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

Genesis 7 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text, given here under MT numbering; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Versification: MT, LXX, Targum, and Vulgate each have 24 verses in Genesis 7, verse for verse; but four Vulgate sentences run across MT verse boundaries — 7:8 into 7:9 (De animantibus quoque mundis et immundis ... , / duo et duo ingressa sunt), 7:13 into 7:14 (in arcam: / ipsi et omne animal), 7:14 into 7:15 (omnesque volucres, / ingressae sunt), and 7:21 into 7:22 (universi homines, / et cuncta) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. No {פ} or {ס} paragraph break appears in the MT lines as printed here. Field numbering: Field's Cap. VII is Hebrew numbering throughout (no offset, unlike Cap. VI) — citations below give the Hebrew verse. Field's Genesis 7 material is on pp. 24–25. Targum punctuation is from the Mechon Mamre מקרא+תרגום page (Noach for 7:1–7:24), transferred word by word, wording and vocalization untouched, Yemenite forms kept. MT divine tokens: first name at 7:1, 7:5, 7:16 (3 tokens); second name at 7:9, 7:16 (2 tokens) — 7:16 carries both, second name in the command clause, first name in the shutting clause. TO uses the first name throughout the chapter, switching MT's second name at 7:9 and 7:16; TO has no second-name token in this chapter. Where Field cites no distinct Aquila, Symmachus, or Theodotion reading for a verse, no Hexapla line is given — never invented.

Gen 7:1

Vulg. Dixitque Dominus ad eum: Ingredere tu et omnis domus tua in arcam: te enim vidi justum coram me in generatione hac.

Eng. (Douay-Rheims) And the Lord said to him: Go in thou and all thy house into the ark: for thee I have seen just before me in this generation.

MT

וַיֹּ֤אמֶר ייי֙ לְנֹ֔חַ בֹּֽא־אַתָּ֥ה וְכׇל־בֵּיתְךָ֖ אֶל־הַתֵּבָ֑ה כִּֽי־אֹתְךָ֥ רָאִ֛יתִי צַדִּ֥יק לְפָנַ֖י בַּדּ֥וֹר הַזֶּֽה׃

LXX καὶ εἶπεν κύριος ὁ θεὸς πρὸς Νωε εἴσελθε σὺ καὶ πᾶς ὁ οἶκός σου εἰς τὴν κιβωτόν, ὅτι σὲ εἶδον δίκαιον ἐναντίον μου ἐν τῇ γενεᾷ ταύτῃ.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְנֹחַ, עוֹל אַתְּ וְכָל אֲנָשׁ בֵּיתָךְ לְתֵיבְתָא: אֲרֵי יָתָךְ חֲזֵיתִי זַכַּאי קֳדָמַי, בְּדָרָא הָדֵין׃

• צדיק לפני בדור הזה — LXX δίκαιον ἐναντίον μου ἐν τῇ γενεᾷ ταύτῃ; Vulg. justum coram me in generatione hac; TO זַכַּאי קֳדָמַי (TO's regular word for צדיק, as at 6:9). MT first-name token; LXX κύριος ὁ θεός (both names), Vulg. Dominus, TO ייי. Field cites no distinct reading for 7:1.
• Vulgate pronoun for the name — MT לְנֹחַ (to Noah), LXX πρὸς Νωε, TO לְנֹחַ all name Noah; Vulgate alone has ad eum (to him). Same Latin habit as in chapter 6: at 6:13 bare dixit carries Deus from the 6:12 clause, and at 6:5→6:6 pœnituit eum carries Deus from Videns autem Deus — where Hebrew repeats the name, Latin prose uses the pronoun when the referent is clear. Here the referent is clear because 6:22 just named Noah (Fecit igitur Noe omnia...). And it is the received Vulgate reading (Biblia Sacra Vulgata: 'Dixitque Dominus ad eum'), not a quirk of our source text.

Gen 7:2

Vulg. Ex omnibus animantibus mundis tolle septena et septena, masculum et feminam: de animantibus vero immundis duo et duo, masculum et feminam.

Eng. (Douay-Rheims) Of all clean beasts take seven and seven, the male and the female.

MT

מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּֽקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתּ֑וֹ וּמִן־הַבְּהֵמָ֡ה אֲ֠שֶׁ֠ר לֹ֣א טְהֹרָ֥ה הִ֛וא שְׁנַ֖יִם אִ֥ישׁ וְאִשְׁתּֽוֹ׃

LXX ἀπὸ δὲ τῶν κτηνῶν τῶν καθαρῶν εἰσάγαγε πρὸς σὲ ἑπτὰ ἑπτά ἄρσεν καὶ θῆλυ, ἀπὸ δὲ τῶν κτηνῶν τῶν μὴ καθαρῶν δύο δύο ἄρσεν καὶ θῆλυ·

Targ. (Yemenite Onkelos)

מִכֹּל בְּעִירָא דָּכְיָא, תִּסַּב לָךְ שִׁבְעָה שִׁבְעָה דְּכַר וְנוּקְבָּא; וּמִן בְּעִירָא דְּלָיְתַהָא דָּכְיָא, תְּרֵין דְּכַר וְנוּקְבָּא׃

• איש ואשתו — MT 'a man and his wife' for the animals; LXX ἄρσεν καὶ θῆλυ (male and female), Vulg. masculum et feminam, TO דְּכַר וְנוּקְבָּא all give male/female. (MT switches to זכר ונקבה at 7:3 — see there.) LXX εἰσάγαγε πρὸς σέ (bring in to yourself) for MT's תִּקַּח־לְךָ (take for yourself). Field cites no distinct reading for 7:2.

Gen 7:3

Vulg. Sed et de volatilibus caeli septena et septena, masculum et feminam: ut salvetur semen super faciem universae terrae.

Eng. (Douay-Rheims) But of the beasts that are unclean two and two, the male and the female. Of the fowls also of the air seven and seven, the male and the female: that seed may be saved upon the face of the whole earth.

MT

גַּ֣ם מֵע֧וֹף הַשָּׁמַ֛יִם שִׁבְעָ֥ה שִׁבְעָ֖ה זָכָ֣ר וּנְקֵבָ֑ה לְחַיּ֥וֹת זֶ֖רַע עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃

LXX καὶ ἀπὸ τῶν πετεινῶν τοῦ οὐρανοῦ τῶν καθαρῶν ἑπτὰ ἑπτά ἄρσεν καὶ θῆλυ, καὶ ἀπὸ τῶν πετεινῶν τῶν μὴ καθαρῶν δύο δύο ἄρσεν καὶ θῆλυ, διαθρέψαι σπέρμα ἐπὶ πᾶσαν τὴν γῆν.

Targ. (Yemenite Onkelos)

אַף מֵעוֹפָא דִּשְׁמַיָּא שִׁבְעָה שִׁבְעָה, דְּכַר וְנוּקְבָּא, לְקַיָּימָא זַרְעָא, עַל אַפֵּי כָּל אַרְעָא׃

• איש ואשתו → זכר ונקבה — MT changes its own wording: at 7:2 the pairs are איש ואשתו (a man and his wife) for the beasts, but here for the birds MT says זכר ונקבה (male and female) — the wording LXX, Vulgate, and Targum use in both verses (ἄρσεν καὶ θῆλυ / masculum et feminam / דְּכַר וְנוּקְבָּא). MT already used זכר ונקבה at 6:19 and returns to it at 7:9 and 7:16, so 7:2 is MT's only man-and-wife pair for animals in the flood story.
• Candidate (his 'maybe'): that animals' sex is easy to see, so plain male/female suffices — but the split runs against it: the beasts at 7:2, whose sex is easiest to see, are the ones called man and wife, while the birds at 7:3, where sex is often hardest to tell, get male and female. Recorded as a candidate, not settled.
• Commentary found (2026-10-28): (a) Talmud, Sanhedrin 108b — 'Is there marriage for animals? We never find husband and wife except by humans.' R. Shmuel bar Nachmani in the name of R. Yonasan: איש ואשתו marks the animals that did not mate across species; Rashi: only the species-loyal were admitted to the ark — the marital language is about fidelity to kind, tying to 6:12's corruption of way. (b) Pulpit Commentary on 7:2 — איש ואשתו (cf. Gen 2:25) denotes the pair as mates, an ethical personality, because these animals were to be parents of subsequent races; זכר ונקבה (Gen 1:27, 7:3, 7:9, 7:16) denotes the physical distinction of sex. (c) Cambridge Bible only notes the two phrases differ. The source-critical J/P division (7:2 in the J speech, 6:19/7:9/7:16 priestly) does not explain 7:2 vs 7:3, since both verses sit in the same speech. No commentary found supporting the visibility idea.
• LXX expands the birds — MT gives only seven and seven for birds, with no clean/unclean division; LXX adds τῶν καθαρῶν ... τῶν μὴ καθαρῶν δύο δύο (seven of the clean, two of the unclean, as for the beasts). Vulg. (septena et septena) and TO (שִׁבְעָה שִׁבְעָה) follow MT. Field addendum (p. 25, Cap. VII. 3): ÷ τῶν καθαρῶν ⁂ and ÷ καὶ ἀπὸ τῶν πετεινῶν—θηλύ ⁂ — the added phrases marked, the exact force of the marks left open (see Open questions).
• לחיות זרע — LXX διαθρέψαι σπέρμα (nourish seed); Vulg. ut salvetur semen (that seed be saved); TO לְקַיָּימָא זַרְעָא (to establish seed).

Gen 7:4

Vulg. Adhuc enim, et post dies septem ego pluam super terram quadraginta diebus et quadraginta noctibus: et delebo omnem substantiam, quam feci, de superficie terrae.

Eng. (Douay-Rheims) For yet a while, and after seven days, I will rain upon the earth forty days and forty nights; and I will destroy every substance that I have made, from the face of the earth.

MT

כִּי֩ לְיָמִ֨ים ע֜וֹד שִׁבְעָ֗ה אָֽנֹכִי֙ מַמְטִ֣יר עַל־הָאָ֔רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה וּמָחִ֗יתִי אֶֽת־כׇּל־הַיְקוּם֙ אֲשֶׁ֣ר עָשִׂ֔יתִי מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה׃

LXX ἔτι γὰρ ἡμερῶν ἑπτὰ ἐγὼ ἐπάγω ὑετὸν ἐπὶ τὴν γῆν τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν ἣν ἐποίησα ἀπὸ προσώπου τῆς γῆς.

Targ. (Yemenite Onkelos)

אֲרֵי לִזְמַן יוֹמִין עוֹד שִׁבְעָה, אֲנָא מַחֵית מִטְרָא עַל אַרְעָא, אַרְבְּעִין יְמָמִין, וְאַרְבְּעִין לֵילָוָן; וְאֶמְחֵי, יָת כָּל יְקוּמָא דַּעֲבַדִית, מֵעַל, אַפֵּי אַרְעָא׃

• כל־היקום — the reader's LXX gives πᾶσαν τὴν ἐξανάστασιν (rising up, existence); Field (p. 24, Cap. VII. 4) prints Ο'. πᾶν τὸ ἀνάστημα (standing, stature) as the main text, with ἐξανάστασιν as alia exempl. — the reader follows the alia reading here, where at 7:23 the reader has ἀνάστημα (see there). Vulg. omnem substantiam (substance); TO יְקוּמָא keeps the Hebrew word.
• All four stay on the stand root — MT היקום from קום (stand); LXX ἐξανάστασιν / ἀνάστημα from ἀνίστημι (stand up); Vulg. substantiam from sub + stāre (stand under); TO יקומא, the same noun in Aramaic dress. None paraphrases as 'living things' or 'creatures'. BDB, s.v. יְקוּם: 'n.[m.] substance, existence — כָּל־הַיְקוּם = all that subsists, Gn 7:4, 23 (man and animal), in more limited sense Dt 11:6'; s.v. קוּם: 'vb. arise, stand up, stand'.
• ממטיר — LXX ἐπάγω ὑετόν (bring rain); Vulg. pluam; TO מַחֵית מִטְרָא (bring down rain). Field addendum (p. 25, Cap. VII. 4): ÷ ἐγὼ ⁂ ἐπάγω (ἐγὼ marked).

Gen 7:5

Vulg. Fecit ergo Noë omnia quae mandaverat ei Dominus.

Eng. (Douay-Rheims) And Noe did all things which the Lord had commanded him.

MT

וַיַּ֖עַשׂ נֹ֑חַ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖הוּ ייי׃

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

Targ. (Yemenite Onkelos)

וַעֲבַד, נֹחַ, כְּכֹל דְּפַקְּדֵיהּ, ייי׃

• No divergence: all four give Noah did as commanded. Names: MT ייי; LXX κύριος ὁ θεός; Vulg. Dominus; TO ייי. Vulg. adds ergo (Fecit ergo Noe). Field cites no distinct reading for 7:5.

Gen 7:6

Vulg. Eratque sexcentorum annorum quando diluvii aquae inundaverunt super terram.

Eng. (Douay-Rheims) And he was six hundred years old, when the waters of the flood overflowed the earth.

MT

וְנֹ֕חַ בֶּן־שֵׁ֥שׁ מֵא֖וֹת שָׁנָ֑ה וְהַמַּבּ֣וּל הָיָ֔ה מַ֖יִם עַל־הָאָֽרֶץ׃

LXX Νωε δὲ ἦν ἐτῶν ἑξακοσίων καὶ ὁ κατακλυσμὸς ἐγένετο ὕδατος ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וְנֹחַ, בַּר שֵׁית מְאָה שְׁנִין; וְטוֹפָנָא הֲוָה, מַיָּא עַל אַרְעָא׃

• No divergence: Noah 600 years old; המבול → κατακλυσμός / diluvium / טוֹפָנָא. Not the first κατακλυσμός in LXX — that is 6:17 (ἐπάγω τὸν κατακλυσμὸν ὕδωρ, 'I bring the flood of water'), the announcement; 7:6 is the fulfilment ('the flood of water came'). Field cites no distinct reading for 7:6.
• Verbal connection to the Greek flood stories — yes, in the word itself: κατακλυσμός was already the Greek word for the great flood before the LXX. Plato, Laws 3, speaks of ancient sayings about disasters, 'cataclysms [κατακλυσμοῖς] — floods', and turns to the flood in the age of Deucalion; Aristotle, Meteorology 1.14, mentions 'the deluge in the time of Deucalion'. The LXX translators used the existing deluge word, not a coinage; later Jewish Greek follows suit (Philo uses κατακλυσμός for Noah's flood throughout, e.g. 'the great κατακλυσμός' on Gen 6–7; Josephus likewise). The vessel words differ: LXX κιβωτός for Noah's ark, λάρναξ (chest) for Deucalion's in Apollodorus 1.7.2 and Lucian, De Dea Syria 12. But the traditions cross-fertilized later: Lucian's Deucalion takes animals aboard in pairs (ἐς ζεύγεα), Plutarch gives him doves to test the waters, and Phrygian Apamea was nicknamed κιβωτός with coins showing ΝΩΕ and a dove. Latin runs parallel: Ovid's flood section is headed 'Diluvium. Deucalion et Pyrrha', and Jerome's Vulgate uses diluvium for מבול. Lexical connection certain; deliberate allusion by the LXX translators unprovable — the ordinary Greek word may simply be the ordinary word.
• No Jewish Hellenistic work coined its own flood word (checked 2026-10-28): LXX, Sirach (40:10, 44:17–18), 4 Maccabees ('Noah's ark in the world-filling κατακλυσμός'), Philo (22 occurrences), Josephus (9, and zero uses of ἐπικλυσμός or πλημμύρα), and the NT (all four uses) all use κατακλυσμός; Field records no Aquila/Symmachus/Theodotion variant for מבול at 6:17. The one switch is the vessel, not the flood: Josephus calls Noah's ark λάρναξ, the Deucalion chest-word ('the animals from the λάρναξ'; 'all who wrote barbarian histories mention this flood and the λάρναξ', citing Berossus the Chaldean on the κατακλυσμός).

Gen 7:7

Vulg. Et ingressus est Noë et filii ejus, uxor ejus et uxores filiorum ejus cum eo in arcam propter aquas diluvii.

Eng. (Douay-Rheims) And Noe went in and his sons, his wife and the wives of his sons with him into the ark, because of the waters of the flood.

MT

וַיָּ֣בֹא נֹ֗חַ וּ֠בָנָ֠יו וְאִשְׁתּ֧וֹ וּנְשֵֽׁי־בָנָ֛יו אִתּ֖וֹ אֶל־הַתֵּבָ֑ה מִפְּנֵ֖י מֵ֥י הַמַּבּֽוּל׃

LXX εἰσῆλθεν δὲ Νωε καὶ οἱ υἱοὶ αὐτοῦ καὶ ἡ γυνὴ αὐτοῦ καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτὸν διὰ τὸ ὕδωρ τοῦ κατακλυσμοῦ.

Targ. (Yemenite Onkelos)

וְעָאל נֹחַ, וּבְנוֹהִי וְאִתְּתֵיהּ וּנְשֵׁי בְנוֹהִי עִמֵּיהּ לְתֵיבְתָא: מִן קֳדָם, מֵי טוֹפָנָא׃

• No major divergence: מפני מי המבול → διὰ τὸ ὕδωρ τοῦ κατακλυσμοῦ / propter aquas diluvii / מִן קֳדָם מֵי טוֹפָנָא. The entering is told again at 7:13, with the full list of names — see there. Field cites no distinct reading for 7:7.

Gen 7:8

Vulg. De animantibus quoque mundis et immundis, et de volucribus, et ex omni quod movetur super terram,

Eng. (Douay-Rheims) And of beasts clean and unclean, and of fowls, and of every thing that moveth upon the earth,

MT

מִן־הַבְּהֵמָה֙ הַטְּהוֹרָ֔ה וּמִ֨ן־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אֵינֶ֖נָּה טְהֹרָ֑ה וּמִ֨ן־הָע֔וֹף וְכֹ֥ל אֲשֶׁר־רֹמֵ֖שׂ עַל־הָֽאֲדָמָֽה׃

LXX καὶ ἀπὸ τῶν πετεινῶν καὶ ἀπὸ τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ τῶν κτηνῶν τῶν μὴ καθαρῶν καὶ ἀπὸ πάντων τῶν ἑρπετῶν τῶν ἐπὶ τῆς γῆς

Targ. (Yemenite Onkelos)

מִן בְּעִירָא, דָּכְיָא, וּמִן בְּעִירָא, דְּלָיְתַהָא דָּכְיָא; וּמִן עוֹפָא וְכֹל, דְּרָחֵישׁ עַל אַרְעָא׃

• Order — MT: clean beasts, unclean beasts, birds, creeping things. LXX puts birds first (ἀπὸ τῶν πετεινῶν) and expands רומש to ἑρπετῶν (creeping things). Vulg. and TO follow MT's order.
• Field (p. 24, Cap. VII. 8): the LXX clean/unclean birds phrase is marked ÷ καὶ ἀπὸ τῶν πετεινῶν τῶν καθαρῶν, καὶ ἀπὸ τῶν πετεινῶν τῶν μὴ καθαρῶν ⁂; and for וּמִן־הָעוֹף the main LXX text is Vacat (lacks it), with ※ καὶ ἀπὸ τῶν πετεινῶν ⁂ asterisked in. So much of the LXX bird material here is marked, not plain text.

Gen 7:9

Vulg. duo et duo ingressa sunt ad Noë in arcam, masculus et femina, sicut praeceperat Dominus Noë.

Eng. (Douay-Rheims) Two and two went in to Noe into the ark, male and female, as the Lord had commanded Noe.

MT

שְׁנַ֨יִם שְׁנַ֜יִם בָּ֧אוּ אֶל־נֹ֛חַ אֶל־הַתֵּבָ֖ה זָכָ֣ר וּנְקֵבָ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה א-להים֖ אֶת־נֹֽחַ׃

LXX δύο δύο εἰσῆλθον πρὸς Νωε εἰς τὴν κιβωτόν, ἄρσεν καὶ θῆλυ, καθὰ ἐνετείλατο αὐτῷ ὁ θεός.

Targ. (Yemenite Onkelos)

תְּרֵין תְּרֵין עָאלוּ עִם נֹחַ, לְתֵיבְתָא דְּכַר וְנוּקְבָּא: כְּמָא דְּפַקֵּיד ייי, יָת נֹחַ׃

• MT second-name token (א-להים); LXX ὁ θεός; Vulg. Dominus (for the second name); TO ייי (switches to the first name, as at 6:11–6:13). שנים שנים — all agree, two and two (LXX δύο δύο, no doubling beyond MT). Field cites no distinct reading for 7:9.

Gen 7:10

Vulg. Cumque transissent septem dies, aquae diluvii inundaverunt super terram.

Eng. (Douay-Rheims) And after the seven days were passed, the waters of the flood overflowed the earth.

MT

וַיְהִ֖י לְשִׁבְעַ֣ת הַיָּמִ֑ים וּמֵ֣י הַמַּבּ֔וּל הָי֖וּ עַל־הָאָֽרֶץ׃

LXX καὶ ἐγένετο μετὰ τὰς ἑπτὰ ἡμέρας καὶ τὸ ὕδωρ τοῦ κατακλυσμοῦ ἐγένετο ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַהֲוָה, לִזְמַן שִׁבְעָא יוֹמִין; וּמֵי טוֹפָנָא, הֲווֹ עַל אַרְעָא׃

• לשבעת הימים — LXX μετὰ τὰς ἑπτὰ ἡμέρας (after the seven days); Vulg. Cumque transissent septem dies (when seven days had passed); TO לִזְמַן שִׁבְעָא יוֹמִין (at the time of seven days). Field cites no distinct reading for 7:10.

Gen 7:11

Vulg. Anno sexcentesimo vitae Noë, mense secundo, septimodecimo die mensis, rupti sunt omnes fontes abyssi magnae, et cataractae caeli apertae sunt:

Eng. (Douay-Rheims) In the six hundredth year of the life of Noe, in the second month, in the seventeenth day of the month, all the fountains of the great deep were broken up, and the flood gates of heaven were opened:

MT

בִּשְׁנַ֨ת שֵׁשׁ־מֵא֤וֹת שָׁנָה֙ לְחַיֵּי־נֹ֔חַ בַּחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָֽה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ בַּיּ֣וֹם הַזֶּ֗ה נִבְקְעוּ֙ כׇּֽל־מַעְיְנֹת֙*(בספרי ספרד ואשכנז מַעְיְנוֹת֙) תְּה֣וֹם רַבָּ֔ה וַאֲרֻבֹּ֥ת הַשָּׁמַ֖יִם נִפְתָּֽחוּ׃

LXX ἐν τῷ ἑξακοσιοστῷ ἔτει ἐν τῇ ζωῇ τοῦ Νωε τοῦ δευτέρου μηνός, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, τῇ ἡμέρᾳ ταύτῃ ἐρράγησαν πᾶσαι αἱ πηγαὶ τῆς ἀβύσσου, καὶ οἱ καταρράκται τοῦ οὐρανοῦ ἠνεῴχθησαν·

Targ. (Yemenite Onkelos)

בִּשְׁנַת שֵׁית מְאָה שְׁנִין, לְחַיֵּי נֹחַ, בְּיַרְחָא תִּנְיָנָא, בְּשִׁבְעַת עַסְרָא יוֹמָא לְיַרְחָא בְּיוֹמָא הָדֵין, אִתְבְּזַעוּ כָּל מַבּוּעֵי תְּהוֹם רַבָּא, וְכַוֵּי דִּשְׁמַיָּא, אִתְפְּתַחָא׃

• Date, 17th or 27th — MT/Vulg./TO: the 17th day of the 2nd month of Noah's 600th year (בְּשִׁבְעָה־עָשָׂר / septimodecimo die / בְּשִׁבְעַת עַסְרָא). The reader's LXX gives ἑβδόμῃ καὶ εἰκάδι (7th and 20th = 27th day); Field (p. 24, Cap. VII. 11) notes Οἱ λοιποί read ζ καὶ ι (17). So the LXX main text gives the 27th against MT's 17th, with other LXX copies agreeing with MT — recorded, not settled (see Open questions).
• Which month is 'the second month' — two Talmudic traditions (Rosh Hashanah 11b–12a): R. Eliezer counts from Tishri, so the flood began 17 Marcheshvan; R. Yehoshua counts from Nisan, so 17 Iyar. The Sages count the flood years per R. Eliezer; Josephus (Antiquities 1.3.3) and Targum Pseudo-Jonathan on this verse agree on Marcheshvan. Marcheshvan is when Israel's rainy season begins — Mishnah Ta'anit 1:4 has individuals fasting for rain from 17 Cheshvan if none has fallen, and the Yerushalmi (Ta'anit) ties that date directly to the flood's beginning.
• תהום רבה — LXX τῆς ἀβύσσου ※ τῆς πολλῆς ⁂ (τῆς πολλῆς asterisked); Vulg. abyssi magnae; TO תְּהוֹם רַבָּא.
• ארבת — LXX καταρράκται (cataracts, flood-gates); Aquila and Symmachus θυρίδες (windows); Vulg. cataractae; TO כַוֵּי (windows, openings) sides with Aquila and Symmachus against LXX. Field (p. 24).
• מעינות, Sefaria's note — the MT line as printed carries the note: in Spanish and Ashkenazi books מַעְיְנוֹת (plene spelling, with vav) for מַעְיְנֹת (defective). Same word, 'springs'; recorded from Sefaria's note, not a version divergence.

Gen 7:12

Vulg. et facta est pluvia super terram quadraginta diebus et quadraginta noctibus.

Eng. (Douay-Rheims) And the rain fell upon the earth forty days and forty nights.

MT

וַיְהִ֥י הַגֶּ֖שֶׁם עַל־הָאָ֑רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה׃

LXX καὶ ἐγένετο ὁ ὑετὸς ἐπὶ τῆς γῆς τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας.

Targ. (Yemenite Onkelos)

וַהֲוָה מִטְרָא, נָחֵית עַל אַרְעָא, אַרְבְּעִין יְמָמִין, וְאַרְבְּעִין לֵילָוָן׃

• גשם — LXX ὑετός (rain); Aquila ὄμβρος (shower, downpour); Symmachus χειμών (winter, storm); Vulg. pluvia; TO מִטְרָא נָחֵית (rain descending — TO adds 'descending'). Field (p. 24, Cap. VII. 12).
• Possible (not settled): Symmachus's χειμών may hint at the Tishri-count tradition (see 7:11) — the flood beginning 17 Marcheshvan, at the opening of the rainy season, and χειμών is the Greek name for that season (winter), not merely a storm word; LXX itself uses χειμών for the winter season (Gen 8:22, חורף). Caveats: χειμών also means tempest, so the choice may render the violence of the rain rather than its season; and it is untested whether χειμών is Symmachus's regular equivalent for גשם — his other גשם verses lie outside the local Field Genesis pages (within those pages χειμών occurs only here), and his relation to rabbinic tradition is uncertain.

Gen 7:13

Vulg. In articulo diei illius ingressus est Noë, et Sem, et Cham, et Japheth filii ejus; uxor illius, et tres uxores filiorum ejus cum eis in arcam:

Eng. (Douay-Rheims) In the selfsame day Noe, and Sem, and Cham, and Japheth his sons: his wife, and the three wives of his sons with them, went into the ark:

MT

בְּעֶ֨צֶם הַיּ֤וֹם הַזֶּה֙ בָּ֣א נֹ֔חַ וְשֵׁם־וְחָ֥ם וָיֶ֖פֶת בְּנֵי־נֹ֑חַ וְאֵ֣שֶׁת נֹ֗חַ וּשְׁלֹ֧שֶׁת נְשֵֽׁי־בָנָ֛יו אִתָּ֖ם אֶל־הַתֵּבָֽה׃

LXX ἐν τῇ ἡμέρᾳ ταύτῃ εἰσῆλθεν Νωε, Σημ, Χαμ, Ιαφεθ, υἱοὶ Νωε, καὶ ἡ γυνὴ Νωε καὶ αἱ τρεῖς γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ εἰς τὴν κιβωτόν.

Targ. (Yemenite Onkelos)

בִּכְרַן יוֹמָא הָדֵין עָאל נֹחַ, וְשֵׁם וְחָם וָיֶפֶת בְּנֵי נֹחַ; וְאִתַּת נֹחַ, וּתְלָת נְשֵׁי בְּנוֹהִי עִמְּהוֹן לְתֵיבְתָא׃

• בעצם היום הזה — LXX drops בעצם (ἐν τῇ ἡμέρᾳ ταύτῃ, on this day); Vulg. In articulo diei illius (at the joint, the turning point, of that day — articulo renders בעצם, 'bone, joint, essence'); TO בִּכְרַן יוֹמָא הָדֵין (in the strength, the essence, of that day) likewise tries to render בעצם. Field cites no distinct reading for 7:13.
• בעצם elsewhere in the Torah, where LXX DOES render it (extracted from the LXX text used here; full adverbial inventory is 12 occurrences): Gen 17:23 and 17:26 — ἐν τῷ καιρῷ τῆς ἡμέρας ἐκείνης ('in the time of that day'; καιρός for עצם); Lev 23:14 — ἕως εἰς αὐτὴν τὴν ἡμέραν ταύτην ('until this very day itself'); Lev 23:28, 23:29, 23:30 — ἐν αὐτῇ τῇ ἡμέρᾳ ταύτῃ ('on that very day itself'; αὐτῇ carries the emphasis). Dropped elsewhere: Ex 12:17 (ἐν γὰρ τῇ ἡμέρᾳ ταύτῃ), Ex 12:51 (ἐν τῇ ἡμέρᾳ ἐκείνῃ), Deut 32:48 (ἐν τῇ ἡμέρᾳ ταύτῃ), Lev 23:21 (restructured: 'call this day called', no בעצם), and Ex 12:41 (the whole בעצם היום הזה clause absent). Pattern: LXX renders the emphasis in the Leviticus legal texts (αὐτῇ) and paraphrases it as time in Gen 17 (καιρός), but drops it in narrative — so 7:13's drop is LXX's usual narrative habit, not an exception.
• Second entry — the entering is told twice: 7:7 (Noah entered because of the waters) and here (on this very day, with the full list: Noah, Shem, Ham, Japheth, Noah's wife, and the three wives). Recorded as a narrative feature, not a version divergence.

Gen 7:14

Vulg. ipsi et omne animal secundum genus suum, universaque jumenta in genere suo, et omne quod movetur super terram in genere suo, cunctumque volatile secundum genus suum, universae aves, omnesque volucres,

Eng. (Douay-Rheims) They and every beast according to its kind, and all the cattle in their kind, and every thing that moveth upon the earth according to its kind, and every fowl according to its kind, all birds, and all that fly,

MT

הֵ֜מָּה וְכׇל־הַֽחַיָּ֣ה לְמִינָ֗הּ וְכׇל־הַבְּהֵמָה֙ לְמִינָ֔הּ וְכׇל־הָרֶ֛מֶשׂ הָרֹמֵ֥שׂ עַל־הָאָ֖רֶץ לְמִינֵ֑הוּ וְכׇל־הָע֣וֹף לְמִינֵ֔הוּ כֹּ֖ל צִפּ֥וֹר כׇּל־כָּנָֽף׃

LXX καὶ πάντα τὰ θηρία κατὰ γένος καὶ πάντα τὰ κτήνη κατὰ γένος καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς κατὰ γένος καὶ πᾶν πετεινὸν κατὰ γένος

Targ. (Yemenite Onkelos)

אִנּוּן וְכָל חַיְתָא לִזְנַהּ, וְכָל בְּעִירָא לִזְנַהּ, וְכָל רִחְשָׁא דְּרָחֵישׁ עַל אַרְעָא, לִזְנוֹהִי; וְכָל עוֹפָא לִזְנוֹהִי, כֹּל צִפַּר כָּל דְּפָרַח׃

• המה — the reader's LXX lacks it (begins καὶ πάντα τὰ θηρία); Field (p. 25): Ο'. Vacat, with ※ αὐτοί ⁂ asterisked in some copies.
• ולכל־העוף / כל צפור כל־כנף — LXX πᾶν ὄρνεον πετεινόν (alia πτερωτόν, winged) for ולכל־העוף; for כל צפור כל־כנף the main LXX text is Vacat (the reader's LXX ends at καὶ πᾶν πετεινὸν κατὰ γένος), with alia πᾶν ὄρνεον ※ πᾶν πτερωτόν ⁂. Vulg. (universae aves, omnesque volucres) and TO (כֹּל צִפַּר כָּל דְּפָרַח) keep the full list.
• Field addendum (p. 25, Cap. VII. 14): κατὰ γένος ※ αὐτῶν ⁂ four times (also ※ αὐτοῦ ⁂) — the 'according to its kind' phrases with the pronoun asterisked.
• The Vulgate sentence runs into 7:15 (comma → ingressae sunt).

Gen 7:15

Vulg. ingressae sunt ad Noë in arcam, bina et bina ex omni carne, in qua erat spiritus vitae.

Eng. (Douay-Rheims) Went in to Noe into the ark, two and two of all flesh, wherein was the breath of life.

MT

וַיָּבֹ֥אוּ אֶל־נֹ֖חַ אֶל־הַתֵּבָ֑ה שְׁנַ֤יִם שְׁנַ֙יִם֙ מִכׇּל־הַבָּשָׂ֔ר אֲשֶׁר־בּ֖וֹ ר֥וּחַ חַיִּֽים׃

LXX εἰσῆλθον πρὸς Νωε εἰς τὴν κιβωτόν, δύο δύο ἀπὸ πάσης σαρκός ἐν ᾧ ἐστιν πνεῦμα ζωῆς.

Targ. (Yemenite Onkelos)

וְעָאלוּ עִם נֹחַ, לְתֵיבְתָא, תְּרֵין תְּרֵין מִכָּל בִּסְרָא, דְּבֵיהּ רוּחָא דְּחַיֵּי׃

• אשר־בו — LXX ἐν ᾧ ἐστι (masculine 'in which'); Symmachus ἐν ᾗ ἐστι (feminine). Field (p. 25, n. 13) quotes Augustine: the masculine refers to genus (kind) understood, not to flesh — 'only Symmachus said the feminine'. Vulg. in qua erat (feminine, as Symmachus); TO דְּבֵיהּ רוּחָא דְּחַיֵּי.

Gen 7:16

Vulg. Et quae ingressa sunt, masculus et femina ex omni carne introierunt, sicut praeceperat ei Deus: et inclusit eum Dominus deforis.

Eng. (Douay-Rheims) And they that went in, went in male and female of all flesh, as God had commanded him: and the Lord shut him in on the outside.

MT

וְהַבָּאִ֗ים זָכָ֨ר וּנְקֵבָ֤ה מִכׇּל־בָּשָׂר֙ בָּ֔אוּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ א-להים֑ וַיִּסְגֹּ֥ר ייי֖ בַּֽעֲדֽוֹ׃

LXX καὶ τὰ εἰσπορευόμενα ἄρσεν καὶ θῆλυ ἀπὸ πάσης σαρκὸς εἰσῆλθεν, καθὰ ἐνετείλατο ὁ θεὸς τῷ Νωε· καὶ ἔκλεισεν κύριος ὁ θεὸς ἔξωθεν αὐτοῦ. τὴν κιβωτόν

Targ. (Yemenite Onkelos)

וְעָאלַיָּא, דְּכַר וְנוּקְבָּא מִכָּל בִּסְרָא עָאלוּ, כְּמָא דְּפַקֵּיד יָתֵיהּ, ייי; וְאַגֵּין ייי בְּמֵימְרֵיהּ, עֲלוֹהִי׃

• Names, both in one verse — MT has the second name in the command clause (כַּאֲשֶׁר צִוָּה אֹתוֹ א-להים) and the first name in the shutting clause (וַיִּסְגֹּר ייי בַּעֲדוֹ). LXX κύριος ὁ θεός at the end (ἔκλεισεν κύριος ὁ θεός); Vulg. Deus for the command clause, Dominus for the shutting (inclusit eum Dominus); TO ייי in both clauses.
• TO turns shutting into protecting — וַיִּסְגֹּר ייי בַּעֲדוֹ (the Lord shut behind him) → וְאַגֵּין ייי בְּמֵימְרֵיהּ עֲלוֹהִי (the Lord protected him by His Memra) in the printed Yemenite line — protection replacing shutting. Note the name stands directly here, so this is not Memra avoidance as at 6:6–6:7.
• Marpe Lashon on Targum Onkelos, on 7:16: 'ויסגר ייי בעדו. ואגין ייי עלוהי. כן היא נוסחת הראשונים ול"ג במימריה ונר' שכן עיקר כי תוספת במימריה אין לה צורך.' I.e., the early version reads 'and the Lord protected him' WITHOUT 'by His Memra', and Marpe Lashon holds that the correct reading, since the addition is unnecessary. So the במימריה in the printed Yemenite line is a later addition; the shutting→protecting paraphrase itself stands without it. (The dictated tail — 'דמה שתרג' ושכתי כפי. ואגין במימרי אינו תוספת תיקון אלא תרג' כפי' — is garbled and not reconstructed here.)
• Reader's LXX appends a dangling τὴν κιβωτόν after ἔξωθεν αὐτοῦ, with no verb — recorded as printed in the reader's text; whether it is a fragment or an artifact is open (see Open questions). Field cites no distinct reading for 7:16.

Gen 7:17

Vulg. Factumque est diluvium quadraginta diebus super terram: et multiplicatae sunt aquae, et elevaverunt arcam in sublime a terra.

Eng. (Douay-Rheims) And the flood was forty days upon the earth, and the waters increased, and lifted up the ark on high from the earth.

MT

וַֽיְהִ֧י הַמַּבּ֛וּל אַרְבָּעִ֥ים י֖וֹם עַל־הָאָ֑רֶץ וַיִּרְבּ֣וּ הַמַּ֗יִם וַיִּשְׂאוּ֙ אֶת־הַתֵּבָ֔ה וַתָּ֖רׇם מֵעַ֥ל הָאָֽרֶץ׃

LXX καὶ ἐγένετο ὁ κατακλυσμὸς τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας ἐπὶ τῆς γῆς· καὶ ἐπληθύνθη τὸ ὕδωρ καὶ ἐπῆρεν τὴν κιβωτόν, καὶ ὑψώθη ἀπὸ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַהֲוָה טוֹפָנָא אַרְבְּעִין יוֹמִין, עַל אַרְעָא; וּסְגִיאוּ מַיָּא, וּנְטַלוּ יָת תֵּיבְתָא, וְאִתָּרַמַת, מֵעַל אַרְעָא׃

• LXX adds forty nights — MT/Vulg./TO have forty days only (אַרְבָּעִים יוֹם / quadraginta diebus / אַרְבְּעִין יוֹמִין); LXX adds καὶ τεσσαράκοντα νύκτας (and forty nights). Field, p. 25, supplementary Cap. VII note (source: Syro-Hexapla, fn. 22 'Idem'): ÷ καὶ τεσσαράκοντα νύκτας ⁂ — obelus...metobelus, Origen's mark for LXX wording absent from the Hebrew. So the phrase is a genuine LXX plus, and it looks like harmonization to 7:4 and 7:12, where all versions have 'forty days and forty nights'.
• וישאו את־התבה ותרם — LXX ἐπῆρεν τὴν κιβωτόν, καὶ ὑψώθη ἀπὸ τῆς γῆς; Vulg. elevaverunt arcam in sublime; TO נְטַלוּ יָת תֵּיבְתָא וְאִתָּרַמַת.

Gen 7:18

Vulg. Vehementer enim inundaverunt, et omnia repleverunt in superficie terrae: porro arca ferebatur super aquas.

Eng. (Douay-Rheims) For they overflowed exceedingly: and filled all on the face of the earth: and the ark was carried upon the waters.

MT

וַיִּגְבְּר֥וּ הַמַּ֛יִם וַיִּרְבּ֥וּ מְאֹ֖ד עַל־הָאָ֑רֶץ וַתֵּ֥לֶךְ הַתֵּבָ֖ה עַל־פְּנֵ֥י הַמָּֽיִם׃

LXX καὶ ἐπεκράτει τὸ ὕδωρ καὶ ἐπληθύνετο σφόδρα ἐπὶ τῆς γῆς· καὶ ἐπεφέρετο ἡ κιβωτὸς ἐπάνω τοῦ ὕδατος.

Targ. (Yemenite Onkelos)

וּתְקִיפוּ מַיָּא וּסְגִיאוּ לַחְדָּא, עַל אַרְעָא; וּמְהַלְּכָא תֵּיבְתָא, עַל אַפֵּי מַיָּא׃

• גברו — LXX ἐπεκράτει (prevailed); Vulg. Vehementer inundaverunt (flooded violently); TO תְּקִיפוּ (were strong). ותלך התבה — LXX ἐπεφέρετο (was carried); Vulg. ferebatur; TO מְהַלְּכָא (went). Field cites no distinct reading for 7:18.
• ἐπεφέρετο echoes Gen 1:2 — LXX 1:2: καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος (the Spirit of God was borne upon the water); LXX 7:18: καὶ ἐπεφέρετο ἡ κιβωτὸς ἐπάνω τοῦ ὕδατος (the ark was borne upon the water). Same verb form, same phrase, subject changed: Spirit → ark. In Hebrew the link is only the shared phrase עַל־פְּנֵי הַמָּיִם, the verbs differing (מְרַחֶפֶת, hovering, at 1:2; וַתֵּלֶךְ, went, at 7:18) — LXX turns the ark's going into being-borne, making the link verbal and exact. Vulgate follows suit: spiritus Dei ferebatur super aquas (1:2) and arca ferebatur super aquas (7:18). TO keeps them apart: מְנַשְּׁבָא (blowing) at 1:2, מְהַלְּכָא (went) at 7:18. Whether the LXX translators intended the allusion cannot be proven — ἐπιφέρω is also the natural verb for something floating — but the text as it stands carries the ark on the waters as the Spirit was carried over them: the flood as a new creation, the ark bearing the world's seed as the Spirit hovered over the first waters.
• Philo: flood as second creation, Noah as second Adam — Questions and Answers on Genesis II (on Gen 9:1): Noah, 'at the beginning of what we may call the second creation of mankind, was found equal in honour to that creature who in the first instance was made as to his form in the likeness of himself' — equal, Philo stresses, not to the man formed out of earth, but to the man made according to the likeness of the incorporeal. Life of Moses: Noah was deemed fit 'to be himself the beginning of a second generation of men' (δευτέρας γενέσεως ἀνθρώπων αὐτὸς ἀρχὴ), and his household 'became leaders of regeneration (παλιγγενεσίας) and founders of a second period'. Rewards and Punishments: the Maker deemed Noah 'both the end of the condemned generation and the beginning of the guiltless one' (τέλος... τῆς κατακρίτου γενεᾶς καὶ ἀρχὴν τῆς ἀνυπαιτίου), steward of the pairs 'for a second generation in place of the one being destroyed'. The ἐπεφέρετο wording fits this frame: the vessel of the second creation borne on the waters as the Spirit was borne over the first.

Gen 7:19

Vulg. Et aquae praevaluerunt nimis super terram: opertique sunt omnes montes excelsi sub universo caelo.

Eng. (Douay-Rheims) And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered.

MT

וְהַמַּ֗יִם גָּ֥בְר֛וּ מְאֹ֥ד מְאֹ֖ד עַל־הָאָ֑רֶץ וַיְכֻסּ֗וּ כׇּל־הֶֽהָרִים֙ הַגְּבֹהִ֔ים אֲשֶׁר־תַּ֖חַת כׇּל־הַשָּׁמָֽיִם׃

LXX τὸ δὲ ὕδωρ ἐπεκράτει σφόδρα σφοδρῶς ἐπὶ τῆς γῆς, καὶ ἐπεκάλυψεν πάντα τὰ ὄρη τὰ ὑψηλά ἃ ἦν ὑποκάτω τοῦ οὐρανοῦ.

Targ. (Yemenite Onkelos)

וּמַיָּא, תְּקִיפוּ לַחְדָּא לַחְדָּא עַל אַרְעָא; וְאִתְחֲפִיאוּ, כָּל טוּרַיָּא רָמַיָּא, דִּתְחוֹת, כָּל שְׁמַיָּא׃

• מאד מאד — LXX σφόδρα σφοδρῶς; Vulg. praevaluerunt nimis; TO לַחְדָּא לַחְדָּא (doubled, exceedingly). Field cites no distinct reading for 7:19.

Gen 7:20

Vulg. Quindecim cubitis altior fuit aqua super montes, quos operuerat.

Eng. (Douay-Rheims) The water was fifteen cubits higher than the mountains which it covered.

MT

חֲמֵ֨שׁ עֶשְׂרֵ֤ה אַמָּה֙ מִלְמַ֔עְלָה גָּבְר֖וּ הַמָּ֑יִם וַיְכֻסּ֖וּ הֶהָרִֽים׃

LXX δέκα πέντε πήχεις ἐπάνω ὑψώθη τὸ ὕδωρ, καὶ ἐπεκάλυψεν πάντα τὰ ὄρη τὰ ὑψηλά.

Targ. (Yemenite Onkelos)

חֲמֵישׁ עַסְרֵי אַמִּין מִלְּעֵילָא, תְּקִיפוּ מַיָּא; וְאִתְחֲפִיאוּ, טוּרַיָּא׃

• גברו — LXX ὑψώθη (was lifted); Aquila ἐνεδυναμώθη (was strengthened); Symmachus ἐπεκράτησεν (prevailed); Vulg. altior fuit (was higher); TO תְּקִיפוּ. Field (p. 25).
• ההרים — MT וַיְכֻסּוּ הֶהָרִים (the mountains were covered, no 'high'); LXX adds πάντα τὰ ὄρη τὰ ὑψηλά (all the high mountains); Vulg. super montes, quos operuerat and TO טוּרַיָּא follow MT without 'high'. Field: alia ÷ πάντα ⁂ τὰ ὄρη (πάντα obelized).
• Fifteen cubits above — all four agree (15 cubits).

Gen 7:21

Vulg. Consumptaque est omnis caro quae movebatur super terram, volucrum, animantium, bestiarum, omniumque reptilium, quae reptant super terram: universi homines,

Eng. (Douay-Rheims) And all flesh was destroyed that moved upon the earth, both of fowl, and of cattle, and of beasts, and of all creeping things that creep upon the earth: and all men.

MT

וַיִּגְוַ֞ע כׇּל־בָּשָׂ֣ר ׀ הָרֹמֵ֣שׂ עַל־הָאָ֗רֶץ בָּע֤וֹף וּבַבְּהֵמָה֙ וּבַ֣חַיָּ֔ה וּבְכׇל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ וְכֹ֖ל הָאָדָֽם׃

LXX καὶ ἀπέθανεν πᾶσα σὰρξ κινουμένη ἐπὶ τῆς γῆς τῶν πετεινῶν καὶ τῶν κτηνῶν καὶ τῶν θηρίων, καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς, καὶ πᾶς ἄνθρωπος·

Targ. (Yemenite Onkelos)

וּמִית כָּל בִּסְרָא דְּרָחֵישׁ עַל אַרְעָא, בְּעוֹפָא וּבִבְעִירָא וּבְחַיְתָא, וּבְכָל רִחְשָׁא, דְּרָחֵישׁ עַל אַרְעָא וְכֹל, אֲנָשָׁא׃

• ויגוע — Vulg. Consumptaque est (as at 6:17 — prediction and fulfilment share Jerome's consum- word; see the 6:17 note on consumentur); LXX ἀπέθανεν; TO וּמִית. Field cites no distinct reading for 7:21.
• The Vulgate sentence runs into 7:22 (comma → et cuncta).

Gen 7:22

Vulg. et cuncta, in quibus spiraculum vitae est in terra, mortua sunt.

Eng. (Douay-Rheims) And all things wherein there is the breath of life on the earth, died.

MT

כֹּ֡ל אֲשֶׁר֩ נִשְׁמַת־ר֨וּחַ חַיִּ֜ים בְּאַפָּ֗יו מִכֹּ֛ל אֲשֶׁ֥ר בֶּחָֽרָבָ֖ה מֵֽתוּ׃

LXX καὶ πάντα ὅσα ἔχει πνοὴν ζωῆς καὶ πᾶς ὃς ἦν ἐπὶ τῆς ξηρᾶς ἀπέθανεν.

Targ. (Yemenite Onkelos)

כֹּל דְּנִשְׁמַת רוּחַ חַיִין בְּאַפּוֹהִי, מִכֹּל דִּבְיַבֶּשְׁתָּא מִיתוּ׃

• באפיו — the reader's LXX drops it (no 'in his nostrils'); Field (p. 25): Ο'. Vacat, alia ἐν ῥώθωσιν αὐτοῦ. Vulg. spiraculum vitae (breath of life) without nostrils; TO בְּאַפּוֹהִי keeps nostrils.
• בחרבה — LXX ἐπὶ τῆς ξηρᾶς (on the dry land); TO דִּבְיַבֶּשְׁתָּא (in the dry land); Vulg. in terra (on earth — loses 'dry').
• מכל אשר — LXX καὶ πάντα ὅσα ἔχει πνοὴν ζωῆς καὶ πᾶς ὃς ἦν; Field: alia πᾶς ὃς for καὶ πᾶν ὅ.

Gen 7:23

Vulg. Et delevit omnem substantiam quae erat super terram, ab homine usque ad pecus, tam reptile quam volucres caeli: et deleta sunt de terra. Remansit autem solus Noë, et qui cum eo erant in arca.

Eng. (Douay-Rheims) And he destroyed all the substance that was upon the earth, from man even to beast, and the creeping things and fowls of the air: and they were destroyed from the earth: and Noe only remained, and they that were with him in the ark.

MT

וַיִּ֜מַח אֶֽת־כׇּל־הַיְק֣וּם ׀ אֲשֶׁ֣ר ׀ עַל־פְּנֵ֣י הָֽאֲדָמָ֗ה מֵאָדָ֤ם עַד־בְּהֵמָה֙ עַד־רֶ֙מֶשׂ֙ וְעַד־ע֣וֹף הַשָּׁמַ֔יִם וַיִּמָּח֖וּ מִן־הָאָ֑רֶץ וַיִּשָּׁ֧אֶר אַךְ־נֹ֛חַ וַֽאֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָֽה׃

LXX καὶ ἐξήλειψεν πᾶν τὸ ἀνάστημα ὃ ἦν ἐπὶ προσώπου πάσης τῆς γῆς, ἀπὸ ἀνθρώπου ἕως κτήνους καὶ ἑρπετῶν καὶ τῶν πετεινῶν τοῦ οὐρανοῦ· καὶ ἐξηλείφθησαν ἀπὸ τῆς γῆς. καὶ κατελείφθη μόνος Νωε καὶ οἱ μετ' αὐτοῦ ἐν τῇ κιβωτῷ.

Targ. (Yemenite Onkelos)

וּמְחָא יָת כָּל יְקוּמָא דְּעַל אַפֵּי אַרְעָא, מֵאֲנָשָׁא עַד בְּעִירָא עַד רִחְשָׁא וְעַד עוֹפָא דִּשְׁמַיָּא, וְאִתְמְחִיאוּ, מִן אַרְעָא; וְאִשְׁתְּאַר בְּרַם נֹחַ וּדְעִמֵּיהּ, בְּתֵיבְתָא׃

• יקום again — as at 7:4 (threat → execution). LXX here πᾶν τὸ ἀνάστημα (Field's main text), where at 7:4 the reader had ἐξανάστασιν (Field's alia) — the reader's LXX uses two different words for the same Hebrew word in the two verses. Vulg. omnem substantiam (same as 7:4); TO יְקוּמָא (same as 7:4). All four renderings stay on the stand root (see the 7:4 note; BDB: 'all that subsists').
• וימח ... וימחו — LXX ἐξήλειψεν ... ἐξηλείφθησαν; Vulg. delevit ... deleta sunt; TO מְחָא ... אִתְמְחִיאוּ. וישאר אך־נח — LXX κατελείφθη μόνος Νωε; Vulg. Remansit solus Noe; TO וְאִשְׁתְּאַר בְּרַם נֹחַ. Field cites no distinct reading for 7:23.

Gen 7:24

Vulg. Obtinueruntque aquae terram centum quinquaginta diebus.

Eng. (Douay-Rheims) And the waters prevailed upon the earth a hundred and fifty days.

MT

וַיִּגְבְּר֥וּ הַמַּ֖יִם עַל־הָאָ֑רֶץ חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם׃

LXX καὶ ὑψώθη τὸ ὕδωρ ἐπὶ τῆς γῆς ἡμέρας ἑκατὸν πεντήκοντα.

Targ. (Yemenite Onkelos)

וּתְקִיפוּ מַיָּא, עַל אַרְעָא, מְאָה וְחַמְשִׁין, יוֹמִין׃

• ויגברו — LXX ὑψώθη; Aquila ἐδυναμώθησαν (plural — the waters were strengthened); Symmachus ἐπεκράτησεν; Vulg. Obtinueruntque aquae terram (the waters held the earth); TO תְּקִיפוּ. Field (p. 25). 150 days — all four agree.

Cross-verse patterns

• Divine names — MT uses the first name at 7:1, 7:5, and 7:16 (shutting clause), the second name at 7:9 and 7:16 (command clause). TO uses the first name throughout, switching MT's second name at 7:9 and 7:16. LXX gives κύριος ὁ θεός at 7:1, 7:5, and 7:16, ὁ θεός alone at 7:9. Vulgate does not track the MT distinction: Dominus at 7:1, 7:5, 7:9 (for the second name), and 7:16 (for the first name), Deus once at 7:16 (for the second name).
• גבר vocabulary — MT גבר at 7:18, 7:19, 7:20, 7:24; LXX ἐπεκράτει (7:18, 7:19) then ὑψώθη (7:20, 7:24); Aquila ἐνεδυναμώθη / ἐδυναμώθησαν; Symmachus ἐπεκράτησεν throughout; Vulgate inundaverunt / praevaluerunt / altior fuit / obtinuerunt; TO תְּקִיפוּ throughout.
• LXX pluses, marked in Field — several LXX additions are obelized or asterisked in Field rather than plain text: the clean/unclean birds at 7:3 and 7:8, the asterisked αὐτοί and כל צפור material at 7:14, the forty nights at 7:17, and the asterisked τῆς πολλῆς at 7:11. The reader's LXX text carries these pluses; Field's marks say they are not in the main tradition.
• Two entries into the ark — 7:7 (entered because of the waters) and 7:13 (on this very day, with the full list of names).
• Seven and seven, two and two — the command at 7:2–7:3 (seven of the clean, two of the unclean; birds seven only in MT, seven clean + two unclean in LXX) is fulfilled at 7:8–7:9 and 7:14–7:15.
• MT pair words — איש ואשתו (man and wife) for animals only at 7:2; זכר ונקבה (male and female) at 6:19, 7:3, 7:9, 7:16. LXX, Vulgate, and Targum give male/female uniformly in both verses.
• יקום, threat and execution — 7:4 (I will blot out all existence) and 7:23 (He blotted out all existence); LXX uses ἐξανάστασιν at 7:4 and ἀνάστημα at 7:23 for the same word, Vulgate substantiam both times, TO יְקוּמָא both times. All four renderings stay on the stand root (קום / ἀνίστημι / stāre).
• Vulgate sentence boundaries — the Vulgate lines at 7:8–7:9, 7:13–7:14, 7:14–7:15, and 7:21–7:22 follow the Clementine sentence breaks as printed in Believer's Library; if the published page splits Vulgate verses differently, the lines here need re-splitting, not re-translating.
• ויגוע, consumentur again — Vulgate Consumptaque est at 7:21 answers consumentur at 6:17; LXX ἀπέθανεν here (τελευτήσει there), TO מית both times.
• Vulgate pronouns for repeated names — 7:1 ad eum for לְנֹחַ (cf. 6:13 bare dixit, 6:5→6:6 pœnituit eum): Latin prose does not repeat a name the preceding clause already supplied; here the referent is 6:22's Noe, the last verse of chapter 6.
• ἐπεφέρετο, 1:2 → 7:18 — LXX (and Vulgate ferebatur) uses the same borne-upon-the-waters wording for the Spirit at creation and the ark in the flood; Hebrew shares only the phrase עַל־פְּנֵי הַמָּיִם; TO keeps blowing (1:2) vs. going (7:18) distinct. Philo states the frame: second creation of mankind, Noah equal in honour to Adam (QG II); beginning of a second generation, leaders of regeneration (Life of Moses); end of the condemned generation, beginning of the guiltless one (Rewards).

Open questions, not claims

• 7:11 date — reader's LXX 27th day (ἑβδόμῃ καὶ εἰκάδι) vs MT/Vulg./TO 17th; Field notes other LXX copies read 17. Recorded, not settled.
• 7:16 reader's LXX — the dangling τὴν κιβωτόν after ἔξωθεν αὐτοῦ: fragment of the LXX text or an artifact of the reader's text? Recorded as printed, not resolved.
• 7:11 מעינות — Sefaria's note (Spanish/Ashkenazi books: מַעְיְנוֹת, plene) recorded from the MT line as printed.
• Field marks — the exact force of ÷ ... ⁂ and ※ ... ⁂ at 7:3, 7:4, 7:8, 7:11, 7:14 (addition? obelus? asterisk?) needs the Field print checked, not assumed — as with the 6:17 marks. Resolved for 7:17 only: its ÷ ... ⁂ is obelus...metobelus (LXX plus, absent from Hebrew; Syro-Hexapla source).
• Field cites no distinct reading (main entries) for 7:1, 7:2, 7:5, 7:6, 7:7, 7:9, 7:10, 7:13, 7:16, 7:18, 7:19, 7:21, 7:23 in pp. 24–25 — recorded here as absence, not as a claim that no variant exists anywhere. Addenda on p. 25 cover 7:3, 7:4, 7:14, 7:17.
• Targum punctuation — outstanding (see header): Mechon Mamre Noach-page transfer still to be applied to 7:1–7:24.

Chapters

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