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

Genesis 4 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: unlike Genesis 3, LXX chapter 4 runs verse for verse with MT chapter 4 (26 verses each, no offset). Hexapla citations below give Field's verse number, which is the same as MT's here. Where Field cites no distinct Aquila, Symmachus, or Theodotion reading for a verse, no Hexapla line is given — never invented.

Gen 4:1

Vulg. Adam vero cognovit uxorem suam Hevam, quae concepit et peperit Cain, dicens: Possedi hominem per Deum.

Eng. (Douay-Rheims) And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God.

MT

וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ את־ייי׃

LXX Αδαμ δὲ ἔγνω Ευαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν. καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ.

Targ. (Yemenite Onkelos)

וְאָדָם, יְדַע יָת חַוָּה אִתְּתֵיהּ; וְעַדִּיאַת, וִילֵידַת יָת קַיִן, וַאֲמַרַת, קְנֵיתִי גֻּבְרָא מִן קֳדָם ייי׃

• קניתי איש — Vulg follows LXX: for MT's ambiguous את, LXX διὰ τοῦ θεοῦ and Vulg. per Deum give "through God"; TO differs, מִן קֳדָם ייי ("from before the Lord").
• Hexapla 4:1 (Field, p. 17) — Σ. ἐκτησάμην ἄνθρωπον σὺν κυρίῳ (with the Lord); 'the Hebrew and the Syriac': ἐκτησάμην ἄνθρωπον ἐν θεῷ (in God); unassigned: ἕτερος· ἐκτησάμην ἄνθρωπον κύριον (a man, the Lord).
• διὰ τοῦ θεοῦ — "through God" (so too Vulg. per Deum). Philo, De Cherubim: "God was the cause, not the instrument" — ὁ θεὸς αἴτιον, οὐκ ὄργανον; what is made comes δι' ὀργάνου μὲν, ὑπὸ δὲ αἰτίου — through an instrument, but from a cause. So too Questions and Answers on Genesis I, on 4:1: the Father and Creator "is not an instrument, but a cause," and "he wanders from right wisdom who says, that what has been made has been made, not from God, but by God." (Questions on Genesis survives in Armenian, so that passage is in translation only, no Greek original.)

Gen 4:2

Vulg. Rursumque peperit fratrem ejus Abel. Fuit autem Abel pastor ovium, et Cain agricola.

Eng. (Douay-Rheims) And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.

MT

וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃

LXX καὶ προσέθηκεν τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Αβελ. καὶ ἐγένετο Αβελ ποιμὴν προβάτων· Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν.

Targ. (Yemenite Onkelos)

וְאוֹסֵיפַת לְמֵילַד, יָת אֲחוּהִי יָת הָבֶל; וַהֲוָה הֶבֶל, רָעֵי עָנָא, וְקַיִן, הֲוָה פָּלַח בְּאַרְעָא׃

• ותוסף ללדת — Vulg differs, Rursumque peperit ("again she bore"), against MT/LXX/TO "added to bear"; cf. Symmachus πάλιν in Field.
• agricola — Vulgate alone gives the occupational noun, where MT עֹבֵד אֲדָמָה, LXX ἐργαζόμενος τὴν γῆν, TO פָּלַח בְּאַרְעָא all keep the participle, "working the ground." A verbatim rendering would be derogatory — Cain was no professional, only after the benefits of the ground, not in true agriculture; Jerome's choice here is just stylish, not a judgment on Cain's standing. Abel, by contrast, is a noun in all four versions (רֹעֵה / ποιμήν / pastor / רָעֵי). Jerome's agricola is his regular noun for the "man of the ground" idiom (Noah 9:20, איש האדמה; Esau 25:27, איש שדה). Cf. Philo, Questions on Genesis I, on 4:3: Cain the lover of self, offering only secondary things, after days.
• Hexapla 4:2 (Field, p. 17) — Σ. (καὶ) πάλιν ἔτεκεν (again she bore) for וַתֹּסֶף לָלֶדֶת.

Gen 4:3

Vulg. Factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino.

Eng. (Douay-Rheims) And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.

MT

וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לייי׃

LXX καὶ ἐγένετο μεθ' ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ·

Targ. (Yemenite Onkelos)

וַהֲוָה, מִסּוֹף יוֹמִין; וְאַיְתִי קַיִן מֵאִבָּא דְּאַרְעָא, קוּרְבָּנָא קֳדָם ייי׃

• מקץ ימים — Vulg alone adds "many" (post multos dies); LXX and TO follow MT's "end of days" (μεθ' ἡμέρας / מִסּוֹף יוֹמִין).
• No distinct Α. / Σ. / Θ. reading is cited for 4:3 in Field, pp. 17–20.

Gen 4:4

Vulg. Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum: et respexit Dominus ad Abel, et ad munera ejus.

Eng. (Douay-Rheims) Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.

MT

וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע ייי֔ אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃

LXX καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν. καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ·

Targ. (Yemenite Onkelos)

וְהֶבֶל אַיְתִי אַף הוּא מִבַּכִּירֵי עָנֵיהּ, וּמִשַּׁמִּינֵיהוֹן; וַהֲוָת רַעֲוָא מִן קֳדָם ייי, בְּהֶבֶל וּבְקוּרְבָּנֵיהּ׃

• וישע — LXX and Vulg follow MT's "looked" (ἐπεῖδεν / respexit); TO differs, turning it into favour (וַהֲוָת רַעֲוָא מִן קֳדָם ייי), avoiding direct divine action.
• מֵחֶלְבֵהֶן — MT "from their fat" (חֵלֶב), so LXX στεάτων, Vulg. adipibus, TO שַׁמִּינֵיהוֹן. Josephus, Antiquities 1.53, reads the same consonants as milk (חָלָב): "Abel brought milk, and the first-fruits of his flocks" — Ἄβελος δὲ γάλα καὶ τὰ πρωτότοκα τῶν βοσκημάτων.
• Hexapla 4:4 (Field, pp. 17–18) — Α. καὶ ἐπεκλίθη (inclined toward); Σ. καὶ ἐτέρφθη (took delight); Θ. καὶ ἐνεπύρισεν (set on fire — Jerome's reading: fire from heaven consumed Abel's offering, showing how Cain knew his own was rejected); 'the Syriac': καὶ εὐδόκησεν (was well pleased — in sense, TO's רעוא).

Gen 4:5

Vulg. Ad Cain vero, et ad munera illius non respexit: iratusque est Cain vehementer, et concidit vultus ejus.

Eng. (Douay-Rheims) But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell.

MT

וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃

LXX ἐπὶ δὲ Καιν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν. καὶ ἐλύπησεν τὸν Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ.

Targ. (Yemenite Onkelos)

וּבְקַיִן וּבְקוּרְבָּנֵיהּ, לָא הֲוָת רַעֲוָא; וּתְקֵיף לְקַיִן לַחְדָּא, וְאִתְכְּבִישׁוּ אַפּוֹהִי׃

• לא שעה — LXX and Vulg follow MT ("did not look"); TO differs again, "no favour was" (לָא הֲוָת רַעֲוָא), as at 4:4.
• Anger / grief — MT וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו (anger burned, faces fell); LXX καὶ ἐλύπησεν τὸν Κάϊν λίαν (grieved Cain greatly — LXX softens anger to grief, as again at 4:6); Vulg. iratusque est Cain vehementer, et concidit vultus ejus (anger, with MT); TO וּתְקֵיף לְקַיִן לַחְדָּא וְאִתְכְּבִישׁוּ אַפּוֹהִי — "Cain became very angry, and his countenance became downcast" (lit. "was strong to Cain exceedingly, and his face was lowered").
• Hexapla 4:5 (Field, p. 18) — Θ. οὐκ ἐνεπύρισεν (did not set on fire) for לֹא שָׁעָה; Α. καὶ ὠργίλον τῷ Κάϊν σφόδρα, καὶ ἔπεσε τὸ πρόσωπον αὐτοῦ (was angry); unassigned: Σ. καὶ ὠργίσθη… (fragment, see Open questions).

Gen 4:6

Vulg. Dixitque Dominus ad eum: Quare iratus es? et cur concidit facies tua?

Eng. (Douay-Rheims) And the Lord said to him: Why art thou angry? and why is thy countenance fallen?

MT

וַיֹּ֥אמֶר ייי֖ אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃

LXX καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου;

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, לְקָיִן: לְמָא תְּקֵיף לָךְ, וּלְמָא אִתְכְּבִישׁוּ אַפָּךְ׃

• למה חרה לך — LXX differs again, grief (περίλυπος); Vulg follows MT, anger (iratus); TO keeps the strong-anger sense in its own words (תְּקֵיף).
• Hexapla 4:6 (Field, p. 18) — Α. καὶ εἶπε κύριος πρὸς Κάϊν· εἰς τί [τὸ] ὠργίλον σοι; unassigned: Σ.… εἰς τί ὠργίσθης; (see Open questions).

Gen 4:7

Vulg. nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius.

Eng. (Douay-Rheims) If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it.

MT

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשׇׁל־בּֽוֹ׃

LXX οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.

Targ. (Yemenite Onkelos)

הֲלָא אִם תּוֹטֵיב עוּבָדָךְ, יִשְׁתְּבֵיק לָךְ, וְאִם לָא תוֹטֵיב עוּבָדָךְ, לְיוֹם דִּינָא חֶטְאָךְ נְטִיר; עֲתִיד לְאִתְפְּרָעָא מִנָּךְ, אִם לָא תְּתוּב, וְאִם תְּתוּב, יִשְׁתְּבֵיק לָךְ׃

• שאת — MT הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ (if you do well, lifting [of face? of offering?]; if not, sin crouches at the door, its desire is for you, you shall rule it — the verse is a crux in every version); LXX οὐκ ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ (if you offer rightly but do not divide rightly, you have sinned; be still — LXX reads the lifting as dividing the offering, and adds ἡσύχασον, be still); Vulg. nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus ejus, et tu dominaberis illius (if well, you shall receive; if ill, at once sin shall be at the doors); TO long paraphrase: if you make your deeds good, it shall be forgiven you; if not, your sin is kept for the Day of Judgment, to be exacted from you unless you repent, and if you repent it shall be forgiven you — TO turns the verse into repentance doctrine, with no lifting and no crouching.
• תשוקתו — MT וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ, the same pair as the curse of Hawah, 3:16: וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ — desire and rule, with the roles reversed: there her desire to her husband and he rules her; here sin's desire to Cain and Cain is to rule it. LXX keeps the link in both (ἡ ἀποστροφή σου / ἡ ἀποστροφὴ αὐτοῦ); Symmachus keeps it with ὁρμή in both. Vulgate keeps dominari in both (dominabitur tui / dominaberis illius) but renders תשוקה only at 4:7 (appetitus), paraphrasing it away at 3:16 (sub viri potestate eris). TO keeps the pair at 3:16 (תיאובתיך / ישלוט) but paraphrases 4:7 away entirely into repentance, with neither word.
• Hexapla 4:7 (Field, p. 18) — Σ. ἀλλ' ἐὰν ἀγαθύνης, ἀφήσω· ἐὰν δὲ μὴ ἀγαθύνης, παρὰ θύραν ἁμαρτία ἐγκάθηται· καὶ πρὸς σὲ ἡ ὁρμὴ αὐτῆς, ἀλλ' ἐξουσιάσεις αὐτῆς; Θ. οὐκ ἂν ἀγαθῶς ποιῇς, δεκτόν; καὶ ἂν μὴ ἀγαθῶς, ἐπὶ θύρᾳ ἁμαρτία ἐγκάθηται· καὶ πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ; Α. (οὐκ) ἐὰν ἀγαθύνης, ἀρέσεις… (fragment). Jerome, quoted in Field's note: the Hebrew sense differs much from LXX, because חטאת is masculine in Hebrew and feminine in Greek, so the versions carried the masculine across.

Gen 4:8

Vulg. Dixitque Cain ad Abel fratrem suum: Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.

Eng. (Douay-Rheims) And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.

MT

וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קׇם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃

LXX καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.

Targ. (Yemenite Onkelos)

וַאֲמַר קַיִן, לְהֶבֶל אֲחוּהִי; וַהֲוָה בְּמִהְוֵיהוֹן בְּחַקְלָא, וְקָם קַיִן עַל הֶבֶל אֲחוּהִי וְקַטְלֵיהּ׃

• Speech missing — MT וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו, then at once וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ (what Cain said is not given); LXX adds διέλθωμεν εἰς τὸ πεδίον (let us go into the field), marked ÷ … ⁂ in Field; Vulg. Egrediamur foras (let us go outside) follows LXX; TO follows MT, no added speech.
• Hexapla 4:8 (Field, p. 18) — no distinct Α. / Σ. / Θ. reading; two scholia: the words are found in none of the others, nor in the Hebrew, but, as the Hebrews say, in an apocryphon; and Origen's scholium: in the Hebrew what Cain said to Abel is not written, and Aquila's version shows it — Jerome: 'Dixit Cain ad Abel fratrem suum. Subauditur, what the Lord spoke. Superfluous, therefore, is what is found in the Samaritan and our [LXX] volume: Let us go into the field.'
• Midrash on 4:8 (Ginzberg, Legends Vol. 1, ch. 3, "Fratricide"; Vol. 5, Ten Generations notes) — The added words "let us go into the field" are read as Cain's challenge to a dispute: whether everything is to be ascribed to God (Abel) or to man (Cain) — Philo, De Migr. 137, Quod Deterius 1, 10–11, 14; Targum Yerushalmi Gen. 4:8. In the narrative the field quarrel is concrete: Abel's sheep tramped Cain's planted field ("What right hast thou to live upon my land?"), Abel answers with the wool Cain wears and the flesh Cain ate. A second motive: Cain desired Abel's twin sister (BR 22.7; PRE 21).
• Midrash — manner of killing: the narrative has Cain pelting Abel with stones until one struck his neck; Abel was stronger, released Cain on his plea for mercy, and Cain turned again and slew him. BR 22.8 gives three views: stone; cane (wordplay, per the note); sword to the throat, having seen Adam slaughter a sacrifice so. Also Sanhedrin 37b; Tan. Bereshit 9; PRE 21; Targum Yerushalmi Gen. 4:8; Sefer ha-Yashar Bereshit 9b. (Ginzberg note numbers approximate — the notes are unproofread OCR.)

Gen 4:9

Vulg. Et ait Dominus ad Cain: Ubi est Abel frater tuus? Qui respondit: Nescio: num custos fratris mei sum ego?

Eng. (Douay-Rheims) And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother’s keeper?

MT

וַיֹּ֤אמֶר ייי֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃

LXX καὶ εἶπεν ὁ θεὸς πρὸς Καιν ποῦ ἐστιν Αβελ ὁ ἀδελφός σου; ὁ δὲ εἶπεν οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ;

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְקַיִן, אָן הֶבֶל אֲחוּךְ; וַאֲמַר לָא יָדַעְנָא, הֲנָטַר אֲחִי אֲנָא׃

• No distinct Α. / Σ. / Θ. reading is cited for 4:9 in Field, pp. 17–20.

Gen 4:10

Vulg. Dixitque ad eum: Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.

Eng. (Douay-Rheims) And he said to him: What hast thou done? the voice of thy brother’s blood crieth to me from the earth.

MT

וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃

LXX καὶ εἶπεν ὁ θεός τί ἐποίησας; φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַאֲמַר, מָא עֲבַדְתָּא; קָל דַּם זַרְעֲיָן דַּעֲתִידִין לְמִפַּק מִן אֲחוּךְ, קָבְלָן קֳדָמַי מִן אַרְעָא׃

• קול דמי אחיך — LXX and Vulg singularize MT's plural דְּמֵי ("bloods") to blood (αἷμα / sanguis); TO differs, expanding the plural into the blood of the seeds destined to come forth from Abel.
• No distinct Α. / Σ. / Θ. reading is cited for 4:10 in Field, pp. 17–20.

Gen 4:11

Vulg. Nunc igitur maledictus eris super terram, quae aperuit os suum, et suscepit sanguinem fratris tui de manu tua.

Eng. (Douay-Rheims) Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand.

MT

וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃

LXX καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου.

Targ. (Yemenite Onkelos)

וּכְעַן, לִיט אַתְּ, מִן אַרְעָא דִּפְתַחַת יָת פּוּמַּהּ, וְקַבֵּילַת יָת דְּמָא דַּאֲחוּךְ מִן יְדָךְ׃

• Vulg differs alone — super terram ("upon the earth") for MT מִן־הָאֲדָמָה ("from the ground"); LXX ἀπὸ τῆς γῆς and TO מִן אַרְעָא follow MT's "from".
• No distinct Α. / Σ. / Θ. reading is cited for 4:11 in Field, pp. 17–20.

Gen 4:12

Vulg. Cum operatus fueris eam, non dabit tibi fructus suos: vagus et profugus eris super terram.

Eng. (Douay-Rheims) When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth.

MT

כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃

LXX ὅτι ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

אֲרֵי תִּפְלַח בְּאַרְעָא, לָא תוֹסֵף לְמִתַּן חֵילַהּ לָךְ; מְטֻלְטַל וְגָלֵי, תְּהֵי בְּאַרְעָא׃

• נע ונד — Vulg follows MT's sense, "wanderer and fugitive" (vagus et profugus); LXX differs, "groaning and trembling" (στένων καὶ τρέμων); TO gives "tossed and exiled" (מְטֻלְטַל וְגָלֵי).
• כֹּחָהּ — MT תֵּת־כֹּחָהּ לָךְ (give its strength to you), so LXX τὴν ἰσχὺν αὐτῆς and TO חֵילַהּ; Vulg. fructus suos (its fruits) — strength turned into produce, seemingly a commentary-style translation: what the ground's strength amounts to, its fruits, rather than the word itself.
• Hexapla 4:12 (Field, p. 19) — Σ. ἡ δὲ οὐκέτι (δώσει) for לֹא־תֹסֵף; Σ. ἀνάστατος καὶ ἀκατάστατος (unsettled and unstable) for נָע וָנָד; unassigned: 'the Hebrew and the others': σαλευόμενος καὶ ἀκαταστατῶν (shaken and unstable — see Open questions).

Gen 4:13

Vulg. Dixitque Cain ad Dominum: Major est iniquitas mea, quam ut veniam merear.

Eng. (Douay-Rheims) And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.

MT

וַיֹּ֥אמֶר קַ֖יִן אל־ייי֑ גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא*(בספרי ספרד ואשכנז מִנְּשֽׂוֹא)׃

LXX καὶ εἶπεν Καιν πρὸς τὸν κύριον μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με.

Targ. (Yemenite Onkelos)

וַאֲמַר קַיִן, קֳדָם ייי: סַגִּי חוֹבִי, מִלְּמִשְׁבַּק׃

• גדול עוני מנשא — MT גָּדוֹל עֲוֺנִי מִנְּשֹׂא (my iniquity is greater than can be borne — or, than can be forgiven; the verb נשא is ambiguous). LXX μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με: αἰτία is NOT forgiveness — it is cause, accusation, crime (cause for punishment), rendering עֲוֺנִי (cf. Aquila ἀνόμημά μου, my lawlessness); the forgiveness is in τοῦ ἀφεθῆναί με, "to be forgiven/released." So LXX, like Vulg. quam ut veniam merear and TO מִלְּמִשְׁבַּק, chooses the forgiveness sense of מנשא. Cite: Abbott-Smith, s.v. αἰτία ("in LXX: Ge 4:13" — cause, accusation, cause for punishment, crime); LSJ, s.v. αἰτία (cause, accusation, guilt/blame).
• Sefaria variant note — the Sefaria text carries a parenthetical here: in Spanish and Ashkenazi books the word is read מִנְּשׂוֹא (with the stress as printed there). The verse line above gives the main text only; the variant is recorded here, not substituted.
• Hexapla 4:13 (Field, p. 19) — Α. ἀνόμημά μου (my lawlessness) for עֲוֺנִי.

Gen 4:14

Vulg. Ecce ejicis me hodie a facie terrae, et a facie tua abscondar, et ero vagus et profugus in terra: omnis igitur qui invenerit me, occidet me.

Eng. (Douay-Rheims) Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: every one, therefore, that findeth me, shall kill me.

MT

הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כׇל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃

LXX εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς· καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με.

Targ. (Yemenite Onkelos)

הָא תָּרֵיכְתָּא יָתִי יוֹמָא דֵין, מֵעַל אַפֵּי אַרְעָא, וּמִן קֳדָמָךְ לֵית אִפְשָׁר לְאִטְּמָרָא; וְאֵיהֵי מְטֻלְטַל וְגָלֵי, בְּאַרְעָא, וִיהֵי כָּל דְּיַשְׁכְּחִנַּנִי, יִקְטְלִנַּנִי׃

• Vulgate follows MT — Ecce for MT הן, against LXX εἰ (if); vagus et profugus for MT נָע וָנָד, against LXX στένων καὶ τρέμων (groaning and trembling); abscondar for MT אֶסָּתֵר (I shall hide), against TO "from before you it is impossible to hide."
• Hexapla 4:14 (Field, p. 19) — Α. ἰδοὺ ἐξέβαλές με (behold, you have cast me out) for הֵן גֵּרַשְׁתָּ.

Gen 4:15

Vulg. Dixitque ei Dominus: Nequaquam ita fiet: sed omnis qui occiderit Cain, septuplum punietur. Posuitque Dominus Cain signum, ut non interficeret eum omnis qui invenisset eum.

Eng. (Douay-Rheims) And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.

MT

וַיֹּ֧אמֶר ל֣וֹ ייי֗ לָכֵן֙ כׇּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם ייי֤ לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כׇּל־מֹצְאֽוֹ׃

LXX καὶ εἶπεν αὐτῷ κύριος ὁ θεός οὐχ οὕτως· πᾶς ὁ ἀποκτείνας Καιν ἑπτὰ ἐκδικούμενα παραλύσει. καὶ ἔθετο κύριος ὁ θεὸς σημεῖον τῷ Καιν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν.

Targ. (Yemenite Onkelos)

וַאֲמַר לֵיהּ ייי, לָכֵן כָּל קָטוֹלַיָּא קַיִן, לְשִׁבְעָה דָּרִין, יִתְפְּרַע מִנֵּיהּ; וְשַׁוִּי ייי לְקַיִן אָתָא, בְּדִיל דְּלָא לְמִקְטַל יָתֵיהּ כָּל דְּיַשְׁכְּחִנֵּיהּ׃

• לכן — Vulg follows LXX against MT (Nequaquam ita fiet / οὐχ οὕτως, "not so", against MT לָכֵן, "therefore"); TO differs, turning sevenfold into seven generations (לְשִׁבְעָה דָּרִין), as again at 4:24.
• Hexapla 4:15 (Field, p. 19) — Οʹ. Σ. Θ. οὐχ οὕτως, Α. διὰ τοῦτο for לָכֵן; Α. ἑπταπλασίως ἐκδικηθήσεται, Σ. ἑβδόμως ἐκδίκησιν δώσει, Θ. δι' ἑβδομάδος ἐκδικήσει for שִׁבְעָתַיִם יֻקָּם; Α. πλῆξαι, Σ. πατάξαι for הַכּוֹת.

Gen 4:16

Vulg. Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.

Eng. (Douay-Rheims) And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden.

MT

וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י ייי֑ וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃

LXX ἐξῆλθεν δὲ Καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ᾤκησεν ἐν γῇ Ναιδ κατέναντι Εδεμ.

Targ. (Yemenite Onkelos)

וּנְפַק קַיִן, מִן קֳדָם ייי; וִיתֵיב בַּאֲרַע גָּלֵי וּמְטֻלְטַל דַּהֲוָת עֲבִידָא עֲלוֹהִי, מִלְּקַדְמִין כְּגִנְּתָא דְּעֵדֶן׃

• ארץ־נוד — LXX differs, making Nod a place name (γῇ Ναιδ); Vulg follows the sense, not the name (habitavit profugus, "dwelt as a fugitive"); TO likewise expands it as a land of exile and wandering made for him, no place name.
• Hexapla 4:16 (Field, p. 19) — Σ. ἀνάστατος (unsettled), Θ. σαλευόμενος (shaken) for נוֹד, via the Syro-Hexapla; Field's note (Ceriani) says Holmes's appendix gives text and names confusedly, and he separated them by the Syriac authority (see Open questions). Jerome, quoted there: 'What LXX translated Naid, in Hebrew is called NOD, and is interpreted σαλευόμενος, unstable and fluctuating, of uncertain seat. It is not, therefore, a land Naid, as our common people think.'

Gen 4:17

Vulg. Cognovit autem Cain uxorem suam, quae concepit, et peperit Henoch: et aedificavit civitatem, vocavitque nomen ejus ex nomine filii sui, Henoch.

Eng. (Douay-Rheims) And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch.

MT

וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃

LXX καὶ ἔγνω Καιν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Ενωχ. καὶ ἦν οἰκοδομῶν πόλιν· καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ενωχ.

Targ. (Yemenite Onkelos)

וִידַע קַיִן יָת אִתְּתֵיהּ, וְעַדִּיאַת וִילֵידַת יָת חֲנוֹךְ; וַהֲוָה, בָּנֵי קַרְתָּא, וּקְרָא שְׁמַהּ דְּקַרְתָּא, כְּשׁוֹם בְּרֵיהּ חֲנוֹךְ׃

• No distinct Α. / Σ. / Θ. reading is cited for 4:17 in Field, pp. 17–20.

Gen 4:18

Vulg. Porro Henoch genuit Irad, et Irad genuit Maviaël, et Maviaël genuit Mathusaël, et Mathusaël genuit Lamech.

Eng. (Douay-Rheims) And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech:

MT

וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיָּיאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃

LXX ἐγενήθη δὲ τῷ Ενωχ Γαιδαδ, καὶ Γαιδαδ ἐγέννησεν τὸν Μαιηλ, καὶ Μαιηλ ἐγέννησεν τὸν Μαθουσαλα, καὶ Μαθουσαλα ἐγέννησεν τὸν Λαμεχ.

Targ. (Yemenite Onkelos)

וְאִתְיְלֵיד לַחֲנוֹךְ, יָת עִירָד, וְעִירָד, אוֹלֵיד יָת מְחוּיָאֵל; וּמְחִיָּיאֵל, אוֹלֵיד יָת מְתוּשָׁאֵל, וּמְתוּשָׁאֵל, אוֹלֵיד יָת לָמֶךְ׃

• Genealogy names — LXX differs, with divergent name forms (Γαιδαδ for עִירָד, Μαθουσαλα for מְתוּשָׁאֵל, the latter a scribal confusion with Enoch's son, per Field); Vulg and TO follow MT's names.
• Hexapla 4:18 (Field, p. 19) — Α. Ἰράδ for עִירָד; the LXX name variants are Field's footnotes (Cod. 127 in text Μεήλ, in margin Μαουϊάηλ, for the second name; Origen's note on Μαθουσαλα vs Μαθουσαήλ: the former is the son of Enoch, the latter the descendant of Cain, and the LXX form was corrected from a scribal error).

Gen 4:19

Vulg. Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.

Eng. (Douay-Rheims) Who took two wives: the name of the one was Ada, and the name of the other Sella.

MT

וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃

LXX καὶ ἔλαβεν ἑαυτῷ Λαμεχ δύο γυναῖκας· ὄνομα τῇ μιᾷ Αδα, καὶ ὄνομα τῇ δευτέρᾳ Σελλα.

Targ. (Yemenite Onkelos)

וּנְסֵיב לֵיהּ לֶמֶךְ, תַּרְתֵּין נְשִׁין: שׁוֹם חֲדָא עָדָה, וְשׁוֹם תִּנְיֵיתָא צִלָּה׃

• No distinct Α. / Σ. / Θ. reading is cited for 4:19 in Field, pp. 17–20.

Gen 4:20

Vulg. Genuitque Ada Jabel, qui fuit pater habitantium in tentoriis, atque pastorum.

Eng. (Douay-Rheims) And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.

MT

וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃

LXX καὶ ἔτεκεν Αδα τὸν Ιωβελ· οὗτος ἦν ὁ πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων.

Targ. (Yemenite Onkelos)

וִילֵידַת עָדָה, יָת יָבָל: הוּא הֲוָה רִבְּהוֹן, דְּיָתְבֵי מַשְׁכְּנִין וּמָרֵי בְּעִיר׃

• TO changes the words as commentary — for MT אֲבִי (father) TO gives רִבְּהוֹן (their chief/master), and for וּמִקְנֶה (and cattle) מָרֵי בְּעִיר (owners of cattle); LXX πατὴρ and Vulg. pater keep "father" as it is. Same TO "chief" at 4:21–4:22.
• No distinct Α. / Σ. / Θ. reading is cited for 4:20 in Field, pp. 17–20.

Gen 4:21

Vulg. Et nomen fratris ejus Jubal: ipse fuit pater canentium cithara et organo.

Eng. (Douay-Rheims) And his brother’s name was Jubal; he was the father of them that play upon the harp and the organs.

MT

וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כׇּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃

LXX καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ιουβαλ· οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν.

Targ. (Yemenite Onkelos)

וְשׁוֹם אֲחוּהִי, יוּבָל: הוּא הֲוָה רִבְּהוֹן, דְּכָל דִּמְנַגַּן עַל פּוֹם נִבְלָא יָדְעֵי זְמָר כִּנָּרָא וַאֲבוּבָא׃

• אבי כל־תפש כנור ועוגב — LXX differs, "the one who showed forth" (ὁ καταδείξας) for "father of"; Vulg follows MT, "father of those playing"; TO differs as commentary, "chief" (רִבְּהוֹן) of all who play, expanding with "knowing song".
• No distinct Α. / Σ. / Θ. reading is cited for 4:21 in Field, pp. 17–20.

Gen 4:22

Vulg. Sella quoque genuit Tubalcain, qui fuit malleator et faber in cuncta opera aeris et ferri. Soror vero Tubalcain, Noëma.

Eng. (Douay-Rheims) Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema.

MT

וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כׇּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃

LXX Σελλα δὲ ἔτεκεν καὶ αὐτὴ τὸν Θοβελ· καὶ ἦν σφυροκόπος χαλκεὺς χαλκοῦ καὶ σιδήρου. ἀδελφὴ δὲ Θοβελ Νοεμα.

Targ. (Yemenite Onkelos)

וְצִלָּה אַף הִיא, יְלֵידַת יָת תּוּבַל קַיִן הוּא הֲוָה רִבְּהוֹן, דְּכָל דְּיָדְעֵי עֲבִידַת נְחָשָׁא וּבַרְזְלָא; וַאֲחָתֵיהּ דְּתוּבַל קַיִן, נַעֲמָה׃

• Follows and differences only — LXX and Vulg follow MT on the craft, rendering לֹטֵשׁ כָּל־חֹרֵשׁ as hammer-beater/smith (LXX σφυροκόπος χαλκεύς; Vulg. malleator et faber, keeping MT's "all" in cuncta opera); TO differs as commentary, as at 4:20–4:21, inserting רִבְּהוֹן (chief) of all who know the work, where MT has no "chief" word.
• No distinct Α. / Σ. / Θ. reading is cited for 4:22 in Field, pp. 17–20.

Gen 4:23

Vulg. Dixitque Lamech uxoribus suis Adae et Sellae: Audite vocem meam, uxores Lamech; auscultate sermonem meum: quoniam occidi virum in vulnus meum, et adolescentulum in livorem meum.

Eng. (Douay-Rheims) And Lamech said to his wives Ada and Sella: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising.

MT

וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃

LXX εἶπεν δὲ Λαμεχ ταῖς ἑαυτοῦ γυναιξίν Αδα καὶ Σελλα, ἀκούσατέ μου τῆς φωνῆς· γυναῖκες Λαμεχ, ἐνωτίσασθέ μου τοὺς λόγους· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί·

Targ. (Yemenite Onkelos)

וַאֲמַר לֶמֶךְ לִנְשׁוֹהִי, עָדָה וְצִלָּה שְׁמַעָא קָלִי נְשֵׁי לֶמֶךְ, אַצִּיתָא לְמֵימְרִי: לָא גּוּבְרָא קְטֵילִית דִּבְדִילֵיהּ אֲנָא סָבֵיל חוֹבִין לִמְמָת, וְאַף לָא עוּלֵימָא חַבֵּילִית דִּבְדִילֵיהּ יִשְׁתֵּיצֵי זַרְעִי׃

• TO differs alone — MT, LXX, and Vulg all affirm: a man killed for my wound, a child for my bruise; TO negates it (I have NOT killed a man, nor a child), the rabbinic reading that Lamech killed no one, adding the consequences — bearing guilt for death, seed destroyed.
• ילד: TO follows MT (child, עוּלֵימָא); LXX and Vulg differ slightly, aging it to young man/adolescent (νεανίσκον / adolescentulum).
• Hexapla 4:23 (Field, p. 19) — Α. (καὶ) παιδίον (child) for יֶלֶד.

Gen 4:24

Vulg. Septuplum ultio dabitur de Cain: de Lamech vero septuagies septies.

Eng. (Douay-Rheims) Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold.

MT

כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

LXX ὅτι ἑπτάκις ἐκδεδίκηται ἐκ Καιν, ἐκ δὲ Λαμεχ ἑβδομηκοντάκις ἑπτά.

Targ. (Yemenite Onkelos)

אֲרֵי שִׁבְעָה דָּרִין, אִתְּלִיאוּ לְקָיִן; הֲלָא לְלֶמֶךְ בְּרֵיהּ, שִׁבְעִין וְשִׁבְעָה׃

• שבעים ושבעה — LXX and Vulg differ from MT's seventy-seven (שִׁבְעִים וְשִׁבְעָה), giving seventy times seven (ἑβδομηκοντάκις ἑπτά / septuagies septies); TO differs again, turning Cain's sevenfold into seven generations and adding "his son" for Lamech.
• Hexapla 4:24 (Field, p. 20) — Α. ὅτι ἑπταπλασίως ἐκδικηθήσεται Κάϊν· καὶ Λάμεχ ἑβδομηκοντάκις ἑπτά; Σ. ὅτι ἑβδομαῖος ἐκδίκησιν δώσει… (fragmentary, via Syro-Hexapla and Procopius); Θ. (ὅτι) δι' ἑβδομάδος ἐξεδίκησε… (fragmentary, via Syro-Hexapla and Jerome: 'Theod. per hebdomadem').

Gen 4:25

Vulg. Cognovit quoque adhuc Adam uxorem suam: et peperit filium, vocavitque nomen ejus Seth, dicens: Posuit mihi Deus semen aliud pro Abel, quem occidit Cain.

Eng. (Douay-Rheims) Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew.

MT

וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י א-להים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃

LXX ἔγνω δὲ Αδαμ Ευαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν. καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σηθ λέγουσα ἐξανέστησεν γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ Αβελ, ὃν ἀπέκτεινεν Καιν.

Targ. (Yemenite Onkelos)

וִידַע אָדָם עוֹד, יָת אִתְּתֵיהּ, וִילֵידַת בַּר, וּקְרָת יָת שְׁמֵיהּ שֵׁת: אֲרֵי אֲמַרַת יְהַב לִי ייי, בַּר אָחֳרָן חֲלַף הֶבֶל, דְּקַטְלֵיהּ קָיִן׃

• שת־לי — Vulg follows MT, "appointed" (Posuit), against LXX "raised up" (ἐξανέστησεν); TO differs, switching the chapter's only second-name token to the first name and giving "son" (בַּר) for "seed" (זֶרַע).
• Hexapla 4:25 (Field, p. 20) — Α. καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Σήθ, [λέγουσα] ὅτι ἔθηκέ μοι ὁ θεὸς σπέρμα ἕτερον (put, with MT/Vulgate, against LXX raised up); LXX λέγουσα marked ÷ … ⁂ (an addition in LXX).

Gen 4:26

Vulg. Sed et Seth natus est filius, quem vocavit Enos: iste cœpit invocare nomen Domini.

Eng. (Douay-Rheims) But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord.

MT

וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם ייי׃ {ס}

LXX καὶ τῷ Σηθ ἐγένετο υἱός, ἐπωνόμασεν δὲ τὸ ὄνομα αὐτοῦ Ενως· οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ.

Targ. (Yemenite Onkelos)

וּלְשֵׁת אַף הוּא אִתְיְלֵיד בַּר, וּקְרָא יָת שְׁמֵיהּ אֱנוֹשׁ; בְּכֵין בְּיוֹמוֹהִי חָלוּ בְּנֵי אֲנָשָׁא, מִלְּצַלָּאָה בִּשְׁמָא דּייי׃

• אז הוחל לקרא — Vulg follows MT, "began" (cœpit); LXX differs, "hoped to call" (ἤλπισεν), reading הוחל from another root; TO reverses it, "ceased to pray" in his days, the idolatry reading.
• Hexapla 4:26 (Field, p. 20) — Α. τότε ἤρχθη τοῦ καλεῖν ἐν ὀνόματι (κυρίου) (then it was begun to call); Σ. τότε ἀρχὴ ἐγένετο… (fragmentary); unassigned: 'the Hebrew': οὗτος ἤλπισεν ἐπικαλεῖσθαι τῷ ὀνόματι κυρίου τοῦ θεοῦ, and Field notes the Hebrew reading gives the first name alone here.

Cross-verse patterns

• TO's 'from before the Lord' — TO puts מִן קֳדָם ייי (from before the Lord) where MT gives the first name directly as subject or with a particle: at 4:1 (קְנֵיתִי… מִן קֳדָם ייי), 4:3 (קוּרְבָּנָא קֳדָם ייי), 4:4 (רַעֲוָא מִן קֳדָם ייי), 4:13 (קֳדָם ייי), 4:15, and 4:16 (מִן קֳדָם ייי). The same TO avoidance as in Genesis 3, now systematic.
• TO's seven generations — TO turns sevenfold vengeance into seven generations at both places: 4:15 (לְשִׁבְעָה דָּרִין יִתְפְּרַע) and 4:24 (שִׁבְעָה דָּרִין אִתְּלִיאוּ לְקָיִן), against MT שִׁבְעָתַיִם, LXX ἑπτά / ἑπτάκις, and Vulgate septuplum / septuagies septies.
• Vulgate follows LXX against MT — at 4:8 (Egrediamur foras, with LXX διέλθωμεν εἰς τὸ πεδίον, against MT's missing speech) and at 4:15 (Nequaquam ita fiet, with LXX οὐχ οὕτως, against MT לָכֵן); elsewhere Vulgate follows MT: anger at 4:5–4:6, vagus et profugus at 4:12 and 4:16, began at 4:26.
• LXX grief for anger — LXX renders MT's anger (וַיִּחַר, חָרָה) as grief (ἐλύπησεν, περίλυπος) at both 4:5 and 4:6, where Vulgate and TO keep anger/strength.
• Wandering chain — נע ונד at 4:12, again at 4:14, then as a place at 4:16 (אֶרֶץ־נוֹד): MT keeps the root, LXX gives στένων καὶ τρέμων then γῇ Ναιδ, Vulgate gives vagus et profugus then habitavit profugus, TO gives מְטֻלְטַל וְגָלֵי throughout, and Field gives Σ. ἀνάστατος / Θ. σαλευόμενος for the noun.
• Blood, plural — MT דְּמֵי (plural) at 4:10–4:11: LXX and Vulgate singularize it (αἷμα, sanguis), TO expands it at 4:10 into the blood of the seeds destined to come forth from Abel.
• TO's reversals — TO negates Lamech's boast at 4:23 (לָא… קְטֵילִית, I have NOT killed) and reverses the beginning of prayer at 4:26 (חָלוּ… מִלְּצַלָּאָה, ceased to pray), both against MT, LXX, and Vulgate. These are TO's moralizing readings, not copyist variants.
• Divine names in Genesis 4 — MT uses the first name almost exclusively (10 of 11 tokens); the single second-name token is at 4:25, where TO switches it to the first name. Contrast Genesis 3, where the dialogue verses gave the second name alone in MT/LXX/Vulgate and TO reversed it.
• TO 'chief' for 'father' — in the craftsmen genealogy TO gives רִבְּהוֹן (their chief) for MT אֲבִי (father) at 4:20, 4:21, and 4:22 alike.

Open questions, not claims

• (1) Field p. 18, 4:5: the unassigned Σ. καὶ ὠργίσθη… — Field gives it without a sigla in the main text (Cod. 127 only). Is it Symmachus, or an unassigned fragment?
• (2) Field p. 18, 4:6: the unassigned Σ.… εἰς τί ὠργίσθης; — same question, Cod. 127 only.
• (3) Field p. 19, 4:12: the unassigned 'the Hebrew and the others': σαλευόμενος καὶ ἀκαταστατῶν — whose reading is this, against Σ. ἀνάστατος καὶ ἀκατάστατος?
• (4) Field p. 19, 4:16: Σ. ἀνάστατος / Θ. σαλευόμενος for נוֹד — Field's note (Ceriani) says Holmes's appendix gives text and names confusedly, and he separated them by Syriac authority. The split itself rests on that note.
• (5) Field p. 20, 4:24: Σ. and Θ. readings are fragmentary (…), via the Syro-Hexapla and Jerome — not full sentences, and the Symmachus form ἑβδομαῖος vs ἕβδομος is discussed in Field's note, not settled there.
• (6) Field p. 20, 4:26: Σ. τότε ἀρχὴ ἐγένετο… is fragmentary; the unassigned Hebrew reading for the verse is given without a translator's name.
• (7) Field cites no distinct reading for 4:3, 4:9, 4:10, 4:11, 4:17, 4:19, 4:20, 4:21, 4:22 in pp. 17–20 (reflowed pages 17–20) — recorded here as absence, not as a claim that no variant exists anywhere.

Chapters

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