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

Genesis 8 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 22 verses in Genesis 8, verse for verse; but two Vulgate sentences run across MT verse boundaries — 8:6 into 8:7 (dimisit corvum, / qui egrediebatur) and 8:15 into 8:16 (dicens: / Egredere de arca) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. MT paragraph break: {ס} at 8:14. Field numbering: Field's Cap. VIII is Hebrew numbering throughout (no offset, unlike Cap. VI) — citations below give the Hebrew verse. Field's Genesis 8 material is on pp. 25–26 (main entries) with addenda on p. 27. Targum punctuation is the original Yemenite punctuation as printed, not transferred from Mechon Mamre. MT divine tokens: first name at 8:20, 8:21 (×2) (3 tokens); second name at 8:1 (×2), 8:15 (3 tokens). TO uses the first name throughout the chapter, switching MT's second name at 8:1 and 8:15; 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 8:1

Vulg. Recordatus autem Deus Noë, cunctorumque animantium, et omnium jumentorum, quae erant cum eo in arca, adduxit spiritum super terram, et imminutae sunt aquae.

Eng. (Douay-Rheims) And God remembered Noe, and all the living creatures, and all the cattle which were with him in the ark, and brought a wind upon the earth, and the waters were abated.

MT

וַיִּזְכֹּ֤ר א-להים֙ אֶת־נֹ֔חַ וְאֵ֤ת כׇּל־הַֽחַיָּה֙ וְאֶת־כׇּל־הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר א-להים֥ ר֙וּחַ֙ עַל־הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃

LXX καὶ ἐμνήσθη ὁ θεὸς τοῦ Νωε, καὶ πάντων τῶν θηρίων καὶ πάντων τῶν κτηνῶν καὶ πάντων τῶν πετεινῶν καὶ πάντων τῶν ἑρπετῶν ὅσα ἦν μετ' αὐτοῦ ἐν τῇ κιβωτῷ· καὶ ἐπήγαγεν ὁ θεὸς πνεῦμα ἐπὶ τὴν γῆν, καὶ ἐκόπασεν τὸ ὕδωρ.

Targ. (Yemenite Onkelos)

וּדְכִיר ייי יָת נֹחַ וְיָת כָּל חַיְתָא וְיָת כָּל בְּעִירָא דְּעִמֵּיהּ בְּתֵיבְתָא וְאַעְבַּר ייי רוּחָא עַל אַרְעָא וְנָחוּ מַיָּא׃

• רוח, a wind of mercies — The wind of this verse answers to the spirit of Genesis 1:2. Bereshit Rabbah, commenting on 1:2, explains the spirit hovering over the waters by reference to the wind passing over the earth here. The Aramaic translations make the link explicit: Targum Yerushalmi renders the spirit at 1:2 as 'a spirit of mercies from before the Lord, blowing over the face of the waters' (רוחא דרחמין), and Targum Jonathan and Targum Yerushalmi render the wind here with the same phrase, 'a wind of mercies.' Rashi calls it a wind of comforts. The wind that dries the flood is thus, in these sources, the spirit of mercies of creation itself, returning after judgment. Onkelos, the Targum in the parallel column, does not add the gloss: it reads simply 'a wind' here, and at 1:2 'a wind from before the Lord.'
• Names, twice second-name in MT — MT א-להים twice (וַיִּזְכֹּר א-להים ... וַיַּעֲבֵר א-להים); LXX ὁ θεός twice; Vulg. Deus; TO ייי twice. TO switches MT's second name, as at 7:9 and 7:16.
• וַיַּעֲבֵר — LXX ἐπήγαγεν (brought on); Aquila and Symmachus παρήγαγεν (led past). Field p. 25.
• וַיָּשֹׁכּוּ — LXX ἐκόπασε τὸ ὕδωρ (the water ceased); Aquila ἐστάλησαν (were checked); Symmachus ἐλώφησαν (abated); Theodotion ἐκόπασε with LXX. Field p. 25.
• LXX plus, the list — MT names only 'all the living creatures and all the beasts'; LXX adds birds and creeping things (καὶ πάντων τῶν πετεινῶν καὶ πάντων τῶν ἑρπετῶν ὅσα ἦν). Field addendum p. 27 obelizes the birds + creeping things portion (÷ ... ⁂), i.e. absent from the Hebrew.

Gen 8:2

Vulg. Et clausi sunt fontes abyssi, et cataractae caeli: et prohibitae sunt pluviae de caelo.

Eng. (Douay-Rheims) The fountains also of the deep, and the flood gates of heaven were shut up, and the rain from heaven was restrained.

MT

וַיִּסָּֽכְרוּ֙ מַעְיְנֹ֣ת תְּה֔וֹם וַֽאֲרֻבֹּ֖ת הַשָּׁמָ֑יִם וַיִּכָּלֵ֥א הַגֶּ֖שֶׁם מִן־הַשָּׁמָֽיִם׃

LXX καὶ ἐπεκαλύφθησαν αἱ πηγαὶ τῆς ἀβύσσου καὶ οἱ καταρράκται τοῦ οὐρανοῦ, καὶ συνεσχέθη ὁ ὑετὸς ἀπὸ τοῦ οὐρανοῦ,

Targ. (Yemenite Onkelos)

וְאִסְתְּכַרוּ מַבּוּעֵי תְּהוֹמָא וְכַוֵּי דִּשְׁמַיָּא וְאִתְכְּלִי מִטְרָא מִן שְׁמַיָּא׃

• וַיִּסָּכְרוּ — LXX ἐπεκαλύφθησαν (were covered over; other copies ἀπεκαλύφθησαν); Aquila ἐνεφράγησαν (were dammed); Symmachus ἐκλείσθησαν (were shut). Field p. 25.
• Field cites no distinct reading for the rain clause beyond the verb above; MT מַעְיְנֹת תְּהוֹם — LXX πηγαὶ τῆς ἀβύσσου, Vulg. fontes abyssi, TO מַבּוּעֵי תְּהוֹמָא.

Gen 8:3

Vulg. Reversaeque sunt aquae de terra euntes et redeuntes: et cœperunt minui post centum quinquaginta dies.

Eng. (Douay-Rheims) And the waters returned from off the earth going and coming: and they began to be abated after a hundred and fifty days.

MT

וַיָּשֻׁ֧בוּ הַמַּ֛יִם מֵעַ֥ל הָאָ֖רֶץ הָל֣וֹךְ וָשׁ֑וֹב וַיַּחְסְר֣וּ הַמַּ֔יִם מִקְצֵ֕ה חֲמִשִּׁ֥ים וּמְאַ֖ת יֽוֹם׃

LXX καὶ ἐνεδίδου τὸ ὕδωρ πορευόμενον ἀπὸ τῆς γῆς· ἐνεδίδου καὶ ἠλαττονοῦτο τὸ ὕδωρ μετὰ πεντήκοντα καὶ ἑκατὸν ἡμέρας.

Targ. (Yemenite Onkelos)

וְתָבוּ מַיָּא מֵעַל אַרְעָא אָזְלִין וְתָיְיבִין וַחֲסַרוּ מַיָּא מִסּוֹף מְאָה וְחַמְשִׁין יוֹמִין׃

• הָלוֹךְ וָשׁוֹב — LXX πορευόμενον (going), with the receding doubled: reader's LXX reads ἐνεδίδου τὸ ὕδωρ πορευόμενον ... ἐνεδίδου καὶ ἠλαττονοῦτο (receded ... receded and diminished) against MT's going-and-returning + diminished (וַיַּחְסְרוּ). Field p. 25 records the ἐνεδίδου addition as a variant (alia exempl. add. ἐνεδίδου).
• Vulg. euntes et redeuntes (going and returning) follows MT against LXX's doubling.

Gen 8:4

Vulg. Requievitque arca mense septimo, vigesimo septimo die mensis, super montes Armeniae.

Eng. (Douay-Rheims) And the ark rested in the seventh month, the seven and twentieth day of the month, upon the mountains of Armenia.

MT

וַתָּ֤נַח הַתֵּבָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֔י בְּשִׁבְעָה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ עַ֖ל הָרֵ֥י אֲרָרָֽט׃

LXX καὶ ἐκάθισεν ἡ κιβωτὸς ἐν μηνὶ τῷ ἑβδόμῳ, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, ἐπὶ τὰ ὄρη τὰ Αραρατ.

Targ. (Yemenite Onkelos)

וְנַחַת תֵּיבְתָא בְּיַרְחָא שְׁבִיעָאָה בְּשִׁבְעַת עַסְרָא יוֹמָא לְיַרְחָא עַל טוּרֵי קַרְדּוֹ׃

• Date, 17th vs 27th — MT בְּשִׁבְעָה־עָשָׂר (17th); LXX ἑβδόμῃ καὶ εἰκάδι (27th) and Vulg. vigesimo septimo die (27th). Field p. 25: reader's LXX 27th, other copies ἑπτακαιδεκάτῃ (17th). Same question as 7:11, where Vulgate agreed with MT's 17th; here Vulgate sides with the reader's LXX.
• Ararat, three names — MT הָרֵי אֲרָרָט (mountains of Ararat); TO טוּרֵי קַרְדּוֹ (mountains of Qardu); LXX τὰ Ἀραράτ; the other translators (Aquila, Symmachus, Theodotion) Ἀρμενίας, agreeing with Vulg. montes Armeniae. Field p. 26.

Gen 8:5

Vulg. At vero aquae ibant et decrescebant usque ad decimum mensem: decimo enim mense, primo die mensis, apparuerunt cacumina montium.

Eng. (Douay-Rheims) And the waters were going and decreasing until the tenth month: for in the tenth month, the first day of the month, the tops of the mountains appeared.

MT

וְהַמַּ֗יִם הָיוּ֙ הָל֣וֹךְ וְחָס֔וֹר עַ֖ד הַחֹ֣דֶשׁ הָֽעֲשִׂירִ֑י בָּֽעֲשִׂירִי֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ נִרְא֖וּ רָאשֵׁ֥י הֶֽהָרִֽים׃

LXX τὸ δὲ ὕδωρ πορευόμενον ἠλαττονοῦτο ἕως τοῦ δεκάτου μηνός· ἐν δὲ τῷ ἑνδεκάτῳ μηνί, τῇ πρώτῃ τοῦ μηνός, ὤφθησαν αἱ κεφαλαὶ τῶν ὀρέων.

Targ. (Yemenite Onkelos)

וּמַיָּא הֲווֹ אָזְלִין וְחָסְרִין עַד יַרְחָא עֲסִירָאָה בַּעֲסִירָאָה בְּחַד לְיַרְחָא אִתַּחְזִיאוּ רֵישֵׁי טוּרַיָּא׃

• Tenth vs eleventh — MT tenth month twice (עַד הַחֹדֶשׁ הָעֲשִׂירִי ... בָּעֲשִׂירִי); reader's LXX first 'until the tenth month' then 'in the eleventh month, on the first of the month' (ἐν δὲ τῷ ἑνδεκάτῳ μηνί) — an internal mismatch in the reader's text, with no Field comment. Vulg. decimo mense twice follows MT.
• Field p. 26: LXX ἠλαττονοῦτο (diminished); other copies πορευόμενον ἠλαττονοῦτο (going, diminished) — the reader's text has the πορευόμενον form.

Gen 8:6

Vulg. Cumque transissent quadraginta dies, aperiens Noë fenestram arcae, quam fecerat, dimisit corvum,

Eng. (Douay-Rheims) And after that forty days were passed, Noe, opening the window of the ark which he had made, sent forth a raven:

MT

וַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים י֑וֹם וַיִּפְתַּ֣ח נֹ֔חַ אֶת־חַלּ֥וֹן הַתֵּבָ֖ה אֲשֶׁ֥ר עָשָֽׂה׃

LXX καὶ ἐγένετο μετὰ τεσσαράκοντα ἡμέρας ἠνέῳξεν Νωε τὴν θυρίδα τῆς κιβωτοῦ ἣν ἐποίησεν,

Targ. (Yemenite Onkelos)

וַהֲוָה מִסּוֹף אַרְבְּעִין יוֹמִין וּפְתַח נֹחַ יָת כַּוַּת תֵּיבְתָא דַּעֲבַד׃

• חַלּוֹן, window vs door — LXX τὴν θυρίδα (the window); other copies τὴν θύραν (the door); the other translators θυρίδα with the reader's text. Field p. 26. Field's 6:17 note already cites Procopius (p. 259) on this window: after the flood Noah opened a window, not a door, to send out the raven.
• Vulgate sentence split — 8:6 ends 'dimisit corvum,' (he sent out the raven,) and the sentence continues into 8:7 ('qui egrediebatur, ...'). The Vulgate line under each verse below is the sentence part belonging to that verse.

Gen 8:7

Vulg. qui egrediebatur, et non revertebatur, donec siccarentur aquae super terram.

Eng. (Douay-Rheims) Which went forth and did not return, till the waters were dried up upon the earth.

MT

וַיְשַׁלַּ֖ח אֶת־הָֽעֹרֵ֑ב וַיֵּצֵ֤א יָצוֹא֙ וָשׁ֔וֹב עַד־יְבֹ֥שֶׁת הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃

LXX καὶ ἀπέστειλεν τὸν κόρακα τοῦ ἰδεῖν εἰ κεκόπακεν τὸ ὕδωρ· καὶ ἐξελθὼν οὐχ ὑπέστρεψεν ἕως τοῦ ξηρανθῆναι τὸ ὕδωρ ἀπὸ τῆς γῆς.

Targ. (Yemenite Onkelos)

וְשַׁלַּח יָת עוֹרְבָא וּנְפַק מִפָּק וְתָאֵיב עַד דִּיבִישׁוּ מַיָּא מֵעַל אַרְעָא׃

• Raven, did not return vs went and returned — MT וַיֵּצֵא יָצוֹא וָשׁוֹב (went out, going and returning) and TO וּנְפַק מִפָּק וְתָאֵיב (went out, going and returning); LXX ἐξελθὼν οὐχ ὑπέστρεψεν (went out and did NOT return) and Vulg. qui egrediebatur, et non revertebatur. Field p. 26: the οὐκ is obelized (÷ οὐκ ⁂ ἀνέστρεψεν; other copies οὐχ ὑπέστρεψεν), and 'the Syriac and the Hebrew read: he returned.'
• Philo, on the raven that did not return — Philo, Questions and Answers on Genesis II (on 8:7), takes the Greek reading as his text and allegorizes it: 'Why did the raven after it had gone forth not return, when there was not yet any part of the earth dried? This passage admits of an allegorical interpretation since injustice is contrary to the light of justice; so that in comparison of the admirable actions of the man endued with virtue, it thinks it more desirable to rejoice with its kinsman the deluge; for injustice is a lover of confusion and corruption.' The symbol is defined in the preceding section (on 8:6): the raven, black, arrogant, and speedy, is a sign of wickedness, bringing night and darkness over the soul — against the dove, the symbol of virtue. Philo thus presupposes the 'did not return' reading, the reading of the Greek text he used.
• Field cites the raven's purpose clause as τοῦ ἰδεῖν εἰ κεκόπακεν τὸ ὕδωρ (to see whether the water had abated), obelized in part (÷ ... ⁂).

Gen 8:8

Vulg. Emisit quoque columbam post eum, ut videret si jam cessassent aquae super faciem terrae.

Eng. (Douay-Rheims) He sent forth also a dove after him, to see if the waters had now ceased upon the face of the earth.

MT

וַיְשַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מֵאִתּ֑וֹ לִרְאוֹת֙ הֲקַ֣לּוּ הַמַּ֔יִם מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה׃

LXX καὶ ἀπέστειλεν τὴν περιστερὰν ὀπίσω αὐτοῦ ἰδεῖν εἰ κεκόπακεν τὸ ὕδωρ ἀπὸ προσώπου τῆς γῆς.

Targ. (Yemenite Onkelos)

וְשַׁלַּח יָת יוֹנָה מִלְּוָתֵיהּ לְמִחְזֵי אִם קַלּוּ מַיָּא מֵעַל אַפֵּי אַרְעָא׃

• Field p. 26: LXX ἀπὸ τῆς γῆς (from the earth); other copies ἀπὸ προσώπου τῆς γῆς (from the face of the earth), agreeing with MT מֵעַל פְּנֵי הָאֲדָמָה.
• TO מִלְּוָתֵיהּ (from beside him) for MT מֵאִתּוֹ (from with him); LXX adds ὀπίσω αὐτοῦ (after him, i.e. after the raven), which MT lacks.

Gen 8:9

Vulg. Quae cum non invenisset ubi requiesceret pes ejus, reversa est ad eum in arcam: aquae enim erant super universam terram: extenditque manum, et apprehensam intulit in arcam.

Eng. (Douay-Rheims) But she, not finding where her foot might rest, returned to him into the ark: for the waters were upon the whole earth: and he put forth his hand, and caught her, and brought her into the ark.

MT

וְלֹֽא־מָצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שׇׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה׃

LXX καὶ οὐχ εὑροῦσα ἡ περιστερὰ ἀνάπαυσιν τοῖς ποσὶν αὐτῆς ὑπέστρεψεν πρὸς αὐτὸν εἰς τὴν κιβωτόν, ὅτι ὕδωρ ἦν ἐπὶ παντὶ προσώπῳ πάσης τῆς γῆς· καὶ ἐκτείνας τὴν χεῖρα αὐτοῦ ἔλαβεν αὐτὴν καὶ εἰσήγαγεν αὐτὴν πρὸς ἑαυτὸν εἰς τὴν κιβωτόν.

Targ. (Yemenite Onkelos)

וְלָא אַשְׁכַּחַת יוֹנָה מְנָח לְפַרְסַת רַגְלַהּ וְתַבַת לְוָתֵיהּ לְתֵיבְתָא אֲרֵי מַיָּא עַל אַפֵּי כָּל אַרְעָא וְאוֹשֵׁיט יְדֵיהּ וְנַסְבַּהּ וְאַעֵיל יָתַהּ לְוָתֵיהּ לְתֵיבְתָא׃

• Field cites no distinct reading for 8:9.

Gen 8:10

Vulg. Expectatis autem ultra septem diebus aliis, rursum dimisit columbam ex arca.

Eng. (Douay-Rheims) And having waited yet seven other days, he again sent forth the dove out of the ark.

MT

וַיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיֹּ֛סֶף שַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מִן־הַתֵּבָֽה׃

LXX καὶ ἐπισχὼν ἔτι ἡμέρας ἑπτὰ ἑτέρας πάλιν ἐξαπέστειλεν τὴν περιστερὰν ἐκ τῆς κιβωτοῦ.

Targ. (Yemenite Onkelos)

וְאוֹרֵיךְ עוֹד שִׁבְעָא יוֹמִין אָחֳרָנִין וְאוֹסֵיף שַׁלַּח יָת יוֹנָה מִן תֵּיבְתָא׃

• Field cites no distinct reading for 8:10.
• Seven more days — MT וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים (waited yet seven other days); LXX ἐπισχὼν ἔτι ἡμέρας ἑπτὰ ἑτέρας (having waited yet seven other days); TO וְאוֹרֵיךְ עוֹד שִׁבְעָא יוֹמִין אָחֳרָנִין (lengthened yet seven other days). Same waiting verbs recur at 8:12 (וַיִּיָּחֶל / ἐπισχὼν / וְאוֹרֵיךְ).

Gen 8:11

Vulg. At illa venit ad eum ad vesperam, portans ramum olivae virentibus foliis in ore suo: intellexit ergo Noë quod cessassent aquae super terram.

Eng. (Douay-Rheims) And she came to him in the evening, carrying a bough of an olive tree, with green leaves, in her mouth. Noe therefore understood that the waters were ceased upon the earth.

MT

וַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃

LXX καὶ ἀνέστρεψεν πρὸς αὐτὸν ἡ περιστερὰ τὸ πρὸς ἑσπέραν, καὶ εἶχεν φύλλον ἐλαίας κάρφος ἐν τῷ στόματι αὐτῆς· καὶ ἔγνω Νωε ὅτι κεκόπακεν τὸ ὕδωρ ἀπὸ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַאֲתָת לְוָתֵיהּ יוֹנָה לְעִדָּן רַמְשָׁא וְהָא טְרַף זֵיתָא תְּבִיר מַחַת בְּפוּמַּהּ וִידַע נֹחַ אֲרֵי קַלּוּ מַיָּא מֵעַל אַרְעָא׃

• Leaf, fresh vs dry vs shoot vs broken — MT עֲלֵה־זַיִת טָרָף (a freshly plucked olive leaf); LXX φύλλον ἐλαίας κάρφος (a dry olive leaf); Symmachus θαλλὸν (a young shoot); TO טְרַף זֵיתָא תְּבִיר מַחַת בְּפוּמַּהּ (a plucked olive [leaf], broken, in her mouth). Vulg. ramum olivae virentibus foliis (an olive branch with green leaves) sides with MT's fresh. Field p. 26.
• BDB on טרף — The verb means 'tear, rend, pluck,' but this verse's form has its own adjective entry: 'fresh-plucked' — עֲלֵה זַיִת טָרָף, 'a fresh-plucked olive leaf,' the entry's only occurrence, with an Aramaic cognate meaning 'fresh leaf.' The freshness is the point: a leaf just plucked is proof of living vegetation above the waters. BDB thus supports MT's fresh leaf against LXX's dry one; TO's 'broken' follows the verb's tearing sense instead.

Gen 8:12

Vulg. Expectavitque nihilominus septem alios dies: et emisit columbam, quae non est reversa ultra ad eum.

Eng. (Douay-Rheims) And he stayed yet other seven days: and he sent forth the dove, which returned not any more unto him.

MT

וַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־הַיּוֹנָ֔ה וְלֹֽא־יָסְפָ֥ה שׁוּב־אֵלָ֖יו עֽוֹד׃

LXX καὶ ἐπισχὼν ἔτι ἡμέρας ἑπτὰ ἑτέρας πάλιν ἐξαπέστειλεν τὴν περιστεράν, καὶ οὐ προσέθετο τοῦ ἐπιστρέψαι πρὸς αὐτὸν ἔτι.

Targ. (Yemenite Onkelos)

וְאוֹרֵיךְ עוֹד שִׁבְעָא יוֹמִין אָחֳרָנִין וְשַׁלַּח יָת יוֹנָה וְלָא אוֹסֵיפַת לִמְתָּב לְוָתֵיהּ עוֹד׃

• Field cites no distinct reading for 8:12.
• Dove does not return again — MT וְלֹא־יָסְפָה שׁוּב־אֵלָיו עוֹד (did not again return to him); LXX οὐ προσέθετο τοῦ ἐπιστρέψαι πρὸς αὐτὸν ἔτι (did not add to return to him); Vulg. quae non est reversa ultra ad eum. Contrast the raven at 8:7, where only LXX/Vulgate have 'did not return'.

Gen 8:13

Vulg. Igitur sexcentesimo primo anno, primo mense, prima die mensis, imminutae sunt aquae super terram: et aperiens Noë tectum arcae, aspexit, viditque quod exsiccata esset superficies terrae.

Eng. (Douay-Rheims) Therefore in the six hundredth and first year, the first month, the first day of the month, the waters were lessened upon the earth, and Noe opening the covering of the ark, looked, and saw that the face of the earth was dried.

MT

וַ֠יְהִ֠י בְּאַחַ֨ת וְשֵׁשׁ־מֵא֜וֹת שָׁנָ֗ה בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ חָֽרְב֥וּ הַמַּ֖יִם מֵעַ֣ל הָאָ֑רֶץ וַיָּ֤סַר נֹ֙חַ֙ אֶת־מִכְסֵ֣ה הַתֵּבָ֔ה וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י הָֽאֲדָמָֽה׃

LXX καὶ ἐγένετο ἐν τῷ ἑνὶ καὶ ἑξακοσιοστῷ ἔτει ἐν τῇ ζωῇ τοῦ Νωε, τοῦ πρώτου, μηνός μιᾷ τοῦ μηνός, ἐξέλιπεν τὸ ὕδωρ ἀπὸ τῆς γῆς· καὶ ἀπεκάλυψεν Νωε τὴν στέγην τῆς κιβωτοῦ, ἣν ἐποίησεν καὶ εἶδεν ὅτι ἐξέλιπεν τὸ ὕδωρ ἀπὸ προσώπου τῆς γῆς.

Targ. (Yemenite Onkelos)

וַהֲוָה בְּשֵׁית מְאָה וּחְדַּא שְׁנִין בְּקַדְמָאָה בְּחַד לְיַרְחָא נְגוּבוּ מַיָּא מֵעַל אַרְעָא וְאַעְדִּי נֹחַ יָת חוּפָאָה דְּתֵיבְתָא וַחֲזָא וְהָא נְגוּבוּ אַפֵּי אַרְעָא׃

• 601st year — MT בְּאַחַת וְשֵׁשׁ־מֵאוֹת שָׁנָה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ (in the 601st year, in the first [month], on the first of the month); LXX adds 'in the life of Noah' (ἐν τῇ ζωῇ τοῦ Νωε) and 'which he made' (ἣν ἐποίησεν) after the covering.
• מִכְסֵה, covering — LXX τὴν στέγην (the roof); Aquila and Symmachus τὸ κάλυμμα (the cover); Vulg. tectum arcae (the roof of the ark). Field p. 26.

Gen 8:14

Vulg. Mense secundo, septimo et vigesimo die mensis arefacta est terra.

Eng. (Douay-Rheims) In the second month, the seven and twentieth day of the month, the earth was dried.

MT

וּבַחֹ֙דֶשׁ֙ הַשֵּׁנִ֔י בְּשִׁבְעָ֧ה וְעֶשְׂרִ֛ים י֖וֹם לַחֹ֑דֶשׁ יָבְשָׁ֖ה הָאָֽרֶץ׃ {ס}

LXX ἐν δὲ τῷ μηνὶ τῷ δευτέρῳ, ἑβδόμῃ καὶ εἰκάδι τοῦ μηνός, ἐξηράνθη ἡ γῆ.

Targ. (Yemenite Onkelos)

וּבְיַרְחָא תִּנְיָנָא בְּעַסְרִין וְשִׁבְעָא יוֹמָא לְיַרְחָא יְבֵישַׁת אַרְעָא׃

• Field cites no distinct reading for 8:14.
• 27th day, unanimous — MT בְּשִׁבְעָה וְעֶשְׂרִים (27th), LXX ἑβδόμῃ καὶ εἰκάδι (27th), Vulg. septimo et vigesimo die (27th). Contrast 8:4, where MT alone reads 17th. MT paragraph break {ס} at the end of this verse.

Gen 8:15

Vulg. Locutus est autem Deus ad Noë, dicens:

Eng. (Douay-Rheims) And God spoke to Noe, saying:

MT

וַיְדַבֵּ֥ר א-להים֖ אֶל־נֹ֥חַ לֵאמֹֽר׃

LXX καὶ εἶπεν κύριος ὁ θεὸς τῷ Νωε λέγων

Targ. (Yemenite Onkelos)

וּמַלֵּיל ייי עִם נֹחַ לְמֵימַר׃

• Field cites no distinct reading for 8:15.
• Second-name token — MT א-להים (וַיְדַבֵּר א-להים); LXX κύριος ὁ θεός (contrast 8:1, where the second name gives ὁ θεός alone); Vulg. Deus; TO ייי. See the divine-names pattern below: LXX does not track the MT name distinction in this chapter.
• Vulgate sentence split — 8:15 ends 'dicens:' (saying:) and the speech itself is the whole of 8:16 ('Egredere de arca, ...'). The Vulgate line under each verse below is the sentence part belonging to that verse.

Gen 8:16

Vulg. Egredere de arca, tu et uxor tua, filii tui et uxores filiorum tuorum tecum.

Eng. (Douay-Rheims) Go out of the ark, thou and thy wife, thy sons, and the wives of thy sons with thee.

MT

צֵ֖א מִן־הַתֵּבָ֑ה אַתָּ֕ה וְאִשְׁתְּךָ֛ וּבָנֶ֥יךָ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃

LXX ἔξελθε ἐκ τῆς κιβωτοῦ, σὺ καὶ ἡ γυνή σου καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν υἱῶν σου μετὰ σοῦ,

Targ. (Yemenite Onkelos)

פּוֹק מִן תֵּיבְתָא אַתְּ וְאִתְּתָךְ וּבְנָךְ וּנְשֵׁי בְנָךְ עִמָּךְ׃

• Field cites no distinct reading for 8:16.
• The pairing — you and your wife, your sons and your sons' wives — is itself the point: Rashi reads it as permission restored after the ark's separation (see the note at 8:18).
• Exit command — MT, LXX, Vulgate, and TO all list the same four parties in the same order: you, your wife, your sons, your sons' wives (MT אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי־בָנֶיךָ; LXX σὺ καὶ ἡ γυνή σου καὶ οἱ υἱοί σου καὶ αἱ γυναῖκες τῶν υἱῶν σου; Vulg. tu et uxor tua, filii tui et uxores filiorum tuorum; TO אַתְּ וְאִתְּתָךְ וּבְנָךְ וּנְשֵׁי בְנָךְ). The fulfillment at 8:18 does not keep this order in MT, Vulgate, and TO — see the note there; LXX alone does.

Gen 8:17

Vulg. Cuncta animantia, quae sunt apud te, ex omni carne, tam in volatilibus quam in bestiis et universis reptilibus, quae reptant super terram, educ tecum, et ingredimini super terram: crescite et multiplicamini super eam.

Eng. (Douay-Rheims) All living things that are with thee of all flesh, as well in fowls as in beasts, and all creeping things that creep upon the earth, bring out with thee, and go ye upon the earth: increase and multiply upon it.

MT

כׇּל־הַחַיָּ֨ה אֲשֶֽׁר־אִתְּךָ֜ מִכׇּל־בָּשָׂ֗ר בָּע֧וֹף וּבַבְּהֵמָ֛ה וּבְכׇל־הָרֶ֛מֶשׂ הָרֹמֵ֥שׂ עַל־הָאָ֖רֶץ (הוצא) [הַיְצֵ֣א] אִתָּ֑ךְ וְשָֽׁרְצ֣וּ בָאָ֔רֶץ וּפָר֥וּ וְרָב֖וּ עַל־הָאָֽרֶץ׃

LXX καὶ πάντα τὰ θηρία ὅσα ἐστὶν μετὰ σοῦ, καὶ πᾶσα σὰρξ ἀπὸ πετεινῶν ἕως κτηνῶν, καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς ἐξάγαγε μετὰ σεαυτοῦ καὶ αὐξάνεσθε καὶ πληθύνεσθε ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

כָּל חַיְתָא דְּעִמָּךְ מִכָּל בִּסְרָא בְּעוֹפָא וּבִבְעִירָא וּבְכָל רִחְשָׁא דְּרָחֵישׁ עַל אַרְעָא אַפֵּיק עִמָּךְ וְיִתְיַלְּדוּן בְּאַרְעָא וְיִפְּשׁוּן וְיִסְגּוֹן עַל אַרְעָא׃

• Qere/ketiv, and forced out — MT (Codex Leningrad) prints ketiv (הוצא) with qere [הַיְצֵא]. Bereshit Rabbah 34 (R. Yudan) notes the pair, adding 'swarm on the earth, and not in the ark; be fruitful on the earth, and not in the ark.' Rashi (from Bereshit Rabbah 34:8) spells out the verb's force: the qere means 'tell them to come out'; the ketiv means 'if they do not wish to come out, you take them out' — the written form carries coercion: the creatures had to be brought out even against their will. LXX ἐξάγαγε (bring out) and TO אַפֵּיק (bring out) follow the ketiv's bringing-out sense.
• Swarm clause, missing in the reader's LXX — MT וְשָׁרְצוּ בָאָרֶץ (and swarm on the earth); reader's LXX has only αὐξάνεσθε καὶ πληθύνεσθε (increase and multiply); Field p. 26: the swarm clause (καὶ ἕρπετε ἐπὶ τῆς γῆς) is asterisked in other copies (※ ... ⁂).
• Field addendum p. 27 obelizes ὅσα ἐστί in this verse (÷ ... ⁂) — what exactly the obelus covers here is open (see Open questions).
• Vulg. ingredimini super terram (enter upon the earth) renders the swarm clause loosely, against MT's swarm and LXX's omission.

Gen 8:18

Vulg. Egressus est ergo Noë, et filii ejus: uxor illius, et uxores filiorum ejus cum eo.

Eng. (Douay-Rheims) So Noe went out, he and his sons: his wife, and the wives of his sons with him.

MT

וַיֵּ֖צֵא־נֹ֑חַ וּבָנָ֛יו וְאִשְׁתּ֥וֹ וּנְשֵֽׁי־בָנָ֖יו אִתּֽוֹ׃

LXX καὶ ἐξῆλθεν Νωε καὶ ἡ γυνὴ αὐτοῦ καὶ οἱ υἱοὶ αὐτοῦ καὶ αἱ γυναῖκες τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ·

Targ. (Yemenite Onkelos)

וּנְפַק נֹחַ וּבְנוֹהִי וְאִתְּתֵיהּ וּנְשֵׁי בְנוֹהִי עִמֵּיהּ׃

• Field cites no distinct reading for 8:18.
• Men separate, women separate — The command at 8:16 pairs each man with his wife (you and your wife, your sons and your sons' wives); the exit here separates them (Noah and his sons, his wife and his sons' wives) — the same separated listing as the entry into the ark (7:7, 7:13). Rashi reads the order as the story: in the ark relations were forbidden (on 7:7: 'the men separately and the women separately, from here we know that marital relations were forbidden'), at 8:16 they were permitted ('a man and his wife: here He permitted marital relations'), yet 8:18's order shows the family refrained anyway — Rashi on 9:9 explains that Noah worried about procreating until God promised never to destroy the world again. Versions: LXX alone pairs the exit (Noah and his wife and his sons and his sons' wives), harmonizing it with the command; MT, Vulgate (which even punctuates the break: 'et filii ejus: uxor illius'), and TO keep the separation.

Gen 8:19

Vulg. Sed et omnia animantia, jumenta, et reptilia quae reptant super terram, secundum genus suum, egressa sunt de arca.

Eng. (Douay-Rheims) And all living things, and cattle, and creeping things that creep upon the earth, according to their kinds, went out of the ark.

MT

כׇּל־הַֽחַיָּ֗ה כׇּל־הָרֶ֙מֶשׂ֙ וְכׇל־הָע֔וֹף כֹּ֖ל רוֹמֵ֣שׂ עַל־הָאָ֑רֶץ לְמִשְׁפְּחֹ֣תֵיהֶ֔ם יָצְא֖וּ מִן־הַתֵּבָֽה׃

LXX καὶ πάντα τὰ θηρία καὶ πάντα τὰ κτήνη καὶ πᾶν πετεινὸν καὶ πᾶν ἑρπετὸν κινούμενον ἐπὶ τῆς γῆς κατὰ γένος αὐτῶν ἐξήλθοσαν ἐκ τῆς κιβωτοῦ.

Targ. (Yemenite Onkelos)

כָּל חַיְתָא כָּל רִחְשָׁא וְכָל עוֹפָא כֹּל דְּרָחֵישׁ עַל אַרְעָא לְזַרְעֲיָתְהוֹן נְפַקוּ מִן תֵּיבְתָא׃

• Creeping things vs cattle — MT's second item is רֶמֶשׂ (creeping things); reader's LXX renders it κτήνη (cattle), while ἄλλος reads ἑρπετά (creeping things, agreeing with MT). Field p. 26. Vulg. jumenta, et reptilia keeps both cattle and creeping things in its list; its opening list has no birds, against MT's living/creeping/birds.
• לְמִשְׁפְּחֹתֵיהֶם (by their families) — LXX κατὰ γένος αὐτῶν (according to their kind); Vulg. secundum genus suum; TO לְזַרְעֲיָתְהוֹן (according to their seed).

Gen 8:20

Vulg. Aedificavit autem Noë altare Domino: et tollens de cunctis pecoribus et volucribus mundis, obtulit holocausta super altare.

Eng. (Douay-Rheims) And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar.

MT

וַיִּ֥בֶן נֹ֛חַ מִזְבֵּ֖חַ לייי֑ וַיִּקַּ֞ח מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהֹרָ֗ה וּמִכֹּל֙ הָע֣וֹף הַטָּה֔וֹר וַיַּ֥עַל עֹלֹ֖ת בַּמִּזְבֵּֽחַ׃

LXX καὶ ᾠκοδόμησεν Νωε θυσιαστήριον τῷ θεῷ, καὶ ἔλαβεν ἀπὸ πάντων τῶν κτηνῶν τῶν καθαρῶν καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν, καὶ ἀνήνεγκεν ὁλοκαρπώσεις ἐπὶ τὸ θυσιαστήριον.

Targ. (Yemenite Onkelos)

וּבְנָא נֹחַ מַדְבְּחָא קֳדָם ייי וּנְסֵיב מִכֹּל בְּעִירָא דָּכְיָא וּמִכֹּל עוֹפָא דְּכֵי וְאַסֵּיק עֲלָוָון עַל מַדְבְּחָא׃

• First-name token with prefix — MT מִזְבֵּחַ לַייי (an altar to the first name); LXX τῷ θεῷ (to God, no κύριος) — contrast 8:21, where the first name gives κύριος ὁ θεός twice. Vulg. altare Domino; TO מַדְבְּחָא קֳדָם ייי (an altar before the first name).
• עֹלֹת — LXX ὁλοκαρπώσεις (whole-burnt offerings, plural) in the reader's text; Field p. 26 gives εἰς ὁλοκάρπωσιν as the main text, with ὁλοκάρπωσιν and ὁλοκαρπώσεις as other copies — the reader's text follows the second alia. Symmachus ἀναφοράς (offerings). Vulg. holocausta.
• Vulgate's holocausta — a Latin word taken straight from the Greek ὁλοκαύτωμα ('wholly burnt'), the standard Greek rendering of עֹלָה (Leviticus 1:3). It is not a transliteration of this verse's LXX word, which is the rarer ὁλοκαρπώσεις; Jerome, translating from the Hebrew here, used the established technical term instead. Latin had no single native word for an offering wholly consumed by fire — sacrificium, hostia, and victima all mean sacrifice or victim in general — so the Greek term became the Church's technical word, and it is the ancestor of English 'holocaust.'

Gen 8:21

Vulg. Odoratusque est Dominus odorem suavitatis, et ait: Nequaquam ultra maledicam terrae propter homines: sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua: non igitur ultra percutiam omnem animam viventem sicut feci.

Eng. (Douay-Rheims) And the Lord smelled a sweet savour, and said: I will no more curse the earth for the sake of man: for the imagination and thought of man’s heart are prone to evil from his youth: therefore I will no more destroy every living soul as I have done.

MT

וַיָּ֣רַח ייי֮ אֶת־רֵ֣יחַ הַנִּיחֹ֒חַ֒ וַיֹּ֨אמֶר ייי֜ אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִ֠ף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כׇּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃

LXX καὶ ὠσφράνθη κύριος ὁ θεὸς ὀσμὴν εὐωδίας, καὶ εἶπεν κύριος ὁ θεὸς διανοηθείς οὐ προσθήσω ἔτι τοῦ καταράσασθαι τὴν γῆν διὰ τὰ ἔργα τῶν ἀνθρώπων, ὅτι ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπιμελῶς ἐπὶ τὰ πονηρὰ ἐκ νεότητος· οὐ προσθήσω οὖν ἔτι πατάξαι πᾶσαν σάρκα ζῶσαν καθὼς ἐποίησα.

Targ. (Yemenite Onkelos)

וְקַבֵּיל ייי בְּרַעֲוָא יָת קוּרְבָּנֵיהּ וַאֲמַר ייי בְּמֵימְרֵיהּ לָא אוֹסֵיף לִמְלָט עוֹד יָת אַרְעָא בְּדִיל חוֹבֵי אֲנָשָׁא אֲרֵי יִצְרָא לִבָּא דַּאֲנָשָׁא בִּישׁ מִזְּעוּרֵיהּ וְלָא אוֹסֵיף עוֹד לְמִמְחֵי יָת כָּל דְּחַי כְּמָא דַּעֲבַדִית׃

• First-name tokens ×2 — MT ייי twice (וַיָּרַח ייי ... וַיֹּאמֶר ייי); LXX κύριος ὁ θεός twice; Vulg. Dominus; TO ייי twice.
• אֶל־לִבּוֹ, 'to his heart' — LXX κύριος ὁ θεὸς διανοηθείς (the Lord God, having considered); Aquila κύριος πρὸς καρδίαν αὐτοῦ (to his heart); Symmachus πρὸς ἑαυτόν (to himself); Theodotion πρὸς τὴν καρδίαν αὐτοῦ (to his heart). Vulg. drops the phrase (et ait, and he said). Field p. 26.
• בַּעֲבוּר הָאָדָם, 'for man's sake' — LXX διὰ τὰ ἔργα τῶν ἀνθρώπων (because of the works of men, plural) and Vulg. propter homines (because of men, plural), against MT's singular man.
• וַיָּרַח, 'smelled' — MT gives God a bodily verb: He 'smelled the pleasing odor.' LXX ὠσφράνθη and Vulg. odoratus est keep it. TO removes it entirely: 'the LORD received with favor his offering' (וְקַבֵּיל ייי בְּרַעֲוָא יָת קוּרְבָּנֵיהּ) — no smelling, no odor, only acceptance. This is Onkelos's standing rule: no bodily verb or adjective is attributed to God. The same verse shows the other half of the rule, where 'said to His heart' becomes 'said by His Memra' (see below). The principle is Maimonides' in the Guide for the Perplexed (I:47): Scripture speaks of God smelling, seeing, and hearing — never tasting or touching, which all recognize as deficiencies — and none of it is bodily sensation.
• TO Memra speech — MT 'said to his heart' becomes TO וַאֲמַר ייי בְּמֵימְרֵיהּ (said by His Memra).
• Field addendum p. 27 obelizes ὁ θεὸς and σάρκα in this verse (twice each, ÷ ... ⁂) — which occurrences is open (see Open questions).

Gen 8:22

Vulg. Cunctis diebus terrae, sementis et messis, frigus et aestus, aestas et hiems, nox et dies non requiescent.

Eng. (Douay-Rheims) All the days of the earth, seedtime and harvest, cold and heat, summer and winter, night and day, shall not cease.

MT

עֹ֖ד כׇּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִ֠יר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃

LXX πάσας τὰς ἡμέρας τῆς γῆς σπέρμα καὶ θερισμός, ψῦχος καὶ καῦμα, θέρος καὶ ἔαρ ἡμέραν καὶ νύκτα οὐ καταπαύσουσιν.

Targ. (Yemenite Onkelos)

עוֹד כָּל יוֹמֵי אַרְעָא זְרוּעָא וּחְצָדָא וְקוֹרָא וְחוֹמָא וְקֵיטָא וְסִתְוָא וְיֵימָם וְלֵילֵי לָא יִבְטְלוּן׃

• Six seasons, not four — the verse's six nouns are six season-names, each covering two months, and the verse pairs them rather than listing them in calendar order. The division comes from a baraita in Bava Metzia 106b (Rabban Shimon ben Gamliel in the name of R. Meir, and R. Shimon ben Menasya): half of Tishrei, Marheshvan, and half of Kislev are seedtime (זרע); half of Kislev, Tevet, and half of Shevat are winter (חורף); half of Shevat, Adar, and half of Nisan are cold (קור); half of Nisan, Iyar, and half of Sivan are harvest (קציר); half of Sivan, Tammuz, and half of Av are summer (קיץ); half of Av, Elul, and half of Tishrei are heat (חום). Rashi on this verse gives the same division. So זרע and קציר stand as seasons in their own right, parallel to cold and heat, summer and winter — not merely as farm work. Bereshit Rabbah 34 adds the moral edge: the flood generation sowed without reaping and bore children without burying; from now on, sowing comes with reaping.
• Seasons, winter vs spring — MT וְקַיִץ וָחֹרֶף (summer and winter); LXX θέρος καὶ ἔαρ (summer and spring) — spring for winter, LXX only; Vulg. aestas et hiems (summer and winter) follows MT. No Field comment on the season word.
• עֹד, 'yet/still' — MT opens עֹד כָּל־יְמֵי הָאָרֶץ (yet, all the days of the earth); reader's LXX omits it (πάσας τὰς ἡμέρας τῆς γῆς); other copies add ἔτι (yet) before πάσας. Field p. 26.
• Day and night — LXX ἡμέραν καὶ νύκτα (accusative); Aquila and Symmachus καὶ ἡμέρα καὶ νύξ (nominative). Field p. 26. Symmachus for the whole span: διὰ πάντων τῶν χρόνων τῆς γῆς (through all the times of the earth).

Cross-verse patterns

• Creation echoes — The flood story carries three echoes of creation: the spirit hovering over the primal waters (1:2), the ark borne over the waters (7:18, where the Greek verb echoes 1:2), and the wind of mercies passing over the earth to abate the waters (8:1). Bereshit Rabbah reads the spirit of 1:2 by reference to the wind of 8:1, and the Targums give both winds the same name, a spirit and wind of mercies. The flood is thus told as a second creation, with Noah as a second Adam (see the note at 7:18).
• Divine names — MT uses the second name at 8:1 (×2) and 8:15, the first name at 8:20 and 8:21 (×2). TO uses the first name throughout, switching MT's second name at 8:1 and 8:15. LXX does not track the MT distinction in this chapter: second name gives ὁ θεός twice at 8:1 but κύριος ὁ θεός at 8:15; first name gives τῷ θεῷ at 8:20 but κύριος ὁ θεός twice at 8:21. Contrast Gen 7, where first name gave κύριος ὁ θεός and the second name at 7:9 gave ὁ θεός alone — no rule holds across both chapters.
• Vulgate sentence boundaries — the Vulgate lines at 8:6–8:7 and 8:15–8:16 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.
• 17th vs 27th — the 7:11 question recurs at 8:4 (MT 17th; LXX and Vulgate 27th; Field: other copies 17th), while 8:14 is unanimously 27th in all four versions.
• Raven and dove — the raven at 8:7 does not return in LXX/Vulgate but goes and returns in MT/TO; the dove at 8:12 does not return again in all four versions.
• Reader's LXX vs Field's main text — in several places the reader's text follows a reading Field lists as alia: πορευόμενον at 8:5, ὁλοκαρπώσεις at 8:20. The reader's text is not Field's main text throughout.
• Waiting, seven days — the seven-day waits at 8:10 and 8:12 use the same verbs in all versions (MT וַיָּחֶל/וַיִּיָּחֶל, LXX ἐπισχὼν, TO וְאוֹרֵיךְ).

Open questions, not claims

• 8:4 date — MT 17th vs LXX/Vulgate 27th; Field notes other LXX copies read 17th. Recorded, not settled (same question as 7:11).
• 8:5 LXX eleventh month — reader's LXX reads tenth month, then eleventh month in the same verse, against MT's tenth twice and Vulgate's tenth twice. No Field comment. Recorded as printed, not explained.
• 8:17 addendum — Field p. 27 obelizes ὅσα ἐστί in this verse; what exactly the obelus covers is open.
• 8:21 addendum — Field p. 27 obelizes ὁ θεὸς and σάρκα in this verse, twice each; which occurrences is open.
• 8:22 LXX spring — θέρος καὶ ἔαρ (summer and spring) for MT's summer and winter; Vulgate follows MT. Translator's adaptation or variant? Open.
• Field cites no distinct reading (main entries) for 8:9, 8:10, 8:12, 8:14, 8:15, 8:16, 8:18 in pp. 25–26 — recorded here as absence, not as a claim that no variant exists anywhere. Addenda on p. 27 cover 8:1, 8:17, 8:21.
• Targum punctuation — the original Yemenite punctuation is kept for this chapter; no Mechon Mamre transfer was applied.

Chapters

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