English of the Vulgate (Douay-Rheims) is given under each Vulgate verse, to make the Vulgate easier to read.

Genesis 2 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 (tokenization unchanged, hence the lowercase verse starts); MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Watch the versification: the reader's LXX chapter 2 has 24 verses, not 25 — the 'both naked' verse stands at the head of LXX 3:1. Verses with no note have nothing to say, same as Gen 1.

Gen 2:1

Vulg. igitur perfecti sunt caeli et terra et omnis ornatus eorum

Eng. (Douay-Rheims) So the heavens and the earth were finished, and all the furniture of them.

MT

וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃

LXX Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν

Targ. (Yemenite Onkelos)

וְאִשְׁתַּכְלַלוּ שְׁמַיָּא וְאַרְעָא, וְכָל חֵילֵיהוֹן׃

• perfecti sunt — MT ויכלו; TO ואשתכללו (were completed, perfected) — perfecti takes the Targum's perfection sense. LXX συνετελέσθησαν, with its συν-, stresses the togetherness: heaven and earth and all their host finished as one harmonious whole.
• ornatus eorum — MT כל צבאם (all their host); LXX πᾶς ὁ κόσμος αὐτῶν. κόσμος is a rich word — order, adornment, world — and no one Latin word holds all three, so Jerome chose a strand: ornatus (adornment, ornament) takes the adornment sense against MT's host. Elsewhere he gives mundus for the world sense (John 1:10, in mundo erat).

Gen 2:2

Vulg. conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat

Eng. (Douay-Rheims) And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.

MT

וַיְכַ֤ל א-להים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃

LXX καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν

Targ. (Yemenite Onkelos)

וְשֵׁיצִי ייי בְּיוֹמָא שְׁבִיעָאָה, עֲבִידְתֵיהּ דַּעֲבַד; וְנָח בְּיוֹמָא שְׁבִיעָאָה, מִכָּל עֲבִידְתֵיהּ דַּעֲבַד׃

• conplevitque — MT ויכל; TO ושיצי (finished) — Vulg. again matches the Targum, translating ויכל as finish. LXX συνετέλεσεν keeps the same verb as the previous verse (συνετελέσθησαν in 2:1).
• die septimo — MT ביום השביעי; LXX ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ (on the SIXTH day). Vulg. follows MT. requievit — MT וישבת; LXX κατέπαυσεν.

Gen 2:3

Vulg. et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret

Eng. (Douay-Rheims) And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.

MT

וַיְבָ֤רֶךְ א-להים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א א-לה֖ים לַעֲשֽׂוֹת׃ {פ}

LXX καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι

Targ. (Yemenite Onkelos)

וּבָרֵיךְ ייי יָת יוֹמָא שְׁבִיעָאָה, וְקַדֵּישׁ יָתֵיהּ: אֲרֵי בֵּיהּ נָח מִכָּל עֲבִידְתֵיהּ, דִּבְרָא ייי לְמַעֲבַד׃

• ἤρξατο — LXX ὧν ἤρξατο ὁ θεὸς ποιῆσαι (which God BEGAN to make); MT אשר ברא א-להים לעשות and Vulg. quod creavit Deus ut faceret have no 'began'. in ipso — MT בו; LXX ἐν αὐτῇ (in her, the day); Vulg. masculine follows the Latin dies.
• ἤρξατο as conclusion — LXX's ἤρξατο closes the creation parasha: ἀρχῇ at Gen 1:1, ἤρξατο at 2:3, beginning at the beginning and at the end. In the three-year cycle 2:3 ends the first week's Shabbat reading.

Gen 2:4

Vulg. istae generationes caeli et terrae quando creatae sunt in die quo fecit Dominus Deus caelum et terram

Eng. (Douay-Rheims) These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:

MT

אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת ייי֥ א-לה֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃

LXX Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν Κύριος ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Targ. (Yemenite Onkelos)

אִלֵּין תּוֹלְדָת שְׁמַיָּא וְאַרְעָא, כַּד אִתְבְּרִיאוּ: בְּיוֹמָא, דַּעֲבַד ייי א-להים אַרְעָא וּשְׁמַיָּא׃

• generationes — MT אלה תולדת; LXX αὕτη ἡ βίβλος γενέσεως (this is the BOOK of generation) — βίβλος is LXX's addition, Vulg. follows MT. Dominus Deus — for ייי א-להים, see Gen 1:1.

Gen 2:5

Vulg. et omne virgultum agri antequam oreretur in terra omnemque herbam regionis priusquam germinaret non enim pluerat Dominus Deus super terram et homo non erat qui operaretur terram

Eng. (Douay-Rheims) And every plant of the field before it sprung up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth.

MT

וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכׇל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר ייי֤ א-להים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃

LXX καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν

Targ. (Yemenite Onkelos)

וְכֹל אִילָנֵי חַקְלָא, עַד לָא הֲווֹ בְאַרְעָא, וְכָל עִסְבָּא דְּחַקְלָא, עַד לָא צְמַח: אֲרֵי לָא אַחֵית ייי א-להים מִטְרָא, עַל אַרְעָא, וַאֲנָשׁ לֵית, לְמִפְלַח יָת אֲדַמְתָּא׃

• virgultum — MT שיח (shrub); LXX χλωρὸν (green thing). Vulg. follows MT. Dominus Deus — MT ייי א-להים; LXX has only ὁ θεός here, no Κύριος. Vulg. follows MT.

Gen 2:6

Vulg. sed fons ascendebat e terra inrigans universam superficiem terrae

Eng. (Douay-Rheims) But a spring rose out of the earth, watering all the surface of the earth.

MT

וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כׇּל־פְּנֵ֥י הָֽאֲדָמָֽה׃

LXX πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς

Targ. (Yemenite Onkelos)

וַעֲנָנָא, הֲוָה סָלֵיק מִן אַרְעָא, וּמַשְׁקֵי, יָת כָּל אַפֵּי אֲדַמְתָּא׃

• fons — MT ואד (unclear: only here and Job 36:27; no lexicon settles it — HALOT/DCH give stream, perhaps mist, from Akkadian edū "inundation", while the traditional "mist" rests on Job, not on proof); LXX πηγή (spring); Vulg. fons follows LXX. TO ועננא (a cloud) — a third reading, neither spring nor mist. Given the ambiguity, Jerome's fons looks intertextual — following LXX πηγή rather than a fresh guess at אד. יעלה מן הארץ — it comes up out of the earth, so spring.

Gen 2:7

Vulg. formavit igitur Dominus Deus hominem de limo terrae et inspiravit in faciem eius spiraculum vitae et factus est homo in animam viventem

Eng. (Douay-Rheims) And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.

MT

וַיִּ֩יצֶר֩ ייי֨ א-לה֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃

LXX καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

Targ. (Yemenite Onkelos)

וּבְרָא ייי א-להים יָת אָדָם, עַפְרָא מִן אַרְעָא, וּנְפַח בְּאַפּוֹהִי, נִשְׁמְתָא דְּחַיֵי; וַהֲוָת בְּאָדָם, לְרוּחַ מְמַלְּלָא׃

• limo — MT עפר (dust); LXX χοῦν (dust); Vulg. limo (mud, clay) is Jerome's own coloring. in faciem — MT באפיו (into his nostrils); LXX εἰς τὸ πρόσωπον (into his face); Vulg. follows LXX. Dominus Deus — MT ייי א-להים; LXX here has only ὁ θεός. Vulg. follows MT. in animam viventem — MT לנפש חיה; LXX εἰς ψυχὴν ζῶσαν; TO לרוח ממללא (a speaking spirit) — the famous departure.
• ברא — MT יצר (formed, the potter's verb); TO וברא (created) — oddly abstract: no hands, no molding, the corporeal craft dropped. Same leveling at 2:19. LXX ἔπλασεν and Vulg. formavit keep the forming. Maybe also a link to chapter one: Gen 1:27 MT ברא, TO ברא, for man, so 2:7's ברא — Targum's word, not MT's — ties this man to the man of chapter one.
• limo, classical echo? — Jerome's limo (wet clay, moldable) is not the default for עפר, and it puts a Latin reader with Ovid's Metamorphoses 1, where Prometheus forms man from earth mixed with water. Intention unproven; the resonance is Jerome's, not MT's or LXX's, since they give dust.

Gen 2:8

Vulg. plantaverat autem Dominus Deus paradisum voluptatis a principio in quo posuit hominem quem formaverat

Eng. (Douay-Rheims) And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.

MT

וַיִּטַּ֞ע ייי֧ א-לה֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃

LXX Καὶ ἐφύτευσεν Κύριος ὁ θεὸς παράδεισον ἐν Ἔδεμ κατὰ ἀνατολάς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν

Targ. (Yemenite Onkelos)

וּנְצַב ייי א-להים, גִּנְּתָא בְּעֵדֶן מִלְּקַדְמִין וְאַשְׁרִי תַּמָּן, יָת אָדָם דִּבְרָא׃

• voluptatis — MT בעדן; LXX ἐν Ἔδεμ (Eden as a name). Vulg. takes עדן as a common noun, delight. a principio — MT מקדם; LXX κατὰ ἀνατολάς (eastward); Vulg. takes the temporal sense, beginning. TO מלקדמין (from aforetime) agrees with Vulg. against LXX.
• plantaverat — Vulg. pluperfect, had planted: the garden already planted before man is placed there, a sharp sequence. MT ויטע and LXX ἐφύτευσεν are simple narrative past.

Gen 2:9

Vulg. produxitque Dominus Deus de humo omne lignum pulchrum visu et ad vescendum suave lignum etiam vitae in medio paradisi lignumque scientiae boni et mali

Eng. (Douay-Rheims) And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil.

MT

וַיַּצְמַ֞ח ייי֤ א-להים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃

LXX καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ

Targ. (Yemenite Onkelos)

וְאַצְמַח ייי א-להים, מִן אַרְעָא, כָּל אִילָן דִּמְרַגַּג לְמִחְזֵי, וְטָב לְמֵיכַל וְאִילָן חַיַּיָּא, בִּמְצִיעוּת גִּנְּתָא, וְאִילָן, דְּאָכְלֵי פֵירוֹהִי חָכְמִין בֵּין טָב לְבִישׁ׃

• suave — MT טוב (good); LXX καλὸν (good); Vulg. suave (sweet) is coloring. ἔτι — LXX ἐξανέτειλεν ὁ θεὸς ἔτι (God brought forth YET); MT and Vulg. lack it. TO's tree of knowledge — אילן דאכלי פירוהי חכמין בין טב לביש (the tree whose fruit-eaters discern good and evil), a periphrasis, not 'tree of knowledge'.

Gen 2:10

Vulg. et fluvius egrediebatur de loco voluptatis ad inrigandum paradisum qui inde dividitur in quattuor capita

Eng. (Douay-Rheims) And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads.

MT

וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃

LXX ποταμὸς δὲ ἐκπορεύεται ἐξ Ἔδεμ ποτίζειν τὸν παράδεισον ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς

Targ. (Yemenite Onkelos)

וְנַהְרָא הֲוָה נָפֵיק מֵעֵדֶן, לְאַשְׁקָאָה יָת גִּנְּתָא; וּמִתַּמָּן, מִתְפָּרַשׁ, וְהָוֵי, לְאַרְבְּעָה רֵישֵׁי נַהְרִין׃

• de loco voluptatis — MT מעדן; LXX ἐξ Ἔδεμ; Vulg. again delight for the name. in quattuor capita — MT לארבעה ראשים (heads); LXX εἰς τέσσαρας ἀρχάς — ἀρχάς could be beginnings, and a river's head is its beginning, so not so much different from MT. Vulg. capita follows MT; TO רישי נהרין follows MT.

Gen 2:11

Vulg. nomen uni Phison ipse est qui circuit omnem terram Evilat ubi nascitur aurum

Eng. (Douay-Rheims) The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.

MT

שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃

LXX ὄνομα τῷ ἑνὶ Φεισών οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὑειλάτ ἐκεῖ οὗ ἐστιν τὸ χρυσίον

Targ. (Yemenite Onkelos)

שׁוֹם חַד, פִּישׁוֹן הוּא מַקֵּיף יָת כָּל אֲרַע חֲוִילָה, דְּתַמָּן, דַּהְבָּא׃

Gen 2:12

Vulg. et aurum terrae illius optimum est ibique invenitur bdellium et lapis onychinus

Eng. (Douay-Rheims) And the gold of that land is very good: there is found bdellium, and the onyx stone.

MT

וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃

LXX τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος

Targ. (Yemenite Onkelos)

וְדַהְבָּא דְּאַרְעָא הַהִיא, טָב; תַּמָּן בְּדוּלְחָא, וְאַבְנֵי בּוּרְלָא׃

• bdellium et lapis onychinus — MT הבדלח ואבן השהם; LXX ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος (carbuncle and green stone). Vulg. follows MT against LXX. TO בדולחא ואבני בורלא — bdellium agrees, שהם as בורלא (beryl).

Gen 2:13

Vulg. et nomen fluvio secundo Geon ipse est qui circuit omnem terram Aethiopiae

Eng. (Douay-Rheims) And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia.

MT

וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃

LXX καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηών οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας

Targ. (Yemenite Onkelos)

וְשׁוֹם נַהְרָא תִּנְיָנָא, גִּיחוֹן הוּא מַקֵּיף יָת כָּל אֲרַע כּוּשׁ׃

Gen 2:14

Vulg. nomen vero fluminis tertii Tigris ipse vadit contra Assyrios fluvius autem quartus ipse est Eufrates

Eng. (Douay-Rheims) And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.

MT

וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃

LXX καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων ὁ δὲ ποταμὸς ὁ τέταρτος οὗτος Εὐφράτης

Targ. (Yemenite Onkelos)

וְשׁוֹם נַהְרָא תְּלִיתָאָה דִּגְלָת, הוּא מְהַלֵּךְ לְמַדְנְחָא דְּאַתּוּר; וְנַהְרָא רְבִיעָאָה, הוּא פְּרָת׃

• Tigris — MT חדקל (Hiddekel); LXX Τίγρις; Vulg. follows LXX. Eufrates — MT פרת; LXX Εὐφράτης; Vulg. follows LXX. contra Assyrios — MT קדמת אשור (east of Assyria); LXX κατέναντι Ἀσσυρίων (opposite Assyria); Vulg. contra follows LXX.

Gen 2:15

Vulg. tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis ut operaretur et custodiret illum

Eng. (Douay-Rheims) And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.

MT

וַיִּקַּ֛ח ייי֥ א-לה֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃

LXX καὶ ἔλαβεν Κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν

Targ. (Yemenite Onkelos)

וּדְבַר ייי א-להים, יָת אָדָם; וְאַשְׁרְיֵיהּ בְּגִנְּתָא דְּעֵדֶן, לְמִפְלְחַהּ וּלְמִטְּרַהּ׃

Gen 2:16

Vulg. praecepitque ei dicens ex omni ligno paradisi comede

Eng. (Douay-Rheims) And he commanded him, saying: Of every tree of paradise thou shalt eat:

MT

וַיְצַו֙ ייי֣ א-לה֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃

LXX καὶ ἐνετείλατο Κύριος ὁ θεὸς τῷ Ἀδὰμ λέγων Ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ

Targ. (Yemenite Onkelos)

וּפַקֵּיד ייי א-להים, עַל אָדָם לְמֵימַר: מִכֹּל אִילָן גִּינְּתָא, מֵיכָל תֵּיכוֹל׃

• comede — MT אכל תאכל (eating you shall eat, doubled); LXX βρώσει φάγῃ (doubled); TO מיכל תיכול (doubled). Vulg. comede (single) drops the doubling. The doubling is stylizing — intensification, "freely eat," not two eatings — and Vulg. stylizes it away into plain Latin.

Gen 2:17

Vulg. de ligno autem scientiae boni et mali ne comedas in quocumque enim die comederis ex eo morte morieris

Eng. (Douay-Rheims) But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death.

MT

וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃

LXX ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ αὐτοῦ ᾗ δ ἂν ἡμέρᾳ φάγησθε ἀπ αὐτοῦ θανάτῳ ἀποθανεῖσθε

Targ. (Yemenite Onkelos)

וּמֵאִילָן, דְּאָכְלֵי פֵירוֹהִי חָכְמִין בֵּין טָב לְבִישׁ לָא תֵּיכוֹל, מִנֵּיהּ: אֲרֵי, בְּיוֹמָא דְּתֵיכוֹל מִנֵּיהּ מְמָת תְּמוּת׃

• ne comedas — MT לא תאכל (singular); LXX οὐ φάγεσθε (plural); Vulg. singular follows MT. morte morieris — MT מות תמות (doubled); LXX θανάτῳ ἀποθανεῖσθε (doubled, plural); Vulg. keeps the doubling, singular — follows MT's number, keeps the idiom, against v.16 where it dropped it.

Gen 2:18

Vulg. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium similem sui

Eng. (Douay-Rheims) And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.

MT

וַיֹּ֙אמֶר֙ ייי֣ א-לה֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃

LXX Καὶ εἶπεν Κύριος ὁ θεός Οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον ποιήσωμεν αὐτῷ βοηθὸν κατ αὐτόν

Targ. (Yemenite Onkelos)

וַאֲמַר ייי א-להים, לָא תָּקֵין דִּיהֵי אָדָם בִּלְחוֹדוֹהִי; אַעֲבֵיד לֵיהּ סְמָךְ, כְּקִבְלֵיהּ׃

• similem sui — MT עזר כנגדו (a helper opposite him); LXX βοηθὸν κατ᾿ αὐτόν (a helper according to him); TO סמך כקבליה (a support opposite him, MT). Vulg. similem sui (similar to himself) follows neither exactly — Jerome's own rendering.

Gen 2:19

Vulg. formatis igitur Dominus Deus de humo cunctis animantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animae viventis ipsum est nomen eius

Eng. (Douay-Rheims) And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.

MT

וַיִּ֩צֶר֩ ייי֨ א-לה֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃

LXX καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδὰμ ἰδεῖν τί καλέσει αὐτά καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ Ἀδὰμ ψυχὴν ζῶσαν τοῦτο ὄνομα αὐτοῦ

Targ. (Yemenite Onkelos)

וּבְרָא ייי א-להים מִן אַרְעָא, כָּל חַיַּת בָּרָא וְיָת כָּל עוֹפָא דִּשְׁמַיָּא, וְאַיְתִי לְוָת אָדָם, לְמִחְזֵי מָא יִקְרֵי לְהוֹן; וְכֹל דַּהֲוָה קָרֵי לֵיהּ אָדָם נַפְשָׁא חַיְתָא, הוּא שְׁמֵיהּ׃

• ἔτι — LXX ἔπλασεν ὁ θεὸς ἔτι (God formed YET); MT and Vulg. lack it.

Gen 2:20

Vulg. appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae Adam vero non inveniebatur adiutor similis eius

Eng. (Douay-Rheims) And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself.

MT

וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃

LXX καὶ ἐκάλεσεν Ἀδὰμ ὀνόματα πᾶσιν τοῖς κτήνεσιν καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ τῷ τε Ἀδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ

Targ. (Yemenite Onkelos)

וּקְרָא אָדָם שְׁמָהָן, לְכָל בְּעִירָא וּלְעוֹפָא דִּשְׁמַיָּא, וּלְכֹל, חַיַּת בָּרָא; וּלְאָדָם, לָא אַשְׁכַּח סְמָךְ כְּקִבְלֵיהּ׃

• similis eius — MT עזר כנגדו (opposite); LXX βοηθὸς ὅμοιος αὐτῷ (similar); Vulg. similis follows LXX's ὅμοιος against MT. TO סמך כקבליה follows MT. Cf. v.18, where Vulg. followed neither.

Gen 2:21

Vulg. inmisit ergo Dominus Deus soporem in Adam cumque obdormisset tulit unam de costis eius et replevit carnem pro ea

Eng. (Douay-Rheims) Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.

MT

וַיַּפֵּל֩ ייי֨ א-לה֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃

LXX καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ καὶ ὕπνωσεν καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσεν σάρκα ἀντ αὐτῆς

Targ. (Yemenite Onkelos)

וּרְמָא ייי א-להים שִׁינְתָא עַל אָדָם, וּדְמוּךְ; וּנְסֵיב, חֲדָא מֵעִלְעוֹהִי, וּמַלִּי בִּשְׂרָא, תְּחוֹתַהּ׃

• soporem — MT תרדמה (deep sleep); LXX ἔκστασιν (trance); Vulg. soporem follows MT. costis — MT מצלעתיו (from his sides); LXX τῶν πλευρῶν (sides); TO מעלעוהי — meant actually rib, not just side. Vulg. costa (rib) makes explicit what TO already meant. Aramaic Bible rendering of TO 2:21: "one of his ribs."

Gen 2:22

Vulg. et aedificavit Dominus Deus costam quam tulerat de Adam in mulierem et adduxit eam ad Adam

Eng. (Douay-Rheims) And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.

MT

וַיִּ֩בֶן֩ ייי֨ א-לה֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃

LXX καὶ ᾠκοδόμησεν Κύριος ὁ θεὸς τὴν πλευράν ἣν ἔλαβεν ἀπὸ τοῦ Ἀδάμ εἰς γυναῖκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ

Targ. (Yemenite Onkelos)

וּבְנָא ייי א-להים יָת עִלְעָא דִּנְסֵיב מִן אָדָם, לְאִתְּתָא; וְאַיְתְיַהּ, לְוָת אָדָם׃

• aedificavit — MT ויבן; LXX ᾠκοδόμησεν; TO ובנא — all 'built'. costam continues the rib narrowing of v.21.

Gen 2:23

Vulg. dixitque Adam hoc nunc os ex ossibus meis et caro de carne mea haec vocabitur virago quoniam de viro sumpta est

Eng. (Douay-Rheims) And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man.

MT

וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃

LXX καὶ εἶπεν Ἀδάμ Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου αὕτη κληθήσεται Γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη

Targ. (Yemenite Onkelos)

וַאֲמַר, אָדָם, הָדָא זִמְנָא גַּרְמָא מִגַּרְמַי, וּבִסְרָא מִבִּסְרִי; לְדָא יִתְקְרֵי אִתְּתָא, אֲרֵי מִבַּעְלַהּ נְסִיבָא דָּא׃

• virago — MT אשה כי מאיש לקחה (woman, from man — the איש/אשה wordplay); LXX Γυνή... ἐκ τοῦ ἀνδρὸς (no wordplay, ἀνήρ/γυνή unrelated); TO אתתא... מבעלה (no wordplay). Vulg. virago, from vir, preserves the play in Latin — but not alone, and not invented by Jerome: it copies Symmachus's ἀνδρίς, and Jerome himself says so, that Symmachus preserved the etymology in Greek, "quod nos Latine possumus dicere: Haec vocabitur virago." hoc nunc — MT זאת הפעם (this time); LXX Τοῦτο νῦν (this now); Vulg. follows LXX.
• Hexapla 2:23 (Field, p. 15) — Σ. Θ. τοῦτο ἅπαξ ὀστοῦν ἐκ τῶν ὀστέων μου (this once, for LXX νῦν); Σ. αὕτη κληθήσεται ἀνδρίς, ὅτι ἀπὸ ἀνδρὸς ἐλήφθη αὕτη (preserves the איש/אשה play in Greek, ἀνδρίς from ἀνήρ); Θ. αὕτη κληθήσεται λῆψις, ὅτι ἐκ τοῦ ἀνδρὸς ἐλήφθη (a taking, another etymology for אשה). No distinct Aquila reading is cited for 2:23 in Field.

Gen 2:24

Vulg. quam ob rem relinquet homo patrem suum et matrem et adherebit uxori suae et erunt duo in carne una

Eng. (Douay-Rheims) Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.

MT

עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃

LXX ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν

Targ. (Yemenite Onkelos)

עַל כֵּן, יִשְׁבּוֹק גְּבַר, בֵּית מִשְׁכְּבֵי אֲבוּהִי, וְאִמֵּיהּ; וְיִדְבּוֹק בְּאִתְּתֵיהּ, וִיהוֹן לְבִסְרָא חַד׃

• duo — MT והיו לבשר אחד (no 'two'); LXX ἔσονται οἱ δύο (the two explicit); Vulg. duo follows LXX. TO ויהון לבסרא חד follows MT.

Gen 2:25

Vulg. erant autem uterque nudi Adam scilicet et uxor eius et non erubescebant

Eng. (Douay-Rheims) And they were both naked: to wit, Adam and his wife: and were not ashamed.

MT

וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃

LXX — no separate verse in this data; the verse stands at the head of LXX 3:1: καὶ ἦσαν οἱ δύο γυμνοὶ ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο.

Targ. (Yemenite Onkelos)

וַהֲווֹ תַּרְוֵיהוֹן עַרְטִלָּאִין, אָדָם וְאִתְּתֵיהּ; וְלָא, מִתְכַּלְמִין׃

• LXX has no separate 2:25 in this data — the verse stands at the head of LXX 3:1 (καὶ ἦσαν οἱ δύο γυμνοί...). Vulg. and TO follow MT.

Cross-verse patterns

• Divine name — where MT has ייי א-להים, LXX drops Κύριος at five verses: 2:5, 2:7, 2:9, 2:19, 2:21 (ὁ θεός only), while Vulg. gives Dominus Deus every time and TO gives ייי א-להים every time.
• Forming verb — TO levels MT יצר to ברא as the main verb at 2:7 and 2:19 only. At 2:8 דברא is not a third instance — it is "the man whom he created" in a relative clause, while the main verb is ונצב for MT ויטע. Vulg. and LXX do the same relative trick at 2:8 and 2:15 (formaverat, ἔπλασεν).
• Placing verb — MT has וישם at 2:8 and וינחהו at 2:15, but Vulg. gives posuit both times, LXX ἔθετο both times, TO אשרי both times.
• Rest verb — MT שבת and LXX κατέπαυσεν at both 2:2 and 2:3, but Vulg. gives requievit at 2:2 and cessaverat at 2:3 — Jerome varies where the other two repeat.
• LXX ἔτι — appears exactly twice, absent from MT, Vulg., and TO: 2:9 and 2:19.
• Delight trio — Vulg. renders Eden as delight three times: paradisum voluptatis at 2:8, de loco voluptatis at 2:10, paradiso voluptatis at 2:15, while LXX keeps Ἔδεμ and TO keeps עדן. The 2:15 one has no per-verse note above.
• Adam as a proper name — LXX first uses Ἀδάμ at 2:16, Vulg. first uses Adam at 2:19, while MT keeps האדם throughout chapter 2.
• Geography allegiance — Vulg. follows MT against LXX on the stones at 2:12, then follows LXX against MT at 2:14 (Tigris, Eufrates, contra Assyrios).
• 2:15 דבר — question, not a claim: TO reads ודבר where MT has ויקח, LXX ἔλαβεν, Vulg. tulit, and TO itself uses נסיב (took) at 2:21–2:22. Is ודבר here "led" rather than "took"?

Chapters

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