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

Genesis 6 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text, given here under MT numbering; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Versification: MT, LXX, and Targum each have 22 verses in Genesis 6, verse for verse. The Vulgate chapter also has 22 verses, but two Vulgate sentences run across MT verse boundaries — 6:6 into 6:7 (Et tactus dolore cordis intrinsecus, / Delebo, inquit) and 6:12 into 6:13 (Cumque vidisset Deus terram esse corruptam ... , / dixit ad Noe) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. MT paragraph breaks: {פ} at 6:4 and at 6:8 (the end of the Bereshit-parsha material), {ס} at 6:12. Field numbering offset: Field's Cap. VI. 1 is Hebr. 5:32, so Field's Cap. VI. n is Hebr. 6:(n−1) throughout — citations below give the Hebrew verse, with Field's number in parentheses where it differs. Field's Genesis 6 material is on pp. 22–24. Targum punctuation is from the Mechon Mamre מקרא+תרגום pages (Bereshit for 6:1–6:8, Noach for 6:9–6:22), transferred word by word, wording and vocalization untouched, Yemenite forms kept. MT divine tokens: first name at 6:3, 6:5, 6:6, 6:7, 6:8 (5 tokens); second name at 6:2, 6:4 (בני־הא-להים), 6:9, 6:11, 6:12, 6:13, 6:22 (7 tokens). TO uses the first name throughout the chapter, switching MT's second name at 6:11, 6:12, 6:13, and 6:22. Where Field cites no distinct Aquila, Symmachus, or Theodotion reading for a verse, no Hexapla line is given — never invented.

Gen 6:1

Vulg. Cumque cœpissent homines multiplicari super terram, et filias procreassent,

Eng. (Douay-Rheims) And after that men began to be multiplied upon the earth, and daughters were born to them,

MT

וַֽיְהִי֙ כִּֽי־הֵחֵ֣ל הָֽאָדָ֔ם לָרֹ֖ב עַל־פְּנֵ֣י הָֽאֲדָמָ֑ה וּבָנ֖וֹת יֻלְּד֥וּ לָהֶֽם׃

LXX καὶ ἐγένετο ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι ἐπὶ τῆς γῆς καὶ θυγατέρες ἐγενήθησαν αὐτοῖς·

Targ. (Yemenite Onkelos)

וַהֲוָה כַּד שָׁרִיאוּ בְּנֵי אֲנָשָׁא, לְמִסְגֵּי עַל אַפֵּי אַרְעָא; וּבְנָתָא, אִתְיְלִידָא לְהוֹן׃

• כי־החל האדם לרב — LXX πολλοὶ γίνεσθαι (become many) for MT's לרוב (to multiply); Vulg. multiplicari and TO למסגי follow MT. Field cites no distinct reading for 6:1 (Field's Cap. VI. 1 is Hebr. 5:32; his next entry is VI. 3 = 6:2).
• Singular collective → plural — MT's הָאָדָם is singular, but אדם here is collective, mankind, not the individual Adam. LXX makes the collective explicit as individuals: οἱ ἄνθρωποι (men) with a plural verb, ἤρξαντο. Vulgate (homines) and TO (בְּנֵי אֲנָשָׁא, sons of man) pluralize the same way, so the plural is shared, not distinctive to LXX. The same LXX move recurs at 6:3 (בָּאָדָם → ἐν τοῖς ἀνθρώποις τούτοις, these men) and 6:5 (הָאָדָם → τῶν ἀνθρώπων), while at 6:6 and 6:7 LXX keeps the singular τὸν ἄνθρωπον for 'the man whom I made'.
• πολλοί, a possible derogatory shade — a possible reading, not settled here. In itself πολλοί means simply 'many', but in Plato οἱ πολλοί is the multitude set against philosophy: Republic 492b–c (the multitude in assemblies, courts, theaters, and camps shouts praise and blame until private training is swept away), 493a (taming them is like learning the moods of a huge beast), 494a (the multitude stands in opposition to philosophy). Philo's tractate on this very passage, De Gigantibus §§1–5, opens on Gen 6:1 asking why mankind became so populous after Noah and his sons, and answers by contraries: the rare (σπάνιον) highlights the very numerous (πάμπολυ); the good disposition of one displays the evil disposition of myriads; things done in accordance with virtue are few, while things devoid of art, science, and justice are incalculable; and the injustice of the multitude fathers only daughters (vices and passions), never sons. That is the Republic's few-vs-many structure applied to Gen 6:1 — but it is recorded here as a possible reading: Philo's point is about the populousness of the unjust, not a gloss on the word πολλοί itself, and the LXX word alone does not carry the pejorative sense.
• Philo's Greek — De Gigantibus §1 quotes the verse as ἡνίκα ἤρξαντο οἱ ἄνθρωποι πολλοὶ γίνεσθαι (plural men + many, as LXX), §3 speaks of τοὺς ἀδίκους πολλούς (the many unjust), and §5 names it directly: ἡ κατὰ τοὺς πολλοὺς ἀδικία (the injustice according to the many). So Philo himself frames the unjust generation as 'the many' — the possible reading's strongest textual anchor, in Philo's De Gigantibus §§1–5.
• Ginzberg, corrected — he DOES make the one-vs-many point, through Noah: the Vol. 1 Noah chapter presents Noah grown to manhood following Methuselah's ways 'while all other men of the time rose up against this pious king' — the one righteous man against the many wicked. What he does not do is frame it in Platonic πολλοί vocabulary or cite the Republic; that vocabulary link, and Philo's Greek κατὰ τοὺς πολλοὺς ἀδικία as its anchor, is the possible addition here. His notes on 6:2 (Vol. 5, notes 57–58) still treat the 'sons of God' interpretations, citing Philo only for Quaestiones in Gen. 1.92, not for the De Gigantibus opening.

Gen 6:2

Vulg. videntes filii Dei filias hominum quod essent pulchrae, acceperunt sibi uxores ex omnibus, quas elegerant.

Eng. (Douay-Rheims) The sons of God seeing the daughters of men, that they were fair, took to themselves wives of all which they chose.

MT

וַיִּרְא֤וּ בְנֵי־הא-להים֙ אֶת־בְּנ֣וֹת הָֽאָדָ֔ם כִּ֥י טֹבֹ֖ת הֵ֑נָּה וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃

LXX ἰδόντες δὲ οἱ υἱοὶ τοῦ θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν ὧν ἐξελέξαντο.

Targ. (Yemenite Onkelos)

וַחֲזוֹ בְּנֵי רַבְרְבַיָּא יָת בְּנָת אֲנָשָׁא, אֲרֵי שַׁפִּירָן אִנִּין; וּנְסִיבוּ לְהוֹן נְשִׁין, מִכֹּל דְּאִתְרְעִיאוּ׃

• בני־הא-להים — MT's second-name token; LXX υἱοὶ τοῦ θεοῦ and Vulg. filii Dei follow it. TO departs: בְּנֵי רַבְרְבַיָּא (sons of the great ones). Field (p. 22, Cap. VI. 3 = Hebr. 6:2): LXX alia exempl. οἱ ἄγγελοι (angels); Aquila υἱοὶ τῶν θεῶν (sons of gods, plural); Symmachus υἱοὶ τῶν δυναστευόντων (sons of rulers) — TO sides with Symmachus; Theodotion υἱοὶ τοῦ θεοῦ. Jerome, quoted in Field's note: ELOIM is common number, so Aquila dared the plural, understanding gods as saints or angels; Symmachus, following that sense, said sons of rulers.

Gen 6:3

Vulg. Dixitque Deus: Non permanebit spiritus meus in homine in aeternum, quia caro est: eruntque dies illius centum viginti annorum.

Eng. (Douay-Rheims) And God said: My spirit shall not remain in man for ever, because he is flesh, and his days shall be a hundred and twenty years.

MT

וַיֹּ֣אמֶר ייי֗ לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ לְעֹלָ֔ם בְּשַׁגַּ֖ם ה֣וּא בָשָׂ֑ר וְהָי֣וּ יָמָ֔יו מֵאָ֥ה וְעֶשְׂרִ֖ים שָׁנָֽה׃

LXX καὶ εἶπεν κύριος ὁ θεός οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις εἰς τὸν αἰῶνα, διὰ τὸ εἶναι αὐτοὺς σάρκας· ἔσονται δὲ αἱ ἡμέραι αὐτῶν ἑκατὸν εἴκοσι ἔτη.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, לָא יִתְקַיַּים דָּרָא בִּישָׁא הָדֵין קֳדָמַי לְעָלַם, בְּדִיל דְּאִנּוּן בִּסְרָא, וְעוֹבָדֵיהוֹן בִּישִׁין; אַרְכָּא יְהִיב לְהוֹן, מְאָה וְעַסְרִין שְׁנִין אִם יְתוּבוּן׃

• לא־ידון — LXX οὐ μὴ καταμείνῃ (shall not remain) and Vulg. Non permanebit follow the 'remain' reading; Symmachus οὐ κρινεῖ (shall not judge) reads the root as judgment. Field (p. 22, Cap. VI. 4 = Hebr. 6:3) records both, with LXX τούτοις marked ⁂. MT's first-name token here (6:3) opens the 6:3–6:8 first-name run.
• ידון, the discussion — this verb is a genuine crux. יָדוֹן occurs only here in the Bible (a hapax), which is why the root is unsettled, and the proposals are:

(a) דִּין, to judge — 'strive, contend with' (NIV; KJV 'strive'; Rashi reads the contention as within God: 'My Spirit shall not be discontent and strive with Myself concerning man' — whether to destroy or to show mercy, and that deliberation 'shall not be forever'; Radak: the exalted Spirit lowered to reside in man in constant strife with the body that draws him to animal lust; Or HaChaim: God will no longer enter into direct dialogue and judgment with man as with the serpent, the woman, Adam, and Cain). Weakness: from דין one expects the form יָדִין, not יָדוֹן.

(b) Remain, abide — LXX καταμείνῃ, Vulg. permanebit, Syriac; supported by Cassuto, Gunkel, and Westermann (Arabic cognate, Westermann Genesis 1:375). The LXX's sense is 'remain with' rather than 'remain in' (NET note; CSB, NASB 'remain with'). On this reading רוח is the life-giving breath, not only the personal Spirit.

(c) Protect, shield — Speiser (JBL 75, 1956, 'YDWN, Gen. 6:3'): cognate with Akkadian danānu, 'to protect, shield'; the verb's pattern fits a geminate root perfectly. Sense: My Spirit will not always protect mankind — in about 120 years they will be destroyed.

(d) Rule, govern — De Wette, Maurer, Knobel, Delitzsch: the Spirit 'shall not judge or rule in man forever'; Field's Latin gives both Non imperabit (shall not rule) and, as alternative, humiliabitur (shall not be humbled).

(e) Be made low, humbled — Gesenius: 'My Spirit shall not be made low in man', i.e. the divine nature shall not forever be humiliated by dwelling in flesh (Barnes lists דון as 'be down, strive, subdue, judge').

No proposal is settled; the verse's outcome is stable across all of them (the Spirit is withdrawn, 120 years remain), but the verb's exact nuance is not. One more wrinkle: רוח is grammatically feminine, yet the verb here is masculine (יָדוֹן, not תָּדוֹן) — part of why the form resists a clean derivation.

• TO paraphrases the whole verse, alone: 'this evil generation shall not endure before Me forever' (לָא יִתְקַיַּים דָּרָא בִּישָׁא הָדֵין קֳדָמַי לְעָלַם), 'and their deeds are evil' (וְעוֹבָדֵיהוֹן בִּישִׁין), and the 120 years are a respite 'if they repent' (אִם יְתוּבוּן) — the condition is TO's, in no other version.

Gen 6:4

Vulg. Gigantes autem erant super terram in diebus illis: postquam enim ingressi sunt filii Dei ad filias hominum, illaeque genuerunt, isti sunt potentes a saeculo viri famosi.

Eng. (Douay-Rheims) Now giants were upon the earth in those days. For after the sons of God went in to the daughters of men, and they brought forth children, these are the mighty men of old, men of renown.

MT

הַנְּפִלִ֞ים הָי֣וּ בָאָ֘רֶץ֮ בַּיָּמִ֣ים הָהֵם֒ וְגַ֣ם אַֽחֲרֵי־כֵ֗ן אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הא-להים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם הֵ֧מָּה הַגִּבֹּרִ֛ים אֲשֶׁ֥ר מֵעוֹלָ֖ם אַנְשֵׁ֥י הַשֵּֽׁם׃ {פ}

LXX οἱ δὲ γίγαντες ἦσαν ἐπὶ τῆς γῆς ἐν ταῖς ἡμέραις ἐκείναις, καὶ μετ' ἐκεῖνο ὡς ἂν εἰσεπορεύοντο οἱ υἱοὶ τοῦ θεοῦ πρὸς τὰς θυγατέρας τῶν ἀνθρώπων, καὶ ἐγεννῶσαν ἑαυτοῖς· ἐκεῖνοι ἦσαν οἱ γίγαντες οἱ ἀπ' αἰῶνος, οἱ ἄνθρωποι οἱ ὀνομαστοί.

Targ. (Yemenite Onkelos)

גִּבָּרַיָּא הֲווֹ בְּאַרְעָא, בְּיוֹמַיָּא הָאִנּוּן, וְאַף בָּתַר כֵּן דְּעָאלִין בְּנֵי רַבְרְבַיָּא לְוָת בְּנָת אֲנָשָׁא, וְיָלְדָן לְהוֹן: אִנּוּן גִּבָּרַיָּא דְּמֵעָלְמָא, אֲנָשִׁין דִּשְׁמָא׃

• הנפלים — LXX and Theodotion οἱ γίγαντες (giants), Vulg. Gigantes follows them; Aquila οἱ ἐπιπίπτοντες (falling upon); Symmachus οἱ βίαιοι (violent). Jerome, quoted in Field's note (p. 22, n. 9): in Hebrew it is 'falling ones were on the earth' (ANNAPHILIM); Symmachus rendered 'violent' for falling ones or giants. TO גִּבָּרַיָּא (mighty ones) covers both הנפלים and, below, הגברים.
• הגברים אשר מעולם אנשי השם — Field (p. 23, Cap. VI. 5 = Hebr. 6:4): LXX οἱ γίγαντες again, Aquila (οἱ) δυνατοί (mighty), Symmachus (οἱ) βίαιοι (violent). TO אִנּוּן גִּבָּרַיָּא דְּמֵעָלְמָא אֲנָשִׁין דִּשְׁמָא follows MT's sense. MT ends with {פ}.

Gen 6:5

Vulg. Videns autem Deus quod multa malitia hominum esset in terra, et cuncta cogitatio cordis intenta esset ad malum omni tempore,

Eng. (Douay-Rheims) And God seeing that the wickedness of men was great on the earth, and that all the thought of their heart was bent upon evil at all times,

MT

וַיַּ֣רְא ייי֔ כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃

LXX ἰδὼν δὲ κύριος ὁ θεὸς ὅτι ἐπληθύνθησαν αἱ κακίαι τῶν ἀνθρώπων ἐπὶ τῆς γῆς, καὶ πᾶς τις διανοεῖται ἐν τῇ καρδίᾳ αὐτοῦ ἐπιμελῶς ἐπὶ τὰ πονηρὰ πάσας τὰς ἡμέρας·

Targ. (Yemenite Onkelos)

וַחֲזָא ייי, אֲרֵי סְגִיאַת בִּישַׁת אֲנָשָׁא בְּאַרְעָא, וְכָל יִצְרָא מַחְשְׁבָת לִבֵּיהּ, לְחוֹד בִּישׁ כָּל יוֹמָא׃

• רק רע — LXX ἐπιμελῶς ἐπὶ τὰ πονηρά (diligently upon evils) against MT's 'only evil'; Field (p. 23, Cap. VI. 6 = Hebr. 6:5) adds 'the Hebrew' for ἐπιμελῶς: the natural inclination of man toward evils from his youth.
• כל־היום — LXX πάσας τὰς ἡμέρας (all the days) against MT's 'all the day'; Field: 'the Hebrew', καθ' ἡμέραν (daily). TO כָּל יוֹמָא follows MT.

Gen 6:6

Vulg. pœnituit eum quod hominem fecisset in terra. Et tactus dolore cordis intrinsecus,

Eng. (Douay-Rheims) It repented him that he had made man on the earth. And being touched inwardly with sorrow of heart,

MT

וַיִּנָּ֣חֶם ייי֔ כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃

LXX καὶ ἐνεθυμήθη ὁ θεὸς ὅτι ἐποίησεν τὸν ἄνθρωπον ἐπὶ τῆς γῆς, καὶ διενοήθη.

Targ. (Yemenite Onkelos)

וְתָב ייי בְּמֵימְרֵיהּ, אֲרֵי עֲבַד יָת אֲנָשָׁא בְּאַרְעָא; וַאֲמַר בְּמֵימְרֵיהּ, לְמִתְבַּר תּוּקְפְהוֹן כִּרְעוּתֵיהּ׃

• וינחם — LXX ἐνεθυμήθη (considered, thought) against MT's repenting; Aquila μετεμελήθη (changed his mind, repented); Symmachus ἀπέστρεψεν (turned away). Vulg. pœnituit (it repented him) follows MT/Aquila. Field (p. 23, Cap. VI. 7 = Hebr. 6:6) records all three, with LXX διενοήθη marked ※ ... ⁂.
• TO avoids divine repentance altogether: וְתָב ייי בְּמֵימְרֵיהּ (turned in His Memra) for וינחם, and for ויתעצב אל־לבו, 'said in His Memra to break their strength according to His will' (וַאֲמַר בְּמֵימְרֵיהּ לְמִתְבַּר תּוּקְפְהוֹן כִּרְעוּתֵיהּ) — a paraphrase, not a translation of grief.
• Philo, same point — Quod Deus sit immutabilis (On the Unchangeableness of God), on this verse: the living God never knows repentance (μὴ χρῆσθαι μετανοίᾳ τὸ ὄν); to think 'the unchangeable God can be changed' is itself wickedness (ch. 1 §§21–22), and change of counsel belongs to man, not to God, who 'abides by the designs which he originally formed, without changing any of them' (ch. 2 §1). Philo then explains the verse's own wording, 'God considered that he had made man upon the earth, and he thought within himself' (ch. 2 §8): the considering is not now first, but 'from long ago firmly and surely' (ch. 2 §24, Greek: οὐχὶ νῦν πρῶτον, ἀλλ' ἐξέτι πάλαι παγίως καὶ βεβαίως). Mechanism differs — Philo argues philosophically from the LXX's softened ἐνεθυμήθη/διενοήθη (considered/thought), while TO redirects the Hebrew וינחם through the Memra and turns grief into a judicial act — but the theological point is the same: God does not repent or change His mind. See also 6:7, where Philo (ch. 3 §22) presses the word order 'I was indignant that I had made them' against 'because I had made them I was indignant', the latter being 'a person who repented of what he had done, an idea inconsistent with the nature of God, which foresees everything'.

Gen 6:7

Vulg. Delebo, inquit, hominem, quem creavi, a facie terrae, ab homine usque ad animantia, a reptili usque ad volucres caeli: pœnitet enim me fecisse eos.

Eng. (Douay-Rheims) He said: I will destroy man, whom I have created, from the face of the earth, from man even to beasts, from the creeping thing even to the fowls of the air, for it repenteth me that I have made them.

MT

וַיֹּ֣אמֶר ייי֗ אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃

LXX καὶ εἶπεν ὁ θεός ἀπαλείψω τὸν ἄνθρωπον ὃν ἐποίησα ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἀπὸ ἑρπετῶν ἕως τῶν πετεινῶν τοῦ οὐρανοῦ· ὅτι ἐθυμώθην ὅτι ἐποίησα αὐτούς.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, אֶמְחֵי יָת אֲנָשָׁא דִּבְרֵיתִי מֵעַל אַפֵּי אַרְעָא, מֵאֲנָשָׁא עַד בְּעִירָא, עַד רִחְשָׁא וְעַד עוֹפָא דִּשְׁמַיָּא: אֲרֵי תַּבִית בְּמֵימְרִי, אֲרֵי עֲבַדְתִּנּוּן׃

• כי נחמתי — the reader's LXX gives ὅτι ἐθυμώθην (I was angered); Field (p. 23, Cap. VI. 8 = Hebr. 6:7) prints ἐνεθυμήθην (I considered) as the main LXX text, with ἐθυμώθην as alia exempl.; Aquila μετεμελήθην (I repented). Vulg. pœnitet follows MT. TO תַּבִית בְּמֵימְרִי (I turned in My Memra) continues the 6:6 avoidance.

Gen 6:8

Vulg. Noë vero invenit gratiam coram Domino.

Eng. (Douay-Rheims) But Noe found grace before the Lord.

MT

וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י ייי׃ {פ}

LXX Νωε δὲ εὗρεν χάριν ἐναντίον κυρίου τοῦ θεοῦ.

Targ. (Yemenite Onkelos)

וְנֹחַ, אַשְׁכַּח רַחֲמִין קֳדָם ייי׃

• מצא חן — LXX χάριν, Vulg. gratiam follow MT's favor; TO רַחֲמִין (mercy) is the one softening — Noah found mercy, not favor, before the Lord. No Field entry for 6:8. MT ends with {פ} — the end of the Bereshit-parsha material (6:1–6:8).

Gen 6:9

Vulg. Hae sunt generationes Noë: Noë vir justus atque perfectus fuit in generationibus suis; cum Deo ambulavit.

Eng. (Douay-Rheims) These are the generations of Noe: Noe was a just and perfect man in his generations, he walked with God.

MT

אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הא-להים֖ הִֽתְהַלֶּךְ־נֹֽחַ׃

LXX αὗται δὲ αἱ γενέσεις Νωε. Νωε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῇ γενεᾷ αὐτοῦ· τῷ θεῷ εὐηρέστησεν Νωε.

Targ. (Yemenite Onkelos)

אִלֵּין, תּוֹלְדָת נֹחַ נֹחַ גְּבַר זַכַּאי שְׁלִים הֲוָה, בְּדָרוֹהִי: בְּדַחְלְתָא דּייי, הַלֵּיךְ נֹחַ׃

• אלה תולדת — TO אִלֵּין תּוֹלְדָת, plural construct, same as at 5:1 (see the TO תּוֹלְדָת rule recorded there).
• את־הא-להים התהלך־נח — LXX τῷ θεῷ εὐηρέστησεν (pleased God) against MT's walked; Aquila σὺν τῷ θεῷ περιεπάτει (walked with God) sides with MT; Symmachus τῷ θεῷ ἐπηκολούθησεν (followed God). Vulg. cum Deo ambulavit follows MT. TO בְּדַחְלְתָא דּייי הַלֵּיךְ נֹחַ (walked in fear of the Lord) — the same fear formula as TO at 5:22 and 5:24 for Enoch. Field (p. 23, Cap. VI. 10 = Hebr. 6:9).
• צדיק, three shades — all three versions agree Noah is the righteous one; the words color it differently. MT צַדִּיק is relational rightness: the one in the right, vindicated, loyal within the covenant (its opposite at 18:23 is רָשָׁע, the guilty one). TO gives its regular word for צדיק everywhere in Genesis (6:9, 7:1, 18:23–28, 20:4): זַכַּאי, from זכה, to be clear, pure, acquitted — Noah as 'a man innocent, cleared in judgment, of merit' (its opposite at 18:23 is חַיָּבָא, the liable one). LXX gives its regular word too: δίκαιος, just, conforming to a norm — the Greek term is more abstract and legal-normative than Hebrew צדק. So TO's Noah is cleared and meritorious, LXX's Noah is just according to a standard, MT's Noah is in the right — same verdict, different shade, and neither TO nor LXX is making a special point at 6:9; each is using its usual equivalent. The same holds for תמים: MT 'blameless, whole', TO שְׁלִים (complete, whole, at peace), LXX τέλειος ὢν ('being perfect', having reached its goal).
• בדורותיו — a related difference, not about צדיק itself: MT plural 'in his generations', LXX singular ἐν τῇ γενεᾷ αὐτοῦ ('in his generation', among his contemporaries). The rabbinic debate turns on this phrase (Bereshit Rabbah 30:9; b. Sanhedrin 108a): to his praise — even in a wicked generation he was righteous, how much more in a good one; or to his disgrace — only measured against his wicked generation did he count as righteous. Recorded as the debate, not settled here.

Gen 6:10

Vulg. Et genuit tres filios, Sem, Cham et Japheth.

Eng. (Douay-Rheims) And he begot three sons, Sem, Cham, and Japheth.

MT

וַיּ֥וֹלֶד נֹ֖חַ שְׁלֹשָׁ֣ה בָנִ֑ים אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃

LXX ἐγέννησεν δὲ Νωε τρεῖς υἱούς, τὸν Σημ, τὸν Χαμ, τὸν Ιαφεθ.

Targ. (Yemenite Onkelos)

וְאוֹלֵיד נֹחַ, תְּלָתָא בְּנִין יָת שֵׁם, יָת חָם וְיָת יָפֶת׃

• No divergence: all four name the three sons, Shem, Ham, Japheth, identically. Field cites no distinct reading for 6:10.

Gen 6:11

Vulg. Corrupta est autem terra coram Deo, et repleta est iniquitate.

Eng. (Douay-Rheims) And the earth was corrupted before God, and was filled with iniquity.

MT

וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הא-להים֑ וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃

LXX ἐφθάρη δὲ ἡ γῆ ἐναντίον τοῦ θεοῦ, καὶ ἐπλήσθη ἡ γῆ ἀδικίας.

Targ. (Yemenite Onkelos)

וְאִתְחַבַּלַת אַרְעָא, קֳדָם ייי; וְאִתְמְלִיאַת אַרְעָא, חָטוֹפִין׃

• לפני הא-להים — MT's second-name token; LXX ἐναντίον τοῦ θεοῦ and Vulg. coram Deo follow the name. TO switches it to the first name: קֳדָם ייי, as at 4:25.
• חמס — LXX ἀδικίας (injustice), Vulg. iniquitate, TO חָטוֹפִין (robberies, seizures) — TO specifies the violence as robbery, as at 6:13. Field cites no distinct reading for 6:11.

Gen 6:12

Vulg. Cumque vidisset Deus terram esse corruptam (omnis quippe caro corruperat viam suam super terram),

Eng. (Douay-Rheims) And when God had seen that the earth was corrupted (for all flesh had corrupted its way upon the earth,)

MT

וַיַּ֧רְא א-להים֛ אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כׇּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃ {ס}

LXX καὶ εἶδεν κύριος ὁ θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη, ὅτι κατέφθειρεν πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַחֲזָא ייי יָת אַרְעָא, וְהָא אִתְחַבַּלַת: אֲרֵי חַבִּילוּ כָּל בִּסְרָא אֲנָשׁ אוֹרְחֵיהּ, עַל אַרְעָא׃

• וירא א-להים — TO וַחֲזָא ייי switches the second name to the first; LXX κύριος ὁ θεὸς adds the first name to MT's second; Vulg. Deus follows MT's name.
• כל־בשר את־דרכו — TO כָּל בִּסְרָא אֲנָשׁ אוֹרְחֵיהּ (all flesh, each man his way) spells out the distributive sense.
• דרכו, whose way? — the suffix is genuinely ambiguous: 'his/its way' can be flesh's own way (each creature's conduct) or God's way (the way God set). The plain reading, taken by Vulgate (viam suam, its own way) and by TO ('each man his way'), is flesh's own way. Philo reads it the other way, in Quod Deus sit immutabilis VI §§15–18, and his argument is worth quoting because he raises the problem himself: 'to some persons this expression will seem to have been incorrectly used', since consistency would require 'its (αὑτῆς) way' — σάρξ (flesh) is feminine in Greek, and αὐτοῦ (his) is masculine, so it cannot agree with flesh. His resolution: Moses speaks of two things, 'the flesh that is corrupted, and another being whose way the flesh endeavours to injure and to corrupt' — so 'all flesh corrupted the perfect way of the everlasting and incorruptible Being which leads to God' (τὴν τοῦ αἰωνίου καὶ ἀφθάρτου τελείαν ὁδὸν τὴν πρὸς θεὸν ἄγουσαν), and 'know that this way is wisdom', whose end is the knowledge of God (§18). One caveat: Philo's proof works in Greek, not in Hebrew — in Hebrew בָּשָׂר is masculine, so דַּרְכּוֹ agrees with כל־בשר without any strain, and the Hebrew text leaves both readings grammatically open. Philo's is a reading, argued from the LXX wording, not the only possible one. MT ends with {ס}. Field cites no distinct reading for 6:12.

Gen 6:13

Vulg. dixit ad Noë: Finis universae carnis venit coram me: repleta est terra iniquitate a facie eorum, et ego disperdam eos cum terra.

Eng. (Douay-Rheims) He said to Noe: The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth.

MT

וַיֹּ֨אמֶר א-להים֜ לְנֹ֗חַ קֵ֤ץ כׇּל־בָּשָׂר֙ בָּ֣א לְפָנַ֔י כִּֽי־מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס מִפְּנֵיהֶ֑ם וְהִנְנִ֥י מַשְׁחִיתָ֖ם אֶת־הָאָֽרֶץ׃

LXX καὶ εἶπεν ὁ θεὸς πρὸς Νωε καιρὸς παντὸς ἀνθρώπου ἥκει ἐναντίον μου, ὅτι ἐπλήσθη ἡ γῆ ἀδικίας ἀπ' αὐτῶν· καὶ ἰδοὺ ἐγὼ καταφθείρω αὐτοὺς καὶ τὴν γῆν.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְנֹחַ, קִצָּא דְּכָל בִּסְרָא עָאל לִקְדָמַי אֲרֵי אִתְמְלִיאַת אַרְעָא חָטוֹפִין, מִן קֳדָם עוֹבָדֵיהוֹן בִּישַׁיָּא; וְהָאֲנָא מְחַבֵּילְהוֹן, עִם אַרְעָא׃

• קץ — LXX καιρός (season, time) against MT's end; Aquila τέλος (end), Symmachus πέρας (limit) side with MT. Vulg. Finis follows MT. Field (p. 23, Cap. VI. 14 = Hebr. 6:13).
• Vulgate skips the divine name at 6:13 — and the objection stands: on a word-for-word standard the name belongs there. MT says וַיֹּאמֶר א-להים, LXX renders it (καὶ εἶπεν ὁ θεός), TO renders it (וַאֲמַר ייי), and Vulgate alone has bare dixit. The sentence-continuation explains how Latin permits it, not why it is faithful: the Vulgate period runs across the verse boundary, 'Cumque vidisset Deus terram esse corruptam (…), dixit ad Noe', with Deus already the subject from the 6:12 clause, and Latin prose does not repeat a subject in a continuing sentence — the same habit at 6:5→6:6, where Vulgate carries Deus from 'Videns autem Deus' into 'pœnituit eum' while MT repeats ייי. So the omission is a real departure from word-for-word, in keeping with Jerome's Latin periodic style, and it is the received Vulgate reading: Clementine and Nova Vulgata both read 'dixit ad Noe' at 6:13.
• כל־בשר — LXX παντὸς ἀνθρώπου (of every man) for MT's all flesh; TO קִצָּא דְּכָל בִּסְרָא follows MT. חמס again TO חָטוֹפִין (robberies), with the gloss 'from before their evil deeds' (מִן קֳדָם עוֹבָדֵיהוֹן בִּישַׁיָּא) — TO alone adds the cause.

Gen 6:14

Vulg. Fac tibi arcam de lignis laevigatis; mansiunculas in arca facies, et bitumine linies intrinsecus et extrinsecus.

Eng. (Douay-Rheims) Make thee an ark of timber planks: thou shalt make little rooms in the ark, and thou shalt pitch it within and without.

MT

עֲשֵׂ֤ה לְךָ֙ תֵּבַ֣ת עֲצֵי־גֹ֔פֶר קִנִּ֖ים תַּֽעֲשֶׂ֣ה אֶת־הַתֵּבָ֑ה וְכָֽפַרְתָּ֥ אֹתָ֛הּ מִבַּ֥יִת וּמִח֖וּץ בַּכֹּֽפֶר׃

LXX ποίησον οὖν σεαυτῷ κιβωτὸν ἐκ ξύλων τετραγώνων· νοσσιὰς ποιήσεις τὴν κιβωτὸν, καὶ ἀσφαλτώσεις αὐτὴν ἔσωθεν καὶ ἔξωθεν τῇ ἀσφάλτῳ.

Targ. (Yemenite Onkelos)

עֲבֵיד לָךְ תֵּיבְתָא דְּאָעִין דְּקַדְרוֹס, מְדוֹרִין תַּעֲבֵיד יָת תֵּיבְתָא; וְתִחְפֵי יָתַהּ מִגָּיו וּמִבַּרָא, בְּכוּפְרָא׃

• עצי־גפר — LXX ἐκ ξύλων τετραγώνων (squared timbers); another reading ἀσήπτων (incorruptible) and another κεδρίνων (cedar); Vulg. lignis laevigatis (smoothed timbers); TO דְּאָעִין דְּקַדְרוֹס (cedar timbers) sides with the cedar reading. Field (p. 23, Cap. VI. 15 = Hebr. 6:14).
• קנים — LXX νοσσιὰς (nests, little chambers), Symmachus καλιὰς (huts, cabins), Vulg. mansiunculas (little dwellings), TO מְדוֹרִין (dwellings).
• וכפרת ... בכפר — LXX ἀσφαλτώσεις ... τῇ ἀσφάλτῳ (pitch); Aquila ἀλοιφήσεις ... ἀλοιφῇ (smear with ointment); Vulg. bitumine, TO בְּכוּפְרָא follow the pitch sense.

Gen 6:15

Vulg. Et sic facies eam: trecentorum cubitorum erit longitudo arcae, quinquaginta cubitorum latitudo, et triginta cubitorum altitudo illius.

Eng. (Douay-Rheims) And thus shalt thou make it: The length of the ark shall be three hundred cubits: the breadth of it fifty cubits, and the height of it thirty cubits.

MT

וְזֶ֕ה אֲשֶׁ֥ר תַּֽעֲשֶׂ֖ה אֹתָ֑הּ שְׁלֹ֧שׁ מֵא֣וֹת אַמָּ֗ה אֹ֚רֶךְ הַתֵּבָ֔ה חֲמִשִּׁ֤ים אַמָּה֙ רׇחְבָּ֔הּ וּשְׁלֹשִׁ֥ים אַמָּ֖ה קוֹמָתָֽהּ׃

LXX καὶ οὕτως ποιήσεις τὴν κιβωτόν· τριακοσίων πήχεων τὸ μῆκος τῆς κιβωτοῦ, καὶ πεντήκοντα πήχεων τὸ πλάτος, καὶ τριάκοντα πήχεων τὸ ὕψος αὐτῆς.

Targ. (Yemenite Onkelos)

וְדֵין, דְּתַעֲבֵיד יָתַהּ: תְּלָת מְאָה אַמִּין, אוּרְכָּא דְּתֵיבְתָא, חַמְשִׁין אַמִּין פּוּתְיַהּ, וּתְלָתִין אַמִּין רוּמַהּ׃

• Dimensions agree in all four: 300 cubits long, 50 broad, 30 high (MT/LXX/Vulg/TO alike).
• אתה ... התבה — Field (p. 23, Cap. VI. 16 = Hebr. 6:15): Symmachus gives (τὸ) ἱλαστήριον (propitiatory, covering) for the ark, against LXX τὴν κιβωτόν — a striking rendering, recorded not reconciled.

Gen 6:16

Vulg. Fenestram in arca facies, et in cubito consummabis summitatem ejus: ostium autem arcae pones ex latere; deorsum, cœnacula et tristega facies in ea.

Eng. (Douay-Rheims) Thou shalt make a window in the ark, and in a cubit shalt thou finish the top of it: and the door of the ark thou shalt set in the side: with lower, middle chambers, and third stories shalt thou make it.

MT

צֹ֣הַר ׀ תַּעֲשֶׂ֣ה לַתֵּבָ֗ה וְאֶל־אַמָּה֙ תְּכַלֶּ֣נָּה מִלְמַ֔עְלָה וּפֶ֥תַח הַתֵּבָ֖ה בְּצִדָּ֣הּ תָּשִׂ֑ים תַּחְתִּיִּ֛ם שְׁנִיִּ֥ם וּשְׁלִשִׁ֖ים תַּֽעֲשֶֽׂהָ׃

LXX ἐπισυνάγων ποιήσεις τὴν κιβωτὸν, καὶ εἰς πῆχυν συντελέσεις αὐτὴν ἄνωθεν· τὴν δὲ θύραν τῆς κιβωτοῦ ποιήσεις ἐκ πλαγίων· κατάγαια διώροφα καὶ τριώροφα ποιήσεις αὐτήν.

Targ. (Yemenite Onkelos)

נֵיהוֹר תַּעֲבֵיד לְתֵיבְתָא, וּלְאַמְּתָא תְּשַׁכְלְלִנַּהּ מִלְּעֵילָא, וְתַרְעַהּ דְּתֵיבְתָא, בְּסִטְרַהּ תְּשַׁוֵּי; מְדוֹרִין אַרְעָאִין תִּנְיָנִין וּתְלִיתָאִין, תַּעְבְּדִנַּהּ׃

• צהר — the most divided word in the chapter. LXX ἐπισυνάγων (gathering, contracting — obscure); Aquila μεσημβρινὸν (midday, south); Symmachus διαφανές (translucent, giving light); Vulg. fenestram (window); TO נֵיהוֹר (light). Field (pp. 23–24, Cap. VI. 17 = Hebr. 6:16) records all five; Jerome, quoted there, explains Symmachus: διαφανές, that is, translucent — meaning a window.
• פתח — LXX θύραν, Symmachus θύραν, Aquila ἄνοιγμα (opening). Vulg. ostium, TO תַּרְעַהּ follow the door sense.
• תחתים שנים ושלשים — LXX κατάγαια διώροφα καὶ τριώροφα (lower, two-storied and three-storied), Symmachus κατὰ δίστεγα καὶ τρίστεγα (with two roofs and three roofs); Vulg. deorsum, cœnacula et tristega; TO מְדוֹרִין אַרְעָאִין תִּנְיָנִין וּתְלִיתָאִין (lower, second, and third dwellings).

Gen 6:17

Vulg. Ecce ego adducam aquas diluvii super terram, ut interficiam omnem carnem, in qua spiritus vitae est subter caelum: universa quae in terra sunt, consumentur.

Eng. (Douay-Rheims) Behold I will bring the waters of a great flood upon the earth, to destroy all flesh, wherein is the breath of life, under heaven. All things that are in the earth shall be consumed.

MT

וַאֲנִ֗י הִנְנִי֩ מֵבִ֨יא אֶת־הַמַּבּ֥וּל מַ֙יִם֙ עַל־הָאָ֔רֶץ לְשַׁחֵ֣ת כׇּל־בָּשָׂ֗ר אֲשֶׁר־בּוֹ֙ ר֣וּחַ חַיִּ֔ים מִתַּ֖חַת הַשָּׁמָ֑יִם כֹּ֥ל אֲשֶׁר־בָּאָ֖רֶץ יִגְוָֽע׃

LXX ἐγὼ δὲ ἰδοὺ ἐπάγω τὸν κατακλυσμὸν ὕδωρ ἐπὶ τὴν γῆν, καταφθεῖραι πᾶσαν σάρκα ἐν ᾗ ἐστιν πνεῦμα ζωῆς ὑποκάτω τοῦ οὐρανοῦ· καὶ ὅσα ἐὰν ᾖ ἐπὶ τῆς γῆς τελευτήσει.

Targ. (Yemenite Onkelos)

וַאֲנָא, הָאֲנָא מֵיתֵי יָת טוֹפָנָא מַיָּא עַל אַרְעָא, לְחַבָּלָא כָּל בִּסְרָא דְּבֵיהּ רוּחָא דְּחַיֵּי, מִתְּחוֹת שְׁמַיָּא: כֹּל דִּבְאַרְעָא, יְמוּת׃

• כל אשר־בארץ יגוע — LXX καὶ ὅσα ἐὰν ᾖ ἐπὶ τῆς γῆς τελευτήσει (whatever is on the earth shall come to an end) for MT's 'all that is on the earth shall expire'; TO כֹּל דִּבְאַרְעָא יְמוּת follows MT. Field (p. 24, Cap. VI. 18 = Hebr. 6:17) marks the LXX phrase καὶ ὅσα ἐὰν ᾖ ἐπὶ τῆς γῆς with ÷ ... ⁂ — the exact force of the marks here is left open (see Open questions).
• consumentur for יגוע, further — Jerome's palette for גוע elsewhere runs from gentle to total: at the patriarchs' deaths he softens it (Abraham 25:8 and Ishmael 25:17, deficiens mortuus est, 'failing, he died'; Isaac 35:29, consumptusque aetate, 'consumed by age'), in Job he alternates deficere (fail, waste away: 27:5, 34:15, 104:29) with consumi (10:18, 13:19, 14:10, 36:12). At 6:17 and 7:21 he takes the strong end and keeps it across prediction and fulfilment, which LXX does not (τελευτήσει at 6:17, ἀπέθανεν at 7:21) and TO does not need to (יְמוּת/וּמִית, plain 'die'). The cost of the choice: גוע is a breath word — the verse has just said 'flesh in which is רוּחַ חַיִּים, the breath of life', and יגוע is that breath leaving — and consumo drops the breath image altogether for devouring. The flood does not just take breath; it uses everything up.

Gen 6:18

Vulg. Ponamque fœdus meum tecum: et ingredieris arcam tu et filii tui, uxor tua, et uxores filiorum tuorum tecum.

Eng. (Douay-Rheims) And I will establish my covenant with thee, and thou shalt enter into the ark, thou and thy sons, and thy wife, and the wives of thy sons with thee.

MT

וַהֲקִמֹתִ֥י אֶת־בְּרִיתִ֖י אִתָּ֑ךְ וּבָאתָ֙ אֶל־הַתֵּבָ֔ה אַתָּ֕ה וּבָנֶ֛יךָ וְאִשְׁתְּךָ֥ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃

LXX καὶ στήσω τὴν διαθήκην μου πρὸς σέ· εἰσελεύσῃ δὲ εἰς τὴν κιβωτόν, σὺ καὶ οἱ υἱοί σου καὶ ἡ γυνή σου καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ.

Targ. (Yemenite Onkelos)

וַאֲקֵים יָת קְיָמִי, עִמָּךְ; וְתֵיעוֹל, לְתֵיבְתָא אַתְּ, וּבְנָךְ וְאִתְּתָךְ וּנְשֵׁי בְנָךְ עִמָּךְ׃

• את־בריתי — LXX τὴν διαθήκην (covenant), Aquila and Symmachus συνθήκην (compact, agreement); Vulg. fœdus, TO קְיָמִי follow the covenant sense. Field (p. 24, Cap. VI. 19 = Hebr. 6:18).

Gen 6:19

Vulg. Et ex cunctis animantibus universae carnis bina induces in arcam, ut vivant tecum: masculini sexus et feminini.

Eng. (Douay-Rheims) And of every living creature of all flesh, thou shalt bring two of a sort into the ark, that they may live with thee: of the male sex, and the female.

MT

וּמִכׇּל־הָ֠חַ֠י מִֽכׇּל־בָּשָׂ֞ר שְׁנַ֧יִם מִכֹּ֛ל תָּבִ֥יא אֶל־הַתֵּבָ֖ה לְהַחֲיֹ֣ת אִתָּ֑ךְ זָכָ֥ר וּנְקֵבָ֖ה יִֽהְיֽוּ׃

LXX καὶ ἀπὸ πάντων τῶν κτηνῶν καὶ ἀπὸ πάντων τῶν ἑρπετῶν καὶ ἀπὸ πάντων τῶν θηρίων καὶ ἀπὸ πάσης σαρκός, δύο δύο ἀπὸ πάντων εἰσάξεις εἰς τὴν κιβωτόν, ἵνα τρέφῃς μετὰ σεαυτοῦ· ἄρσεν καὶ θῆλυ ἔσονται.

Targ. (Yemenite Onkelos)

וּמִכָּל דְּחַי מִכָּל בִּסְרָא תְּרֵין מִכּוֹלָא, תַּעֵיל לְתֵיבְתָא לְקַיָּימָא עִמָּךְ: דְּכַר וְנוּקְבָּא, יְהוֹן׃

• ומכל־החי — LXX expands MT's 'of all the living, of all flesh' into four categories: κτηνῶν, ἑρπετῶν, θηρίων, πάσης σαρκός (cattle, creeping things, beasts, all flesh), with alia exempl. reordering beasts before cattle; Aquila and Symmachus give (πάντων τῶν) ζῴων (living creatures) for החי. MT, Vulg. (ex cunctis animantibus universae carnis), and TO (מכל דחי מכל בסרא) keep the short form. Field (p. 24, Cap. VI. 20 = Hebr. 6:19).
• שנים מכל — LXX δύο δύο (two by two) doubles the numeral; MT שְׁנַיִם מִכֹּל, Vulg. bina, TO תְּרֵין מִכּוֹלָא give two of each, once.

Gen 6:20

Vulg. De volucribus juxta genus suum, et de jumentis in genere suo, et ex omni reptili terrae secundum genus suum: bina de omnibus ingredientur tecum, ut possint vivere.

Eng. (Douay-Rheims) Of fowls according to their kind, and of beasts in their kind, and of every thing that creepeth on the earth according to its kind; two of every sort shall go in with thee, that they may live.

MT

מֵהָע֣וֹף לְמִינֵ֗הוּ וּמִן־הַבְּהֵמָה֙ לְמִינָ֔הּ מִכֹּ֛ל רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ לְהַֽחֲיֽוֹת׃

LXX ἀπὸ πάντων τῶν ὀρνέων τῶν πετεινῶν κατὰ γένος καὶ ἀπὸ πάντων τῶν κτηνῶν κατὰ γένος καὶ ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς κατὰ γένος αὐτῶν, δύο δύο ἀπὸ πάντων εἰσελεύσονται πρὸς σὲ τρέφεσθαι μετὰ σοῦ, ἄρσεν καὶ θῆλυ.

Targ. (Yemenite Onkelos)

מֵעוֹפָא לִזְנוֹהִי, וּמִן בְּעִירָא לִזְנַהּ, מִכֹּל רִחְשָׁא דְּאַרְעָא, לִזְנוֹהִי תְּרֵין מִכּוֹלָא יֵיעֲלוּן לְוָתָךְ, לְקַיָּימָא׃

• LXX adds ἄρσεν καὶ θῆλυ (male and female) at the end of the verse, absent in MT, Vulgate, and TO. Otherwise the three categories (birds, cattle, creeping things) agree in all four. Field cites no distinct reading for 6:20.

Gen 6:21

Vulg. Tolles igitur tecum ex omnibus escis, quae mandi possunt, et comportabis apud te: et erunt tam tibi, quam illis in cibum.

Eng. (Douay-Rheims) Thou shalt take unto thee of all food that may be eaten, and thou shalt lay it up with thee: and it shall be food for thee and them.

MT

וְאַתָּ֣ה קַח־לְךָ֗ מִכׇּל־מַֽאֲכָל֙ אֲשֶׁ֣ר יֵֽאָכֵ֔ל וְאָסַפְתָּ֖ אֵלֶ֑יךָ וְהָיָ֥ה לְךָ֛ וְלָהֶ֖ם לְאׇכְלָֽה׃

LXX σὺ δὲ λήμψῃ σεαυτῷ ἀπὸ πάντων τῶν βρωμάτων ἃ ἔδεσθε, καὶ συνάξεις πρὸς σεαυτόν, καὶ ἔσται σοὶ καὶ ἐκείνοις φαγεῖν.

Targ. (Yemenite Onkelos)

וְאַתְּ סַב לָךְ, מִכָּל מֵיכָל דְּמִתְאֲכִיל, וְתִכְנוֹשׁ, לְוָתָךְ; וִיהֵי לָךְ וּלְהוֹן, לְמֵיכַל׃

• No major divergence: MT מִכׇּל־מַֽאֲכָל אֲשֶׁר יֵֽאָכֵל (of all food that is eaten), LXX βρωμάτων ἃ ἔδεσθε (foods which you shall eat), Vulg. escis quae mandi possunt, TO מֵיכָל דְּמִתְאֲכִיל — all agree on gathering food for man and beast. Field cites no distinct reading for 6:21.

Gen 6:22

Vulg. Fecit igitur Noë omnia quae praeceperat illi Deus.

Eng. (Douay-Rheims) And Noe did all things which God commanded him.

MT

וַיַּ֖עַשׂ נֹ֑חַ כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֥ה אֹת֛וֹ א-להים֖ כֵּ֥ן עָשָֽׂה׃

LXX καὶ ἐποίησεν Νωε πάντα ὅσα ἐνετείλατο αὐτῷ κύριος ὁ θεός, οὕτως ἐποίησεν.

Targ. (Yemenite Onkelos)

וַעֲבַד, נֹחַ: כְּכֹל דְּפַקֵּיד יָתֵיהּ, ייי כֵּן עֲבַד׃

• ויעש נח ככל אשר צוה אתו א-להים כן עשה — MT, LXX (κύριος ὁ θεὸς added), and TO (ייָ) all repeat 'so he did' after the command; Vulgate ends at the first clause — Fecit igitur Noe omnia quae praeceperat illi Deus — and drops the doubling. Field cites no distinct reading for 6:22.

Cross-verse patterns

• Divine names switch at the parsha seam — MT uses the first name through 6:3–6:8 (the judgment on mankind), with only בני־הא-להים at 6:2 and 6:4 in the second name; from 6:9 (the Noah toledot) MT uses the second name alone (6:9, 6:11, 6:12, 6:13, 6:22). TO uses the first name throughout, switching MT's second name at 6:11, 6:12, 6:13, and 6:22, and giving the fear formula at 6:9. LXX mixes: κύριος ὁ θεός at 6:3, 6:5, 6:12, 6:22, ὁ θεός alone at 6:6, 6:7, 6:9, 6:11, 6:13.
• TO's Memra avoidance, twice — at 6:6 (repentance → turned in His Memra; grief → breaking their strength) and at 6:7 (repentance → turned in My Memra). TO's other additions are the 6:3 repentance condition and the 6:13 cause ('from before their evil deeds').
• TO's rulers reading, twice — בני רברביא for בני־הא-להים at both 6:2 and 6:4, with Symmachus's sons of rulers against MT/LXX's sons of God and Aquila's sons of gods.
• The ark passage is where the Three diverge most — at 6:14 (gopher wood, nests, pitch), 6:15 (Symmachus's ἱλαστήριον for the ark), and 6:16 (light: window, midday, translucent, gathering) Aquila and Symmachus each go their own way against LXX, and Vulgate and TO each choose a side.
• 'Two by two' only in LXX — LXX doubles the numeral at 6:19 (δύο δύο) and adds male-and-female at 6:20; MT, Vulgate, and TO give two of each, once, and no sexes at 6:20.
• Corruption vocabulary — MT חמס at 6:11 and 6:13: LXX ἀδικίας (injustice), Vulgate iniquitate, TO חטופין (robberies) both times; MT שחת at 6:11–6:12 and 6:17: LXX φθείρω, Vulgate corrumpo, TO חבל throughout.

Open questions, not claims

• 6:2 identity of בני־הא-להים — MT/LXX/Vulgate 'sons of God', TO/Symmachus 'sons of rulers', LXX alia exempl. 'angels', Aquila 'sons of gods'. Recorded as a divergence, not settled here.
• 6:3 לא־ידון — 'remain' (LXX, Vulgate) vs 'judge' (Symmachus) vs 'protect' (Speiser, Akkadian danānu) vs 'rule' / 'be made low' (Field, Gesenius). Hapax — the root is left open, see the 6:3 note for the full discussion.
• 6:16 צהר — window (Vulgate), light (TO), midday (Aquila), translucent (Symmachus), gathering (LXX). No settled rendering; all five recorded.
• 6:17 Field entry — Field (p. 24, Cap. VI. 18) marks LXX καὶ ὅσα ἐὰν ᾖ ἐπὶ τῆς γῆς with ÷ ... ⁂. Whether the marks mean an addition, an obelus, or both needs the Field print checked, not assumed.
• 6:12 דרכו — flesh's own way (Vulgate, TO 'each man his way') vs God's way (Philo, Unchangeableness VI §§15–18, from the Greek gender mismatch: feminine σάρξ vs masculine αὐτοῦ). In Hebrew בשר is masculine, so both readings stay grammatically open.
• Field cites no distinct reading for 6:1, 6:8, 6:10, 6:11, 6:12, 6:20, 6:21, 6:22 in pp. 22–24 — recorded here as absence, not as a claim that no variant exists anywhere.

Chapters

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