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 13 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 18 verses in Genesis 13, verse for verse; but Vulgate sentences run across MT verse boundaries — 13:3 into 13:4 (Reversusque est per iter, quo venerat, a meridie in Bethel, usque ad locum ubi prius fixerat tabernaculum inter Bethel et Hai, / in loco altaris quod fecerat prius: et invocavit ibi nomen Domini.) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. MT paragraph breaks: {פ} at 13:18. Field numbering: Field's Cap. XIII is Hebrew numbering throughout (no offset) — citations below give the Hebrew verse. Field's Genesis 13 material: main entries on p. 30 (13:1, 13:2, 13:3, 13:5, 13:6, 13:12, 13:18); addendum on p. 30 (13:17, Greek only).

Targum punctuation — transferred 2026-11-04 from Mechon Mamre vocalized Targum chapter 13 (u0113), punctuation only, wording/vocalization untouched; 18/18 lines transferred, no hard gate failure. 8 strict word-equality; 10 variant-kept (Yemenite wording kept, punctuation transferred by aligned position): 13:4 (Mamre pointed name vs converted token), 13:5 (Mamre defective 'sheep' vs Yemenite plene), 13:7 (Mamre dagesh 'strife' vs Yemenite; Mamre plene 'then' vs Yemenite), 13:8 (Mamre vs Yemenite 'now'; dagesh 'strife' vs Yemenite; Mamre qubutz 'men' vs Yemenite), 13:9 (Mamre vs Yemenite 'all'), 13:10 (Mamre pointed names vs converted tokens; Mamre vs Yemenite 'Gomorrah'), 13:13, 13:14, 13:18 (Mamre pointed name vs converted token), 13:17 (Mamre qubutz vs Yemenite vav spelling, twice). Mamre's {פ} marker (13:18) and '--' word-separator artifacts (13:1, 13:3, 13:5, 13:10, 13:14, 13:16, 13:18) were not carried into TO lines. Verse-final '.' maps to the Yemenite sof pasuq. MT divine tokens: first name 6 times (13:4, 13:10 twice, 13:13, 13:14, 13:18); no second-name token in the chapter. TO uses the first name 6 times at the same verses; no second-name token in the chapter, so there is no switch to record.

Gen 13:1

MT

וַיַּ֩עַל֩ אַבְרָ֨ם מִמִּצְרַ֜יִם ה֠וּא וְאִשְׁתּ֧וֹ וְכׇל־אֲשֶׁר־ל֛וֹ וְל֥וֹט עִמּ֖וֹ הַנֶּֽגְבָּה׃

LXX ἀνέβη δὲ Αβραμ ἐξ Αἰγύπτου αὐτὸς καὶ ἡ γυνὴ αὐτοῦ καὶ πάντα τὰ αὐτοῦ καὶ Λωτ μετ' αὐτοῦ εἰς τὴν ἔρημον.

Eng. (Brenton) And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the wilderness.

Targ. (Yemenite Onkelos)

וּסְלֵיק אַבְרָם מִמִּצְרַיִם הוּא וְאִתְּתֵיהּ וְכָל דְּלֵיהּ, וְלוֹט עִמֵּיהּ לְדָרוֹמָא׃

Vulg. Ascendit ergo Abram de Aegypto, ipse et uxor ejus, et omnia quae habebat, et Lot cum eo, ad australem plagam.

Eng. (Douay-Rheims) And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, into the south.

• Field Cap. XIII at 13:1: Greek only — LXX 'into the desert' (εἰς τὴν ἔρημον), Symmachus 'to the south' (εἰς τὸν νότον); no Latin.
• Descent and ascent. Abram goes down into Egypt at 12:10 and comes up out of it here, and every version keeps the pair: MT וַיֵּרֶד / וַיַּעַל, LXX κατέβη / ἀνέβη, Vulgate descendit / ascendit, Targum וּנְחַת / וּסְלֵיק. Philo reads Egypt as the body — "the soul more ancient than the body, that is than Egypt" — and the going forth from Egypt as the going forth "out of the passions which excite the body." His image for the soul's descent is in On the Giants: souls "having descended into the body as into a river... afterwards fly back to the place from which they started." Read this way, the two verses are a katabasis and an anabasis: the soul's descent into the body and its ascent out of it. Philo does not allegorize this journey itself; the reading puts his Egypt together with the text's own verbs. And Egypt keeps its other face: Abram went down there to escape famine, and in Philo's reading Egypt is also a place of refuge, not only an obstacle — Sarah Pearce's phrase for it is "the land of the body" (The Land of the Body, 2007).

Gen 13:2

MT

וְאַבְרָ֖ם כָּבֵ֣ד מְאֹ֑ד בַּמִּקְנֶ֕ה בַּכֶּ֖סֶף וּבַזָּהָֽב׃

LXX Αβραμ δὲ ἦν πλούσιος σφόδρα κτήνεσιν καὶ ἀργυρίῳ καὶ χρυσίῳ.

Eng. (Brenton) And Abram was very rich in cattle, and silver, and gold.

Targ. (Yemenite Onkelos)

וְאַבְרָם, תְּקֵיף לַחְדָּא, בִּבְעִירָא, בְּכַסְפָּא וּבְדַהְבָּא׃

Vulg. Erat autem dives valde in possessione auri et argenti.

Eng. (Douay-Rheims) And he was very rich in possession of gold and silver.

• Field Cap. XIII at 13:2: Latin 'Gravis (dives) erat valde' (see the Latin section below). Greek: LXX 'was very rich' (ἦν πλούσιος σφόδρα); 'the Hebrew: very heavy' (βαρὺς σφόδρα).
• The Vulgate drops the livestock. The Hebrew has threefold wealth, livestock, silver, gold, and the Greek, the Targum, and Brenton all keep all three. The Vulgate alone has two: "in possession of gold and silver," no livestock. And the Targum keeps the Hebrew's weight, rendering "heavy" as "strong" (תְּקֵיף), where the Vulgate has only "rich." Field's Latin keeps "heavy," as the bottom note already says.

Gen 13:3

MT

וַיֵּ֙לֶךְ֙ לְמַסָּעָ֔יו מִנֶּ֖גֶב וְעַד־בֵּֽית־אֵ֑ל עַד־הַמָּק֗וֹם אֲשֶׁר־הָ֨יָה שָׁ֤ם אׇֽהֳלֹה֙ בַּתְּחִלָּ֔ה בֵּ֥ין בֵּֽית־אֵ֖ל וּבֵ֥ין הָעָֽי׃

LXX καὶ ἐπορεύθη ὅθεν ἦλθεν εἰς τὴν ἔρημον ἕως Βαιθηλ, ἕως τοῦ τόπου οὗ ἦν ἡ σκηνὴ αὐτοῦ τὸ πρότερον, ἀνὰ μέσον Βαιθηλ καὶ ἀνὰ μέσον Αγγαι,

Eng. (Brenton) And he went to the place whence he came, into the wilderness as far as Baethel, as far as the place where his tent was before, between Baethel and Aggai,

Targ. (Yemenite Onkelos)

וַאֲזַל, לְמַטְּלָנוֹהִי, מִדָּרוֹמָא, וְעַד בֵּית אֵל עַד אַתְרָא, דְּפַרְסֵיהּ תַּמָּן לְמַשְׁכְּנֵיהּ בְּקַדְמֵיתָא, בֵּין בֵּית אֵל, וּבֵין עָי׃

Vulg. Reversusque est per iter, quo venerat, a meridie in Bethel, usque ad locum ubi prius fixerat tabernaculum inter Bethel et Hai,

Eng. (Douay-Rheims) And he returned by the way that he came, from the south to Bethel, to the place where before he had pitched his tent between Bethel and Hai:

• Field Cap. XIII at 13:3: Latin 'Secundum stationes suas ab austro' (see the Latin section below). Greek: LXX 'whence he came into the desert' (ὅθεν ἦλθεν εἰς τὴν ἔρημον); Symmachus 'to the south' (εἰς τὸν νότον).
• Returned, by the way he came. The Vulgate opens "Reversusque est per iter, quo venerat" — he returned by the way he had come — where the Hebrew has only "he went by his stages" (לְמַסָּעָיו), and the Targum agrees, "by his stages." The return is the Greek's reading: the LXX has "he went whence he came" (ὅθεν ἦλθεν), and the Vulgate follows it. Field's Latin sides with the Hebrew: "by his stages from the south" (secundum stationes suas ab austro).

Gen 13:4

MT

אֶל־מְקוֹם֙ הַמִּזְבֵּ֔חַ אֲשֶׁר־עָ֥שָׂה שָׁ֖ם בָּרִאשֹׁנָ֑ה וַיִּקְרָ֥א שָׁ֛ם אַבְרָ֖ם בְּשֵׁ֥ם ייי׃

LXX εἰς τὸν τόπον τοῦ θυσιαστηρίου οὗ ἐποίησεν ἐκεῖ τὴν ἀρχήν καὶ ἐπεκαλέσατο ἐκεῖ Αβραμ τὸ ὄνομα κυρίου.

Eng. (Brenton) to the place of the altar, which he built there at first, and Abram there called on the name of the Lord.

Targ. (Yemenite Onkelos)

לַאֲתַר, מַדְבְּחָא, דַּעֲבַד תַּמָּן, בְּקַדְמֵיתָא; וְצַלִּי תַּמָּן אַבְרָם, בִּשְׁמָא דּייי׃

Vulg. in loco altaris quod fecerat prius: et invocavit ibi nomen Domini.

Eng. (Douay-Rheims) In the place of the altar which he had made before; and there he called upon the name of the Lord.

• Field cites no distinct reading for 13:4.
• The Targum prays. The Targum renders "Abram called on the name" as "Abram prayed there in the name" (וְצַלִּי) — the same rendering as at 12:8, the second time the Targum turns calling on the name into prayer. And the altar here is again the Greek's coined word, θυσιαστήριον, as at 12:7; it recurs at 13:18.

Gen 13:5

MT

וְגַ֨ם־לְל֔וֹט הַהֹלֵ֖ךְ אֶת־אַבְרָ֑ם הָיָ֥ה צֹאן־וּבָקָ֖ר וְאֹהָלִֽים׃

LXX καὶ Λωτ τῷ συμπορευομένῳ μετὰ Αβραμ ἦν πρόβατα καὶ βόες καὶ σκηναί.

Eng. (Brenton) And Lot who went out with Abram had sheep, and oxen, and tents.

Targ. (Yemenite Onkelos)

וְאַף לְלוֹט דְּאָזֵיל, עִם אַבְרָם: הֲווֹ עָאן וְתוֹרִין, וּמַשְׁכְּנִין׃

Vulg. Sed et Lot qui erat cum Abram, fuerunt greges ovium, et armenta, et tabernacula.

Eng. (Douay-Rheims) But Lot also, who was with Abram, had flocks of sheep, and herds of beasts, and tents.

• Field Cap. XIII at 13:5: Latin 'Et tentoria'. Greek: LXX 'and tents' (καὶ σκηναί); other copies 'and cattle' (καὶ κτήνη).
• (Minor.) The Hebrew, Greek, and Targum all have Lot "who went with Abram"; the Vulgate flattens it to "Lot who was with Abram."

Gen 13:6

MT

וְלֹא־נָשָׂ֥א אֹתָ֛ם הָאָ֖רֶץ לָשֶׁ֣בֶת יַחְדָּ֑ו כִּֽי־הָיָ֤ה רְכוּשָׁם֙ רָ֔ב וְלֹ֥א יָֽכְל֖וּ לָשֶׁ֥בֶת יַחְדָּֽו׃

LXX καὶ οὐκ ἐχώρει αὐτοὺς ἡ γῆ κατοικεῖν ἅμα, ὅτι ἦν τὰ ὑπάρχοντα αὐτῶν πολλά· καὶ οὐκ ἐδύναντο κατοικεῖν ἅμα.

Eng. (Brenton) And the land was not large enough for them to live together, because their possessions were great; and the land was not large enough for them to live together.

Targ. (Yemenite Onkelos)

וְלָא סוֹבַרַת יָתְהוֹן אַרְעָא, לְמִתַּב כַּחְדָּא: אֲרֵי הֲוָה קִנְיָנְהוֹן סַגִּי, וְלָא יְכִילוּ לְמִתַּב כַּחְדָּא׃

Vulg. Nec poterat eos capere terra, ut habitarent simul: erat quippe substantia eorum multa, et nequibant habitare communiter.

Eng. (Douay-Rheims) Neither was the land able to bear them, that they might dwell together: for their substance was great, and they could not dwell together.

• Field Cap. XIII at 13:6: Latin 'Et non potuerunt habitare una'. Greek: LXX 'the land did not hold them' (οὐκ ἐχώρει αὐτοὺς ἡ γῆ); other copies 'they could not' (οὐκ ἠδύναντο / ἐδύναντο).
• The wealth words repeat 12:5. The same three-way split: Hebrew רְכוּשׁ, Greek ὑπάρχοντα, Vulgate substantia, Targum קִנְיָן (acquisition). And the land "could not bear them": Hebrew נָשָׂא, to bear or carry; Greek "did not contain them"; Vulgate "could not take them"; Targum "did not endure them."

Gen 13:7

MT

וַֽיְהִי־רִ֗יב בֵּ֚ין רֹעֵ֣י מִקְנֵֽה־אַבְרָ֔ם וּבֵ֖ין רֹעֵ֣י מִקְנֵה־ל֑וֹט וְהַֽכְּנַעֲנִי֙ וְהַפְּרִזִּ֔י אָ֖ז יֹשֵׁ֥ב בָּאָֽרֶץ׃

LXX καὶ ἐγένετο μάχη ἀνὰ μέσον τῶν ποιμένων τῶν κτηνῶν τοῦ Αβραμ καὶ ἀνὰ μέσον τῶν ποιμένων τῶν κτηνῶν τοῦ Λωτ· οἱ δὲ Χαναναῖοι καὶ οἱ Φερεζαῖοι τότε κατῴκουν τὴν γῆν.

Eng. (Brenton) And there was a strife between the herdmen of Abram's cattle, and the herdmen of Lot's cattle, and the Chananites and the Pherezites then inhabited the land.

Targ. (Yemenite Onkelos)

וַהֲוָת מַצוּתָא, בֵּין רָעַן בְּעִירֵיהּ דְּאַבְרָם, וּבֵין, רָעַן בְּעִירֵיהּ דְּלוֹט; וּכְנַעֲנָאָה, וּפְרִזָּאָה, בְּכֵן, יָתֵיב בְּאַרְעָא׃

Vulg. Unde et facta est rixa inter pastores gregum Abram et Lot. Eo autem tempore Chananaeus et Pherezaeus habitabant in terra illa.

Eng. (Douay-Rheims) Whereupon also there arose a strife between the herdsmen of Abram and of Lot. And at that time the Chanaanite and the Pherezite dwelled in that country.

• Field cites no distinct reading for 13:7.
• A battle, not a quarrel. The Greek calls the herdsmen's strife μάχη, a battle, where the Hebrew has רִיב, strife, and keeps 'battle' at 13:8 too, where the Hebrew varies the noun. The Greek is not usually so strong with this word: elsewhere it gives a lawsuit (κρίσις), a judgment (κρίνω, δικάζω), a dispute (ἀντιλογία), or reviling (λοιδορία, at Meribah), and at Gen 26:20-21, the same verb in adjacent verses, it gives 'they fought' and then 'they disputed.' Here the quarrel is a fight.
• Why mention the Canaanites? The second half seems unconnected to the strife, and no version connects it. The midrash (Genesis Rabbah 41:5, cited by Rashi) answers that Lot's herdsmen grazed their cattle in other people's fields, claiming the land was given to Abram and Lot, his heir, would inherit it, so it was no robbery — and the verse answers them: the Canaanite and the Perizzite were then dwelling in the land, so Abram was not yet entitled to possession.

Gen 13:8

MT

וַיֹּ֨אמֶר אַבְרָ֜ם אֶל־ל֗וֹט אַל־נָ֨א תְהִ֤י מְרִיבָה֙ בֵּינִ֣י וּבֵינֶ֔ךָ וּבֵ֥ין רֹעַ֖י וּבֵ֣ין רֹעֶ֑יךָ כִּֽי־אֲנָשִׁ֥ים אַחִ֖ים אֲנָֽחְנוּ׃

LXX εἶπεν δὲ Αβραμ τῷ Λωτ μὴ ἔστω μάχη ἀνὰ μέσον ἐμοῦ καὶ σοῦ, καὶ ἀνὰ μέσον τῶν ποιμένων μου καὶ ἀνὰ μέσον τῶν ποιμένων σου ὅτι ἄνθρωποι ἀδελφοὶ ἡμεῖς ἐσμεν.

Eng. (Brenton) And Abram said to Lot, Let there not be a strife between me and thee, and between my herdmen and thy herdmen, for we are brethren.

Targ. (Yemenite Onkelos)

וַאֲמַר אַבְרָם לְלוֹט, לָא כְעַן תְּהֵי מַצוּתָא בֵּינָא וּבֵינָךְ, וּבֵין רָעֲוָתִי, וּבֵין רָעֲוָתָךְ: אֲרֵי גּוּבְרִין אַחִין, אֲנַחְנָא׃

Vulg. Dixit ergo Abram ad Lot: Ne quaeso sit jurgium inter me et te, et inter pastores meos et pastores tuos: fratres enim sumus.

Eng. (Douay-Rheims) Abram therefore said to Lot: Let there be no quarrel, I beseech thee, between me and thee, and between my herdsmen and thy herdsmen: for we are brethren.

• Field cites no distinct reading for 13:8.
• "Men, brothers," and the Vulgate drops "men." The Hebrew says "for we are men, brothers" (אֲנָשִׁים אַחִים); the Greek and the Targum keep both words. The Vulgate has only "for we are brethren," and Brenton does the same against the Greek on this page. The midrash on "kinsmen" (Genesis Rabbah 41:6) says they resembled each other in facial features.

Gen 13:9

MT

הֲלֹ֤א כׇל־הָאָ֙רֶץ֙ לְפָנֶ֔יךָ הִפָּ֥רֶד נָ֖א מֵעָלָ֑י אִם־הַשְּׂמֹ֣אל וְאֵימִ֔נָה וְאִם־הַיָּמִ֖ין וְאַשְׂמְאִֽילָה׃

LXX οὐκ ἰδοὺ πᾶσα ἡ γῆ ἐναντίον σού· ἐστιν διαχωρίσθητι ἀπ' ἐμοῦ. εἰ σὺ εἰς ἀριστερά, ἐγὼ εἰς δεξιά· εἰ δὲ σὺ εἰς δεξιά, ἐγὼ εἰς ἀριστερά.

Eng. (Brenton) Lo! is not the whole land before thee? Separate thyself from me; if thou goest to the left, I will go to the right, and if thou goest to the right, I will go to the left.

Targ. (Yemenite Onkelos)

הֲלָא כָל אַרְעָא קֳדָמָךְ, אִתְפָּרַשׁ כְּעַן מִלְּוָתִי: אִם אַתְּ לְצִפּוּנָא אֲנָא לְדָרוֹמָא, וְאִם אַתְּ לְדָרוֹמָא וְאַצְפְּנָךְ׃

Vulg. Ecce universa terra coram te est: recede a me, obsecro: si ad sinistram ieris, ego dexteram tenebo: si tu dexteram elegeris, ego ad sinistram pergam.

Eng. (Douay-Rheims) Behold the whole land is before thee: depart from me I pray thee: if thou wilt go to the left hand, I will take the right: if thou choose the right hand, I will pass to the left.

• Field cites no distinct reading for 13:9.
• The Targum's compass. The Targum alone turns left and right into north and south: "if you go north, I go south." Facing east, left is north and right is south; the other three versions keep left and right.
• Marpe Lashon on the Targum's second half, and a corrupt reading. The established Targum text reads 'if you go south, I will go to the north' (וְאִם אַתְּ לְדָרוֹמָא אֲנָא לְצִפּוּנָא), so in all the early manuscripts and in the printed editions. Marpe Lashon records that some had recently emended it to וְאַצְפְּנָךְ, the form in our printed Targum line, on the basis of some commentators — but he says the emendation is baseless: even on the midrash's reading, that Abram would make Lot go left against his will, there is no need to change the Targum, since it does not say Abram left the Land, nor is his southward journey cancelled if Lot goes to the right; the homily can be expounded and the plain sense left standing. And the Rav, R. Batyai, of blessed memory, who is himself cited for the emended reading, never testified that the Targum reads so, but only on the basis of a report — and perhaps he did not rely on it enough to change the version he had seen. (Marpe Lashon on 13:9; see his note in chapter 11.)

Gen 13:10

MT

וַיִּשָּׂא־ל֣וֹט אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־כׇּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן כִּ֥י כֻלָּ֖הּ מַשְׁקֶ֑ה לִפְנֵ֣י ׀ שַׁחֵ֣ת ייי֗ אֶת־סְדֹם֙ וְאֶת־עֲמֹרָ֔ה כְּגַן־ייי֙ כְּאֶ֣רֶץ מִצְרַ֔יִם בֹּאֲכָ֖ה צֹֽעַר׃

LXX καὶ ἐπάρας Λωτ τοὺς ὀφθαλμοὺς αὐτοῦ εἶδεν πᾶσαν τὴν περίχωρον τοῦ Ιορδάνου, ὅτι πᾶσα ἦν ποτιζομένη πρὸ τοῦ καταστρέψαι τὸν θεὸν Σοδομα καὶ Γομορρα ὡς ὁ παράδεισος τοῦ θεοῦ καὶ ὡς ἡ γῆ Αἰγύπτου, ἕως ἐλθεῖν εἰς Ζογορα.

Eng. (Brenton) And Lot having lifted up his eyes, observed all the country round about Jordan, that it was all watered, before God overthrew Sodom and Gomorrha, as the garden of the Lord, and as the land of Egypt, until thou come to Zogora.

Targ. (Yemenite Onkelos)

וּזְקַף לוֹט יָת עֵינוֹהִי, וַחֲזָא יָת כָּל מֵישַׁר יַרְדְּנָא, אֲרֵי כֻּלֵּיהּ, בֵּית שִׁקְיָא קֳדָם חַבָּלוּת ייי, יָת סְדוֹם וְיָת עֲמֹרָה, כְּגִנְּתָא דּייי כְּאַרְעָא דְּמִצְרַיִם, מָטֵי צֹעַר׃

Vulg. Elevatis itaque Lot oculis, vidit omnem circa regionem Jordanis, quae universa irrigabatur antequam subverteret Dominus Sodomam et Gomorrham, sicut paradisus Domini, et sicut Aegyptus venientibus in Segor.

Eng. (Douay-Rheims) And Lot, lifting up his eyes, saw all the country about the Jordan, which was watered throughout, before the Lord destroyed Sodom and Gomorrha, as the paradise of the Lord, and like Egypt as one comes to Segor.

• Field cites no distinct reading for 13:10.
• Lot lifts his eyes; Abram will lift his. Same verb: Lot "lifted his eyes" here, and at 13:14 Abram is told "lift your eyes." Lot looks and chooses by sight: the plain "as the garden of the Lord, and like the land of Egypt," Eden and Egypt both. The Greek and the Vulgate say "paradise" where the Hebrew and the Targum say "garden." And the narrator's aside, "before the Lord destroyed Sodom and Gomorrah," is written from after the destruction, so the reader knows the garden is doomed even as Lot chooses it.

Gen 13:11

MT

וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כׇּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם וַיִּפָּ֣רְד֔וּ אִ֖ישׁ מֵעַ֥ל אָחִֽיו׃

LXX καὶ ἐξελέξατο ἑαυτῷ Λωτ πᾶσαν τὴν περίχωρον τοῦ Ιορδάνου, καὶ ἀπῆρεν Λωτ ἀπὸ ἀνατολῶν· καὶ διεχωρίσθησαν ἕκαστος ἀπὸ τοῦ ἀδελφοῦ αὐτοῦ.

Eng. (Brenton) And Lot chose for himself all the country round Jordan, and Lot went from the east, and they were separated each from his brother.

Targ. (Yemenite Onkelos)

וּבְחַר לֵיהּ לוֹט, יָת כָּל מֵישַׁר יַרְדְּנָא, וּנְטַל לוֹט, בְּקַדְמֵיתָא; וְאִתְפָּרַשׁוּ, גְּבַר מִלְּוָת אֲחוּהִי׃

Vulg. Elegitque sibi Lot regionem circa Jordanem, et recessit ab oriente: divisique sunt alterutrum a fratre suo.

Eng. (Douay-Rheims) And Lot chose to himself the country about the Jordan, and he departed from the east: and they were separated one brother from the other.

• Field cites no distinct reading for 13:11.
• Lot journeys from the east. מִקֶּדֶם is the same word as at 11:2, the Babel journey, and at 2:8 and 3:24, Eden. All versions read it as east. And the midrash (Genesis Rabbah 41:7) reads the word against itself: Lot "distanced himself from the Ancient One of the world. He said, I care neither for Abram nor for his God." Also "Lot chose for himself": the reflexive is kept by all four, and it matters, since Abram is given, not choosing (13:14-15).

Gen 13:12

MT

אַבְרָ֖ם יָשַׁ֣ב בְּאֶֽרֶץ־כְּנָ֑עַן וְל֗וֹט יָשַׁב֙ בְּעָרֵ֣י הַכִּכָּ֔ר וַיֶּאֱהַ֖ל עַד־סְדֹֽם׃

LXX Αβραμ δὲ κατῴκησεν ἐν γῇ Χανααν· Λωτ δὲ κατῴκησεν ἐν πόλει τῶν περιχώρων καὶ ἐσκήνωσεν ἐν Σοδομοις.

Eng. (Brenton) And Abram dwelt in the land of Chanaan. And Lot dwelt in a city of the neighbouring people, and pitched his tent in Sodom.

Targ. (Yemenite Onkelos)

אַבְרָם, יְתֵיב בְּאַרְעָא דִּכְנָעַן; וְלוֹט, יְתֵיב בְּקִרְוֵי מֵישְׁרָא, וּפְרַס, עַד סְדוֹם׃

Vulg. Abram habitavit in terra Chanaan; Lot vero moratus est in oppidis, quae erant circa Jordanem, et habitavit in Sodomis.

Eng. (Douay-Rheims) Abram dwelt in the land of Chanaan; and Lot abode in the towns that were about the Jordan, and dwelt in Sodom.

• Field Cap. XIII at 13:12: Greek only — LXX 'dwelt' (κατῴκησεν); other copies 'sojourned' (παρῴκησεν); Aquila 'sat' (ἐκάθισεν); Symmachus 'remained' (ἔμεινεν); no Latin.
• In the Greek, Lot is already in Sodom. The Hebrew has him pitching his tent "as far as Sodom" (עַד־סְדֹם), toward Sodom, not in it, and the Targum agrees. But the Greek has him pitching his tent "in Sodom," and the Vulgate agrees, "dwelt in Sodom." The cities differ too: Hebrew "cities of the plain," plural, against the Greek's "a city of the surrounding country," singular. The staging is the point: tent toward Sodom here, dwelling in Sodom at 14:12, sitting in the gate at 19:1.
• Different verbs for the same Hebrew word. The Hebrew has יָשַׁב twice, Abram and Lot both, and the Greek and the Targum keep the same verb twice. The Vulgate varies: Abram 'dwelt' (habitavit), Lot 'tarried' (moratus est). Morari is to tarry, to stay a while, and it fits Lot's unsettled stay among the towns on his way to Sodom, against Abram's settled dwelling in Canaan. The Greek tradition itself varied at this spot — Field notes other copies have 'sojourned' (παρῴκησεν), Aquila 'sat,' Symmachus 'remained' — so Jerome's 'tarried' matches the 'sojourned' variant. And the third verb is flattened the other way: the tent-pitching (וַיֶּאֱהַל) becomes 'dwelt in Sodom' (habitavit), so the Vulgate has habitavit twice, but for two different Hebrew verbs.

Gen 13:13

MT

וְאַנְשֵׁ֣י סְדֹ֔ם רָעִ֖ים וְחַטָּאִ֑ים לייי֖ מְאֹֽד׃

LXX οἱ δὲ ἄνθρωποι οἱ ἐν Σοδομοις πονηροὶ καὶ ἁμαρτωλοὶ ἐναντίον τοῦ θεοῦ σφόδρα.

Eng. (Brenton) But the men of Sodom were evil, and exceedingly sinful before God.

Targ. (Yemenite Onkelos)

וְאַנְשֵׁי סְדוֹם, בִּישִׁין בְּמָמוֹנְהוֹן וְחַיָּבִין בְּגִוְיָתְהוֹן, קֳדָם ייי, לַחְדָּא׃

Vulg. Homines autem Sodomitae pessimi erant, et peccatores coram Domino nimis.

Eng. (Douay-Rheims) And the men of Sodom were very wicked, and sinners before the face of the Lord, beyond measure.

• Field cites no distinct reading for 13:13.
• The Targum specifies the wickedness. "Wicked in their money and guilty in their body": the Sodomites' sins specified, dishonesty in money and guilt in the body. The Greek adds "the men in Sodom" and has them sinning "before" God with ἐναντίον, the same word as at 10:9; the Vulgate gives "the worst" (pessimi) for "evil."

Gen 13:14

MT

וייי֞ אָמַ֣ר אֶל־אַבְרָ֗ם אַחֲרֵי֙ הִפָּֽרֶד־ל֣וֹט מֵֽעִמּ֔וֹ שָׂ֣א נָ֤א עֵינֶ֙יךָ֙ וּרְאֵ֔ה מִן־הַמָּק֖וֹם אֲשֶׁר־אַתָּ֣ה שָׁ֑ם צָפֹ֥נָה וָנֶ֖גְבָּה וָקֵ֥דְמָה וָיָֽמָּה׃

LXX ὁ δὲ θεὸς εἶπεν τῷ Αβραμ μετὰ τὸ διαχωρισθῆναι τὸν Λωτ ἀπ' αὐτοῦ ἀναβλέψας τοῖς ὀφθαλμοῖς σου ἰδὲ ἀπὸ τοῦ τόπου οὗ νῦν σὺ εἶ πρὸς βορρᾶν καὶ λίβα καὶ ἀνατολὰς καὶ θάλασσαν·

Eng. (Brenton) And God said to Abram after Lot was separated from him, Look up with thine eyes, and behold from the place where thou now art northward and southward, and eastward and seaward;

Targ. (Yemenite Onkelos)

וַייי אֲמַר לְאַבְרָם, בָּתַר דְּאִתְפָּרַשׁ לוֹט מֵעִמֵּיהּ, זְקוֹף כְּעַן עֵינָךְ וַחְזִי, מִן אַתְרָא דְּאַתְּ תַּמָּן לְצִפּוּנָא וּלְדָרוֹמָא, וּלְמַדְנְחָא וּלְמַעְרְבָא׃

Vulg. Dixitque Dominus ad Abram, postquam divisus est ab eo Lot: Leva oculos tuos et vide a loco, in quo nunc es, ad aquilonem et meridiem, ad orientem et occidentem.

Eng. (Douay-Rheims) And the Lord said to Abram, after Lot was separated from him: Lift up thy eyes, and look from the place wherein thou now art, to the north and to the south, to the east and to the west.

• Field cites no distinct reading for 13:14.
• After Lot parted. The promise comes explicitly after the separation, and all versions keep the timing: Abram gave Lot the choice, and the promise comes once Lot is gone. The four directions carry the old words: east is קֵדְמָה, the קדם root again, and west is יָמָּה, "seaward"; the Greek keeps the sea (Brenton "seaward"), the Vulgate flattens it to "west."
• While Lot was with him, the word stayed away. The midrash reads the 'after' as the point: Rashi on 13:14, citing Tanchuma Vayeitzei 10, says that as long as the wicked Lot was with Abram, the word stayed away from him, and once he separated from him, it spoke with him. The plain text has God speaking to Abram at 12:7 while Lot was still with him; Gur Aryeh answers that 12:7 was the gift of the land, not a conversation.

Gen 13:15

MT

כִּ֧י אֶת־כׇּל־הָאָ֛רֶץ אֲשֶׁר־אַתָּ֥ה רֹאֶ֖ה לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֖ עַד־עוֹלָֽם׃

LXX ὅτι πᾶσαν τὴν γῆν ἣν σὺ ὁρᾷς, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου ἕως τοῦ αἰῶνος.

Eng. (Brenton) for all the land which thou seest, I will give it to thee and to thy seed for ever.

Targ. (Yemenite Onkelos)

אֲרֵי יָת כָּל אַרְעָא דְּאַתְּ חָזֵי, לָךְ אֶתְּנִנַּהּ, וְלִבְנָךְ, עַד עָלְמָא׃

Vulg. Omnem terram, quam conspicis, tibi dabo, et semini tuo usque in sempiternum.

Eng. (Douay-Rheims) All the land which thou seest, I will give to thee, and to thy seed for ever.

• Field cites no distinct reading for 13:15.
• The Targum's "sons." The Targum renders "your seed" as "your sons" (בְּנָךְ), here and again at 13:16. And "all the land which you see": the gift is measured by sight, tying back to the two liftings of the eyes.

Gen 13:16

MT

וְשַׂמְתִּ֥י אֶֽת־זַרְעֲךָ֖ כַּעֲפַ֣ר הָאָ֑רֶץ אֲשֶׁ֣ר ׀ אִם־יוּכַ֣ל אִ֗ישׁ לִמְנוֹת֙ אֶת־עֲפַ֣ר הָאָ֔רֶץ גַּֽם־זַרְעֲךָ֖ יִמָּנֶֽה׃

LXX καὶ ποιήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς γῆς· εἰ δύναταί τις ἐξαριθμῆσαι τὴν ἄμμον τῆς γῆς, καὶ τὸ σπέρμα σου ἐξαριθμηθήσεται

Eng. (Brenton) And I will make thy seed like the dust of the earth; if any one is able to number the dust of the earth, then shall thy seed be numbered.

Targ. (Yemenite Onkelos)

וַאֲשַׁוֵּי יָת בְּנָךְ, סַגִּיאִין כְּעַפְרָא דְּאַרְעָא: כְּמָא דְּלֵית אִפְשָׁר לִגְבַר, לְמִמְנֵי יָת עַפְרָא דְּאַרְעָא אַף בְּנָךְ, לָא יִתְמְנוֹן׃

Vulg. Faciamque semen tuum sicut pulverem terrae: si quis potest hominum numerare pulverem terrae, semen quoque tuum numerare poterit.

Eng. (Douay-Rheims) And I will make thy seed as the dust of the earth: if any man be able to number the dust of the earth, he shall be able to number thy seed also.

• Field cites no distinct reading for 13:16.
• Sand for dust. The Greek renders the Hebrew's "dust" (עָפָר) as "sand" (ἄμμος): "I will make your seed like the sand of the earth." The Hebrew, the Vulgate, and the Targum all have dust; the Greek alone has sand. Brenton's English says "dust" here, so his text differs from the Greek on this page. And the Targum turns the condition into a flat impossibility: "as it is not possible for a man to count the dust, so your sons shall not be counted," where the Hebrew leaves it as "if a man can count, your seed shall be counted."

Gen 13:17

MT

ק֚וּם הִתְהַלֵּ֣ךְ בָּאָ֔רֶץ לְאׇרְכָּ֖הּ וּלְרׇחְבָּ֑הּ כִּ֥י לְךָ֖ אֶתְּנֶֽנָּה׃

LXX ἀναστὰς διόδευσον τὴν γῆν εἴς τε τὸ μῆκος αὐτῆς καὶ εἰς τὸ πλάτος ὅτι σοὶ δώσω αὐτήν.

Eng. (Brenton) Arise and traverse the land, both in the length of it and in the breadth; for to thee will I give it, and to thy seed for ever.

Targ. (Yemenite Onkelos)

קוּם הַלֵּיךְ בְּאַרְעָא, לְאוּרְכַּהּ וּלְפוּתְיַהּ: אֲרֵי לָךְ, אֶתְּנִנַּהּ׃

Vulg. Surge, et perambula terram in longitudine et in latitudine sua: quia tibi daturus sum eam.

Eng. (Douay-Rheims) Arise and walk through the land in the length, and in the breadth thereof: for I will give it to thee.

• Field Cap. XIII at 13:17: Greek only (addendum) — 'and into the breadth' (καὶ εἰς τὸ πλάτος) marked with the lemniscus; 'and to your seed for ever' (καὶ τῷ σπέρματί σου εἰς τὸν αἰῶνα) obelized; both absent from the Hebrew; no Latin.
• Walk the land. "Arise, walk about in the land, in its length and in its breadth": the walk is the taking, the land just given is taken by walking it, as at Deut 11:24, "every place whereon the sole of your foot shall tread shall be yours." The verb is the patriarchal walk, the same as Enoch's. And Field's addendum: the Greek adds "and to your seed forever," marked with an obelisk, absent from the Hebrew, and Brenton carries it.

Gen 13:18

MT

וַיֶּאֱהַ֣ל אַבְרָ֗ם וַיָּבֹ֛א וַיֵּ֛שֶׁב בְּאֵלֹנֵ֥י מַמְרֵ֖א אֲשֶׁ֣ר בְּחֶבְר֑וֹן וַיִּֽבֶן־שָׁ֥ם מִזְבֵּ֖חַ לייי׃ {פ}

LXX καὶ ἀποσκηνώσας Αβραμ ἐλθὼν κατῴκησεν παρὰ τὴν δρῦν τὴν Μαμβρη ἣ ἦν ἐν Χεβρων· καὶ ᾠκοδόμησεν ἐκεῖ θυσιαστήριον κυρίῳ.

Eng. (Brenton) And Abram having removed his tent, came and dwelt by the oak of Mambre, which was in Chebrom, and he there built an altar to the Lord.

Targ. (Yemenite Onkelos)

וּפְרַס אַבְרָם, וַאֲתָא וִיתֵיב בְּמֵישְׁרֵי מַמְרֵא דִּבְחֶבְרוֹן; וּבְנָא תַּמָּן מַדְבְּחָא, קֳדָם ייי׃

Vulg. Movens igitur tabernaculum suum Abram, venit, et habitavit juxta convallem Mambre, quae est in Hebron: aedificavitque ibi altare Domino.

Eng. (Douay-Rheims) So Abram removing his tent came and dwelt by the vale of Mambre, which is in Hebron: and he built there an altar to the Lord.

• Field Cap. XIII at 13:18: Greek only — LXX 'dwelt' (κατῴκησε); other copies 'sojourned' (παρῴκησε); no Latin.
• The oak, the valley, and the plain, again. The same four-way split as at 12:6: Hebrew "oaks of Mamre," plural; Greek "the oak," singular; Vulgate "the vale"; Targum "the plains of Mamre." That it repeats exactly proves the 12:6 pattern is systematic, not a one-off. And the third altar: Shechem at 12:7, Bethel at 12:8, Hebron here, and the chapter closes at it, with the paragraph break.
• 'Moving his tent, therefore.' The Vulgate alone opens with 'Movens igitur tabernaculum suum' — 'So Abram, moving his tent, came and dwelt.' The 'therefore' (igitur) has no counterpart in the Hebrew, the Greek, or the Targum, which all have a plain 'and': Jerome adds it, either as 'therefore' — the move follows from the promise just given (13:14–17) — or simply as 'then,' the next step in the story. And 'moving' takes the departure sense: the Hebrew verb (וַיֶּאֱהַל) is 'to pitch a tent' and the Targum keeps it ('and he spread'), but the Vulgate sides with the Greek (ἀποσκηνώσας, 'having struck his tent') — Abram is breaking camp at Bethel, not pitching at Hebron; the dwelling at Hebron is the 'habitavit' that follows. The tent itself is spelled out as an object ('his tent'), where the Hebrew and the Greek carry it inside the verb. Contrast 13:12, where the same verb's tent-pitching vanished into 'dwelt in Sodom.'

Cross-verse patterns

• Divine names — MT: first name 6 times (13:4, 13:10 twice, 13:13, 13:14, 13:18); no second-name token in the chapter. TO: first name 6 times at the same verses; no second-name token, so no switch to record. LXX tracks the first name with 'Lord' (κύριος) at 13:4 and 13:18, and with 'God' (ὁ θεός) at 13:10 (twice), 13:13, and 13:14. Vulgate names the Lord (Dominus) at 13:4, 13:10 (twice), 13:13, 13:14, and 13:18.
• Vulgate sentence boundaries — sentences run across MT boundaries at 13:3→13:4.
• MT paragraph breaks — {פ} at 13:18 only; the chapter closes with the break.
• Field cites no distinct reading (main entries) for 13:4, 13:7, 13:8, 13:9, 13:10, 13:11, 13:13, 13:14, 13:15, 13:16, 13:17 (main; addendum only) — recorded here as absence, not as a claim that no variant exists anywhere. Main entries on p. 30 cover 13:1 (Greek only), 13:2, 13:3, 13:5, 13:6, 13:12 (Greek only), and 13:18 (Greek only).
• Targum punctuation — transferred (see header): Mechon Mamre vocalized chapter 13, punctuation only, Yemenite wording/vocalization kept.
• Wealth words: 12:5 repeats at 13:6 (Hebrew רְכוּשׁ, Greek ὑπάρχοντα, Vulgate substantia).
• "Called on the name" becomes "prayed" in the Targum: 12:8 and 13:4.
• θυσιαστήριον, the Greek's coined word for altar: 12:7, 13:4, 13:18.
• Oak, valley, plain: the same four-way split at 12:6 and 13:18.
• מִקֶּדֶם: 11:2, 13:11, and 13:14 (קֵדְמָה).
• The two liftings of the eyes: Lot at 13:10, Abram at 13:14.
• The Targum's "seed" becomes "sons": 13:15 and 13:16.
• Brenton against the Greek. Brenton's English follows the Vatican text where the site's Greek follows the Alexandrine: at 13:8 he drops 'men' ('for we are brethren') against the Greek's 'men, brothers' (ἄνθρωποι ἀδελφοί); at 13:16 he gives 'dust' against the Greek's 'sand' (ἄμμος); at 13:17 he carries the obelized 'and to thy seed for ever,' absent from the Hebrew. And his verse break differs at 13:11–13:12: he carries 'And Abram dwelt in the land of Chanaan' at the end of verse 11, where on this page that sentence belongs to 13:12, so the Brenton lines here are re-aligned to this page's verse numbering.

Open questions, not claims

• Targum punctuation — transferred 2026-11-04 (see header): 18/18 lines, 10 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.

• 13:2. Where the Vulgate reads “Erat autem dives valde in possessione auri et argenti” (he was very rich in possession of gold and silver), Field's Latin reads “Gravis (dives) erat valde” (he was very heavy) — the weight where the Vulgate has wealth.
• 13:3. Where the Vulgate reads “Reversusque est per iter, quo venerat, a meridie in Bethel” (he returned by the way he had come, from the south, to Bethel), Field's Latin reads “Secundum stationes suas ab austro” (according to his stages, from the south) — the journey as stages where the Vulgate has the way he had come.

Chapters

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