς ἐπὶ τῆς γῆς· καὶ κατέβη Αβραμ εἰς Αἴγυπτον παροικῆσαι ἐκεῖ, ὅτι ἐνίσχυσεν ὁ λιμὸς ἐπὶ τῆς γῆς.

Eng. (Brenton) And there was a famine in the land, and Abram went down to Egypt to sojourn there, because the famine prevailed in the land.

Targ. (Yemenite Onkelos)

וַהֲוָה כַפְנָא, בְּאַרְעָא; וּנְחַת אַבְרָם לְמִצְרַיִם לְאִתּוֹתָבָא תַּמָּן, אֲרֵי תְּקֵיף כַּפְנָא בְּאַרְעָא׃

Vulg. Facta est autem fames in terra: descenditque Abram in Aegyptum, ut peregrinaretur ibi: praevaluerat enim fames in terra.

Eng. (Douay-Rheims) And there came a famine in the country; and Abram went down into Egypt, to sojourn there: for the famine was very grievous in the land.

• Field Cap. XII at 12:10: Latin 'Gravis erat.' Greek: LXX 'prevailed,' Aquila 'was heavy.'
• Heavy famine — MT 'the famine was heavy in the land' (כָּבֵד הָרָעָב). LXX 'the famine prevailed' (ἐνίσχυσεν) turns the adjective into a verb; Aquila 'was heavy' (ἐβαρύνθη) keeps it.

Gen 12:11

MT

וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ׃

LXX ἐγένετο δὲ ἡνίκα ἤγγισεν Αβραμ εἰσελθεῖν εἰς Αἴγυπτον, εἶπεν Αβραμ Σαρα τῇ γυναικὶ αὐτοῦ γινώσκω ἐγὼ ὅτι γυνὴ εὐπρόσωπος εἶ·

Eng. (Brenton) And it came to pass when Abram drew nigh to enter into Egypt, Abram said to Sara his wife, I know that thou art a fair woman.

Targ. (Yemenite Onkelos)

וַהֲוָה, כַּד קְרֵיב לְמֵיעַל לְמִצְרָיִם; וַאֲמַר, לְשָׂרַי אִתְּתֵיהּ, הָא כְּעַן יָדַעְנָא, אֲרֵי אִתְּתָא שַׁפִּירַת חֵיזוּ אַתְּ׃

Vulg. Cumque prope esset ut ingrederetur Aegyptum, dixit Sarai uxori suae: Novi quod pulchra sis mulier:

Eng. (Douay-Rheims) And when he was near to enter into Egypt, he said to Sarai his wife: I know that thou art a beautiful woman:

• Field cites no distinct reading for 12:11.
• "Behold, I know" — the Hebrew opens with a particle of present realization, "behold, now, I know" (הִנֵּה־נָא יָדַעְתִּי). The Targum keeps it (הָא כְּעַן יָדַעְנָא); the Greek and the Vulgate drop it, leaving plain "I know" (γινώσκω, Novi).

Gen 12:12

MT

וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃

LXX ἔσται οὖν ὡς ἂν ἴδωσίν σε οἱ Αἰγύπτιοι, ἐροῦσιν ὅτι γυνὴ αὐτοῦ αὕτη· καὶ ἀποκτενοῦσίν με, σὲ δὲ περιποιήσονται.

Eng. (Brenton) It shall come to pass then that when the Egyptians shall see thee, they shall say, This is his wife, and they shall slay me, but they shall save thee alive.

Targ. (Yemenite Onkelos)

וִיהֵי, אֲרֵי יִחְזוֹן יָתִיךְ מִצְרָאֵי, וְיֵימְרוּן, אִתְּתֵיהּ דָּא; וְיִקְטְלוּן יָתִי, וְיָתִיךְ יְקַיְּימוּן׃

Vulg. et quod cum viderint te Aegyptii, dicturi sunt: Uxor ipsius est: et interficient me, et te reservabunt.

Eng. (Douay-Rheims) And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.

• Field Cap. XII at 12:12: Latin 'Vivam servabunt.' Greek: LXX 'will preserve,' Aquila 'will let live.'
• Let live — MT 'thee they will let live' (וְאֹתָךְ יְחַיּוּ). LXX 'thee they will preserve' (σὲ δὲ περιποιήσονται) softens the causative; Aquila 'they will let live' (ζωώσουσιν) keeps it.

Gen 12:13

MT

אִמְרִי־נָ֖א אֲחֹ֣תִי אָ֑תְּ לְמַ֙עַן֙ יִֽיטַב־לִ֣י בַעֲבוּרֵ֔ךְ וְחָיְתָ֥ה נַפְשִׁ֖י בִּגְלָלֵֽךְ׃

LXX εἰπὸν οὖν ὅτι ἀδελφὴ αὐτοῦ εἰμι, ὅπως ἂν εὖ μοι γένηται διὰ σέ, καὶ ζήσεται ἡ ψυχή μου ἕνεκεν σοῦ.

Eng. (Brenton) Say, therefore, I am his sister, that it may be well with me on account of thee, and my soul shall live because of thee.

Targ. (Yemenite Onkelos)

אֵימַרִי כְעַן, דַּאֲחָת אַתְּ בְּדִיל דְּיִיטַב לִי בְּדִילִיךְ, וְתִתְקַיַּם נַפְשִׁי בְּפִתְגָמַכִי׃

Vulg. Dic ergo, obsecro te, quod soror mea sis: ut bene sit mihi propter te, et vivat anima mea ob gratiam tui.

Eng. (Douay-Rheims) Say, therefore, I pray thee, that thou art my sister: that I may be well used for thee, and that my soul may live for thy sake.

• Field cites no distinct reading for 12:13.
• Whose voice — the Hebrew has Abram tell Sarai, "say: you are my sister" (אִמְרִי־נָא אֲחֹתִי אָתְּ). The Greek recasts the quoted words into Sarai's voice: "say that I am his sister" (ἀδελφὴ αὐτοῦ εἰμι) — same claim, the pronouns flipped, so that she speaks of Abram in the third person. The Vulgate keeps Abram's frame (quod soror mea sis).
• "By your word" — the Hebrew ends, "my soul shall live because of you" (וְחָיְתָה נַפְשִׁי בִּגְלָלֵךְ). The Targum turns the reason into the instrument: "my soul shall be sustained by your word" (וְתִתְקַיַּם נַפְשִׁי בְּפִתְגָמַכִי) — it is her saying it that keeps him alive. The Targum also drops the "my" from "my sister" (אֲחָת, "a sister").

Gen 12:14

MT

וַיְהִ֕י כְּב֥וֹא אַבְרָ֖ם מִצְרָ֑יְמָה וַיִּרְא֤וּ הַמִּצְרִים֙ אֶת־הָ֣אִשָּׁ֔ה כִּֽי־יָפָ֥ה הִ֖וא מְאֹֽד׃

LXX ἐγένετο δὲ ἡνίκα εἰσῆλθεν Αβραμ εἰς Αἴγυπτον, ἰδόντες οἱ Αἰγύπτιοι τὴν γυναῖκα ὅτι καλὴ ἦν σφόδρα,

Eng. (Brenton) And it came to pass when Abram entered into Egypt—the Egyptians having seen his wife that she was very beautiful—

Targ. (Yemenite Onkelos)

וַהֲוָה, כַּד עָאל אַבְרָם לְמִצְרָיִם; וַחֲזוֹ מִצְרָאֵי יָת אִתְּתָא, אֲרֵי שַׁפִּירָא הִיא לַחְדָּא׃

Vulg. Cum itaque ingressus esset Abram Aegyptum, viderunt Aegyptii mulierem quod esset pulchra nimis.

Eng. (Douay-Rheims) And when Abram was come into Egypt, the Egyptians saw the woman that she was very beautiful.

• Field cites no distinct reading for 12:14.

Gen 12:15

MT

וַיִּרְא֤וּ אֹתָהּ֙ שָׂרֵ֣י פַרְעֹ֔ה וַיְהַֽלְל֥וּ אֹתָ֖הּ אֶל־פַּרְעֹ֑ה וַתֻּקַּ֥ח הָאִשָּׁ֖ה בֵּ֥ית פַּרְעֹֽה׃

LXX καὶ εἶδον αὐτὴν οἱ ἄρχοντες Φαραω καὶ ἐπῄνεσαν αὐτὴν πρὸς Φαραω καὶ εἰσήγαγον αὐτὴν εἰς τὸν οἶκον Φαραω.

Eng. (Brenton) that the princes of Pharao saw her, and praised her to Pharao and brought her into the house of Pharao.

Targ. (Yemenite Onkelos)

וַחֲזוֹ יָתַהּ רַבְרְבֵי פַּרְעֹה, וְשַׁבַּחוּ יָתַהּ לְפַרְעֹה; וְאִדְּבַרַת אִתְּתָא, לְבֵית פַּרְעֹה׃

Vulg. Et nuntiaverunt principes Pharaoni, et laudaverunt eam apud illum: et sublata est mulier in domum Pharaonis.

Eng. (Douay-Rheims) And the princes told Pharao, and praised her before him: and the woman was taken into the house of Pharao.

• Field cites no distinct reading for 12:15.
• Taken, or brought in — the Hebrew has the woman passively "taken to Pharaoh's house" (וַתֻּקַּח הָאִשָּׁה). The Vulgate and the Targum keep the passive (sublata est, אִדְּבַרַת). The Greek alone makes the princes the actors: "they brought her into Pharaoh's house" (εἰσήγαγον αὐτὴν).

Gen 12:16

MT

וּלְאַבְרָ֥ם הֵיטִ֖יב בַּעֲבוּרָ֑הּ וַֽיְהִי־ל֤וֹ צֹאן־וּבָקָר֙ וַחֲמֹרִ֔ים וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַאֲתֹנֹ֖ת וּגְמַלִּֽים׃

LXX καὶ τῷ Αβραμ εὖ ἐχρήσαντο δι' αὐτήν, καὶ ἐγένοντο αὐτῷ πρόβατα καὶ μόσχοι καὶ ὄνοι, παῖδες καὶ παιδίσκαι, ἡμίονοι καὶ κάμηλοι.

Eng. (Brenton) And they treated Abram well on her account, and he had sheep, and calves, and asses, and men-servants, and women-servants, and mules, and camels.

Targ. (Yemenite Onkelos)

וּלְאַבְרָם אוֹטֵיב, בְּדִילַהּ; וַהֲווֹ לֵיהּ עָאן וְתוֹרִין, וּחְמָרִין, וְעַבְדִּין וְאַמְהָן, וַאֲתָנָן וְגַמְלִין׃

Vulg. Abram vero bene usi sunt propter illam: fueruntque ei oves et boves et asini, et servi et famulae, et asinae et cameli.

Eng. (Douay-Rheims) And they used Abram well for her sake. And he had sheep and oxen, and he asses, and men servants and maid servants, and she asses, and camels.

• Field cites no distinct reading for 12:16.
• The Greek's list — the Hebrew gives Abram sheep and cattle, donkeys, servants and maidservants, she-asses and camels. The Greek narrows the cattle to calves (μόσχοι for בָקָר) and turns the she-asses into mules (ἡμίονοι for אֲתֹנֹת). The Vulgate and the Targum keep both as the Hebrew has them (boves and asinae, תּוֹרִין and אֲתָנָן).
• Who did him good — the Hebrew leaves the doer unnamed, "he did good to Abram" (הֵיטִיב). The Targum keeps it singular (אוֹטֵיב); the Greek and the Vulgate make it plural, "they treated Abram well" (εὖ ἐχρήσαντο, bene usi sunt) — Pharaoh's people, not an unnamed hand.

Gen 12:17

MT

וַיְנַגַּ֨ע ייי֧ ׀ אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם׃

LXX καὶ ἤτασεν ὁ θεὸς τὸν Φαραω ἐτασμοῖς μεγάλοις καὶ πονηροῖς καὶ τὸν οἶκον αὐτοῦ περὶ Σαρας τῆς γυναικὸς Αβραμ.

Eng. (Brenton) And God afflicted Pharao with great and severe afflictions, and his house, because of Sara, Abram's wife.

Targ. (Yemenite Onkelos)

וְאַיְתִי ייי עַל פַּרְעֹה מַכְתָּשִׁין רַבְרְבִין, וְעַל אֲנָשׁ בֵּיתֵיהּ, עַל עֵיסַק שָׂרַי, אִתַּת אַבְרָם׃

Vulg. Flagellavit autem Dominus Pharaonem plagis maximis, et domum ejus, propter Sarai uxorem Abram.

Eng. (Douay-Rheims) But the Lord scourged Pharao and his house with most grievous stripes for Sarai, Abram’s wife.

• Field Cap. XII at 12:17: Latin 'Et percussit ייי Pharaonem plagis.' Greek: LXX 'God' (other copies 'Lord') with 'great and grievous plagues.'
• God, and grievous plagues — MT 'the first name plagued Pharaoh with great plagues' (נְגָעִים גְּדֹלִים). LXX 'God plagued Pharaoh with great and grievous plagues' (ὁ θεὸς... ἐτασμοῖς μεγάλοις καὶ πονηροῖς) — 'God' where MT has the first name (other Greek copies read 'Lord'), and 'grievous' added to 'great.'

Gen 12:18

MT

וַיִּקְרָ֤א פַרְעֹה֙ לְאַבְרָ֔ם וַיֹּ֕אמֶר מַה־זֹּ֖את עָשִׂ֣יתָ לִּ֑י לָ֚מָּה לֹא־הִגַּ֣דְתָּ לִּ֔י כִּ֥י אִשְׁתְּךָ֖ הִֽוא׃

LXX καλέσας δὲ Φαραω τὸν Αβραμ εἶπεν τί τοῦτο ἐποίησάς μοι, ὅτι οὐκ ἀπήγγειλάς μοι ὅτι γυνή σού ἐστιν;

Eng. (Brenton) And Pharao having called Abram, said, What is this thou hast done to me, that thou didst not tell me that she was thy wife?

Targ. (Yemenite Onkelos)

וּקְרָא פַרְעֹה, לְאַבְרָם, וַאֲמַר, מָא דָא עֲבַדְתְּ לִי; לְמָא לָא חַוֵּית לִי, אֲרֵי אִתְּתָךְ הִיא׃

Vulg. Vocavitque Pharao Abram, et dixit ei: Quidnam est hoc quod fecisti mihi? quare non indicasti quod uxor tua esset?

Eng. (Douay-Rheims) And Pharao called Abram, and said to him: What is this that thou hast done to me? Why didst thou not tell me that she was thy wife?

• Field Cap. XII at 12:18: Greek only — LXX 'what is this,' Aquila 'for what is this'; no Latin.
• Two questions, one question and a reason — the Hebrew has Pharaoh ask twice: "What is this you have done to me? Why did you not tell me?" The Greek turns the second question into a reason clause: "What is this you have done to me, in that (ὅτι) you did not tell me?" The Vulgate and the Targum keep both questions (quare, לְמָא).

Gen 12:19

MT

לָמָ֤ה אָמַ֙רְתָּ֙ אֲחֹ֣תִי הִ֔וא וָאֶקַּ֥ח אֹתָ֛הּ לִ֖י לְאִשָּׁ֑ה וְעַתָּ֕ה הִנֵּ֥ה אִשְׁתְּךָ֖ קַ֥ח וָלֵֽךְ׃

LXX ἵνα τί εἶπας ὅτι ἀδελφή μού ἐστιν; καὶ ἔλαβον αὐτὴν ἐμαυτῷ εἰς γυναῖκα. καὶ νῦν ἰδοὺ ἡ γυνή σου ἐναντίον σου· λαβὼν ἀπότρεχε.

Eng. (Brenton) Wherefore didst thou say, She is my sister? and I took her for a wife to myself; and now, behold, thy wife is before thee, take her and go quickly away.

Targ. (Yemenite Onkelos)

לְמָא אֲמַרְתְּ אֲחָת הִיא, וּדְבַרִית יָתַהּ לִי לְאִתּוּ; וּכְעַן, הָא אִתְּתָךְ דְּבַר וְאִיזֵיל׃

Vulg. quam ob causam dixisti esse sororem tuam, ut tollerem eam mihi in uxorem? Nunc igitur ecce conjux tua, accipe eam, et vade.

Eng. (Douay-Rheims) For what cause didst thou say, she was thy sister, that I might take her to my wife? Now, therefore, there is thy wife, take her, and go thy way.

• Field cites no distinct reading for 12:19.
• A sharper dismissal — the Hebrew ends, "behold your wife, take and go" (הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ). The Greek adds a phrase and hardens the verb: "behold your wife before you (ἐναντίον σου); take her and run off (ἀπότρεχε)." The Vulgate and the Targum stay with plain "take and go" (accipe eam, et vade; דְּבַר וְאִיזֵיל).

Gen 12:20

MT

וַיְצַ֥ו עָלָ֛יו פַּרְעֹ֖ה אֲנָשִׁ֑ים וַֽיְשַׁלְּח֥וּ אֹת֛וֹ וְאֶת־אִשְׁתּ֖וֹ וְאֶת־כׇּל־אֲשֶׁר־לֽוֹ׃

LXX καὶ ἐνετείλατο Φαραω ἀνδράσιν περὶ Αβραμ, συμπροπέμψαι αὐτὸν καὶ τὴν γυναῖκα αὐτοῦ καὶ πάντα ὅσα ἦν αὐτῷ, καὶ Λωτ μετ' αὐτοῦ.

Eng. (Brenton) And Pharao gave charge to men concerning Abram, to join in sending him forward, and his wife, and all that he had.

Targ. (Yemenite Onkelos)

וּפַקֵּיד עֲלוֹהִי פַּרְעֹה, גּוּבְרִין; וְאַלְוִיאוּ יָתֵיהּ וְיָת אִתְּתֵיהּ, וְיָת כָּל דְּלֵיהּ׃

Vulg. Praecepitque Pharao super Abram viris: et deduxerunt eum, et uxorem illius, et omnia quae habebat.

Eng. (Douay-Rheims) And Pharao gave his men orders concerning Abram: and they led him away, and his wife, and all that he had.

• Field cites no distinct reading for 12:20.
• And Lot with him — the Hebrew ends the chapter with Abram, his wife, and all that he had sent away, and no mention of Lot. The Greek alone adds him to the escort out: "and Lot with him" (καὶ Λωτ μετ' αὐτοῦ). The Vulgate and the Targum end where the Hebrew ends. The Greek also says "escort" (συμπροπέμψαι) where the Hebrew says "sent" (וַיְשַׁלְּחוּ) — the Targum agrees with the escort reading (אַלְוִיאוּ).
• Escorted, with honor — MT has only "and they sent him" (וַיְשַׁלְּחוּ), but the Greek and the Targum both give an escort: LXX συμπροπέμψαι, "to send forth together," TO אַלְוִיאוּ, "they accompanied him" — Rashi glosses the verse by the Targum ("כתרגומו ואלויאו"). Ibn Ezra calls it escorting with honor (דרך ליווי בכבוד), as at 18:16. The midrash measures it: R. Joshua ben Levi said that for the four steps Pharaoh escorted Abraham, his descendants were subjugated 400 years (Sotah, quoted in Yalkut Shimoni on 12:20). The honor had an edge, though: the escort also saw him out — "take and go" (12:19) was an expulsion, not an invitation, unlike Abimelech's "my land is before you" (20:15).

Cross-verse patterns

• Divine names — MT: first name 7 times (12:1, 12:4, 12:7 twice, 12:8 twice, 12:17); no second-name token in the chapter. TO: first name 7 times at the same verses; no second-name token, so no switch to record. LXX tracks the first name with 'Lord' (κύριος) everywhere except 12:17, where it has 'God' (ὁ θεὸς; other copies 'Lord'). Vulgate names the Lord (Dominus) at 12:1, 12:4, 12:7 (twice, 'the Lord appeared' and 'altar to the Lord'), 12:8 ('altar to the Lord'), and 12:17.
• The Targum will not let the first name appear — at 12:7 'was revealed' (אִתְגְּלִי) for MT 'appeared' (וַיֵּרָא), as at 11:5 and 11:7. LXX and Vulgate keep the appearing.
• The Targum's glosses — souls subservient to the Torah (12:5); prayer in the name (12:8).
• The Greek's desert — LXX 'in the desert' for 'toward the south' at 12:9, as Field's note records; Aquila and Symmachus keep the south.
• Vulgate sentence boundaries — sentences run across MT boundaries at 12:5→12:6 and 12:11→12:12.
• MT paragraph breaks — {פ} at 12:9 only; the chapter closes without a marked break at 12:20.
• Field cites no distinct reading (main entries) for 12:1, 12:2, 12:3, 12:4, 12:7, 12:11, 12:13, 12:14, 12:15, 12:16, 12:19, 12:20 — recorded here as absence, not as a claim that no variant exists anywhere. Main entries on p. 29 cover 12:5 (Greek only), 12:6, 12:8, 12:9, 12:10, 12:12, 12:17, and 12:18 (Greek only).
• Targum punctuation — transferred (see header): Mechon Mamre vocalized chapter 12, punctuation only, Yemenite wording/vocalization kept.

Open questions, not claims

• Targum punctuation — transferred 2026-11-03 (see header): 20/20 lines, 5 variant-kept, no hard gate failure.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 12:6. Where the Vulgate reads “usque ad convallem illustrem” (as far as the illustrious valley), Field's Latin reads “Usque ad quercum More” (as far as the oak of Moreh) — the tree where the Vulgate has a valley.
• 12:8. Where the Vulgate reads “et invocavit nomen ejus” (and he called upon his name), Field's Latin reads “Et invocavit nomen ייי” (and he called upon the name of ייי) — the name itself where the Vulgate has a pronoun.

Chapters

© 2026 Ad Fontes. The notes on this page are original commentary; the ancient texts quoted are in the public domain.