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

Genesis 3 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.

Watch the versification: in the reader's LXX and in Field's Hexapla, LXX 3:1 is the 'both naked' verse of MT 2:25, so LXX 3:2 = MT 3:1, and so on, with LXX 3:25 = MT 3:24. Hexapla citations below give Field's number first. Where Field cites no distinct Aquila, Symmachus, or Theodotion reading for a verse, no Hexapla line is given — never invented.

Gen 3:1

Vulg. Sed et serpens erat callidior cunctis animantibus terrae quae fecerat Dominus Deus. Qui dixit ad mulierem: Cur praecepit vobis Deus ut non comederetis de omni ligno paradisi?

Eng. (Douay-Rheims) Now the serpent was more subtle than any of the beasts of the earth which the Lord God had made. And he said to the woman: Why hath God commanded you, that you should not eat of every tree of paradise?

MT

וְהַנָּחָשׁ֙ הָיָ֣ה עָר֔וּם מִכֹּל֙ חַיַּ֣ת הַשָּׂדֶ֔ה אֲשֶׁ֥ר עָשָׂ֖ה ייי֣ א-לה֑ים וַיֹּ֙אמֶר֙ אֶל־הָ֣אִשָּׁ֔ה אַ֚ף כִּֽי־אָמַ֣ר א-לה֔ים לֹ֣א תֹֽאכְל֔וּ מִכֹּ֖ל עֵ֥ץ הַגָּֽן׃

LXX ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς ὧν ἐποίησεν κύριος ὁ θεός καὶ εἶπεν ὁ ὄφις τῇ γυναικί τί ὅτι εἶπεν ὁ θεός οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ;

Targ. (Yemenite Onkelos)

וְחִוְיָא, הֲוָה חֲכִים, מִכֹּל חַיַּת בָּרָא, דַּעֲבַד ייי א-להים; וַאֲמַר, לְאִתְּתָא, בְּקוּשְׁטָא אֲמַר ייי, לָא תֵּיכְלוּן מִכֹּל אִילָן גִּנְּתָא׃

• ערום — MT ערום (crafty, shrewd — the same root as ערומים, naked, at 2:25); LXX φρονιμώτατος (most prudent); Vulg. callidior (more cunning); TO חכים (wise).
• terrae — MT מכל חית השדה (of all beasts of the field); LXX τῶν θηρίων τῶν ἐπὶ τῆς γῆς (beasts upon the earth); Vulg. animantibus terrae follows LXX against MT; TO חית ברא keeps the field — ברא, open, wild country, not earth.
• The question — MT אף כי־אמר (indeed, did God say...?); LXX τί ὅτι εἶπεν (why, what is it that God said...?); Vulg. Cur praecepit (why did God command...? — praecepit, command, for אמר, said); TO adds בקושטא (truly, really) to the question, sharpening it.
• Hexapla 3:1 (Field, pp. 15–16; Field's LXX 3:2 = MT 3:1) — Α. Θ. πανοῦργος, Σ. πανουργότερος, for LXX φρονιμώτατος; Α. ζῴων for θηρίων; Α. full: καὶ ὁ ὄφις ἦν πανοῦργος ἀπὸ παντὸς ζῴου τῆς χώρας, οὗ ἐποίησε κύριος ὁ θεὸς. Second clause: Σ. πρὸς τί for τί ὅτι; Θ. κήπου for παραδείσου; Α. μὴ ὅτι εἶπεν ὁ θεός· μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ κήπου.

Gen 3:2

Vulg. Cui respondit mulier: De fructu lignorum, quae sunt in paradiso, vescimur:

Eng. (Douay-Rheims) And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:

MT

וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃

LXX καὶ εἶπεν ἡ γυνὴ τῷ ὄφει ἀπὸ καρποῦ ξύλου τοῦ παραδείσου φαγόμεθα·

Targ. (Yemenite Onkelos)

וַאֲמֶרֶת אִתְּתָא, לְחִוְיָא: מִפֵּירֵי אִילָן גִּנְּתָא, נֵיכוֹל׃

• Cui — MT ותאמר האשה אל־הנחש (the woman said to the serpent); LXX καὶ εἶπεν ἡ γυνὴ τῷ ὄφει; TO ואמרת אתתא לחויא — all three name the serpent; Vulg. Cui respondit mulier drops the noun, the serpent surviving only as the pronoun Cui.
• De fructu — MT מפרי עץ־הגן (from fruit of the tree of the garden); LXX ἀπὸ καρποῦ ξύλου τοῦ παραδείσου (same); Vulg. De fructu lignorum (of the trees, plural, where MT has one tree); TO מפירי אילן גנתא (from fruits, plural fruit, of the tree, singular).

Gen 3:3

Vulg. de fructu vero ligni quod est in medio paradisi, praecepit nobis Deus ne comederemus, et ne tangeremus illud, ne forte moriamur.

Eng. (Douay-Rheims) But of the fruit of the tree which is in the midst of paradise, God hath commanded us that we should not eat; and that we should not touch it, lest perhaps we die.

MT

וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר א-לה֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃

LXX ἀπὸ δὲ καρποῦ τοῦ ξύλου ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ θεός οὐ φάγεσθε ἀπ' αὐτοῦ οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε.

Targ. (Yemenite Onkelos)

וּמִפֵּירֵי אִילָנָא, דְּבִמְצִיעוּת גִּנְּתָא אֲמַר ייי לָא תֵּיכְלוּן מִנֵּיהּ, וְלָא תִּקְרְבוּן בֵּיהּ: דִּלְמָא תְּמוּתוּן׃

• בתוך — MT אשר בתוך־הגן; LXX ἐν μέσῳ τοῦ παραδείσου; Vulg. in medio paradisi; TO דבמציעות גנתא — all four, in the middle.
• The addition — MT לא תגעו בו (you shall not touch it) is the woman's addition to the 2:17 command, and all four keep it: LXX οὐδὲ μὴ ἅψησθε αὐτοῦ; Vulg. ne tangeremus illud; TO ולא תקרבון ביה (you shall not approach it — stronger than touch).
• אמר — MT אמר א-להים (only א-להים, no ייי, in the woman's speech); LXX εἶπεν ὁ θεός (same); Vulg. praecepit nobis Deus (commanded us); TO אמר ייי (only ייי, the reverse of MT here).

Gen 3:4

Vulg. Dixit autem serpens ad mulierem: Nequaquam morte moriemini.

Eng. (Douay-Rheims) And the serpent said to the woman: No, you shall not die the death.

MT

וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃

LXX καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῖσθε·

Targ. (Yemenite Onkelos)

וַאֲמַר חִוְיָא, לְאִתְּתָא: לָא מְמָת, תְּמוּתוּן׃

• Doubling kept — MT לא־מות תמותון (dying you shall not die); LXX οὐ θανάτῳ ἀποθανεῖσθε; Vulg. Nequaquam morte moriemini; TO לא ממת תמותון — all four keep the doubling, against Gen 2:16 where Vulg. dropped it.

Gen 3:5

Vulg. Scit enim Deus quod in quocumque die comederitis ex eo, aperientur oculi vestri, et eritis sicut dii, scientes bonum et malum.

Eng. (Douay-Rheims) For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil.

MT

כִּ֚י יֹדֵ֣עַ א-לה֔ים כִּ֗י בְּיוֹם֙ אֲכׇלְכֶ֣ם מִמֶּ֔נּוּ וְנִפְקְח֖וּ עֵֽינֵיכֶ֑ם וִהְיִיתֶם֙ כא-לה֔ים יֹדְעֵ֖י ט֥וֹב וָרָֽע׃

LXX ᾔδει γὰρ ὁ θεὸς ὅτι ἐν ᾗ ἂν ἡμέρᾳ φάγητε ἀπ' αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοὶ, γινώσκοντες καλὸν καὶ πονηρόν.

Targ. (Yemenite Onkelos)

אֲרֵי, גְּלֵי קֳדָם ייי, אֲרֵי בְּיוֹמָא דְּתֵיכְלוּן מִנֵּיהּ, יִתְפַּתְּחָן עֵינֵיכוֹן; וּתְהוֹן, כְּרַבְרְבִין, חָכְמִין, בֵּין טָב לְבִישׁ׃

• כאלהים — MT כא-להים (like gods, or like God); LXX ὡς θεοὶ (like gods, plural); Vulg. sicut dii (like gods, plural); TO כרברבין חכמין (like great ones, discerning — TO avoids 'gods' altogether).
• יודע — MT יודע א-להים (God knows); LXX ᾔδει ὁ θεὸς (God knew); Vulg. Scit enim Deus (God knows); TO גלי קדם ייי (revealed before ייי — TO's 'before' idiom for divine knowledge).
• Hexapla, mapping flagged — Field, p. 16, under 'Gen 3:6 (5)': Σ. συνετισθήσονται for LXX διανοιχθήσονται (they shall understand, for they shall be opened). The Hebrew lemma Field prints there, וַתִּפָּקַחְנָה, is the form of MT 3:7, not MT 3:5 — so whether this Σ reading belongs to 3:5, to 3:7, or to both, is uncertain and needs ruling; it is not assigned confidently to either verse here. See also the Σ past form under 3:7 below.

Gen 3:6

Vulg. Vidit igitur mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, aspectuque delectabile: et tulit de fructu illius, et comedit: deditque viro suo, qui comedit.

Eng. (Douay-Rheims) And the woman saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of the fruit thereof, and did eat, and gave to her husband who did eat.

MT

וַתֵּ֣רֶא הָֽאִשָּׁ֡ה כִּ֣י טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל וְכִ֧י תַֽאֲוָה־ה֣וּא לָעֵינַ֗יִם וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל וַתִּקַּ֥ח מִפִּרְי֖וֹ וַתֹּאכַ֑ל וַתִּתֵּ֧ן גַּם־לְאִישָׁ֛הּ עִמָּ֖הּ וַיֹּאכַֽל׃

LXX καὶ εἶδεν ἡ γυνὴ ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν, καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν καὶ ὡραῖόν ἐστιν τοῦ κατανοῆσαι, καὶ λαβοῦσα τοῦ καρποῦ αὐτοῦ ἔφαγεν· καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ' αὐτῆς, καὶ ἔφαγον.

Targ. (Yemenite Onkelos)

וַחֲזָת אִתְּתָא אֲרֵי טָב אִילָנָא לְמֵיכַל וַאֲרֵי אָסוּ הוּא לְעַיְנִין, וּמְרַגַּג אִילָנָא לְאִסְתַּכָּלָא בֵּיהּ, וּנְסֵיבַת מֵאִבֵּיהּ, וַאֲכַלַת; וִיהַבַת אַף לְבַעְלַהּ עִמַּהּ, וַאֲכַל׃

• Three qualities — MT טוב העץ למאכל, תאוה־הוא לעינים, נחמד העץ להשכיל (good for food, a desire to the eyes, desirable to make wise); LXX καλὸν εἰς βρῶσιν, ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, ὡραῖόν ἐστιν τοῦ κατανοῆσαι (good, pleasing to see, beautiful to understand); Vulg. bonum ad vescendum, pulchrum oculis, aspectuque delectabile (good, beautiful, delightful to look at — the 'make wise / understand' strand becomes looking); TO טב למיכל, אסו הוא לעינין, מרגג אילנא לאסתכלא ביה (good for food, אסו to the eyes, desirable to look at — TO likewise turns the third strand to looking).
• ויאכל — MT ויתן גם־לאישה עמה ויאכל (gave also to her husband with her, and he ate, singular); LXX καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ' αὐτῆς, καὶ ἔφαγον (and they ate, plural); Vulg. deditque viro suo, qui comedit (singular, follows MT); TO ויהבת אף לבעלה עמה ואכל (singular, follows MT).

Gen 3:7

Vulg. Et aperti sunt oculi amborum; cumque cognovissent se esse nudos, consuerunt folia ficus, et fecerunt sibi perizomata.

Eng. (Douay-Rheims) And the eyes of them both were opened: and when they perceived themselves to be naked, they sewed together fig leaves, and made themselves aprons.

MT

וַתִּפָּקַ֙חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ כִּ֥י עֵֽירֻמִּ֖ם הֵ֑ם וַֽיִּתְפְּרוּ֙ עֲלֵ֣ה תְאֵנָ֔ה וַיַּעֲשׂ֥וּ לָהֶ֖ם חֲגֹרֹֽת׃

LXX καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν· καὶ ἔρραψαν φύλλα συκῆς καὶ ἐποίησαν ἑαυτοῖς περιζώματα.

Targ. (Yemenite Onkelos)

וְאִתְפַּתַּחָא, עֵינֵי תַּרְוֵיהוֹן, וִידַעוּ, אֲרֵי עַרְטִלָּאִין אִנּוּן; וְחָטִיטוּ לְהוֹן טַרְפֵי תֵּינִין, וַעֲבַדוּ לְהוֹן זְרָזִין׃

• Fig leaves — MT עלה תאנה; LXX φύλλα συκῆς; Vulg. folia ficus; TO טרפי תינין — all fig. Girdles: MT חגרת; LXX περιζώματα; Vulg. perizomata (the Greek loan); TO זרזין.
• Hexapla, footnote-derived — Field, p. 16, n. 7, citing Anastasius: Σ. συνετίσθησαν for διανοιχθήσονται at the opening of the eyes (they understood, became wise, came to knowledge of their nakedness). This is a footnote citation, not a main Field entry; see the mapping flag under 3:5.

Gen 3:8

Vulg. Et cum audissent vocem Domini Dei deambulantis in paradiso ad auram post meridiem, abscondit se Adam et uxor ejus a facie Domini Dei in medio ligni paradisi.

Eng. (Douay-Rheims) And when they heard the voice of the Lord God walking in paradise at the afternoon air, Adam and his wife hid themselves from the face of the Lord God, amidst the trees of paradise.

MT

וַֽיִּשְׁמְע֞וּ אֶת־ק֨וֹל ייי֧ א-לה֛ים מִתְהַלֵּ֥ךְ בַּגָּ֖ן לְר֣וּחַ הַיּ֑וֹם וַיִּתְחַבֵּ֨א הָֽאָדָ֜ם וְאִשְׁתּ֗וֹ מִפְּנֵי֙ ייי֣ א-לה֔ים בְּת֖וֹךְ עֵ֥ץ הַגָּֽן׃

LXX καὶ ἤκουσαν τὴν φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος ἐν τῷ παραδείσῳ τὸ δειλινόν· καὶ ἐκρύβησαν ὅ τε Αδαμ καὶ ἡ γυνὴ αὐτοῦ ἀπὸ προσώπου κυρίου τοῦ θεοῦ ἐν μέσῳ τοῦ ξύλου τοῦ παραδείσου.

Targ. (Yemenite Onkelos)

וּשְׁמַעוּ יָת קָל מֵימְרָא דּייי א-להים, מְהַלֵּךְ בְּגִנְּתָא לִמְנָח יוֹמָא; וְאִטְּמַר אָדָם וְאִתְּתֵיהּ, מִן קֳדָם ייי א-להים, בְּגוֹ, אִילָן גִּנְּתָא׃

• Memra — MT קול ייי א-להים מתהלך (the voice walking); LXX φωνὴν κυρίου τοῦ θεοῦ περιπατοῦντος (the voice walking); Vulg. vocem Domini Dei deambulantis (the voice walking); TO קל מימרא דּייי א-להים מהלך (the voice of the Memra walking — TO inserts Memra, de-anthropomorphizing the walking).
• לרוח היום — MT לרוח היום (at the wind / breeze of the day); LXX τὸ δειλινόν (at evening); Vulg. ad auram post meridiem (at the breeze after midday); TO למנח יומא (at the day's rest).
• Hexapla 3:8 (Field, p. 16; Field's LXX 3:9 = MT 3:8) — Α. ἐν τῷ ἀνέμῳ τῆς ἡμέρας; Σ. διὰ πνεύματος ἡμέρας; Θ. ἐν τῷ πνεύματι πρὸς κατάψυξιν τῆς ἡμέρας; for LXX τὸ δειλινόν.

Gen 3:9

Vulg. Vocavitque Dominus Deus Adam, et dixit ei: Ubi es?

Eng. (Douay-Rheims) And the Lord God called Adam, and said to him: Where art thou?

MT

וַיִּקְרָ֛א ייי֥ א-לה֖ים אֶל־הָֽאָדָ֑ם וַיֹּ֥אמֶר ל֖וֹ אַיֶּֽכָּה׃

LXX καὶ ἐκάλεσεν κύριος ὁ θεὸς τὸν Αδαμ καὶ εἶπεν αὐτῷ Αδαμ, ποῦ εἶ;

Targ. (Yemenite Onkelos)

וּקְרָא ייי א-להים, לְאָדָם; וַאֲמַר לֵיהּ, אָן אַתְּ׃

• Αδαμ as vocative — MT ויקרא ... אל־האדם ויאמר לו איכה (called to the man, said to him, where are you?); LXX ἐκάλεσεν ... τὸν Αδαμ καὶ εἶπεν αὐτῷ Αδαμ, ποῦ εἶ (adds Αδαμ as a vocative); Vulg. Vocavitque ... Adam, et dixit ei: Ubi es? (Adam named, as in LXX); TO וקרא ... לאדם ואמר ליה אן את (same as MT, no added vocative).

Gen 3:10

Vulg. Qui ait: Vocem tuam audivi in paradiso, et timui, eo quod nudus essem, et abscondi me.

Eng. (Douay-Rheims) And he said: I heard thy voice in paradise; and I was afraid, because I was naked, and I hid myself.

MT

וַיֹּ֕אמֶר אֶת־קֹלְךָ֥ שָׁמַ֖עְתִּי בַּגָּ֑ן וָאִירָ֛א כִּֽי־עֵירֹ֥ם אָנֹ֖כִי וָאֵחָבֵֽא׃

LXX καὶ εἶπεν αὐτῷ τὴν φωνήν σου ἤκουσα περιπατοῦντος ἐν τῷ παραδείσῳ, καὶ ἐφοβήθην, ὅτι γυμνός εἰμι, καὶ ἐκρύβην.

Targ. (Yemenite Onkelos)

וַאֲמַר, יָת קָל מֵימְרָךְ שְׁמַעִית בְּגִנְּתָא; וּדְחֵילִית אֲרֵי עַרְטִלַּאי אֲנָא, וְאִטְּמַרִית׃

• Memra again — MT את־קלך שמעתי (your voice I heard); LXX τὴν φωνήν σου ἤκουσα περιπατοῦντος (your voice I heard, walking — LXX adds the walking participle to Adam's speech); Vulg. Vocem tuam audivi (no walking); TO ית קל מימרך שמעית (the voice of your Memra I heard — Memra again, as in 3:8).

Gen 3:11

Vulg. Cui dixit: Quis enim indicavit tibi quod nudus esses, nisi quod ex ligno de quo praeceperam tibi ne comederes, comedisti?

Eng. (Douay-Rheims) And he said to him: And who hath told thee that thou wast naked, but that thou hast eaten of the tree whereof I commanded thee that thou shouldst not eat?

MT

וַיֹּ֕אמֶר מִ֚י הִגִּ֣יד לְךָ֔ כִּ֥י עֵירֹ֖ם אָ֑תָּה הֲמִן־הָעֵ֗ץ אֲשֶׁ֧ר צִוִּיתִ֛יךָ לְבִלְתִּ֥י אֲכׇל־מִמֶּ֖נּוּ אָכָֽלְתָּ׃

LXX καὶ εἶπεν αὐτῷ τίς ἀνήγγειλέν σοι ὅτι γυμνὸς εἶ μὴ ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἔφαγες;

Targ. (Yemenite Onkelos)

וַאֲמַר מַאן חַוִּי לָךְ, אֲרֵי עַרְטִלַּאי אַתְּ; הֲמִן אִילָנָא, דְּפַקֵּידְתָּךְ בְּדִיל דְּלָא לְמֵיכַל מִנֵּיהּ אֲכַלְתָּא׃

• τούτου μόνου — MT המן־העץ אשר צויתיך לבלתי אכל־ממנו אכלת (from the tree I commanded you not to eat from, did you eat?); LXX adds τούτου μόνου (of this alone, do not eat — 'alone' is LXX's addition); Vulg. follows MT, no 'alone'; TO follows MT, no 'alone'.

Gen 3:12

Vulg. Dixitque Adam: Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi.

Eng. (Douay-Rheims) And Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.

MT

וַיֹּ֖אמֶר הָֽאָדָ֑ם הָֽאִשָּׁה֙ אֲשֶׁ֣ר נָתַ֣תָּה עִמָּדִ֔י הִ֛וא נָֽתְנָה־לִּ֥י מִן־הָעֵ֖ץ וָאֹכֵֽל׃

LXX καὶ εἶπεν ὁ Αδαμ ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ, αὕτη μοι ἔδωκεν ἀπὸ τοῦ ξύλου, καὶ ἔφαγον.

Targ. (Yemenite Onkelos)

וַאֲמַר, אָדָם: אִתְּתָא דִּיהַבְתְּ עִמִּי, הִיא יְהַבַת לִי מִן אִילָנָא וַאֲכַלִית׃

• sociam — MT האשה אשר נתתה עמדי (the woman whom you gave with me); LXX ἡ γυνή, ἣν ἔδωκας μετ' ἐμοῦ (same); Vulg. Mulier, quam dedisti mihi sociam (adds sociam, companion — Jerome's gloss); TO אתתא דיהבת עמי (same as MT, no sociam).
• Hexapla 3:12 (Field, p. 16; Field's LXX 3:13 = MT 3:12) — Σ. ἣν συνῴκισάς μοι (whom you made dwell with me) for LXX ἣν ἔδωκας μετ' ἐμοῦ. Footnote: Cod. 135 gives Α. ἣ συνῴκησάς με for the same words — so the Σ attribution in the main text is not the only attestation; attribution is flagged, not settled.

Gen 3:13

Vulg. Et dixit Dominus Deus ad mulierem: Quare hoc fecisti? Quae respondit: Serpens decepit me, et comedi.

Eng. (Douay-Rheims) And the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat.

MT

וַיֹּ֨אמֶר ייי֧ א-לה֛ים לָאִשָּׁ֖ה מַה־זֹּ֣את עָשִׂ֑ית וַתֹּ֙אמֶר֙ הָֽאִשָּׁ֔ה הַנָּחָ֥שׁ הִשִּׁיאַ֖נִי וָאֹכֵֽל׃

LXX καὶ εἶπεν κύριος ὁ θεὸς τῇ γυναικί τί τοῦτο ἐποίησας; καὶ εἶπεν ἡ γυνή ὁ ὄφις ἠπάτησέν με, καὶ ἔφαγον.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי א-להים לְאִתְּתָא, מָא דָּא עֲבַדְתְּ; וַאֲמַרַת, אִתְּתָא, חִוְיָא אַטְעְיַנִי, וַאֲכַלִית׃

• respondit — MT ותאמר האשה (and the woman said); LXX καὶ εἶπεν ἡ γυνή; TO ואמרת אתתא — all three have "said"; Vulg. Quae respondit alone gives "answered," answering the Lord's Quare hoc fecisti?
• השיאני — MT הנחש השיאני (the serpent deceived / lifted me astray); LXX ὁ ὄφις ἠπάτησέν με (deceived me); Vulg. Serpens decepit me (same); TO חויא אטעיני (the serpent led me astray, from טעה, to err).
• Hexapla 3:13 (Field, p. 16; Field's LXX 3:14 = MT 3:13) — Α. ἐπηγάγετό με (led me on, enticed me) for LXX ἠπάτησέ με. Field n. 10 notes Montefaucon suspected ἀπηγάγετό με, and that the reading 'sapits Symmachus more than Aquila' — attribution flagged, not settled.

Gen 3:14

Vulg. Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terrae: super pectus tuum gradieris, et terram comedes cunctis diebus vitae tuae.

Eng. (Douay-Rheims) And the Lord God said to the serpent: Because thou hast done this thing, thou art cursed among all cattle, and beasts of the earth: upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life.

MT

וַיֹּ֩אמֶר֩ ייי֨ א-לה֥ים ׀ אֶֽל־הַנָּחָשׁ֮ כִּ֣י עָשִׂ֣יתָ זֹּאת֒ אָר֤וּר אַתָּה֙ מִכׇּל־הַבְּהֵמָ֔ה וּמִכֹּ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה עַל־גְּחֹנְךָ֣ תֵלֵ֔ךְ וְעָפָ֥ר תֹּאכַ֖ל כׇּל־יְמֵ֥י חַיֶּֽיךָ׃

LXX καὶ εἶπεν κύριος ὁ θεὸς τῷ ὄφει ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν θηρίων τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φάγῃ πάσας τὰς ἡμέρας τῆς ζωῆς σου.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי א-להים לְחִוְיָא, אֲרֵי עֲבַדְתְּ דָּא, לִיט אַתְּ מִכָּל בְּעִירָא, וּמִכֹּל חַיַּת בָּרָא; עַל מְעָךְ תֵּיזֵיל, וְעַפְרָא תֵּיכוֹל כָּל יוֹמֵי חַיָּךְ׃

• גחון — MT על־גחנך תלך (on your belly you shall go); LXX ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ (on your breast and your belly — LXX has both); Vulg. super pectus tuum gradieris (on your breast only); TO על מעך תיזיל (on your belly — מעך, belly, follows MT).
• עפר — MT ועפר תאכל (dust you shall eat); LXX γῆν φάγῃ (earth); Vulg. terram comedes (earth); TO ועפרא תיכול (dust, follows MT).
• Hexapla 3:14 (Field, p. 16; Field's LXX 3:15 = MT 3:14) — Α. Σ. τῶν ζῴων for LXX τῶν θηρίων (in 'cursed among all beasts'); Α. χοῦν for LXX γῆν (dust for earth, MT עפר).

Gen 3:15

Vulg. Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus.

Eng. (Douay-Rheims) I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.

MT

וְאֵיבָ֣ה ׀ אָשִׁ֗ית בֵּֽינְךָ֙ וּבֵ֣ין הָֽאִשָּׁ֔ה וּבֵ֥ין זַרְעֲךָ֖ וּבֵ֣ין זַרְעָ֑הּ ה֚וּא יְשׁוּפְךָ֣ רֹ֔אשׁ וְאַתָּ֖ה תְּשׁוּפֶ֥נּוּ עָקֵֽב׃ {ס}

LXX καὶ ἔχθραν θήσω ἀνὰ μέσον σου καὶ ἀνὰ μέσον τῆς γυναικὸς, καὶ ἀνὰ μέσον τοῦ σπέρματός σου καὶ ἀνὰ μέσον τοῦ σπέρματος αὐτῆς· αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν.

Targ. (Yemenite Onkelos)

וּדְבָבוּ אֲשַׁוֵּי, בֵּינָךְ וּבֵין אִתְּתָא, וּבֵין בְּנָךְ, וּבֵין בְּנַהָא: הוּא יְהֵי דְּכִיר מָא דַּעֲבַדְתְּ לֵיהּ מִלְּקַדְמִין, וְאַתְּ תְּהֵי נָטַר לֵיהּ לְסוֹפָא׃

• שוף — the dictionaries do not settle it, and the precise sense is not clear. Strong's gives "to gape, i.e. snap at; figuratively, to overwhelm," with bruise / crush as renderings; Brown-Driver-Briggs gives "bruise," while noting others take it as a form of שאף, and at Psalm 139:11 the meaning is unsuitable. The verb is rare — Genesis 3:15 (twice) and Job 9:17 are the clear cases, Psalm 139:11 disputed — and the versions show the uncertainty: LXX τηρήσει (watch), Vulgate conteret / insidiaberis (crush / lie in wait), Aquila and Symmachus crush / press, Targum paraphrase.
• ישוף — MT הוא ישופך ראש ואתה תשופנו עקב (he shall bruise your head, you shall bruise his heel — the same verb שוף both ways); LXX αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν (he shall watch your head, you shall watch his heel — τηρέω, watch, not crush); Vulg. ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus (she shall crush your head — ipsa, feminine, where MT has הוא, masculine — and you shall lie in wait for his heel); TO paraphrases entirely: הוא יהי דכיר מא דעבדת ליה מלקדמין ואת תהי נטר ליה לסופא (he shall be mindful what you did to him at the beginning, and you shall watch him at the end — no head, no heel, no crushing).
• Hexapla 3:15 (Field, p. 16; Field's LXX 3:16 = MT 3:15) — Α. προστρίψει, Σ. θλίψει, for LXX τηρήσει (crush / press, against LXX's watch, aligning with MT שוף).

Gen 3:16

Vulg. Mulieri quoque dixit: Multiplicabo aerumnas tuas, et conceptus tuos: in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui.

Eng. (Douay-Rheims) To the woman also he said: I will multiply thy sorrows, and thy conceptions: in sorrow shalt thou bring forth children, and thou shalt be under thy husband’s power, and he shall have dominion over thee.

MT

אֶֽל־הָאִשָּׁ֣ה אָמַ֗ר הַרְבָּ֤ה אַרְבֶּה֙ עִצְּבוֹנֵ֣ךְ וְהֵֽרֹנֵ֔ךְ בְּעֶ֖צֶב תֵּֽלְדִ֣י בָנִ֑ים וְאֶל־אִישֵׁךְ֙ תְּשׁ֣וּקָתֵ֔ךְ וְה֖וּא יִמְשׇׁל־בָּֽךְ׃ {ס}

LXX καὶ τῇ γυναικὶ εἶπεν πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου· ἐν λύπαις τέξῃ τέκνα, καὶ πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου, καὶ αὐτός σου κυριεύσει.

Targ. (Yemenite Onkelos)

לְאִתְּתָא אֲמַר, אַסְגָּאָה אַסְגֵּי צַעֲרַכִי וְעִדּוּיַיכִי בִּצְעַר תְּלִידִין בְּנִין; וּלְוָת בַּעְלִיךְ, תְּהֵי תֵּיאוּבְתִּיךְ, וְהוּא, יִשְׁלוֹט בִּיךְ׃

• הרון — MT הרבה ארבה עצבונך והרנך (multiplying I will multiply your sorrow and your conception); LXX πληθύνων πληθυνῶ τὰς λύπας σου καὶ τὸν στεναγμόν σου (sorrows and groaning — στεναγμός for הרון); Vulg. Multiplicabo aerumnas tuas, et conceptus tuos (sorrows and conceptions — follows MT, and drops the doubling, cf. 3:4 where Vulg. kept it); TO אסגאה אסגי צערכי ועדויכי (multiply your pain and your pregnancies — עדוי, pregnancies, follows MT).
• תשוקה — MT ואל־אישך תשוקתך (to your husband your desire / turning); LXX πρὸς τὸν ἄνδρα σου ἡ ἀποστροφή σου (your turning back); Vulg. sub viri potestate eris (you shall be under the man's power — a paraphrase, neither desire nor turning); TO לות בעליך תהי תיאובתיך (to your husband shall be your desire — תיאובת, desire, follows the MT sense).
• Hexapla 3:16 (Field, p. 16; Field's LXX 3:17 = MT 3:16) — Α. τὰς συλλήψεις σου, Σ. Θ. τὰς κινήσεις σου, for LXX τὸν στεναγμόν σου; Α. συνάφεια, Σ. ὁρμὴ, for LXX ἀποστροφή. Field n. 16 notes Cod. X gives both readings to both Α. and Σ., and Jerome gives Aquila societatem, Symmachus appetitum / impetum — attribution for the second pair is flagged, not settled.

Gen 3:17

Vulg. Adae vero dixit: Quia audisti vocem uxoris tuae, et comedisti de ligno, ex quo praeceperam tibi ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitae tuae.

Eng. (Douay-Rheims) And to Adam he said: Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, whereof I commanded thee that thou shouldst not eat, cursed is the earth in thy work; with labour and toil shalt thou eat thereof all the days of thy life.

MT

וּלְאָדָ֣ם אָמַ֗ר כִּֽי־שָׁמַ֘עְתָּ֮ לְק֣וֹל אִשְׁתֶּ֒ךָ֒ וַתֹּ֙אכַל֙ מִן־הָעֵ֔ץ אֲשֶׁ֤ר צִוִּיתִ֙יךָ֙ לֵאמֹ֔ר לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ אֲרוּרָ֤ה הָֽאֲדָמָה֙ בַּֽעֲבוּרֶ֔ךָ בְּעִצָּבוֹן֙ תֹּֽאכְלֶ֔נָּה כֹּ֖ל יְמֵ֥י חַיֶּֽיךָ׃

LXX τῷ δὲ Αδαμ εἶπεν ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου καὶ ἔφαγες ἀπὸ τοῦ ξύλου οὗ ἐνετειλάμην σοι τούτου μόνου μὴ φαγεῖν, ἀπ' αὐτοῦ ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπαις φάγῃ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου·

Targ. (Yemenite Onkelos)

וּלְאָדָם אֲמַר, אֲרֵי קַבֵּילְתָּא לְמֵימַר אִתְּתָךְ, וַאֲכַלְתְּ מִן אִילָנָא, דְּפַקֵּידְתָּךְ לְמֵימַר לָא תֵּיכוֹל מִנֵּיהּ לִיטָא אַרְעָא, בְּדִילָךְ, בַּעֲמַל תֵּיכְלִנַּהּ, כֹּל יוֹמֵי חַיָּיךְ׃

• בעבורך — MT ארורה האדמה בעבורך (cursed is the ground because of you); LXX ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου (cursed is the earth in your works); Vulg. maledicta terra in opere tuo (cursed earth in your work, singular — follows the LXX sense, not MT's 'because of you'); TO ליטא ארעא בדילך (cursed ground because of you — follows MT).
• בעצבון — MT בעצבון תאכלנה (in sorrow you shall eat it); LXX ἐν λύπαις φάγῃ αὐτὴν (in sorrows); Vulg. in laboribus comedes ex ea (in labours); TO בעמל תיכלנה (in labour — עמל, labour, close to Vulg. laboribus).
• Hexapla 3:17 (Field, p. 16; Field's LXX 3:18 = MT 3:17) — Α. ἐπικατάρατος ἡ χθὼν ἕνεκέν σου; Σ. ἐπικατάρατος ἡ γῆ ἐν τῇ ἐργασίᾳ σου; Θ. ἐπικατάρατος ἡ [γῆ] ἀδαμὰ ἐν τῇ παραβάσει σου; for LXX ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου. Also, for ἐν λύπαις: Σ. ἐν κακοπαθείᾳ; Θ. μετὰ μόχθου.

Gen 3:18

Vulg. Spinas et tribulos germinabit tibi, et comedes herbam terrae.

Eng. (Douay-Rheims) Thorns and thistles shall it bring forth to thee; and thou shalt eat the herbs of the earth.

MT

וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃

LXX ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι, καὶ φάγῃ τὸν χόρτον τοῦ ἀγροῦ.

Targ. (Yemenite Onkelos)

וְכוּבִּין וְאָטְדִין, תְּצַמַּח לָךְ; וְתֵיכוֹל, יָת עִסְבָּא דְּחַקְלָא׃

• קוץ ודרדר — MT קוץ ודרדר (thorn and thistle); LXX ἀκάνθας καὶ τριβόλους; Vulg. Spinas et tribulos; TO כובין ואטדין (thorns and thistles).

Gen 3:19

Vulg. In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es et in pulverem reverteris.

Eng. (Douay-Rheims) In the sweat of thy face shalt thou eat bread till thou return to the earth, out of which thou wast taken: for dust thou art, and into dust thou shalt return.

MT

בְּזֵעַ֤ת אַפֶּ֙יךָ֙ תֹּ֣אכַל לֶ֔חֶם עַ֤ד שֽׁוּבְךָ֙ אֶל־הָ֣אֲדָמָ֔ה כִּ֥י מִמֶּ֖נָּה לֻקָּ֑חְתָּ כִּֽי־עָפָ֣ר אַ֔תָּה וְאֶל־עָפָ֖ר תָּשֽׁוּב׃

LXX ἐν ἱδρῶτι τοῦ προσώπου σου φάγῃ τὸν ἄρτον σου ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης· ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ.

Targ. (Yemenite Onkelos)

בְּזֵיעֲתָא דְּאַפָּךְ, תֵּיכוֹל לַחְמָא, עַד דְּתִתָּתַב לְאַרְעָא, דְּמִנַּהּ אִתְבְּרִיתָא: אֲרֵי עַפְרָא אַתְּ, וּלְעַפְרָא תְּתוּב׃

• עד שובך / תשוב — MT בזעת אפיך תאכל לחם עד שובך אל־האדמה כי ממנה לקחת כי־עפר אתה ואל־עפר תשוב (in sweat of face, until you return to the ground, dust you are, to dust you return); LXX ἐν ἱδρῶτι ... ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ... ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ (earth you are, to earth you shall go away — ἀπελεύσῃ, go away, not return); Vulg. donec revertaris in terram ... quia pulvis es et in pulverem reverteris (dust, return — follows MT); TO עד דתתתב לארעא דמנה אתבריתא ארי עפרא את ולעפרא תתוב (until you return to the land from which you were created — אתבריתא, created, not taken — TO's ברא again, cf. Gen 2:7, 2:19).
• Hexapla 3:19 (Field, pp. 16–17) — for ἕως τοῦ ἀποστρέψαι σε: Α. ἐπιστρέψαι (Field, p. 16); for εἰς γῆν ἀπελεύσῃ: Α. ἐπιστρέψῃ (Field, p. 17, second תשוב entry). Both are Α., both turn 'go away' back to 'return'.

Gen 3:20

Vulg. Et vocavit Adam nomen uxoris suae, Heva: eo quod mater esset cunctorum viventium.

Eng. (Douay-Rheims) And Adam called the name of his wife Eve: because she was the mother of all the living.

MT

וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁ֥ם אִשְׁתּ֖וֹ חַוָּ֑ה כִּ֛י הִ֥וא הָֽיְתָ֖ה אֵ֥ם כׇּל־חָֽי׃

LXX καὶ ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων.

Targ. (Yemenite Onkelos)

וּקְרָא אָדָם שׁוֹם אִתְּתֵיהּ, חַוָּה: אֲרֵי הִיא הֲוָת אִמָּא, דְּכָל בְּנֵי אֲנָשָׁא׃

• חוה — MT ויקרא האדם שם אשתו חוה כי היא היתה אם כל־חי (called his wife's name Eve, for she was mother of all living); LXX ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων (called her Life — Ζωή translates חוה, not transliterates it); Vulg. vocavit Adam nomen uxoris suae, Heva (transliterates, Heva); TO וקרא אדם שום אתתיה חוה ארי היא הוות אמא דכל בני אנשא (mother of all sons of man — בני אנשא, not 'all living').
• Hexapla 3:20 (Field, p. 17; Field's LXX 3:21 = MT 3:20) — Α. Αὕα, Σ. Ζωογόνος, for LXX Ζωή (Α. transliterates Eve, Σ. gives 'life-giver'). Field n. 23 notes Cod. 127 attributes ζωογόνος to Α. less probably — attribution flagged.

Gen 3:21

Vulg. Fecit quoque Dominus Deus Adae et uxori ejus tunicas pelliceas, et induit eos:

Eng. (Douay-Rheims) And the Lord God made for Adam and his wife, garments of skins, and clothed them.

MT

וַיַּ֩עַשׂ֩ ייי֨ א-לה֜ים לְאָדָ֧ם וּלְאִשְׁתּ֛וֹ כׇּתְנ֥וֹת ע֖וֹר וַיַּלְבִּשֵֽׁם׃ {פ}

LXX καὶ ἐποίησεν κύριος ὁ θεὸς τῷ Αδαμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους, καὶ ἐνέδυσεν αὐτούς.

Targ. (Yemenite Onkelos)

וַעֲבַד ייי א-להים לְאָדָם וּלְאִתְּתֵיהּ, לְבוּשִׁין דִּיקָר עַל מְשַׁךְ בִּסְרְהוֹן וְאַלְבֵּישִׁנּוּן׃

• כתנות עור — MT כתנות עור (coats of skin); LXX χιτῶνας δερματίνους (tunics of leather / skin); Vulg. tunicas pelliceas (tunics of skins); TO לבושין דיקר על משך בשרהון (garments of honour on the skin of their flesh — דיקר, honour, added, and 'on skin' made explicit).
• אור for עור — Midrash (Bereshit Rabbah 20:12): in Rabbi Meir's scroll כתנות אור was written, with aleph, garments of light, for MT כתנות עור, with ayin, garments of skin; LXX, Vulgate, and Targum all follow the skin reading.

Gen 3:22

Vulg. et ait: Ecce Adam quasi unus ex nobis factus est, sciens bonum et malum: nunc ergo ne forte mittat manum suam, et sumat etiam de ligno vitae, et comedat, et vivat in aeternum.

Eng. (Douay-Rheims) And he said: Behold Adam is become as one of us, knowing good and evil: now, therefore, lest perhaps he put forth his hand, and take also of the tree of life, and eat, and live for ever.

MT

וַיֹּ֣אמֶר ׀ ייי֣ א-לה֗ים הֵ֤ן הָֽאָדָם֙ הָיָה֙ כְּאַחַ֣ד מִמֶּ֔נּוּ לָדַ֖עַת ט֣וֹב וָרָ֑ע וְעַתָּ֣ה ׀ פֶּן־יִשְׁלַ֣ח יָד֗וֹ וְלָקַח֙ גַּ֚ם מֵעֵ֣ץ הַֽחַיִּ֔ים וְאָכַ֖ל וָחַ֥י לְעֹלָֽם׃

LXX καὶ εἶπεν ὁ θεός ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν· καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ φάγῃ, καὶ ζήσεται εἰς τὸν αἰῶνα.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי א-להים, הָא אָדָם הֲוָה יְחִידַאי בְּעָלְמָא מִנֵּיהּ, לְמִדַּע, טָב וּבִישׁ; וּכְעַן דִּלְמָא יוֹשֵׁיט יְדֵיהּ, וְיִסַּב אַף מֵאִילָן חַיַּיָּא, וְיֵיכוֹל, וְיֵיחֵי לְעָלַם׃

• כאחד ממנו — MT הן האדם היה כאחד ממנו לדעת טוב ורע (behold, man has become like one of us, to know good and evil); LXX ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν (same, 'one of us'); Vulg. Ecce Adam quasi unus ex nobis factus est (same); TO הא אדם הוה יחידאי בעלמא מניה למדע טב וביש (behold, man has become unique in the world, from himself, to know good and evil — TO avoids 'one of us' altogether, replacing it with יחידאי, unique, and מניה, from himself).
• Hexapla 3:22 (Field, p. 17; Field's LXX 3:23 = MT 3:22) — Σ. ἴδε, ὁ Ἀδὰμ γέγονεν ὁμοῦ ἀφ' ἑαυτοῦ γινώσκειν καλὸν καὶ πονηρόν· νῦν οὖν μηδαμῶς ἐκτείνας τὴν χεῖρα αὐτοῦ (Σ. also avoids 'one of us', with 'together from himself' — a parallel to TO's avoidance, not claimed here as borrowing).

Gen 3:23

Vulg. Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est.

Eng. (Douay-Rheims) And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.

MT

וַֽיְשַׁלְּחֵ֛הוּ ייי֥ א-לה֖ים מִגַּן־עֵ֑דֶן לַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר לֻקַּ֖ח מִשָּֽׁם׃

LXX καὶ ἐξαπέστειλεν αὐτὸν κύριος ὁ θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς, ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη.

Targ. (Yemenite Onkelos)

וְשַׁלְּחֵיהּ ייי א-להים, מִגִּנְּתָא דְּעֵדֶן לְמִפְלַח בְּאַרְעָא, דְּאִתְבְּרִי, מִתַּמָּן׃

• אתברי — MT וישלחהו ... מגן־עדן לעבד את־האדמה אשר לקח משם (sent him out ... to work the ground from which he was taken); LXX ἐξαπέστειλεν αὐτὸν ... ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη (same); Vulg. emisit eum ... ut operaretur terram de qua sumptus est (same); TO ושלחיה ... למפלח בארעא דאתברי מתמן (to work the land from which he was created — אתברי, created, again TO's ברא, cf. 3:19, Gen 2:7, 2:19).
• No distinct Α. / Σ. / Θ. reading is cited for 3:23 in Field, pp. 16–17; the only Field note there is an unassigned addition of κύριος, which is not quoted here.

Gen 3:24

Vulg. Ejecitque Adam: et collocavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitae.

Eng. (Douay-Rheims) And he cast out Adam; and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life.

MT

וַיְגָ֖רֶשׁ אֶת־הָֽאָדָ֑ם וַיַּשְׁכֵּן֩ מִקֶּ֨דֶם לְגַן־עֵ֜דֶן אֶת־הַכְּרֻבִ֗ים וְאֵ֨ת לַ֤הַט הַחֶ֙רֶב֙ הַמִּתְהַפֶּ֔כֶת לִשְׁמֹ֕ר אֶת־דֶּ֖רֶךְ עֵ֥ץ הַֽחַיִּֽים׃ {ס}

LXX καὶ ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς, καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ρὁμφαίαν τὴν στρεφομένην φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.

Targ. (Yemenite Onkelos)

וְתָרֵיךְ, יָת אָדָם; וְאַשְׁרִי מִלְּקַדְמִין לְגִנְּתָא דְּעֵדֶן יָת כְּרוּבַיָּא, וְיָת שְׁנַן חַרְבָּא דְּמִתְהַפְכָא, לְמִטַּר, יָת אוֹרַח אִילָן חַיַּיָּא׃

• ויגרש / וישכן — MT ויגרש את־האדם וישכן מקדם לגן־עדן את־הכרבים ואת להט החרב המתהפכת (drove out man, and placed east of the garden the cherubim and the flame of the turning sword); LXX ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς, καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην (cast out Adam, and settled him opposite paradise, and appointed the cherubim and the flaming turning sword); Vulg. Ejecitque Adam: et collocavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem (cast out Adam, and placed before paradise the cherubim and a flaming versatile sword — no 'settled him'); TO ותירך ית אדם ואשרי מלקדמין לגנתא דעדן ית כרוביא וית שנן חרבא דמתהפכא (drove out, and placed from the east / aforetime the cherubim and the sharpness of the turning sword — שנן, sharpness, for להט, flame).
• Hexapla 3:24 (Field, p. 17; Field's LXX 3:25 = MT 3:24) — Α. καὶ ὁ Ἑβραῖος· χερουβί, for LXX τὰ χερουβιμ (Aquila, with the Hebrew, gives the singular transliteration 'cherubi', not the plural cherubim).

Cross-verse patterns

• Divine name in dialogue — in the serpent / woman dialogue, MT, LXX, and Vulgate give only the single name: MT א-להים alone at 3:1 (second clause), 3:3, and 3:5; LXX ὁ θεός alone there; Vulg. Deus alone there. TO reverses it there: at 3:3 TO gives only ייי, and at 3:5 only ייי (גלי קדם ייי), while in narrative verses TO gives ייי א-להים together.
• Memra — TO inserts מימרא only twice in the chapter: at 3:8, קָל מֵימְרָא, and at 3:10, קָל מֵימְרָךְ. Elsewhere in Genesis 3 TO does not insert Memra.
• TO's 'created' — TO uses a 'created' verb where MT has 'taken': at 3:19, אתבריתא (from which you were created, for MT ממנה לקחת), and at 3:23, אתברי (from which he was created, for MT לקח משם). This is the same TO leveling seen in Genesis 2 at 2:7 and 2:19, where TO gives ברא for MT יצר.
• TO avoids a plural divine reference — at 3:5 TO gives כרברבין (great ones) for MT כא-להים, and at 3:22 TO gives יחידאי מניה (unique, from himself) for MT כאחד ממנו. Symmachus at 3:22 does the same avoidance in Greek, with ὁμοῦ ἀφ' ἑαυτοῦ.
• LXX additions not followed by Vulgate — LXX adds three things Vulgate does not follow: at 3:10, περιπατοῦντος (walking) in Adam's speech; at 3:11, τούτου μόνου (this alone); at 3:14, στήθει (breast) alongside κοιλία (belly), where Vulgate gives pectus only and MT/TO give belly only.
• Doubling — MT's doubling is kept by all four at 3:4 (מות תמות), and by LXX and TO at 3:16 (הרבה ארבה), where Vulgate drops it to a single Multiplicabo. Contrast Genesis 2:16, where Vulgate also dropped the doubling.
• Open questions, not claims — (1) Field p. 16, 'Gen 3:6 (5)': Σ. συνετισθήσονται — does it belong to MT 3:5, MT 3:7, or both? Field's lemma וַתִּפָּקַחְנָה matches MT 3:7. (2) Field p. 16, 3:12: is ἣν συνῴκισάς μοι Symmachus (main text) or Aquila (Cod. 135 footnote)? (3) Field p. 16, 3:13: is ἐπηγάγετό με Aquila or Symmachus? Field n. 10 flags the doubt. (4) Field p. 16, 3:16: is the second pair συνάφεια / ὁρμὴ split Α. / Σ. as in the main text, or shared, as Cod. X suggests?

Chapters

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