Genesis Parallel Texts

Introduction: Jerome and the rabbis

Jerome did not translate the Old Testament from a Christian Greek Bible, with a Hebrew dictionary at his elbow. He learned Hebrew in the East from Jewish teachers — one from Lydda, and Bar-Hanina from Tiberias, who, Jerome says, visited him at night for fear of his fellow Jews — and he kept consulting Jewish scholars in Bethlehem throughout the work. When readers doubted a rendering, his answer was to ask any Hebrew. That is not background colour. It is his method, and it is why Jewish tradition is present in the Vulgate at every level: in the text he translated from, in the teachers who taught him to read it, and in the readings he chose.

His programme was the Hebraica veritas, the truth of the Hebrew. The Latin West in his day read Old Latin versions made from the Greek Septuagint. Jerome, working roughly 390–405, abandoned the Greek as his base and translated the Old Testament afresh from the Hebrew — the Hebrew text as preserved in Jewish communities, against the contemporary Christian habit of trusting the Septuagint. So the Vulgate’s base is already a Jewish text tradition, not merely a Jewish language. His Hebrew Questions on Genesis show the working habit: Hebrew first, the Greek noted beside it, and what the Hebrews say reported, weighed, sometimes adopted, sometimes argued against. Translation as interpretation is itself a Jewish enterprise: the Targumim — Onkelos above all — are the Jewish community’s own renderings, preserved beside the Hebrew rather than instead of it, and Saadia Gaon, rendering into Arabic five centuries later, is a later witness to the same tradition facing the same cruxes, not a source for Jerome.

The Genesis notes below let you see this verse by verse. At 1:2, inanis et vacua is not the Septuagint’s invisible and unformed, with its Platonic colour; as the note there puts it, it is probably the traditional Jewish translation, close to the Targum’s pair for tohu and bohu. At 2:2, conplevitque matches the Targum’s finished, against the Septuagint’s repeated verb. At 2:8, a principio takes the temporal sense, with the Targum’s from aforetime, against the Septuagint’s eastward. At 2:21, costa, rib, makes explicit what the Targum already meant by its word for side. And throughout Genesis 2, where the Septuagint drops the Lord’s name, the Vulgate keeps Dominus Deus every time, with the Hebrew and the Targum.

Present does not mean copied. Jerome follows the Septuagint again and again, colours the Latin himself where he likes — limo, mud, for dust at 2:7, suave, sweet, for good at 2:9 — and he also leans on the Greek Jewish translators Aquila and Symmachus, whose versions he quotes by name. The point is stronger than any single borrowing: a Latin Bible built on Jewish learning, in argument with it as much as in agreement with it. That is why these notes track the Latin against the Hebrew, the Septuagint, and the Targum, verse by verse: to show, at each choice, where the Jewish tradition is inside Jerome’s Latin, where it is absent, and where Jerome goes his own way. These notes are not a commentary on what the Bible means. They are notes on what the translator did. Uncertain points are left uncertain, and gaps are labeled, not filled.

Each chapter below is given in full, no verse skipped: Vulgate, Douay-Rheims English, Hebrew (MT) in full, Septuagint, and Yemenite Targum, each on its own line, with the notes under their verse. A chapter appears here only once it is declared final.

Chapters

Genesis 1 — in full

Genesis 1 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; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Verses with no published note are given as texts only.

Notes are on the Vulgate: each note starts from a Vulgate word and compares it with the Hebrew, the Septuagint, and Targum. This is not a parallel study in the Genesis 2 sense — the other three versions are given here for comparison, but the notes themselves follow the Vulgate.

Gen 1:1

Vulg. In principio creavit Deus caelum et terram.

Eng. (Douay-Rheims) In the beginning God created heaven, and earth.

MT

בְּרֵאשִׁ֖ית בָּרָ֣א א-לה֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃

LXX ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.

Targ. (Yemenite Onkelos)

בְּקַדְמִין, בְּרָא ייי, יָת שְׁמַיָּא, וְיָת אַרְעָא׃

• creavit — "created," Hebrew ברא. Deus stands for א-להים; the ייי the Vulgate translates as Dominus. In my understanding, this follows a Hellenistic tradition: Philo says the ייי is a kingly attribute, while א-להים is the creative one. Caelum is singular, but the Hebrew original is always dual; Rav Saadia Gaon translated it in the plural, السماوات.

Gen 1:2

Vulg. Terra autem erat inanis et vacua, et tenebrae erant super faciem abyssi: et spiritus Dei ferebatur super aquas.

Eng. (Douay-Rheims) And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.

MT

וְהָאָ֗רֶץ הָיְתָ֥ה תֹ֙הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ א-לה֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃

LXX ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος.

Targ. (Yemenite Onkelos)

וְאַרְעָא, הֲוָת צָדְיָא וְרֵיקָנְיָא, וַחֲשׁוֹכָא, עַל אַפֵּי תְּהוֹמָא; וְרוּחָא מִן קֳדָם ייי, מְנַשְּׁבָא עַל אַפֵּי מַיָּא׃

• autem: not the Latin et ("and"), but following the LXX and its understanding of the MT, which translated והארץ as ἡ δὲ γῆ. inanis et vacua render תהו ובהו, which are really hard to translate, but they are similar to the Targum's צָדְיָא וְרֵיקָנְיָא, so this is probably the traditional Jewish translation. See the LXX's ἀόρατος καὶ ἀκατασκεύαστος, which can hint at Platonic philosophy — but the main point is that both words carry a negative aspect of tohu and bohu. faciem follows the MT, as do all the others; only the LXX has "over" or "above." abyssi = the LXX. The Hebrew is tehom; see Sarna on Genesis. ferebatur renders the Hebrew merahefet ("hovering"); see Louis Feldman on Josephus. The Vulgate follows the LXX here.

Gen 1:3

Vulg. Dixitque Deus: Fiat lux. Et facta est lux.

Eng. (Douay-Rheims) And God said: Be light made. And light was made.

MT

וַיֹּ֥אמֶר א-לה֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃

LXX καὶ εἶπεν ὁ θεός γενηθήτω φῶς· καὶ ἐγένετο φῶς.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, יְהֵי נְהוֹרָא; וַהֲוָה נְהוֹרָא׃

• Fiat lux. Et facta — the Hebrew literally "let be / it should be"; so too Targum Onkelos. The LXX has γενηθήτω, in the passive, "let it become." The Vulgate is very different: "let it be made," and "light was made." I would say this is more corporeal language, whereas the rabbis — and, it seems, Hellenistic Judaism — insisted it was an ideal light.

Gen 1:4

Vulg. Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.

Eng. (Douay-Rheims) And God saw the light that it was good; and he divided the light from the darkness.

MT

וַיַּ֧רְא א-לה֛ים אֶת־הָא֖וֹר כִּי־ט֑וֹב וַיַּבְדֵּ֣ל א-לה֔ים בֵּ֥ין הָא֖וֹר וּבֵ֥ין הַחֹֽשֶׁךְ׃

LXX καὶ εἶδεν ὁ θεὸς τὸ φῶς ὅτι καλόν· καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους.

Targ. (Yemenite Onkelos)

וַחֲזָא ייי יָת נְהוֹרָא, אֲרֵי טָב; וְאַפְרֵישׁ ייי, בֵּין נְהוֹרָא וּבֵין חֲשׁוֹכָא׃

• et divisit lucem a tenebris — "light from darkness." In the MT it is "between" them, and so too in the LXX and Targum Onkelos. We can assume this is a stylistic choice in the manner of a commentary.

Gen 1:5

Vulg. Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.

Eng. (Douay-Rheims) And he called the light Day, and the darkness Night; and there was evening and morning one day.

MT

וַיִּקְרָ֨א א-לה֤ים ׀ לָאוֹר֙ י֔וֹם וְלַחֹ֖שֶׁךְ קָ֣רָא לָ֑יְלָה וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם אֶחָֽד׃ {פ}

LXX καὶ ἐκάλεσεν ὁ θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσεν νύκτα. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα μία.

Targ. (Yemenite Onkelos)

וּקְרָא ייי לִנְהוֹרָא יְמָמָא, וְלַחֲשׁוֹכָא קְרָא לֵילְיָא; וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם חַד׃

• Unus means "one," not "first" — as in all the other translations, except Aquila and Targum Neofiti.

Gen 1:6

Vulg. Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.

Eng. (Douay-Rheims) And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.

MT

וַיֹּ֣אמֶר א-לה֔ים יְהִ֥י רָקִ֖יעַ בְּת֣וֹךְ הַמָּ֑יִם וִיהִ֣י מַבְדִּ֔יל בֵּ֥ין מַ֖יִם לָמָֽיִם׃

LXX καὶ εἶπεν ὁ θεός γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος· καὶ ἐγένετο οὕτως.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, יְהֵי רְקִיעָא בִּמְצִיעוּת מַיָּא, וִיהֵי מַפְרֵישׁ, בֵּין מַיָּא לְמַיָּא׃

• quoque (here "too") renders the waw, ויאמר. firmamentum comes from the LXX's στερέωμα, as do the Three. Interestingly, Josephus and Rav Saadia Gaon use translation wording connected to congealed ice. Origen, in the Hexapla, has expansum solidum; it includes both the Hebrew etymology of raqia (see Sarna) and the LXX. aquas ab aquis — "water from water"; see v. 4. In all the other translations it is "between waters."

Gen 1:7

Vulg. Et fecit Deus firmamentum, divisitque aquas, quae erant sub firmamento, ab his, quae erant super firmamentum. Et factum est ita.

Eng. (Douay-Rheims) And God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so.

MT

וַיַּ֣עַשׂ א-להים֮ אֶת־הָרָקִ֒יעַ֒ וַיַּבְדֵּ֗ל בֵּ֤ין הַמַּ֙יִם֙ אֲשֶׁר֙ מִתַּ֣חַת לָרָקִ֔יעַ וּבֵ֣ין הַמַּ֔יִם אֲשֶׁ֖ר מֵעַ֣ל לָרָקִ֑יעַ וַֽיְהִי־כֵֽן׃

LXX καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα· καὶ διεχώρισεν ὁ θεὸς ἀνὰ μέσον τοῦ ὕδατος ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀνὰ μέσον τοῦ ὕδατος τοῦ ἐπάνω τοῦ στερεώματος.

Targ. (Yemenite Onkelos)

וַעֲבַד ייי, יָת רְקִיעָא, וְאַפְרֵישׁ בֵּין מַיָּא דְּמִלְּרַע לִרְקִיעָא, וּבֵין מַיָּא דְּמֵעַל לִרְקִיעָא; וַהֲוָה כֵן׃

• Et factum est ita. Following the MT; the LXX lacks it.

Gen 1:8

Vulg. Vocavitque Deus firmamentum, Caelum: et factum est vespere et mane, dies secundus.

Eng. (Douay-Rheims) And God called the firmament, Heaven; and the evening and morning were the second day.

MT

וַיִּקְרָ֧א א-לה֛ים לָֽרָקִ֖יעַ שָׁמָ֑יִם וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שֵׁנִֽי׃ {פ}

LXX καὶ ἐκάλεσεν ὁ θεὸς τὸ στερέωμα οὐρανόν· καὶ εἶδεν ὁ θεὸς ὅτι καλόν. καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα δευτέρα.

Targ. (Yemenite Onkelos)

וּקְרָא ייי לִרְקִיעָא, שְׁמַיָּא; וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם תִּנְיָן׃

• Caelum, singular — see v. 1.

Gen 1:9

Vulg. Dixit vero Deus: Congregentur aquae, quae sub caelo sunt, in locum unum: et appareat arida. Et factum est ita.

Eng. (Douay-Rheims) God also said: Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done.

MT

וַיֹּ֣אמֶר א-לה֗ים יִקָּו֨וּ הַמַּ֜יִם מִתַּ֤חַת הַשָּׁמַ֙יִם֙ אֶל־מָק֣וֹם אֶחָ֔ד וְתֵרָאֶ֖ה הַיַּבָּשָׁ֑ה וַֽיְהִי־כֵֽן׃

LXX καὶ εἶπεν ὁ θεός συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά· καὶ ἐγένετο οὕτως. καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, יִתְכַּנְשׁוּן מַיָּא מִתְּחוֹת שְׁמַיָּא לַאֲתַר חַד, וְתִתַּחְזֵי, יַבֶּשְׁתָּא; וַהֲוָה כֵן׃

• vero for waw (stylistic). locum follows the MT and the Three, but the LXX has συναγωγὴν. Cf. LXX and MT: the Vulgate strictly follows the MT (besides the stylistic vero).

Gen 1:10

Vulg. Et vocavit Deus aridam Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.

Eng. (Douay-Rheims) And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.

MT

וַיִּקְרָ֨א א-לה֤ים ׀ לַיַּבָּשָׁה֙ אֶ֔רֶץ וּלְמִקְוֵ֥ה הַמַּ֖יִם קָרָ֣א יַמִּ֑ים וַיַּ֥רְא א-לה֖ים כִּי־טֽוֹב׃

LXX καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας· καὶ εἶδεν ὁ θεὸς ὅτι καλόν.

Targ. (Yemenite Onkelos)

וּקְרָא ייי לְיַבַּשְׁתָּא אַרְעָא, וּלְבֵית כְּנֵישָׁת מַיָּא קְרָא יַמְמֵי; וַחֲזָא ייי, אֲרֵי טָב׃

• congregationesque — plural "gatherings," a plural collective, following the LXX; the MT has מקוה המים, singular, "gathering of the water."

Gen 1:11

Vulg. Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum juxta genus suum, cujus semen in semetipso sit super terram. Et factum est ita.

Eng. (Douay-Rheims) And he said: Let the earth bring forth the green herb, and such as may seed, and the fruit tree yielding fruit after its kind, which may have seed in itself upon the earth. And it was so done.

MT

וַיֹּ֣אמֶר א-לה֗ים תַּֽדְשֵׁ֤א הָאָ֙רֶץ֙ דֶּ֗שֶׁא עֵ֚שֶׂב מַזְרִ֣יעַ זֶ֔רַע עֵ֣ץ פְּרִ֞י עֹ֤שֶׂה פְּרִי֙ לְמִינ֔וֹ אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃

LXX καὶ εἶπεν ὁ θεός βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς· καὶ ἐγένετο οὕτως.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, תַּדְאֵית אַרְעָא דִּתְאָה עִסְבָּא דְּבַר זַרְעֵיהּ מִזְדְּרַע, אִילָן פֵּירִין עָבֵיד פֵּירִין לִזְנֵיהּ, דְּבַר זַרְעֵיהּ בֵּיהּ עַל אַרְעָא; וַהֲוָה כֵן׃

• Et ait — the verse is missing א-להים. I would assume this is because it is not the beginning of a day but the continuation of the third day. All the other translations have God at the beginning of the verse. See v. 16: there, we can explain it by the fact that the luminaries are something extraordinary, so the name of God is said there. The Vulgate follows the LXX reading, not the Masoretic break (revia) on deshe.

Gen 1:12

Vulg. Et protulit terra herbam virentem, et facientem semen juxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.

Eng. (Douay-Rheims) And the earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit, having seed each one according to its kind. And God saw that it was good.

MT

וַתּוֹצֵ֨א הָאָ֜רֶץ דֶּ֠שֶׁא עֵ֣שֶׂב מַזְרִ֤יעַ זֶ֙רַע֙ לְמִינֵ֔הוּ וְעֵ֧ץ עֹֽשֶׂה־פְּרִ֛י אֲשֶׁ֥ר זַרְעוֹ־ב֖וֹ לְמִינֵ֑הוּ וַיַּ֥רְא א-לה֖ים כִּי־טֽוֹב׃

LXX καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς. καὶ εἶδεν ὁ θεὸς ὅτι καλόν.

Targ. (Yemenite Onkelos)

וְאַפֵּיקַת אַרְעָא דִּתְאָה עִסְבָּא דְּבַר זַרְעֵיהּ מִזְדְּרַע, לִזְנוֹהִי, וְאִילָן עָבֵיד פֵּירִין דְּבַר זַרְעֵיהּ בֵּיהּ, לִזְנוֹהִי; וַחֲזָא ייי, אֲרֵי טָב׃

• juxta genus suum ... secundum speciem suam — the MT has לְמִינֵהוּ both times. Following the MT against the LXX, which adds καὶ καθ' ὁμοιότητα after κατὰ γένος and ἐπὶ τῆς γῆς at the end of the verse, neither of which the Vulgate has. unumquodque — "each one," clarifying the MT's אֲשֶׁר זַרְעוֹ־בוֹ, "whose seed is in it."

Gen 1:13

Vulg. Et factum est vespere et mane, dies tertius.

Eng. (Douay-Rheims) And the evening and the morning were the third day.

MT

וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם שְׁלִישִֽׁי׃ {פ}

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα τρίτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם תְּלִיתָי׃

Gen 1:14

Vulg. Dixit autem Deus: Fiant luminaria in firmamento caeli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:

Eng. (Douay-Rheims) And God said: Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years:

MT

וַיֹּ֣אמֶר א-לה֗ים יְהִ֤י מְאֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהַבְדִּ֕יל בֵּ֥ין הַיּ֖וֹם וּבֵ֣ין הַלָּ֑יְלָה וְהָי֤וּ לְאֹתֹת֙ וּלְמ֣וֹעֲדִ֔ים וּלְיָמִ֖ים וְשָׁנִֽים׃

LXX καὶ εἶπεν ὁ θεός γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτὸς· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς·

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, יְהוֹן נְהוֹרִין בִּרְקִיעָא דִּשְׁמַיָּא, לְאַפְרָשָׁא, בֵּין יְמָמָא וּבֵין לֵילְיָא; וִיהוֹן לְאָתִין וּלְזִמְנִין, וּלְמִמְנֵי בְּהוֹן יוֹמִין וּשְׁנִין׃

• et dividant diem ac noctem — "day and night." Above, the Vulgate used "from" for water and light. tempora for the MT's מועדים, which is not really clear what it means here. Targum Pseudo-Jonathan translates "holy days"; the LXX has καιροὺς, "right times" (Brenton translated it as "seasons"); Rav Saadia Gaon has ואוקאתא, "times" — in my view, this can be the hours of the day, since that would then be the last unit in the verse.

Gen 1:15

Vulg. ut luceant in firmamento caeli, et illuminent terram. Et factum est ita.

Eng. (Douay-Rheims) To shine in the firmament of heaven, and to give light upon the earth. And it was so done.

MT

וְהָי֤וּ לִמְאוֹרֹת֙ בִּרְקִ֣יעַ הַשָּׁמַ֔יִם לְהָאִ֖יר עַל־הָאָ֑רֶץ וַֽיְהִי־כֵֽן׃

LXX καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς. καὶ ἐγένετο οὕτως.

Targ. (Yemenite Onkelos)

וִיהוֹן לִנְהוֹרִין בִּרְקִיעָא דִּשְׁמַיָּא, לְאַנְהָרָא עַל אַרְעָא; וַהֲוָה כֵן׃

• ut luceant is a bit different from the MT's וְהָי֤וּ לִמְאוֹרֹת֙, literally "and they will be for light-givers." The Vulgate has, literally, "so that they may shine" — a verb instead of the noun that is in the MT. Here the Vulgate follows the LXX.

Gen 1:16

Vulg. Fecitque Deus duo luminaria magna: luminare majus, ut praeesset diei: et luminare minus, ut praeesset nocti: et stellas.

Eng. (Douay-Rheims) And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.

MT

וַיַּ֣עַשׂ א-לה֔ים אֶת־שְׁנֵ֥י הַמְּאֹרֹ֖ת הַגְּדֹלִ֑ים אֶת־הַמָּא֤וֹר הַגָּדֹל֙ לְמֶמְשֶׁ֣לֶת הַיּ֔וֹם וְאֶת־הַמָּא֤וֹר הַקָּטֹן֙ לְמֶמְשֶׁ֣לֶת הַלַּ֔יְלָה וְאֵ֖ת הַכּוֹכָבִֽים׃

LXX καὶ ἐποίησεν ὁ θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους, τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτός, καὶ τοὺς ἀστέρας.

Targ. (Yemenite Onkelos)

וַעֲבַד ייי, יָת תְּרֵין נְהוֹרַיָּא רַבְרְבַיָּא: יָת נְהוֹרָא רַבָּא, לְמִשְׁלַט בִּימָמָא, וְיָת נְהוֹרָא זְעֵירָא לְמִשְׁלַט בְּלֵילְיָא, וְיָת כּוֹכְבַיָּא׃

• luminaria magna is positive in all three: the MT's gedolim, the LXX's megalous. But for the two luminaries themselves the degrees differ: the MT has great and small (gadol... qaton, both positive); the LXX has great and lesser (megan... elassō — the comparative only for the moon); the Vulgate makes the pair comparative throughout (majus... minus, "greater... lesser").

Gen 1:17

Vulg. Et posuit eas in firmamento caeli, ut lucerent super terram,

Eng. (Douay-Rheims) And he set them in the firmament of heaven to shine upon the earth.

MT

וַיִּתֵּ֥ן אֹתָ֛ם א-לה֖ים בִּרְקִ֣יעַ הַשָּׁמָ֑יִם לְהָאִ֖יר עַל־הָאָֽרֶץ׃

LXX καὶ ἔθετο αὐτοὺς ὁ θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς,

Targ. (Yemenite Onkelos)

וִיהַב יָתְהוֹן ייי, בִּרְקִיעָא דִּשְׁמַיָּא, לְאַנְהָרָא, עַל־אַרְעָא׃

• Et posuit eas — without Deus, where the MT, the LXX, and the Targum all name the divine subject (א-להים / ὁ θεός / ייי). Cf. v. 11.

Gen 1:18

Vulg. et praeessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.

Eng. (Douay-Rheims) And to rule the day and the night, and to divide the light and the darkness. And God saw that it was good.

MT

וְלִמְשֹׁל֙ בַּיּ֣וֹם וּבַלַּ֔יְלָה וּֽלְהַבְדִּ֔יל בֵּ֥ין הָא֖וֹר וּבֵ֣ין הַחֹ֑שֶׁךְ וַיַּ֥רְא א-לה֖ים כִּי־טֽוֹב׃

LXX καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς, καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους· καὶ εἶδεν ὁ θεὸς ὅτι καλόν.

Targ. (Yemenite Onkelos)

וּלְמִשְׁלַט, בִּימָמָא וּבְלֵילְיָא, וּלְאַפְרָשָׁא, בֵּין נְהוֹרָא וּבֵין חֲשׁוֹכָא; וַחֲזָא ייי, אֲרֵי טָב׃

• dividerent lucem ac tenebras — without "between": the MT has בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ, and so do the LXX (ἀνὰ μέσον ... ἀνὰ μέσον) and the Targum (בֵּין ... וּבֵין). Cf. v. 4, where the Vulgate likewise renders the division without "between."

Gen 1:19

Vulg. Et factum est vespere et mane, dies quartus.

Eng. (Douay-Rheims) And the evening and morning were the fourth day.

MT

וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם רְבִיעִֽי׃ {פ}

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα τετάρτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם רְבִיעָי׃

Gen 1:20

Vulg. Dixit etiam Deus: Producant aquae reptile animae viventis, et volatile super terram sub firmamento caeli.

Eng. (Douay-Rheims) God also said: Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven.

MT

וַיֹּ֣אמֶר א-לה֔ים יִשְׁרְצ֣וּ הַמַּ֔יִם שֶׁ֖רֶץ נֶ֣פֶשׁ חַיָּ֑ה וְעוֹף֙ יְעוֹפֵ֣ף עַל־הָאָ֔רֶץ עַל־פְּנֵ֖י רְקִ֥יעַ הַשָּׁמָֽיִם׃

LXX καὶ εἶπεν ὁ θεός ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ] οὐρανοῦ· καὶ ἐγένετο οὕτως.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי יִרְחֲשׁוּן מַיָּא, רְחֵישׁ נַפְשָׁא חַיְתָא; וְעוֹפָא יְפָרַח עַל־אַרְעָא עַל אַפֵּי רְקִיעַ שְׁמַיָּא׃

• reptile animae viventis, et volatile — singular, following the MT, against the LXX plural ἑρπετὰ ψυχῶν ζωσῶν, πετεινὰ. Aquila and Symmachus likewise singular; Theodotion is mixed — ἑρπετὰ, ψύχας ζώσας plural, but πετεινὸν singular.

Gen 1:21

Vulg. Creavitque Deus cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquae in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.

Eng. (Douay-Rheims) And God created the great whales, and every living and moving creature, which the waters brought forth, according to their kinds, and every winged fowl according to its kind. And God saw that it was good.

MT

וַיִּבְרָ֣א א-לה֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כׇּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כׇּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא א-לה֖ים כִּי־טֽוֹב׃

LXX καὶ ἐποίησεν ὁ θεὸς τὰ κήτη [τὰ μεγάλα καὶ πᾶσαν ψυχὴν [ζῴων ἑρπετῶν ἃ ἐξήγαγεν [τὰ ὕδατα κατὰ γένη αὐτῶν], καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος· καὶ εἶδεν ὁ [θεὸς ὅτι καλά].

Targ. (Yemenite Onkelos)

וּבְרָא ייי, יָת תַּנִּינַיָּא רַבְרְבַיָּא; וְיָת כָּל נַפְשָׁא חַיְתָא דְּרָחֲשָׁא דְּאַרְחִישׁוּ מַיָּא לִזְנֵיהוֹן, וְיָת כָּל עוֹפָא דְּפָרַח לִזְנוֹהִי, וַחֲזָא ייי, אֲרֵי טָב׃

• cete = the LXX; οἱ ἄλλοι (Aquila, Symmachus, Theodotion) have τοὺς δράκοντας τοὺς μεγάλους. KJV: "whales." "Sea-monsters" — the Aramaic Bible translation of Targum Onkelos. The Hebrew tanin is not clear, but given that ברא — which would signal something extraordinary — is used here, it points to "sea-monster." See Sarna on Genesis. The Vulgate is not clear, any more than the MT is, as to where the birds were created from — whether from water or something else. In the LXX, the birds were from water. esset bonum — כי טוב, singular, following the MT; the LXX has the plural.

Gen 1:22

Vulg. Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.

Eng. (Douay-Rheims) And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.

MT

וַיְבָ֧רֶךְ אֹתָ֛ם א-לה֖ים לֵאמֹ֑ר פְּר֣וּ וּרְב֗וּ וּמִלְא֤וּ אֶת־הַמַּ֙יִם֙ בַּיַּמִּ֔ים וְהָע֖וֹף יִ֥רֶב בָּאָֽרֶץ׃

LXX καὶ ηὐλόγησεν αὐτὰ ὁ θεὸς λέγων αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὰ ὕδατα ἐν ταῖς θαλάσσαις καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וּבָרֵיךְ יָתְהוֹן ייי, לְמֵימַר: פּוּשׁוּ וּסְגוֹ, וּמְלוֹ יָת מַיָּא בְּיַמְמַיָּא, וְעוֹפָא, יִסְגֵּי בְּאַרְעָא׃

• Benedixitque eis — again without Deus, where the MT, the LXX, and the Targum name the divine subject. avesque multiplicentur — plural, following the LXX (τὰ πετεινὰ πληθυνέσθωσαν), against the MT's singular collective וְהָעוֹף יִרֶב and the Targum's singular וְעוֹפָא יִסְגֵּי. The reverse of v. 20, where the Vulgate kept the MT singular against the LXX plural.

Gen 1:23

Vulg. Et factum est vespere et mane, dies quintus.

Eng. (Douay-Rheims) And the evening and morning were the fifth day.

MT

וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם חֲמִישִֽׁי׃ {פ}

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα πέμπτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם חֲמִישָׁי׃

Gen 1:24

Vulg. Dixit quoque Deus: Producat terra animam viventem in genere suo, jumenta, et reptilia, et bestias terrae secundum species suas. Factumque est ita.

Eng. (Douay-Rheims) And God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. And it was so done.

MT

וַיֹּ֣אמֶר א-לה֗ים תּוֹצֵ֨א הָאָ֜רֶץ נֶ֤פֶשׁ חַיָּה֙ לְמִינָ֔הּ בְּהֵמָ֥ה וָרֶ֛מֶשׂ וְחַֽיְתוֹ־אֶ֖רֶץ לְמִינָ֑הּ וַֽיְהִי־כֵֽן׃

LXX καὶ εἶπεν ὁ θεός ἐξαγαγέτω ἡ γῆ ψυχὴν] ζῶσαν κατὰ γένος, [τετράποδα] καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ] γένος, καὶ ἐγένετο [οὕτως].

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, תַּפֵּיק אַרְעָא נַפְשָׁא חַיְתָא לִזְנַהּ, בְּעִיר וּרְחֵישׁ וְחַיַּת אַרְעָא, לִזְנַהּ; וַהֲוָה כֵן׃

• in genere suo ... secundum species suas — the MT has לְמִינָהּ both times, singular, and so do the LXX (κατὰ γένος) and the Targum (לִזְנַהּ); the Vulgate's second "kinds" is plural. Cf. v. 12 for the same genus/species alternation.

Gen 1:25

Vulg. Et fecit Deus bestias terrae juxta species suas, et jumenta, et omne reptile terrae in genere suo. Et vidit Deus quod esset bonum,

Eng. (Douay-Rheims) And God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind. And God saw that it was good.

MT

וַיַּ֣עַשׂ א-להים֩ אֶת־חַיַּ֨ת הָאָ֜רֶץ לְמִינָ֗הּ וְאֶת־הַבְּהֵמָה֙ לְמִינָ֔הּ וְאֵ֛ת כׇּל־רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ וַיַּ֥רְא א-לה֖ים כִּי־טֽוֹב׃

LXX καὶ ἐποίησεν ὁ θεὸς τὰ [θηρία τῆς γῆς] κατὰ γένος καὶ τὰ κτήνη κατὰ γένος καὶ πάντα τὰ ἑρπετὰ τῆς γῆς] κατὰ γένος αὐτῶν· καὶ εἶδεν ὁ θεὸς ὅτι καλά.

Targ. (Yemenite Onkelos)

וַעֲבַד ייי יָת חַיַּת אַרְעָא לִזְנַהּ, וְיָת בְּעִירָא לִזְנַהּ, וְיָת כָּל רִחְשָׁא דְּאַרְעָא, לִזְנוֹהִי; וַחֲזָא ייי, אֲרֵי טָב׃

• See v. 21 on esset bonum.

Gen 1:26

Vulg. et ait: Faciamus hominem ad imaginem et similitudinem nostram: et praesit piscibus maris, et volatilibus caeli, et bestiis, universaeque terrae, omnique reptili, quod movetur in terra.

Eng. (Douay-Rheims) And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth.

MT

וַיֹּ֣אמֶר א-לה֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכׇל־הָאָ֔רֶץ וּבְכׇל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃

LXX καὶ εἶπεν ὁ θεός ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν· καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, נַעֲבֵיד אֲנָשָׁא בְּצַלְמַנָא כִּדְמוּתַנָא; וְיִשְׁלְטוּן בְּנוּנֵי יַמָּא וּבְעוֹפָא דִּשְׁמַיָּא, וּבִבְעִירָא וּבְכָל אַרְעָא, וּבְכָל רִחְשָׁא, דְּרָחֵישׁ עַל אַרְעָא׃

• et ait — without Deus, where the MT, the LXX, and the Targum name the divine subject. praesit — singular, "let him rule," against the MT's plural וְיִרְדּוּ, the LXX's ἀρχέτωσαν, the Targum's וְיִשְׁלְטוּן, and Aquila's ἐπικρατείτωσαν (Field, Hexapla ad Gen 1:26).

Gen 1:27

Vulg. Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.

Eng. (Douay-Rheims) And God created man to his own image: to the image of God he created him: male and female he created them.

MT

וַיִּבְרָ֨א א-לה֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם א-לה֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃

LXX καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.

Targ. (Yemenite Onkelos)

וּבְרָא ייי יָת אָדָם בְּצַלְמֵיהּ, בְּצֶלֶם א-להים בְּרָא יָתֵיהּ: דְּכַר וְנוּקְבָּא, בְּרָא יָתְהוֹן׃

• ad imaginem suam: ad imaginem Dei — twice, following the MT (בְּצַלְמוֹ ... בְּצֶלֶם א-להים) and the Targum, against the LXX, which has the image formula once (κατ' εἰκόνα θεοῦ). Aquila likewise twice (ἐν εἰκόνι αὐτοῦ ... ἐν εἰκόνι θεοῦ; Field, Hexapla ad Gen 1:27).

Gen 1:28

Vulg. Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subjicite eam, et dominamini piscibus maris, et volatilibus caeli, et universis animantibus, quae moventur super terram.

Eng. (Douay-Rheims) And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.

MT

וַיְבָ֣רֶךְ אֹתָם֮ א-להים֒ וַיֹּ֨אמֶר לָהֶ֜ם א-לה֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכׇל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃

LXX καὶ ηὐλόγησεν αὐτοὺς ὁ θεὸς λέγων αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς, καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης καὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וּבָרֵיךְ יָתְהוֹן, ייי, וַאֲמַר לְהוֹן ייי פּוּשׁוּ וּסְגוֹ וּמְלוֹ יָת אַרְעָא, וּתְקוּפוּ עֲלַהּ; וּשְׁלוּטוּ בְּנוּנֵי יַמָּא, וּבְעוֹפָא דִּשְׁמַיָּא, וּבְכָל חַיְתָא, דְּרָחֲשָׁא עַל אַרְעָא׃

• Benedixitque illis Deus, et ait — Deus once, following the LXX, against the MT and the Targum, which name the divine subject twice. dominamini piscibus maris, et volatilibus caeli, et universis animantibus — the short list, following the MT, against the LXX, which adds the cattle and all the earth (καὶ πάντων τῶν κτηνῶν καὶ πάσης τῆς γῆς) to the list, as in v. 26.

Gen 1:29

Vulg. Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quae habent in semetipsis sementem generis sui, ut sint vobis in escam:

Eng. (Douay-Rheims) And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat:

MT

וַיֹּ֣אמֶר א-לה֗ים הִנֵּה֩ נָתַ֨תִּי לָכֶ֜ם אֶת־כׇּל־עֵ֣שֶׂב ׀ זֹרֵ֣עַ זֶ֗רַע אֲשֶׁר֙ עַל־פְּנֵ֣י כׇל־הָאָ֔רֶץ וְאֶת־כׇּל־הָעֵ֛ץ אֲשֶׁר־בּ֥וֹ פְרִי־עֵ֖ץ זֹרֵ֣עַ זָ֑רַע לָכֶ֥ם יִֽהְיֶ֖ה לְאׇכְלָֽה׃

LXX καὶ εἶπεν ὁ θεός ἰδοὺ δέδωκα ὑμῖν πᾶν χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς· καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου· ὑμῖν ἔσται εἰς βρῶσιν,

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, הָא יְהַבִית לְכוֹן יָת כָּל עִסְבָּא דְּבַר זַרְעֵיהּ מִזְדְּרַע דְּעַל אַפֵּי כָל אַרְעָא, וְיָת כָּל אִילָנָא דְּבֵיהּ פֵּירֵי אִילָנָא, דְּבַר זַרְעֵיהּ מִזְדְּרַע: לְכוֹן יְהֵי, לְמֵיכַל׃

• universa ligna quae habent in semetipsis sementem generis sui — without "fruit": the MT has פְּרִי־עֵץ זֹרֵעַ זָרַע, "tree-fruit sowing seed," and so do the LXX (καρπὸν σπέρματος σπορίμου) and the Targum (פֵּירֵי אִילָנָא).

Gen 1:30

Vulg. et cunctis animantibus terrae, omnique volucri caeli, et universis quae moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.

Eng. (Douay-Rheims) And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so done.

MT

וּֽלְכׇל־חַיַּ֣ת הָ֠אָ֠רֶץ וּלְכׇל־ע֨וֹף הַשָּׁמַ֜יִם וּלְכֹ֣ל ׀ רוֹמֵ֣שׂ עַל־הָאָ֗רֶץ אֲשֶׁר־בּוֹ֙ נֶ֣פֶשׁ חַיָּ֔ה אֶת־כׇּל־יֶ֥רֶק עֵ֖שֶׂב לְאׇכְלָ֑ה וַֽיְהִי־כֵֽן׃

LXX καὶ πᾶσι τοῖς θηρίοις τῆς γῆς καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ παντὶ ἑρπετῷ τῷ ἕρποντι ἐπὶ τῆς γῆς ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς πάντα χόρτον χλωρὸν εἰς βρῶσιν καὶ ἐγένετο οὕτως.

Targ. (Yemenite Onkelos)

וּלְכָל חַיַּת אַרְעָא וּלְכָל עוֹפָא דִּשְׁמַיָּא וּלְכֹל דְּרָחֵישׁ עַל אַרְעָא, דְּבֵיהּ נַפְשָׁא חַיְתָא, יָת כָּל יָרוֹק עִסְבָּא, לְמֵיכַל; וַהֲוָה כֵן׃

• ut habeant ad vescendum — without the gift itself: the MT gives the animals אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה, "every green herb for food," and so do the LXX (πάντα χόρτον χλωρὸν εἰς βρῶσιν) and the Targum (יָת כָּל יָרוֹק עִסְבָּא). The Vulgate has only "that they may have to eat."

Gen 1:31

Vulg. Viditque Deus cuncta quae fecerat, et erant valde bona. Et factum est vespere et mane, dies sextus.

Eng. (Douay-Rheims) And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.

MT

וַיַּ֤רְא א-להים֙ אֶת־כׇּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד וַֽיְהִי־עֶ֥רֶב וַֽיְהִי־בֹ֖קֶר י֥וֹם הַשִּׁשִּֽׁי׃ {פ}

LXX καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα ἕκτη

Targ. (Yemenite Onkelos)

וַחֲזָא ייי יָת כָּל דַּעֲבַד, וְהָא תָּקֵין לַחְדָּא; וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם שְׁתִיתָי׃

• טוב מות — Midrash (Bereshit Rabbah 9:5): in Rabbi Meir's scroll, for MT והנה־טוב מאד (and behold, it was very good), was found written והנה טוב מות (and behold, death was good); מאד (very) and מות (death) sounded alike in that period, the final dalet sounding like tav and the aleph not pronounced. LXX καὶ ἰδοὺ καλὰ λίαν, Vulg. et erant valde bona, and Targum והא תקין לחדא all follow the standard "very good" reading.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 1:2. Where the Vulgate reads “Terra autem erat inanis et vacua, et spiritus Dei ferebatur super aquas,” Field's Latin reads “Terra autem erat vastum et vacuum… et spiritus Dei incubans erat super faciem aquarum.” Two differences: “vastum et vacuum” for “inanis et vacua,” and “incubans” (brooding) for “ferebatur” (was borne). Jerome, in his Hebrew Questions on Genesis, makes the same point from the Hebrew: where the Latin codices read “ferebatur,” the Hebrew has MEREFETH, which may be rendered “incubabat, sive confovebat” — it brooded, or warmed, like a bird warming eggs with its heat.
• 1:6. Where the Vulgate reads “Fiat firmamentum in medio aquarum,” Field's Latin reads “Fiat expansum solidum in medio aquarum” — a solid expanse, rather than a firmament.
• 1:10. Where the Vulgate reads “Et vocavit Deus aridam Terram, congregationesque aquarum appellavit Maria,” Field's Latin reads “Et appellavit Deus aridam Terram; congregationem autem aquarum appellavit Mare” — sea in the singular, where the Vulgate has seas in the plural.
• 1:16. Where the Vulgate reads “luminare majus, ut praeesset diei: et luminare minus, ut praeesset nocti,” Field's Latin reads “Lumen majus in dominium diei, et lumen minus in dominium noctis” — light given into dominion of the day and night, rather than a luminary made to preside over them.
• 1:20. Where the Vulgate reads “Producant aquae reptile animae viventis, et volatile super terram sub firmamento caeli,” Field's Latin reads “Scateant aquae bestiis aquatilibus, animis vivis; alites autem volent super terram, super faciem expansi caelorum” — let the waters swarm with water-creatures and living souls, and let birds fly above the earth, upon the face of the expanse of the heavens, rather than under the firmament of heaven.
• 1:26. Where the Vulgate reads “et praesit piscibus maris” — let him rule, singular — Field's Latin reads “et dominentur piscibus maris” — let them rule, plural, agreeing with the Hebrew's plural verb.
• 1:28. Where the Vulgate reads “Crescite et multiplicamini, et replete terram, et subjicite eam,” Field's Latin reads “Fecundi estote, et multiplicamini, et replete terram, et subigite eam” — be fruitful, rather than grow; subdue in the form “subigite” rather than “subjicite.”
• 1:29. Where the Vulgate reads “omnem herbam afferentem semen super terram… ut sint vobis in escam,” Field's Latin reads “omnes herbas proferentes semen, quae sunt super faciem totius terrae… vobis erunt in cibum” — all herbs bringing forth seed, plural, which shall be to you for food.
• 1:30. Where the Vulgate restructures the verse as “ut habeant ad vescendum” (that they may have to eat), Field's Latin keeps the Hebrew's verbless shape and supplies the verb in brackets: “(dedi) omnem virorem herbae in cibum” — I have given all green of herb for food.

Genesis 2 — in full

Genesis 2 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 (tokenization unchanged, hence the lowercase verse starts); MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Watch the versification: the reader's LXX chapter 2 has 24 verses, not 25 — the 'both naked' verse stands at the head of LXX 3:1. Verses with no note have nothing to say, same as Gen 1.

Gen 2:1

Vulg. igitur perfecti sunt caeli et terra et omnis ornatus eorum

Eng. (Douay-Rheims) So the heavens and the earth were finished, and all the furniture of them.

MT

וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃

LXX Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν

Targ. (Yemenite Onkelos)

וְאִשְׁתַּכְלַלוּ שְׁמַיָּא וְאַרְעָא, וְכָל חֵילֵיהוֹן׃

• perfecti sunt — MT ויכלו; TO ואשתכללו (were completed, perfected) — perfecti takes the Targum's perfection sense. LXX συνετελέσθησαν, with its συν-, stresses the togetherness: heaven and earth and all their host finished as one harmonious whole.
• ornatus eorum — MT כל צבאם (all their host); LXX πᾶς ὁ κόσμος αὐτῶν. κόσμος is a rich word — order, adornment, world — and no one Latin word holds all three, so Jerome chose a strand: ornatus (adornment, ornament) takes the adornment sense against MT's host. Elsewhere he gives mundus for the world sense (John 1:10, in mundo erat).

Gen 2:2

Vulg. conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat

Eng. (Douay-Rheims) And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.

MT

וַיְכַ֤ל א-להים֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מְלַאכְתּ֖וֹ אֲשֶׁ֣ר עָשָׂ֑ה וַיִּשְׁבֹּת֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י מִכׇּל־מְלַאכְתּ֖וֹ אֲשֶׁ֥ר עָשָֽׂה׃

LXX καὶ συνετέλεσεν ὁ θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ ἃ ἐποίησεν καὶ κατέπαυσεν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἐποίησεν

Targ. (Yemenite Onkelos)

וְשֵׁיצִי ייי בְּיוֹמָא שְׁבִיעָאָה, עֲבִידְתֵיהּ דַּעֲבַד; וְנָח בְּיוֹמָא שְׁבִיעָאָה, מִכָּל עֲבִידְתֵיהּ דַּעֲבַד׃

• conplevitque — MT ויכל; TO ושיצי (finished) — Vulg. again matches the Targum, translating ויכל as finish. LXX συνετέλεσεν keeps the same verb as the previous verse (συνετελέσθησαν in 2:1).
• die septimo — MT ביום השביעי; LXX ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ (on the SIXTH day). Vulg. follows MT. requievit — MT וישבת; LXX κατέπαυσεν.

Gen 2:3

Vulg. et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret

Eng. (Douay-Rheims) And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.

MT

וַיְבָ֤רֶךְ א-להים֙ אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכׇּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א א-לה֖ים לַעֲשֽׂוֹת׃ {פ}

LXX καὶ ηὐλόγησεν ὁ θεὸς τὴν ἡμέραν τὴν ἑβδόμην καὶ ἡγίασεν αὐτήν ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὧν ἤρξατο ὁ θεὸς ποιῆσαι

Targ. (Yemenite Onkelos)

וּבָרֵיךְ ייי יָת יוֹמָא שְׁבִיעָאָה, וְקַדֵּישׁ יָתֵיהּ: אֲרֵי בֵּיהּ נָח מִכָּל עֲבִידְתֵיהּ, דִּבְרָא ייי לְמַעֲבַד׃

• ἤρξατο — LXX ὧν ἤρξατο ὁ θεὸς ποιῆσαι (which God BEGAN to make); MT אשר ברא א-להים לעשות and Vulg. quod creavit Deus ut faceret have no 'began'. in ipso — MT בו; LXX ἐν αὐτῇ (in her, the day); Vulg. masculine follows the Latin dies.
• ἤρξατο as conclusion — LXX's ἤρξατο closes the creation parasha: ἀρχῇ at Gen 1:1, ἤρξατο at 2:3, beginning at the beginning and at the end. In the three-year cycle 2:3 ends the first week's Shabbat reading.

Gen 2:4

Vulg. istae generationes caeli et terrae quando creatae sunt in die quo fecit Dominus Deus caelum et terram

Eng. (Douay-Rheims) These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:

MT

אֵ֣לֶּה תוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָ֖רֶץ בְּהִבָּֽרְאָ֑ם בְּי֗וֹם עֲשׂ֛וֹת ייי֥ א-לה֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃

LXX Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς ὅτε ἐγένετο ᾗ ἡμέρᾳ ἐποίησεν Κύριος ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν

Targ. (Yemenite Onkelos)

אִלֵּין תּוֹלְדָת שְׁמַיָּא וְאַרְעָא, כַּד אִתְבְּרִיאוּ: בְּיוֹמָא, דַּעֲבַד ייי א-להים אַרְעָא וּשְׁמַיָּא׃

• generationes — MT אלה תולדת; LXX αὕτη ἡ βίβλος γενέσεως (this is the BOOK of generation) — βίβλος is LXX's addition, Vulg. follows MT. Dominus Deus — for ייי א-להים, see Gen 1:1.

Gen 2:5

Vulg. et omne virgultum agri antequam oreretur in terra omnemque herbam regionis priusquam germinaret non enim pluerat Dominus Deus super terram et homo non erat qui operaretur terram

Eng. (Douay-Rheims) And every plant of the field before it sprung up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth.

MT

וְכֹ֣ל ׀ שִׂ֣יחַ הַשָּׂדֶ֗ה טֶ֚רֶם יִֽהְיֶ֣ה בָאָ֔רֶץ וְכׇל־עֵ֥שֶׂב הַשָּׂדֶ֖ה טֶ֣רֶם יִצְמָ֑ח כִּי֩ לֹ֨א הִמְטִ֜יר ייי֤ א-להים֙ עַל־הָאָ֔רֶץ וְאָדָ֣ם אַ֔יִן לַֽעֲבֹ֖ד אֶת־הָֽאֲדָמָֽה׃

LXX καὶ πᾶν χλωρὸν ἀγροῦ πρὸ τοῦ γενέσθαι ἐπὶ τῆς γῆς καὶ πάντα χόρτον ἀγροῦ πρὸ τοῦ ἀνατεῖλαι οὐ γὰρ ἔβρεξεν ὁ θεὸς ἐπὶ τὴν γῆν καὶ ἄνθρωπος οὐκ ἦν ἐργάζεσθαι τὴν γῆν

Targ. (Yemenite Onkelos)

וְכֹל אִילָנֵי חַקְלָא, עַד לָא הֲווֹ בְאַרְעָא, וְכָל עִסְבָּא דְּחַקְלָא, עַד לָא צְמַח: אֲרֵי לָא אַחֵית ייי א-להים מִטְרָא, עַל אַרְעָא, וַאֲנָשׁ לֵית, לְמִפְלַח יָת אֲדַמְתָּא׃

• virgultum — MT שיח (shrub); LXX χλωρὸν (green thing). Vulg. follows MT. Dominus Deus — MT ייי א-להים; LXX has only ὁ θεός here, no Κύριος. Vulg. follows MT.

Gen 2:6

Vulg. sed fons ascendebat e terra inrigans universam superficiem terrae

Eng. (Douay-Rheims) But a spring rose out of the earth, watering all the surface of the earth.

MT

וְאֵ֖ד יַֽעֲלֶ֣ה מִן־הָאָ֑רֶץ וְהִשְׁקָ֖ה אֶֽת־כׇּל־פְּנֵ֥י הָֽאֲדָמָֽה׃

LXX πηγὴ δὲ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζεν πᾶν τὸ πρόσωπον τῆς γῆς

Targ. (Yemenite Onkelos)

וַעֲנָנָא, הֲוָה סָלֵיק מִן אַרְעָא, וּמַשְׁקֵי, יָת כָּל אַפֵּי אֲדַמְתָּא׃

• fons — MT ואד (unclear: only here and Job 36:27; no lexicon settles it — HALOT/DCH give stream, perhaps mist, from Akkadian edū "inundation", while the traditional "mist" rests on Job, not on proof); LXX πηγή (spring); Vulg. fons follows LXX. TO ועננא (a cloud) — a third reading, neither spring nor mist. Given the ambiguity, Jerome's fons looks intertextual — following LXX πηγή rather than a fresh guess at אד. יעלה מן הארץ — it comes up out of the earth, so spring.

Gen 2:7

Vulg. formavit igitur Dominus Deus hominem de limo terrae et inspiravit in faciem eius spiraculum vitae et factus est homo in animam viventem

Eng. (Douay-Rheims) And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.

MT

וַיִּ֩יצֶר֩ ייי֨ א-לה֜ים אֶת־הָֽאָדָ֗ם עָפָר֙ מִן־הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃

LXX καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς καὶ ἐνεφύσησεν εἰς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ζῶσαν

Targ. (Yemenite Onkelos)

וּבְרָא ייי א-להים יָת אָדָם, עַפְרָא מִן אַרְעָא, וּנְפַח בְּאַפּוֹהִי, נִשְׁמְתָא דְּחַיֵי; וַהֲוָת בְּאָדָם, לְרוּחַ מְמַלְּלָא׃

• limo — MT עפר (dust); LXX χοῦν (dust); Vulg. limo (mud, clay) is Jerome's own coloring. in faciem — MT באפיו (into his nostrils); LXX εἰς τὸ πρόσωπον (into his face); Vulg. follows LXX. Dominus Deus — MT ייי א-להים; LXX here has only ὁ θεός. Vulg. follows MT. in animam viventem — MT לנפש חיה; LXX εἰς ψυχὴν ζῶσαν; TO לרוח ממללא (a speaking spirit) — the famous departure.
• ברא — MT יצר (formed, the potter's verb); TO וברא (created) — oddly abstract: no hands, no molding, the corporeal craft dropped. Same leveling at 2:19. LXX ἔπλασεν and Vulg. formavit keep the forming. Maybe also a link to chapter one: Gen 1:27 MT ברא, TO ברא, for man, so 2:7's ברא — Targum's word, not MT's — ties this man to the man of chapter one.
• limo, classical echo? — Jerome's limo (wet clay, moldable) is not the default for עפר, and it puts a Latin reader with Ovid's Metamorphoses 1, where Prometheus forms man from earth mixed with water. Intention unproven; the resonance is Jerome's, not MT's or LXX's, since they give dust.

Gen 2:8

Vulg. plantaverat autem Dominus Deus paradisum voluptatis a principio in quo posuit hominem quem formaverat

Eng. (Douay-Rheims) And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.

MT

וַיִּטַּ֞ע ייי֧ א-לה֛ים גַּן־בְּעֵ֖דֶן מִקֶּ֑דֶם וַיָּ֣שֶׂם שָׁ֔ם אֶת־הָֽאָדָ֖ם אֲשֶׁ֥ר יָצָֽר׃

LXX Καὶ ἐφύτευσεν Κύριος ὁ θεὸς παράδεισον ἐν Ἔδεμ κατὰ ἀνατολάς καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν

Targ. (Yemenite Onkelos)

וּנְצַב ייי א-להים, גִּנְּתָא בְּעֵדֶן מִלְּקַדְמִין וְאַשְׁרִי תַּמָּן, יָת אָדָם דִּבְרָא׃

• voluptatis — MT בעדן; LXX ἐν Ἔδεμ (Eden as a name). Vulg. takes עדן as a common noun, delight. a principio — MT מקדם; LXX κατὰ ἀνατολάς (eastward); Vulg. takes the temporal sense, beginning. TO מלקדמין (from aforetime) agrees with Vulg. against LXX.
• plantaverat — Vulg. pluperfect, had planted: the garden already planted before man is placed there, a sharp sequence. MT ויטע and LXX ἐφύτευσεν are simple narrative past.

Gen 2:9

Vulg. produxitque Dominus Deus de humo omne lignum pulchrum visu et ad vescendum suave lignum etiam vitae in medio paradisi lignumque scientiae boni et mali

Eng. (Douay-Rheims) And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil.

MT

וַיַּצְמַ֞ח ייי֤ א-להים֙ מִן־הָ֣אֲדָמָ֔ה כׇּל־עֵ֛ץ נֶחְמָ֥ד לְמַרְאֶ֖ה וְט֣וֹב לְמַאֲכָ֑ל וְעֵ֤ץ הַֽחַיִּים֙ בְּת֣וֹךְ הַגָּ֔ן וְעֵ֕ץ הַדַּ֖עַת ט֥וֹב וָרָֽע׃

LXX καὶ ἐξανέτειλεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πᾶν ξύλον ὡραῖον εἰς ὅρασιν καὶ καλὸν εἰς βρῶσιν καὶ τὸ ξύλον τῆς ζωῆς ἐν μέσῳ τῷ παραδείσῳ καὶ τὸ ξύλον τοῦ εἰδέναι γνωστὸν καλοῦ καὶ πονηροῦ

Targ. (Yemenite Onkelos)

וְאַצְמַח ייי א-להים, מִן אַרְעָא, כָּל אִילָן דִּמְרַגַּג לְמִחְזֵי, וְטָב לְמֵיכַל וְאִילָן חַיַּיָּא, בִּמְצִיעוּת גִּנְּתָא, וְאִילָן, דְּאָכְלֵי פֵירוֹהִי חָכְמִין בֵּין טָב לְבִישׁ׃

• suave — MT טוב (good); LXX καλὸν (good); Vulg. suave (sweet) is coloring. ἔτι — LXX ἐξανέτειλεν ὁ θεὸς ἔτι (God brought forth YET); MT and Vulg. lack it. TO's tree of knowledge — אילן דאכלי פירוהי חכמין בין טב לביש (the tree whose fruit-eaters discern good and evil), a periphrasis, not 'tree of knowledge'.

Gen 2:10

Vulg. et fluvius egrediebatur de loco voluptatis ad inrigandum paradisum qui inde dividitur in quattuor capita

Eng. (Douay-Rheims) And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads.

MT

וְנָהָר֙ יֹצֵ֣א מֵעֵ֔דֶן לְהַשְׁק֖וֹת אֶת־הַגָּ֑ן וּמִשָּׁם֙ יִפָּרֵ֔ד וְהָיָ֖ה לְאַרְבָּעָ֥ה רָאשִֽׁים׃

LXX ποταμὸς δὲ ἐκπορεύεται ἐξ Ἔδεμ ποτίζειν τὸν παράδεισον ἐκεῖθεν ἀφορίζεται εἰς τέσσαρας ἀρχάς

Targ. (Yemenite Onkelos)

וְנַהְרָא הֲוָה נָפֵיק מֵעֵדֶן, לְאַשְׁקָאָה יָת גִּנְּתָא; וּמִתַּמָּן, מִתְפָּרַשׁ, וְהָוֵי, לְאַרְבְּעָה רֵישֵׁי נַהְרִין׃

• de loco voluptatis — MT מעדן; LXX ἐξ Ἔδεμ; Vulg. again delight for the name. in quattuor capita — MT לארבעה ראשים (heads); LXX εἰς τέσσαρας ἀρχάς — ἀρχάς could be beginnings, and a river's head is its beginning, so not so much different from MT. Vulg. capita follows MT; TO רישי נהרין follows MT.

Gen 2:11

Vulg. nomen uni Phison ipse est qui circuit omnem terram Evilat ubi nascitur aurum

Eng. (Douay-Rheims) The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.

MT

שֵׁ֥ם הָֽאֶחָ֖ד פִּישׁ֑וֹן ה֣וּא הַסֹּבֵ֗ב אֵ֚ת כׇּל־אֶ֣רֶץ הַֽחֲוִילָ֔ה אֲשֶׁר־שָׁ֖ם הַזָּהָֽב׃

LXX ὄνομα τῷ ἑνὶ Φεισών οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Εὑειλάτ ἐκεῖ οὗ ἐστιν τὸ χρυσίον

Targ. (Yemenite Onkelos)

שׁוֹם חַד, פִּישׁוֹן הוּא מַקֵּיף יָת כָּל אֲרַע חֲוִילָה, דְּתַמָּן, דַּהְבָּא׃

Gen 2:12

Vulg. et aurum terrae illius optimum est ibique invenitur bdellium et lapis onychinus

Eng. (Douay-Rheims) And the gold of that land is very good: there is found bdellium, and the onyx stone.

MT

וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃

LXX τὸ δὲ χρυσίον τῆς γῆς ἐκείνης καλόν καὶ ἐκεῖ ἐστιν ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος

Targ. (Yemenite Onkelos)

וְדַהְבָּא דְּאַרְעָא הַהִיא, טָב; תַּמָּן בְּדוּלְחָא, וְאַבְנֵי בּוּרְלָא׃

• bdellium et lapis onychinus — MT הבדלח ואבן השהם; LXX ὁ ἄνθραξ καὶ ὁ λίθος ὁ πράσινος (carbuncle and green stone). Vulg. follows MT against LXX. TO בדולחא ואבני בורלא — bdellium agrees, שהם as בורלא (beryl).

Gen 2:13

Vulg. et nomen fluvio secundo Geon ipse est qui circuit omnem terram Aethiopiae

Eng. (Douay-Rheims) And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia.

MT

וְשֵֽׁם־הַנָּהָ֥ר הַשֵּׁנִ֖י גִּיח֑וֹן ה֣וּא הַסּוֹבֵ֔ב אֵ֖ת כׇּל־אֶ֥רֶץ כּֽוּשׁ׃

LXX καὶ ὄνομα τῷ ποταμῷ τῷ δευτέρῳ Γηών οὗτος ὁ κυκλῶν πᾶσαν τὴν γῆν Αἰθιοπίας

Targ. (Yemenite Onkelos)

וְשׁוֹם נַהְרָא תִּנְיָנָא, גִּיחוֹן הוּא מַקֵּיף יָת כָּל אֲרַע כּוּשׁ׃

Gen 2:14

Vulg. nomen vero fluminis tertii Tigris ipse vadit contra Assyrios fluvius autem quartus ipse est Eufrates

Eng. (Douay-Rheims) And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.

MT

וְשֵׁ֨ם הַנָּהָ֤ר הַשְּׁלִישִׁי֙ חִדֶּ֔קֶל ה֥וּא הַֽהֹלֵ֖ךְ קִדְמַ֣ת אַשּׁ֑וּר וְהַנָּהָ֥ר הָֽרְבִיעִ֖י ה֥וּא פְרָֽת׃

LXX καὶ ὁ ποταμὸς ὁ τρίτος Τίγρις οὗτος ὁ πορευόμενος κατέναντι Ἀσσυρίων ὁ δὲ ποταμὸς ὁ τέταρτος οὗτος Εὐφράτης

Targ. (Yemenite Onkelos)

וְשׁוֹם נַהְרָא תְּלִיתָאָה דִּגְלָת, הוּא מְהַלֵּךְ לְמַדְנְחָא דְּאַתּוּר; וְנַהְרָא רְבִיעָאָה, הוּא פְּרָת׃

• Tigris — MT חדקל (Hiddekel); LXX Τίγρις; Vulg. follows LXX. Eufrates — MT פרת; LXX Εὐφράτης; Vulg. follows LXX. contra Assyrios — MT קדמת אשור (east of Assyria); LXX κατέναντι Ἀσσυρίων (opposite Assyria); Vulg. contra follows LXX.

Gen 2:15

Vulg. tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis ut operaretur et custodiret illum

Eng. (Douay-Rheims) And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.

MT

וַיִּקַּ֛ח ייי֥ א-לה֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃

LXX καὶ ἔλαβεν Κύριος ὁ θεὸς τὸν ἄνθρωπον ὃν ἔπλασεν καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν

Targ. (Yemenite Onkelos)

וּדְבַר ייי א-להים, יָת אָדָם; וְאַשְׁרְיֵיהּ בְּגִנְּתָא דְּעֵדֶן, לְמִפְלְחַהּ וּלְמִטְּרַהּ׃

Gen 2:16

Vulg. praecepitque ei dicens ex omni ligno paradisi comede

Eng. (Douay-Rheims) And he commanded him, saying: Of every tree of paradise thou shalt eat:

MT

וַיְצַו֙ ייי֣ א-לה֔ים עַל־הָֽאָדָ֖ם לֵאמֹ֑ר מִכֹּ֥ל עֵֽץ־הַגָּ֖ן אָכֹ֥ל תֹּאכֵֽל׃

LXX καὶ ἐνετείλατο Κύριος ὁ θεὸς τῷ Ἀδὰμ λέγων Ἀπὸ παντὸς ξύλου τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ

Targ. (Yemenite Onkelos)

וּפַקֵּיד ייי א-להים, עַל אָדָם לְמֵימַר: מִכֹּל אִילָן גִּינְּתָא, מֵיכָל תֵּיכוֹל׃

• comede — MT אכל תאכל (eating you shall eat, doubled); LXX βρώσει φάγῃ (doubled); TO מיכל תיכול (doubled). Vulg. comede (single) drops the doubling. The doubling is stylizing — intensification, "freely eat," not two eatings — and Vulg. stylizes it away into plain Latin.

Gen 2:17

Vulg. de ligno autem scientiae boni et mali ne comedas in quocumque enim die comederis ex eo morte morieris

Eng. (Douay-Rheims) But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death.

MT

וּמֵעֵ֗ץ הַדַּ֙עַת֙ ט֣וֹב וָרָ֔ע לֹ֥א תֹאכַ֖ל מִמֶּ֑נּוּ כִּ֗י בְּי֛וֹם אֲכׇלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת׃

LXX ἀπὸ δὲ τοῦ ξύλου τοῦ γινώσκειν καλὸν καὶ πονηρόν οὐ φάγεσθε ἀπ αὐτοῦ ᾗ δ ἂν ἡμέρᾳ φάγησθε ἀπ αὐτοῦ θανάτῳ ἀποθανεῖσθε

Targ. (Yemenite Onkelos)

וּמֵאִילָן, דְּאָכְלֵי פֵירוֹהִי חָכְמִין בֵּין טָב לְבִישׁ לָא תֵּיכוֹל, מִנֵּיהּ: אֲרֵי, בְּיוֹמָא דְּתֵיכוֹל מִנֵּיהּ מְמָת תְּמוּת׃

• ne comedas — MT לא תאכל (singular); LXX οὐ φάγεσθε (plural); Vulg. singular follows MT. morte morieris — MT מות תמות (doubled); LXX θανάτῳ ἀποθανεῖσθε (doubled, plural); Vulg. keeps the doubling, singular — follows MT's number, keeps the idiom, against v.16 where it dropped it.

Gen 2:18

Vulg. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium simile sibi

Eng. (Douay-Rheims) And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.

MT

וַיֹּ֙אמֶר֙ ייי֣ א-לה֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂה־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃

LXX Καὶ εἶπεν Κύριος ὁ θεός Οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον ποιήσωμεν αὐτῷ βοηθὸν κατ αὐτόν

Targ. (Yemenite Onkelos)

וַאֲמַר ייי א-להים, לָא תָּקֵין דִּיהֵי אָדָם בִּלְחוֹדוֹהִי; אַעֲבֵיד לֵיהּ סְמָךְ, כְּקִבְלֵיהּ׃

• simile sibi — MT עזר כנגדו (a helper opposite him); LXX βοηθὸν κατ᾿ αὐτόν (a helper according to him); TO סמך כקבליה (a support opposite him, MT). Vulg. simile sibi (a help like himself) follows LXX's sense against MT's 'opposite'. The reader's Latin source read similem sui here — ungrammatical, matching neither the Clementine text nor the Douay-Rheims beside it — corrected here to simile sibi, the Clementine reading.

Gen 2:19

Vulg. formatis igitur Dominus Deus de humo cunctis animantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animae viventis ipsum est nomen eius

Eng. (Douay-Rheims) And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.

MT

וַיִּ֩צֶר֩ ייי֨ א-לה֜ים מִן־הָֽאֲדָמָ֗ה כׇּל־חַיַּ֤ת הַשָּׂדֶה֙ וְאֵת֙ כׇּל־ע֣וֹף הַשָּׁמַ֔יִם וַיָּבֵא֙ אֶל־הָ֣אָדָ֔ם לִרְא֖וֹת מַה־יִּקְרָא־ל֑וֹ וְכֹל֩ אֲשֶׁ֨ר יִקְרָא־ל֧וֹ הָֽאָדָ֛ם נֶ֥פֶשׁ חַיָּ֖ה ה֥וּא שְׁמֽוֹ׃

LXX καὶ ἔπλασεν ὁ θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδὰμ ἰδεῖν τί καλέσει αὐτά καὶ πᾶν ὃ ἐὰν ἐκάλεσεν αὐτὸ Ἀδὰμ ψυχὴν ζῶσαν τοῦτο ὄνομα αὐτοῦ

Targ. (Yemenite Onkelos)

וּבְרָא ייי א-להים מִן אַרְעָא, כָּל חַיַּת בָּרָא וְיָת כָּל עוֹפָא דִּשְׁמַיָּא, וְאַיְתִי לְוָת אָדָם, לְמִחְזֵי מָא יִקְרֵי לְהוֹן; וְכֹל דַּהֲוָה קָרֵי לֵיהּ אָדָם נַפְשָׁא חַיְתָא, הוּא שְׁמֵיהּ׃

• ἔτι — LXX ἔπλασεν ὁ θεὸς ἔτι (God formed YET); MT and Vulg. lack it.

Gen 2:20

Vulg. appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae Adam vero non inveniebatur adiutor similis eius

Eng. (Douay-Rheims) And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself.

MT

וַיִּקְרָ֨א הָֽאָדָ֜ם שֵׁמ֗וֹת לְכׇל־הַבְּהֵמָה֙ וּלְע֣וֹף הַשָּׁמַ֔יִם וּלְכֹ֖ל חַיַּ֣ת הַשָּׂדֶ֑ה וּלְאָדָ֕ם לֹֽא־מָצָ֥א עֵ֖זֶר כְּנֶגְדּֽוֹ׃

LXX καὶ ἐκάλεσεν Ἀδὰμ ὀνόματα πᾶσιν τοῖς κτήνεσιν καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ τῷ τε Ἀδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ

Targ. (Yemenite Onkelos)

וּקְרָא אָדָם שְׁמָהָן, לְכָל בְּעִירָא וּלְעוֹפָא דִּשְׁמַיָּא, וּלְכֹל, חַיַּת בָּרָא; וּלְאָדָם, לָא אַשְׁכַּח סְמָךְ כְּקִבְלֵיהּ׃

• similis eius — MT עזר כנגדו (opposite); LXX βοηθὸς ὅμοιος αὐτῷ (similar); Vulg. similis follows LXX's ὅμοιος against MT. TO סמך כקבליה follows MT. Cf. v.18, where Vulg. followed neither.

Gen 2:21

Vulg. inmisit ergo Dominus Deus soporem in Adam cumque obdormisset tulit unam de costis eius et replevit carnem pro ea

Eng. (Douay-Rheims) Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.

MT

וַיַּפֵּל֩ ייי֨ א-לה֧ים ׀ תַּרְדֵּמָ֛ה עַל־הָאָדָ֖ם וַיִּישָׁ֑ן וַיִּקַּ֗ח אַחַת֙ מִצַּלְעֹתָ֔יו וַיִּסְגֹּ֥ר בָּשָׂ֖ר תַּחְתֶּֽנָּה׃

LXX καὶ ἐπέβαλεν ὁ θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ καὶ ὕπνωσεν καὶ ἔλαβεν μίαν τῶν πλευρῶν αὐτοῦ καὶ ἀνεπλήρωσεν σάρκα ἀντ αὐτῆς

Targ. (Yemenite Onkelos)

וּרְמָא ייי א-להים שִׁינְתָא עַל אָדָם, וּדְמוּךְ; וּנְסֵיב, חֲדָא מֵעִלְעוֹהִי, וּמַלִּי בִּשְׂרָא, תְּחוֹתַהּ׃

• soporem — MT תרדמה (deep sleep); LXX ἔκστασιν (trance); Vulg. soporem follows MT. costis — MT מצלעתיו (from his sides); LXX τῶν πλευρῶν (sides); TO מעלעוהי — meant actually rib, not just side. Vulg. costa (rib) makes explicit what TO already meant. Aramaic Bible rendering of TO 2:21: "one of his ribs."

Gen 2:22

Vulg. et aedificavit Dominus Deus costam quam tulerat de Adam in mulierem et adduxit eam ad Adam

Eng. (Douay-Rheims) And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.

MT

וַיִּ֩בֶן֩ ייי֨ א-לה֧ים ׀ אֶֽת־הַצֵּלָ֛ע אֲשֶׁר־לָקַ֥ח מִן־הָֽאָדָ֖ם לְאִשָּׁ֑ה וַיְבִאֶ֖הָ אֶל־הָֽאָדָֽם׃

LXX καὶ ᾠκοδόμησεν Κύριος ὁ θεὸς τὴν πλευράν ἣν ἔλαβεν ἀπὸ τοῦ Ἀδάμ εἰς γυναῖκα καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ

Targ. (Yemenite Onkelos)

וּבְנָא ייי א-להים יָת עִלְעָא דִּנְסֵיב מִן אָדָם, לְאִתְּתָא; וְאַיְתְיַהּ, לְוָת אָדָם׃

• aedificavit — MT ויבן; LXX ᾠκοδόμησεν; TO ובנא — all 'built'. costam continues the rib narrowing of v.21.

Gen 2:23

Vulg. dixitque Adam hoc nunc os ex ossibus meis et caro de carne mea haec vocabitur virago quoniam de viro sumpta est

Eng. (Douay-Rheims) And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man.

MT

וַיֹּ֘אמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקְחָה־זֹּֽאת׃

LXX καὶ εἶπεν Ἀδάμ Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου αὕτη κληθήσεται Γυνή ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήμφθη αὕτη

Targ. (Yemenite Onkelos)

וַאֲמַר, אָדָם, הָדָא זִמְנָא גַּרְמָא מִגַּרְמַי, וּבִסְרָא מִבִּסְרִי; לְדָא יִתְקְרֵי אִתְּתָא, אֲרֵי מִבַּעְלַהּ נְסִיבָא דָּא׃

• virago — MT אשה כי מאיש לקחה (woman, from man — the איש/אשה wordplay); LXX Γυνή... ἐκ τοῦ ἀνδρὸς (no wordplay, ἀνήρ/γυνή unrelated); TO אתתא... מבעלה (no wordplay). Vulg. virago, from vir, preserves the play in Latin — but not alone, and not invented by Jerome: it copies Symmachus's ἀνδρίς, and Jerome himself says so, that Symmachus preserved the etymology in Greek, "quod nos Latine possumus dicere: Haec vocabitur virago." hoc nunc — MT זאת הפעם (this time); LXX Τοῦτο νῦν (this now); Vulg. follows LXX.
• Hexapla 2:23 (Field, p. 15) — Σ. Θ. τοῦτο ἅπαξ ὀστοῦν ἐκ τῶν ὀστέων μου (this once, for LXX νῦν); Σ. αὕτη κληθήσεται ἀνδρίς, ὅτι ἀπὸ ἀνδρὸς ἐλήφθη αὕτη (preserves the איש/אשה play in Greek, ἀνδρίς from ἀνήρ); Θ. αὕτη κληθήσεται λῆψις, ὅτι ἐκ τοῦ ἀνδρὸς ἐλήφθη (a taking, another etymology for אשה). No distinct Aquila reading is cited for 2:23 in Field.

Gen 2:24

Vulg. quam ob rem relinquet homo patrem suum et matrem et adherebit uxori suae et erunt duo in carne una

Eng. (Douay-Rheims) Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.

MT

עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃

LXX ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ προσκολληθήσεται τῇ γυναικὶ αὐτοῦ καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν

Targ. (Yemenite Onkelos)

עַל כֵּן, יִשְׁבּוֹק גְּבַר, בֵּית מִשְׁכְּבֵי אֲבוּהִי, וְאִמֵּיהּ; וְיִדְבּוֹק בְּאִתְּתֵיהּ, וִיהוֹן לְבִסְרָא חַד׃

• duo — MT והיו לבשר אחד (no 'two'); LXX ἔσονται οἱ δύο (the two explicit); Vulg. duo follows LXX. TO ויהון לבסרא חד follows MT.

Gen 2:25

Vulg. erant autem uterque nudi Adam scilicet et uxor eius et non erubescebant

Eng. (Douay-Rheims) And they were both naked: to wit, Adam and his wife: and were not ashamed.

MT

וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃

LXX — no separate verse in this data; the verse stands at the head of LXX 3:1: καὶ ἦσαν οἱ δύο γυμνοὶ ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ καὶ οὐκ ᾐσχύνοντο.

Targ. (Yemenite Onkelos)

וַהֲווֹ תַּרְוֵיהוֹן עַרְטִלָּאִין, אָדָם וְאִתְּתֵיהּ; וְלָא, מִתְכַּלְמִין׃

• LXX has no separate 2:25 in this data — the verse stands at the head of LXX 3:1 (καὶ ἦσαν οἱ δύο γυμνοί...). Vulg. and TO follow MT.

Cross-verse patterns

• Divine name — where MT has ייי א-להים, LXX drops Κύριος at five verses: 2:5, 2:7, 2:9, 2:19, 2:21 (ὁ θεός only), while Vulg. gives Dominus Deus every time and TO gives ייי א-להים every time.
• Forming verb — TO levels MT יצר to ברא as the main verb at 2:7 and 2:19 only. At 2:8 דברא is not a third instance — it is "the man whom he created" in a relative clause, while the main verb is ונצב for MT ויטע. Vulg. and LXX do the same relative trick at 2:8 and 2:15 (formaverat, ἔπλασεν).
• Placing verb — MT has וישם at 2:8 and וינחהו at 2:15, but Vulg. gives posuit both times, LXX ἔθετο both times, TO אשרי both times.
• Rest verb — MT שבת and LXX κατέπαυσεν at both 2:2 and 2:3, but Vulg. gives requievit at 2:2 and cessaverat at 2:3 — Jerome varies where the other two repeat.
• LXX ἔτι — appears exactly twice, absent from MT, Vulg., and TO: 2:9 and 2:19.
• Delight trio — Vulg. renders Eden as delight three times: paradisum voluptatis at 2:8, de loco voluptatis at 2:10, paradiso voluptatis at 2:15, while LXX keeps Ἔδεμ and TO keeps עדן. The 2:15 one has no per-verse note above.
• Adam as a proper name — LXX first uses Ἀδάμ at 2:16, Vulg. first uses Adam at 2:19. MT keeps the articular האדם almost throughout — except bare ואדם at 2:5 (generic, 'no man'), and, decisively, the mid-verse switch to bare ולאדם at 2:20, where MT itself goes name-like alongside LXX's τῷ Ἀδὰμ.
• Geography allegiance — Vulg. follows MT against LXX on the stones at 2:12, then follows LXX against MT at 2:14 (Tigris, Eufrates, contra Assyrios).
• 2:15 דבר — question, not a claim: TO reads ודבר where MT has ויקח, LXX ἔλαβεν, Vulg. tulit, and TO itself uses נסיב (took) at 2:21–2:22. Is ודבר here "led" rather than "took"?

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 2:4. Where the Vulgate reads “Istae sunt generationes caeli et terrae,” Field's Latin reads “Hae sunt origenes” — these are the origins of heaven and earth, rather than the generations.
• 2:6. Where the Vulgate reads “sed fons ascendebat e terra, irrigans universam superficiem terrae,” Field's Latin reads “Sed vapor ascendebat de terra, et irrigabat universam faciem humi” — a vapor went up from the earth and watered the whole face of the ground, rather than a spring watering the surface of the earth.
• 2:7. Where the Vulgate reads “Formavit igitur Dominus Deus hominem de limo terrae, et inspiravit in faciem ejus spiraculum vitae, et factus est homo in animam viventem,” Field's Latin reads “Et formavit ייי Deus hominem ex pulvere humi, et inflavit in nares ejus spiritum vitae; et factus est homo anima vivens” — man formed from the dust of the ground, breath blown into his nostrils, and man became a living soul.
• 2:8. Where the Vulgate reads “Plantaverat autem Dominus Deus paradisum voluptatis a principio,” Field's Latin reads “Et plantavit ייי Deus hortum in Eden ab oriente” — a garden planted in Eden from the east, rather than a paradise of delight from the beginning.
• 2:14. Where the Vulgate reads of the Tigris, “ipse vadit contra Assyrios,” Field's Latin has the phrase “Ab oriente Assyriae” — from the east of Assyria, rather than opposite, or against, the Assyrians.
• 2:18. Where the Vulgate reads “faciamus ei adjutorium simile sibi,” Field's Latin reads “Faciam ei adjutorem sicut e regione ejus (sibi similem)” — I will make for him a helper, as one over against him, rather than let us make for him a help like himself. The singular “I will make” answers the Hebrew's singular verb, where the Vulgate's “let us make” follows the plural of the Greek.
• 2:23. Where the Vulgate reads “Hoc nunc os ex ossibus meis,” Field's Latin reads “Haec tandem aliquando est os de ossibus meis” — this, at last, at some time, is bone of my bones, rather than this, now, is bone of my bones. And where the Vulgate reads “haec vocabitur Virago, quoniam de viro sumpta est,” Field's Latin reads “Haec vocabitur vira, quia ex viro sumpta est haec” — she shall be called “vira,” the archaic feminine of “vir,” rather than “virago.”

Genesis 3 — in full

Genesis 3 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text, given here under MT numbering; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

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

Gen 3:1

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:2

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

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

MT

וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃

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

Targ. (Yemenite Onkelos)

וַאֲמֶרֶת אִתְּתָא לְחִוְיָא מִפֵּירֵי אִילָן גִּנְּתָא נֵיכוֹל׃

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

Gen 3:3

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:4

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

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

MT

וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃

LXX καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῖσθε·

Targ. (Yemenite Onkelos)

וַאֲמַר חִוְיָא לְאִתְּתָא לָא מְמָת תְּמוּתוּן׃

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

Gen 3:5

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:6

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• Three qualities — MT טוב העץ למאכל, תאוה־הוא לעינים, נחמד העץ להשכיל (good for food, a desire to the eyes, desirable to make wise); LXX καλὸν εἰς βρῶσιν, ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, ὡραῖόν ἐστιν τοῦ κατανοῆσαι (good, pleasing to see, beautiful to understand); Vulg. bonum ad vescendum, pulchrum oculis, aspectuque delectabile (good, beautiful, delightful to look at — the 'make wise / understand' strand becomes looking); TO

  טב למיכל, אסו הוא לעינין, מרגג אילנא לאסתכלא ביה

  (good for food, אסו to the eyes, desirable to look at — TO likewise turns the third strand to looking).
• ויאכל — MT ויתן גם־לאישה עמה ויאכל (gave also to her husband with her, and he ate, singular); LXX καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ' αὐτῆς, καὶ ἔφαγον (and they ate, plural); Vulg. deditque viro suo, qui comedit (singular, follows MT); TO ויהבת אף לבעלה עמה ואכל (singular, follows MT).

Gen 3:7

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:8

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:9

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

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

MT

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

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

Targ. (Yemenite Onkelos)

וּקְרָא ייי א-להים לְאָדָם וַאֲמַר לֵיהּ אָן אַתְּ׃

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

Gen 3:10

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:11

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:12

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:13

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:14

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:15

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• שוף — the dictionaries do not settle it, and the precise sense is not clear. Strong's gives "to gape, i.e. snap at; figuratively, to overwhelm," with bruise / crush as renderings; Brown-Driver-Briggs gives "bruise," while noting others take it as a form of שאף, and at Psalm 139:11 the meaning is unsuitable. The verb is rare — Genesis 3:15 (twice) and Job 9:17 are the clear cases, Psalm 139:11 disputed — and the versions show the uncertainty: LXX τηρήσει (watch), Vulgate conteret / insidiaberis (crush / lie in wait), Aquila and Symmachus crush / press, Targum paraphrase.
• ישוף — MT הוא ישופך ראש ואתה תשופנו עקב (he shall bruise your head, you shall bruise his heel — the same verb שוף both ways); LXX αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν (he shall watch your head, you shall watch his heel — τηρέω, watch, not crush); Vulg. ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus (she shall crush your head — ipsa, feminine, where MT has הוא, masculine — and you shall lie in wait for his heel); TO paraphrases entirely:

  הוא יהי דכיר מא דעבדת ליה מלקדמין ואת תהי נטר ליה לסופא

  (he shall be mindful what you did to him at the beginning, and you shall watch him at the end — no head, no heel, no crushing).
• Hexapla 3:15 (Field, p. 16; Field's LXX 3:16 = MT 3:15) — Α. προστρίψει, Σ. θλίψει, for LXX τηρήσει (crush / press, against LXX's watch, aligning with MT שוף).

Gen 3:16

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:17

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:18

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

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

MT

וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃

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

Targ. (Yemenite Onkelos)

וְכוּבִּין וְאָטְדִין תְּצַמַּח לָךְ וְתֵיכוֹל יָת עִסְבָּא דְּחַקְלָא׃

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

Gen 3:19

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• עד שובך / תשוב — MT

  בזעת אפיך תאכל לחם עד שובך אל־האדמה כי ממנה לקחת כי־עפר אתה ואל־עפר תשוב

  (in sweat of face, until you return to the ground, dust you are, to dust you return); LXX ἐν ἱδρῶτι ... ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ... ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ (earth you are, to earth you shall go away — ἀπελεύσῃ, go away, not return); Vulg. donec revertaris in terram ... quia pulvis es et in pulverem reverteris (dust, return — follows MT); TO

  עד דתתתב לארעא דמנה אתבריתא ארי עפרא את ולעפרא תתוב

  (until you return to the land from which you were created — אתבריתא, created, not taken — TO's ברא again, cf. Gen 2:7, 2:19).
• Hexapla 3:19 (Field, pp. 16–17) — for ἕως τοῦ ἀποστρέψαι σε: Α. ἐπιστρέψαι (Field, p. 16); for εἰς γῆν ἀπελεύσῃ: Α. ἐπιστρέψῃ (Field, p. 17, second תשוב entry). Both are Α., both turn 'go away' back to 'return'.

Gen 3:20

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• חוה — MT

  ויקרא האדם שם אשתו חוה כי היא היתה אם כל־חי

  (called his wife's name Eve, for she was mother of all living); LXX ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων (called her Life — Ζωή translates חוה, not transliterates it); Vulg. vocavit Adam nomen uxoris suae, Heva (transliterates, Heva); TO

  וקרא אדם שום אתתיה חוה ארי היא הוות אמא דכל בני אנשא

  (mother of all sons of man — בני אנשא, not 'all living').
• Hexapla 3:20 (Field, p. 17; Field's LXX 3:21 = MT 3:20) — Α. Αὕα, Σ. Ζωογόνος, for LXX Ζωή (Α. transliterates Eve, Σ. gives 'life-giver'). Field n. 23 notes Cod. 127 attributes ζωογόνος to Α. less probably — attribution flagged.

Gen 3:21

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:22

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• כאחד ממנו — MT הן האדם היה כאחד ממנו לדעת טוב ורע (behold, man has become like one of us, to know good and evil); LXX ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν (same, 'one of us'); Vulg. Ecce Adam quasi unus ex nobis factus est (same); TO

  הא אדם הוה יחידאי בעלמא מניה למדע טב וביש

  (behold, man has become unique in the world, from himself, to know good and evil — TO avoids 'one of us' altogether, replacing it with יחידאי, unique, and מניה, from himself).
• Hexapla 3:22 (Field, p. 17; Field's LXX 3:23 = MT 3:22) — Σ. ἴδε, ὁ Ἀδὰμ γέγονεν ὁμοῦ ἀφ' ἑαυτοῦ γινώσκειν καλὸν καὶ πονηρόν· νῦν οὖν μηδαμῶς ἐκτείνας τὴν χεῖρα αὐτοῦ (Σ. also avoids 'one of us', with 'together from himself' — a parallel to TO's avoidance, not claimed here as borrowing).

Gen 3:23

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:24

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• ויגרש / וישכן — MT

  ויגרש את־האדם וישכן מקדם לגן־עדן את־הכרבים ואת להט החרב המתהפכת

  (drove out man, and placed east of the garden the cherubim and the flame of the turning sword); LXX ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς, καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην (cast out Adam, and settled him opposite paradise, and appointed the cherubim and the flaming turning sword); Vulg. Ejecitque Adam: et collocavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem (cast out Adam, and placed before paradise the cherubim and a flaming versatile sword — no 'settled him'); TO

  ותירך ית אדם ואשרי מלקדמין לגנתא דעדן ית כרוביא וית שנן חרבא דמתהפכא

  (drove out, and placed from the east / aforetime the cherubim and the sharpness of the turning sword — שנן, sharpness, for להט, flame).
• Hexapla 3:24 (Field, p. 17; Field's LXX 3:25 = MT 3:24) — Α. καὶ ὁ Ἑβραῖος· χερουβί, for LXX τὰ χερουβιμ (Aquila, with the Hebrew, gives the singular transliteration 'cherubi', not the plural cherubim).

Cross-verse patterns

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

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 3:1. Where the Vulgate reads “Sed et serpens erat callidior cunctis animantibus terrae quae fecerat Dominus Deus,” Field's Latin reads “Serpens autem erat callidior omnibus bestiis agri, quas fecerat ייי Deus” — the serpent was more cunning than all the beasts of the field, rather than than all the living things of the earth. And where the Vulgate renders the serpent's question “Cur praecepit vobis Deus ut non comederetis de omni ligno paradisi?” — why did God command you not to eat? — Field's Latin reads “Siccine dixit Deus: Non comedetis de omni arbore horti?” — did God really say: you shall not eat of every tree of the garden?
• 3:8. Where the Vulgate reads “ad auram post meridiem” — at the breeze after midday — Field's Latin reads “In aura diei (vespera)” — in the breeze of the day, at evening. Jerome agrees with Field against the Vulgate: in most Latin codices, he notes, where he himself put “ad vesperam” (at evening), the text has “post meridiem.”
• 3:13. Where the Vulgate reads “Serpens decepit me,” Field's Latin reads “Seduxit me” — the serpent led me astray, rather than deceived me.
• 3:14. Where the Vulgate reads “super pectus tuum gradieris, et terram comedes,” Field's Latin reads “Super ventrem tuum” — upon your belly you shall go, rather than upon your breast. Jerome, in the other direction, notes that the Hebrew has the breast only, and the Greek added the belly — so Field's Latin follows the Greek's addition against both the Hebrew and the Vulgate. And where the Vulgate reads “terram” (earth), Jerome proposes for the Hebrew word “favillam et pulverem” — ashes and dust.
• 3:16. Where the Vulgate paraphrases “et sub viri potestate eris” — and you shall be under your husband's power — Field's Latin glosses the Hebrew word itself: “Appetentia (s. conversio) tua” — your desire, or your turning.
• 3:17. Where the Vulgate reads “maledicta terra in opere tuo: in laboribus comedes ex ea,” Field's Latin reads “Maledicta est humus tui causa” — cursed is the ground because of you, rather than cursed is the earth in your work.
• 3:22. Where the Vulgate reads “Ecce Adam quasi unus ex nobis factus est, sciens bonum et malum: nunc ergo ne forte mittat manum suam,” Field's Latin reads “Ecce! homo factus est sicut unus nostrum, ad sciendum bonum et malum. Nunc autem ne extendat manum suam” — behold, man has become like one of us, to know good and evil; now let him not stretch out his hand: man, not Adam, by name; knowing as a purpose, not as a state; and no “perhaps” softening the warning.

Genesis 4 — in full

Genesis 4 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text, given here under MT numbering; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

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

Gen 4:1

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:2

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:3

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

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

MT

וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לייי׃

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

Targ. (Yemenite Onkelos)

וַהֲוָה מִסּוֹף יוֹמִין וְאַיְתִי קַיִן מֵאִבָּא דְּאַרְעָא קוּרְבָּנָא קֳדָם ייי׃

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

Gen 4:4

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:5

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

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

MT

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

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

Targ. (Yemenite Onkelos)

וּבְקַיִן וּבְקוּרְבָּנֵיהּ לָא הֲוָת רַעֲוָא וּתְקֵיף לְקַיִן לַחְדָּא וְאִתְכְּבִישׁוּ אַפּוֹהִי׃

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

Gen 4:6

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

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

MT

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

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

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְקָיִן לְמָא תְּקֵיף לָךְ וּלְמָא אִתְכְּבִישׁוּ אַפָּךְ׃

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

Gen 4:7

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

• שאת — MT

  הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ

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

Gen 4:8

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:9

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:10

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:11

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:12

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:13

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

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

MT

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

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

Targ. (Yemenite Onkelos)

וַאֲמַר קַיִן קֳדָם ייי סַגִּי חוֹבִי מִלְּמִשְׁבַּק׃

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

Gen 4:14

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:15

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:16

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:17

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:18

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:19

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:20

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:21

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:22

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:23

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:24

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

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

MT

כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

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

Targ. (Yemenite Onkelos)

אֲרֵי שִׁבְעָה דָּרִין אִתְּלִיאוּ לְקָיִן הֲלָא לְלֶמֶךְ בְּרֵיהּ שִׁבְעִין וְשִׁבְעָה׃

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

Gen 4:25

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:26

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

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

MT

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

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

Targ. (Yemenite Onkelos)

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

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

Cross-verse patterns

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

Open questions, not claims

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

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 4:1. Where the Vulgate reads “Possedi hominem per Deum” — I have possessed a man through God — Field's Latin reads “Nacta sum virum, juvante —” — I have gotten a man, with the Lord's help: “gotten” rather than “possessed,” and “with the help of” rather than “through.”
• 4:4. Theodotion, as Jerome quotes him, reads the verse as fire, not favour: “Et inflammavit Dominus super Abel et super sacrificium ejus” — the Lord kindled fire upon Abel and upon his offering, and upon Cain and his offering he did not kindle — where the Vulgate reads “respexit,” the Lord looked with favour. That is how Cain knew his brother's offering was accepted and his own rejected.
• 4:5. Where the Vulgate reads “iratusque est Cain vehementer, et concidit vultus ejus” — Cain was very angry, and his countenance fell — Field's Latin reads “Et exarsit (ira) Caino valde, et cecidit (demissa est) facies ejus” — anger blazed up in Cain, and his face fell, downcast: “blazed” for the Hebrew's burning, where the Vulgate gives the plainer “was angry.”
• 4:7. Where the Vulgate reads “nonne si bene egeris, recipies… statim in foribus peccatum aderit? sed sub te erit appetitus ejus,” Field's Latin reads “Nonne si recte attuleris, (bene est)? et si non recte, ante fores peccatum recubat. Ad te autem erit appetitus ejus” — if you bring rightly, well; if not rightly, sin lies down before the doors, and to you shall be its desire. Jerome's Hebrew-based rendering goes further: “Nonne si bene egeris, dimittetur tibi… ante fores peccatum tuum sedebit, et ad te societas ejus” — if you do well, it shall be forgiven you; your sin shall sit before the doors, and to you shall be its company. Two differences from the Vulgate matter: “to you” (ad te) where the Vulgate has “under you” (sub te), and “forgiven” (dimittetur) where the Vulgate has “you shall receive” (recipies).
• 4:8. Jerome notes that after “Cain said to Abel his brother” the words must be supplied — what the Lord had said — and that the clause “Transeamus in campum,” let us go into the field, found in the Samaritan text and in the Septuagint, is superfluous: it stands in no Hebrew text. The Vulgate prints it: “Egrediamur foras,” let us go out.
• 4:15. For the opening word, where the Vulgate follows the Septuagint with “Nequaquam ita fiet” — by no means shall it be so — Field's Latin reads “Propterea” — therefore — with Aquila and with the Hebrew: therefore, whoever kills Cain shall be punished sevenfold.
• 4:24. Where the Vulgate reads “Septuplum ultio dabitur de Cain” — sevenfold vengeance shall be given for Cain — Field's Latin reads “Nam septuplum punietur Cainus” — for sevenfold shall Cain be punished: punishment inflicted, where the Vulgate gives vengeance bestowed.
• 4:26. Where the Vulgate makes Enosh the subject — “iste cœpit invocare nomen Domini,” he began to call upon the name of the Lord — Field's Latin keeps the Hebrew's impersonal shape: “Tunc caeptum est invocare nomen —” — then it was begun to call: not he began, but it was begun.

Genesis 5 — in full

Genesis 5 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 32 verses in Genesis 5, verse for verse. The Vulgate chapter has only 31 verses: Clementine verse 31 contains both MT 5:31 (Lamech's total, 777 years) and MT 5:32 (Noah, 500 years old, begets Shem, Ham, and Japheth) as two sentences. The Vulgate line under 5:32 below is therefore the second sentence of Vulgate verse 31, not a separate verse. Hexapla citations below give Field's verse number, which is the same as MT's here, except that Field prints the 5:32 material under Cap. VI. 1 (Hebr. v. 32). Where Field cites no distinct Aquila, Symmachus, or Theodotion reading for a verse, no Hexapla line is given — never invented. Field's Genesis 5 material is on pp. 20–22. Targum punctuation is the original Yemenite punctuation as printed, not transferred from Mechon Mamre.

Gen 5:1

Vulg. Hic est liber generationis Adam. In die qua creavit Deus hominem, ad similitudinem Dei fecit illum.

Eng. (Douay-Rheims) This is the book of the generation of Adam. In the day that God created man, he made him to the likeness of God.

MT

זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א א-להים֙ אָדָ֔ם בִּדְמ֥וּת א-להים֖ עָשָׂ֥ה אֹתֽוֹ׃

LXX αὕτη ἡ βίβλος γενέσεως ἀνθρώπων. ᾗ ἡμέρᾳ ἐποίησεν ὁ θεὸς τὸν Αδαμ, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν·

Targ. (Yemenite Onkelos)

דֵּין סֵפֶר תּוֹלְדָת אָדָם בְּיוֹמָא דִּבְרָא ייי אָדָם בִּדְמוּת א-להים עֲבַד יָתֵיהּ׃

• ספר תולדת — MT סֵפֶר תּוֹלְדֹת אָדָם (book of the generations of Adam); LXX βίβλος γενέσεως ἀνθρώπων (book of the generation of men, plural, Adam generalized); Vulg. liber generationis Adam and TO סֵפֶר תּוֹלְדָת אָדָם follow MT. Field (p. 20): Α. βιβλίον γεννημάτων Ἀδάμ, closer to MT than LXX.
• בדמות — MT בִּדְמוּת א-להים; LXX κατ' εἰκόνα θεοῦ (according to the image); Vulg. ad similitudinem Dei follows MT's likeness; TO בִּדְמוּת א-להים follows MT. Field (p. 20): Α. ἐν ὁμοιώματι, Σ. ἐν ὁμοιώσει, for LXX κατ' εἰκόνα.
• Yemenite variant, recorded not substituted — Sefaria's MT line for 5:1 carries the note: in Yemenite books סֵפֶר is written with a large samekh. The printed line above keeps the ordinary סֵפֶר.
• תולדת, number — MT תּוֹלְדֹת is plural, and TO תּוֹלְדָת is plural too, not singular: in Aramaic the feminine plural construct ends in ת, the same as the singular construct, so the form alone does not decide it — but TO uses the same תּוֹלְדָת at 2:4, 6:9, 10:1, 11:10, and 11:27, where it translates MT אֵלֶּה תּוֹלְדֹת with plural אִלֵּין תּוֹלְדָת. The singularizing versions at 5:1 are LXX γενέσεως and Vulg. generationis, not TO.

Gen 5:2

Vulg. Masculum et feminam creavit eos, et benedixit illis: et vocavit nomen eorum Adam, in die quo creati sunt.

Eng. (Douay-Rheims) He created them male and female; and blessed them: and called their name Adam, in the day when they were created.

MT

זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃

LXX ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς, καὶ εὐλόγησεν αὐτούς. καὶ ἐπωνόμασεν τὸ ὄνομα αὐτῶν Αδαμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς.

Targ. (Yemenite Onkelos)

דְּכַר וְנוּקְבָּא בְּרָאנוּן וּבָרֵיךְ יָתְהוֹן וּקְרָא יָת שׁוֹמְהוֹן אָדָם בְּיוֹמָא דְּאִתְבְּרִיאוּ׃

• את־שמם — MT וַיִּקְרָא אֶת־שְׁמָם אָדָם (called their name Adam); LXX ἐπωνόμασεν τὸ ὄνομα αὐτῶν (their name) in the reader's text, but Field (p. 20) prints Ο'. τὸ ὄνομα αὐτοῦ (his name) with alia exempl. αὐτῶν — the reader's αὐτῶν against Field's αὐτοῦ is flagged in Open questions, not resolved here. Vulg. nomen eorum follows MT; TO שׁוֹמְהוֹן pluralizes to 'their names'.
• ביום הבראם — MT בְּיוֹם הִבָּרְאָם (on the day they were created, passive); LXX ᾗ ἡμέρᾳ ἐποίησεν αὐτούς (on the day he made them, active); Vulg. in die quo creati sunt and TO בְּיוֹמָא דְּאִתְבְּרִיאוּ follow MT's passive.

Gen 5:3

Vulg. Vixit autem Adam centum triginta annis: et genuit ad imaginem et similitudinem suam, vocavitque nomen ejus Seth.

Eng. (Douay-Rheims) And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.

MT

וַיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃

LXX ἔζησεν δὲ Αδαμ διακόσια καὶ τριάκοντα ἔτη, καὶ ἐγέννησεν κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ· καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σηθ.

Targ. (Yemenite Onkelos)

וַחֲיָא אָדָם מְאָה וּתְלָתִין שְׁנִין וְאוֹלֵיד בִּדְמוּתֵיהּ דְּדָמֵי לֵיהּ וּקְרָא יָת שְׁמֵיהּ שֵׁת׃

• שלשים ומאת שנה — LXX differs by a hundred: διακόσια καὶ τριάκοντα (230) for MT/Vulg/TO 130. This is the first instance of the chapter's age pattern (see Cross-verse patterns): LXX adds 100 to the begetting age and takes 100 off the remaining years, so the total, 930, is unchanged. Field (p. 20, n. 4): Jerome notes the Hebrew has 100 where the Greek has 200, 'and the rest which follow' — the added hundred is taken from the remaining life.
• בדמותו כצלמו — MT בִּדְמוּתוֹ כְּצַלְמוֹ (in his likeness, according to his image); LXX κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ (according to his form and according to his image); Vulg. ad imaginem et similitudinem suam follows MT; TO בִּדְמוּתֵיהּ דְּדָמֵי לֵיהּ turns the second term into a resemblance gloss, 'in his likeness, which resembles him'.
• בדמותו כצלמו, a possible reading — TO's דְּדָמֵי לֵיהּ may be there to exclude reading the likeness as likeness to God: Seth resembles Adam, his father, not God directly. The change is specific to 5:3 — TO keeps צלם literally at 1:26 (בְּצַלְמַנָא), 1:27 (בְּצַלְמֵיהּ, בְּצֶלֶם א-להים), and 9:6 (בְּצֶלֶם א-להים) — so it is not a general avoidance of צלם, and at 5:1 TO keeps בִּדְמוּת א-להים for Adam's own making. The chain 5:1 (Adam in God's likeness) → 5:3 (Seth in Adam's likeness) is where a God-likeness reading of Seth could arise, and TO's 'which resembles him' anchors the resemblance to Adam.

Gen 5:4

Vulg. Et facti sunt dies Adam, postquam genuit Seth, octingenti anni: genuitque filios et filias.

Eng. (Douay-Rheims) And the days of Adam, after he begot Seth, were eight hundred years: and he begot sons and daughters.

MT

וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX ἐγένοντο δὲ αἱ ἡμέραι Αδαμ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Σηθ ἑπτακόσια ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַהֲווֹ יוֹמֵי אָדָם בָּתַר דְּאוֹלֵיד יָת שֵׁת תַּמְנֵי מְאָה שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• שמנה מאות שנה — LXX differs, ἑπτακόσια (700) for MT/Vulg/TO 800 — the other half of the 5:3 shift: 230 + 700 = 930, the MT total. Field (p. 20): Οἱ λοιποί· ὀκτακόσια (the others, 800).

Gen 5:5

Vulg. Et factum est omne tempus quod vixit Adam, anni nongenti triginta, et mortuus est.

Eng. (Douay-Rheims) And all the time that Adam lived came to nine hundred and thirty years, and he died.

MT

וַיִּֽהְי֞וּ כׇּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Αδαμ ἃς ἔζησεν ἐννακόσια καὶ τριάκοντα ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי אָדָם דַּחֲיָא תְּשַׁע מְאָה וּתְלָתִין שְׁנִין וּמִית׃

• No note: all four give the total, 930 years, and 'he died'. The MT line ends with {ס}, a setumah paragraph break, as do the other summary verses (5:8, 5:11, 5:14, 5:17, 5:20, 5:24, 5:27, 5:31); LXX, Vulgate, and Targum carry no paragraph marker.

Gen 5:6

Vulg. Vixit quoque Seth centum quinque annis, et genuit Enos.

Eng. (Douay-Rheims) Seth also lived a hundred and five years, and begot Enos.

MT

וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃

LXX ἔζησεν δὲ Σηθ διακόσια καὶ πέντε ἔτη, καὶ ἐγέννησεν τὸν Ενως.

Targ. (Yemenite Onkelos)

וַחֲיָא שֵׁת מְאָה וַחֲמֵישׁ שְׁנִין וְאוֹלֵיד יָת אֱנוֹשׁ׃

• חמש שנים ומאת שנה — LXX differs by a hundred: διακόσια καὶ πέντε (205) for MT/Vulg/TO 105. Field (p. 21): Οἱ λοιποί· ἑκατὸν καὶ πέντε.

Gen 5:7

Vulg. Vixitque Seth, postquam genuit Enos, octingentis septem annis, genuitque filios et filias.

Eng. (Douay-Rheims) And Seth lived after he begot Enos, eight hundred and seven years, and begot sons and daughters.

MT

וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Σηθ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ενως ἑπτακόσια καὶ ἑπτὰ ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא שֵׁת בָּתַר דְּאוֹלֵיד יָת אֱנוֹשׁ תַּמְנֵי מְאָה וּשְׁבַע שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• שבע שנים ושמנה מאות שנה — LXX differs, ἑπτακόσια καὶ ἑπτὰ (707) for MT/Vulg/TO 807 — the other half of the 5:6 shift: 205 + 707 = 912, the MT total.

Gen 5:8

Vulg. Et facti sunt omnes dies Seth nongentorum duodecim annorum, et mortuus est.

Eng. (Douay-Rheims) And all the days of Seth were nine hundred and twelve years, and he died.

MT

וַיִּֽהְיוּ֙ כׇּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σηθ ἐννακόσια καὶ δώδεκα ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי שֵׁת תְּשַׁע מְאָה וְתַרְתַּא עַסְרֵי שְׁנִין וּמִית׃

• No note: all four give the total, 912 years, and 'he died' (MT {ס}).

Gen 5:9

Vulg. Vixit vero Enos nonaginta annis, et genuit Cainan.

Eng. (Douay-Rheims) And Enos lived ninety years, and begot Cainan.

MT

וַיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃

LXX καὶ ἔζησεν Ενως ἑκατὸν ἐνενήκοντα ἔτη, καὶ ἐγέννησεν τὸν Καιναν.

Targ. (Yemenite Onkelos)

וַחֲיָא אֱנוֹשׁ תִּשְׁעִין שְׁנִין וְאוֹלֵיד יָת קֵינָן׃

• תשעים שנה — LXX differs by a hundred: ἑκατὸν ἐνενήκοντα (190) for MT/Vulg/TO 90. Field (p. 21): Οἱ λοιποί· ϟ̄ (90).

Gen 5:10

Vulg. Post cujus ortum vixit octingentis quindecim annis, et genuit filios et filias.

Eng. (Douay-Rheims) After whose birth he lived eight hundred and fifteen years, and begot sons and daughters.

MT

וַיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Ενως μετὰ τὸ γεννῆσαι αὐτὸν τὸν Καιναν ἑπτακόσια καὶ δέκα πέντε ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא אֱנוֹשׁ בָּתַר דְּאוֹלֵיד יָת קֵינָן תַּמְנֵי מְאָה וַחֲמֵישׁ עַסְרֵי שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• חמש עשרה שנה ושמנה מאות שנה — LXX differs, ἑπτακόσια καὶ δέκα πέντε (715) for MT/Vulg/TO 815 — the other half of the 5:9 shift: 190 + 715 = 905, the MT total.

Gen 5:11

Vulg. Factique sunt omnes dies Enos nongenti quinque anni, et mortuus est.

Eng. (Douay-Rheims) And all the days of Enos were nine hundred and five years, and he died.

MT

וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ενως ἐννακόσια καὶ πέντε ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי אֱנוֹשׁ תְּשַׁע מְאָה וַחֲמֵישׁ שְׁנִין וּמִית׃

• No note: all four give the total, 905 years, and 'he died' (MT {ס}).

Gen 5:12

Vulg. Vixit quoque Cainan septuaginta annis, et genuit Malaleel.

Eng. (Douay-Rheims) And Cainan lived seventy years, and begot Malaleel.

MT

וַיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃

LXX καὶ ἔζησεν Καιναν ἑκατὸν ἑβδομήκοντα ἔτη, καὶ ἐγέννησεν τὸν Μαλελεηλ.

Targ. (Yemenite Onkelos)

וַחֲיָא קֵינָן שִׁבְעִין שְׁנִין וְאוֹלֵיד יָת מַהֲלַלְאֵל׃

• שבעים שנה — LXX differs by a hundred: ἑκατὸν ἑβδομήκοντα (170) for MT/Vulg/TO 70.

Gen 5:13

Vulg. Et vixit Cainan, postquam genuit Malaleel, octingentis quadraginta annis, genuitque filios et filias.

Eng. (Douay-Rheims) And Cainan lived after he begot Malaleel, eight hundred and forty years, and begot sons and daughters.

MT

וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Καιναν μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαλελεηλ ἑπτακόσια καὶ τεσσαράκοντα ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא קֵינָן בָּתַר דְּאוֹלֵיד יָת מַהֲלַלְאֵל תַּמְנֵי מְאָה וְאַרְבְּעִין שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• ארבעים שנה ושמנה מאות שנה — LXX differs, ἑπτακόσια καὶ τεσσαράκοντα (740) for MT/Vulg/TO 840 — the other half of the 5:12 shift: 170 + 740 = 910, the MT total.

Gen 5:14

Vulg. Et facti sunt omnes dies Cainan nongenti decem anni, et mortuus est.

Eng. (Douay-Rheims) And all the days of Cainan were nine hundred and ten years, and he died.

MT

וַיִּֽהְיוּ֙ כׇּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Καιναν ἐννακόσια καὶ δέκα ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי קֵינָן תְּשַׁע מְאָה וַעֲסַר שְׁנִין וּמִית׃

• No note: all four give the total, 910 years, and 'he died' (MT {ס}). Field (p. 21) notes another LXX copy reading ἐγένοντο οὖν πάντες οἱ χρόνοι Καϊνᾶν for ἐγένοντο πᾶσαι αἱ ἡμέραι Καϊνᾶν — a wording variant in the summary formula, not a number difference.

Gen 5:15

Vulg. Vixit autem Malaleel sexaginta quinque annis, et genuit Jared.

Eng. (Douay-Rheims) And Malaleel lived sixty-five years, and begot Jared.

MT

וַיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃

LXX καὶ ἔζησεν Μαλελεηλ ἑκατὸν καὶ ἑξήκοντα πέντε ἔτη, καὶ ἐγέννησεν τὸν Ιαρεδ.

Targ. (Yemenite Onkelos)

וַחֲיָא מַהֲלַלְאֵל שִׁתִּין וַחֲמֵישׁ שְׁנִין וְאוֹלֵיד יָת יָרֶד׃

• חמש שנים וששים שנה — LXX differs by a hundred: ἑκατὸν καὶ ἑξήκοντα πέντε (165) for MT/Vulg/TO 65. Field (p. 21): Οἱ λοιποί· ξε̄ (65).

Gen 5:16

Vulg. Et vixit Malaleel, postquam genuit Jared, octingentis triginta annis, et genuit filios et filias.

Eng. (Douay-Rheims) And Malaleel lived after he begot Jared, eight hundred and thirty years, and begot sons and daughters.

MT

וַיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Μαλελεηλ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ιαρεδ ἑπτακόσια καὶ τριάκοντα ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא מַהֲלַלְאֵל בָּתַר דְּאוֹלֵיד יָת יֶרֶד תַּמְנֵי מְאָה וּתְלָתִין שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• שלשים שנה ושמנה מאות שנה — LXX differs, ἑπτακόσια καὶ τριάκοντα (730) for MT/Vulg/TO 830 — the other half of the 5:15 shift: 165 + 730 = 895, the MT total.

Gen 5:17

Vulg. Et facti sunt omnes dies Malaleel octingenti nonaginta quinque anni, et mortuus est.

Eng. (Douay-Rheims) And all the days of Malaleel were eight hundred and ninety-five years, and he died.

MT

וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαλελεηλ ὀκτακόσια καὶ ἐνενήκοντα πέντε ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי מַהֲלַלְאֵל תַּמְנֵי מְאָה וְתִשְׁעִין וַחֲמֵישׁ שְׁנִין וּמִית׃

• No note: all four give the total, 895 years, and 'he died' (MT {ס}).

Gen 5:18

Vulg. Vixitque Jared centum sexaginta duobus annis, et genuit Henoch.

Eng. (Douay-Rheims) And Jared lived a hundred and sixty-two years, and begot Henoch.

MT

וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃

LXX καὶ ἔζησεν Ιαρεδ ἑκατὸν καὶ ἑξήκοντα δύο ἔτη, καὶ ἐγέννησεν τὸν Ενωχ.

Targ. (Yemenite Onkelos)

וַחֲיָא יֶרֶד מְאָה וְשִׁתִּין וְתַרְתֵּין שְׁנִין וְאוֹלֵיד יָת חֲנוֹךְ׃

• שתים וששים שנה ומאת שנה — No difference: all four give 162 years for Jared's begetting age. Jared is the exception to the chapter's +100 pattern — LXX does not shift him (see Cross-verse patterns).

Gen 5:19

Vulg. Et vixit Jared, postquam genuit Henoch, octingentis annis, et genuit filios et filias.

Eng. (Douay-Rheims) And Jared lived after he begot Henoch, eight hundred years, and begot sons and daughters.

MT

וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Ιαρεδ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ενωχ ὀκτακόσια ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא יֶרֶד בָּתַר דְּאוֹלֵיד יָת חֲנוֹךְ תַּמְנֵי מְאָה שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• שמנה מאות שנה — No difference: all four give 800 years remaining, total 962. Field (p. 21): Ο'. ὀκτακόσια, with the other copies reading ψπε̄ (785) — a copy variant in Field's apparatus, not in the reader's LXX text, which agrees with MT here.

Gen 5:20

Vulg. Et facti sunt omnes dies Jared nongenti sexaginta duo anni, et mortuus est.

Eng. (Douay-Rheims) And all the days of Jared were nine hundred and sixty-two years, and he died.

MT

וַיִּֽהְיוּ֙ כׇּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ιαρεδ ἐννακόσια καὶ ἑξήκοντα δύο ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי יֶרֶד תְּשַׁע מְאָה וְשִׁתִּין וְתַרְתֵּין שְׁנִין וּמִית׃

• No note: all four give the total, 962 years, and 'he died' (MT {ס}).

Gen 5:21

Vulg. Porro Henoch vixit sexaginta quinque annis, et genuit Mathusalam.

Eng. (Douay-Rheims) And Henoch lived sixty-five years, and begot Mathusala.

MT

וַיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃

LXX καὶ ἔζησεν Ενωχ ἑκατὸν καὶ ἑξήκοντα πέντε ἔτη, καὶ ἐγέννησεν τὸν Μαθουσαλα.

Targ. (Yemenite Onkelos)

וַחֲיָא חֲנוֹךְ שִׁתִּין וַחֲמֵישׁ שְׁנִין וְאוֹלֵיד יָת מְתוּשָׁלַח׃

• חמש וששים שנה — LXX differs by a hundred: ἑκατὸν καὶ ἑξήκοντα πέντε (165) for MT/Vulg/TO 65.

Gen 5:22

Vulg. Et ambulavit Henoch cum Deo: et vixit, postquam genuit Mathusalam, trecentis annis, et genuit filios et filias.

Eng. (Douay-Rheims) And Henoch walked with God: and lived after he begot Mathusala, three hundred years, and begot sons and daughters.

MT

וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הא-להים֗ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX εὐηρέστησεν δὲ Ενωχ τῷ θεῷ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθουσαλα διακόσια ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וְהַלֵּיךְ חֲנוֹךְ בְּדַחְלְתָא דּייי בָּתַר דְּאוֹלֵיד יָת מְתוּשֶׁלַח תְּלָת מְאָה שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• ויתהלך את־הא-להים — The chapter's real verbal divergence. MT וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הא-להים (Enoch walked with God); LXX εὐηρέστησεν δὲ Ενωχ τῷ θεῷ (Enoch pleased God) — a different verb, not a translation of 'walked'; Vulg. ambulavit Henoch cum Deo follows MT; TO וְהַלֵּיךְ חֲנוֹךְ בְּדַחְלְתָא דּייי (Enoch walked in fear of the Lord) keeps the walking but adds fear. Field (p. 21): Α. καὶ περιεπάτει Ἐνὼχ σὺν τῷ θεῷ (walked with, as MT), Σ. (καὶ) ἀνεστρέφετο (lived/conversed).
• שלש מאות שנה — LXX differs, διακόσια (200) for MT/Vulg/TO 300 — the other half of the 5:21 shift: 165 + 200 = 365, the MT total.

Gen 5:23

Vulg. Et facti sunt omnes dies Henoch trecenti sexaginta quinque anni.

Eng. (Douay-Rheims) And all the days of Henoch were three hundred and sixty-five years.

MT

וַיְהִ֖י כׇּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ενωχ τριακόσια ἑξήκοντα πέντε ἔτη.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי חֲנוֹךְ תְּלָת מְאָה וְשִׁתִּין וַחֲמֵישׁ שְׁנִין׃

• ויהי כל־ימי חנוך — MT alone uses the singular וַיְהִי here (and again at 5:31) for the summary, where every other summary verse uses plural וַיִּהְיוּ; LXX καὶ ἐγένοντο, Vulg. Et facti sunt, TO וַהֲווֹ all pluralize. No 'and he died' follows — Enoch's summary ends at the total, 365 years, unlike every other patriarch in the chapter.

Gen 5:24

Vulg. Ambulavitque cum Deo, et non apparuit: quia tulit eum Deus.

Eng. (Douay-Rheims) And he walked with God, and was seen no more: because God took him.

MT

וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הא-להים֑ וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ א-להים׃ {ס}

LXX καὶ εὐηρέστησεν Ενωχ τῷ θεῷ· καὶ οὐχ ηὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ θεός.

Targ. (Yemenite Onkelos)

וְהַלֵּיךְ חֲנוֹךְ בְּדַחְלְתָא דּייי וְלָיְתוֹהִי אֲרֵי אֲמִית יָתֵיהּ ייי׃

• ויתהלך חנוך את־הא-להים — As at 5:22: MT walked with God; LXX εὐηρέστησεν (pleased God); Vulg. ambulavit cum Deo follows MT; TO walked in fear of the Lord. Field (p. 21): Α. περιεπάτει σὺν τῷ θεῷ, Σ. ἀνεστρέφετο, as at 5:22.
• ואיננו כי־לקח אתו א-להים — MT וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ א-להים (he was not, for God took him); LXX καὶ οὐχ ηὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ θεός (he was not found, for God translated him); Vulg. et non apparuit: quia tulit eum Deus follows MT's 'took' against LXX's 'translated'; TO וְלָיְתוֹהִי אֲרֵי אֲמִית יָתֵיהּ ייי (he was not, for the Lord caused him to die) — TO alone says Enoch died, against 'took' and 'translated' alike.
• ואיננו כי־לקח אתו א-להים, Marpe Lashon on the Targum reading — In short: the Yemenite reading וְלָיְתוֹהִי אֲרֵי אֲמִית יָתֵיהּ (he was not, for [the Lord] caused him to die) is correct, against the alternative reading וְאִיתוֹהִי אֲרֵי לָא אֲמִית יָתֵיהּ (he exists, for [the Lord] did not cause him to die), which would reverse the verse and, per Marpe Lashon, is found in no book. He cites Tosafot Yevamot 16, Bereshit Rabbah 25 (R. Abbahu, R. Tanhuma, R. Yossi), Targum Yerushalmi, the Gaon, Rashi, and Ibn Ezra for the death reading, against the Kabbalists' view that Enoch did not die (Metatron). Quoted below, with divine names normalized per this page's rule:

ואיננו כי לקח אתו א-להים. וליתוהי ארי אמיתיה ייי. כ"ה נוסחת ספרי תימן וכ"כ מהרי"ץ ז"ל בח"ה. וכ"ה גי' התוספות ביבמות ט"ז ולא כנ"א ארי לא אמית יתיה. ומתוך ל' התרג' נר' שכן עיקר כי לא יאות שיאמר וליתוהי מטעם דלא אמיתיה ייי כי אדרבא צ"ל ואיתוהי. ומצינו בב"ר פ' כ"ה, שלא היה צדיק גמור ושזו היא דעת מינים שלא מת שכן אמרו המינים שאלו לר' אבהו ז"ל אין אנו מוצאין מיתה לתנוך א"ל למה. א"ל נאמר כאן לקיחה ונאמר להלן (מלכים ב' ב') כי היום ייי ללקח את אדוניך מעל ראשך. אמר להם אב ללקיחה אתם דורשים נאמר כאן לקיחה ונאמר להלן (יחזקאל כ"ד.) הנני לוקח ממך מחמד וכו'. א"ר תנתומא יפה השיבן רבי אבהו. מטרוניתא אחת שאלה את ר' יוסי לא מצינו מיתה בחנוך. א"ל אלו נאמר ויתהלך חנוך את הא-להים ושתק, הייתי אומר כדבריך. עכשיו שנ' ואיננו כי לקח אותו א-להים הרי מיתה אמורה. ע"כ. והנה גם המתר' הירושלמי תרג' כן וכן תרג' ג"כ הגאון ז"ל בל"ע וכן פירשו רש"י והראב"ע ז"ל ואמנם חכמי הקבלה קיימו וקבלו שחנוך לא מת. וכן ראיתי להר"ר בחיי ז"ל שכתב כי בתרג' מדוקדק ואיתוהי ארי לא אמית יתיה ייי. וזה התרג' היפך משמעות הכ' לגמרי וטוב לתרג' כפי גרסתינו אפי' למאן דאמר חנוך זה מטטרון ולפרש מיתה זו בטול גשמיותו מלתרג' כן היפך לשון המקרא. ולא עוד אלא שלא נמצאת נוס' זו בשום ספר אצלנו:

Gen 5:25

Vulg. Vixit quoque Mathusala centum octoginta septem annis, et genuit Lamech.

Eng. (Douay-Rheims) And Mathusala lived a hundred and eighty-seven years, and begot Lamech.

MT

וַיְחִ֣י מְתוּשֶׁ֔לַח שֶׁ֧בַע וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־לָֽמֶךְ׃

LXX καὶ ἔζησεν Μαθουσαλα ἑκατὸν καὶ ἑξήκοντα ἑπτὰ ἔτη, καὶ ἐγέννησεν τὸν Λαμεχ.

Targ. (Yemenite Onkelos)

וַחֲיָא מְתוּשֶׁלַח מְאָה וּתְמָנַן וּשְׁבַע שְׁנִין וְאוֹלֵיד יָת לָמֶךְ׃

• שבע ושמנים שנה ומאת שנה — LXX differs, but not by a hundred: ἑκατὸν καὶ ἑξήκοντα ἑπτὰ (167) for MT/Vulg/TO 187 — twenty less, not a hundred more. Field (p. 21): Οἱ λοιποί· ἑπτὰ καὶ ὀγδοήκοντα ἔτη καὶ ἑκατὸν ἔτη (187), and 'the Hebrew and the Samaritan' agree on 187.

Gen 5:26

Vulg. Et vixit Mathusala, postquam genuit Lamech, septingentis octoginta duobus annis, et genuit filios et filias.

Eng. (Douay-Rheims) And Mathusala lived after he begot Lamech, seven hundred and eighty-two years, and begot sons and daughters.

MT

וַיְחִ֣י מְתוּשֶׁ֗לַח אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־לֶ֔מֶךְ שְׁתַּ֤יִם וּשְׁמוֹנִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Μαθουσαλα μετὰ τὸ γεννῆσαι αὐτὸν τὸν Λαμεχ ὀκτακόσια δύο ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא מְתוּשֶׁלַח בָּתַר דְּאוֹלֵיד יָת לֶמֶךְ שְׁבַע מְאָה וּתְמָנַן וְתַרְתֵּין שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• שתים ושמנים שנה ושבע מאות שנה — LXX differs, ὀκτακόσια δύο (802) for MT/Vulg/TO 782 — twenty more, balancing the 5:25 shift: 167 + 802 = 969, the MT total. Field (p. 21) notes other LXX copies reading δύο καὶ ὀγδοήκοντα ἔτη καὶ ἑπτακόσια ἔτη (782, as MT) with the ἔτη marked by obelus/asterisk — flagged in Open questions.

Gen 5:27

Vulg. Et facti sunt omnes dies Mathusala nongenti sexaginta novem anni, et mortuus est.

Eng. (Douay-Rheims) And all the days of Mathusala were nine hundred and sixty-nine years, and he died.

MT

וַיִּהְיוּ֙ כׇּל־יְמֵ֣י מְתוּשֶׁ֔לַח תֵּ֤שַׁע וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαθουσαλα ἃς ἔζησεν ἐννακόσια καὶ ἑξήκοντα ἐννέα ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי מְתוּשֶׁלַח תְּשַׁע מְאָה וְשִׁתִּין וּתְשַׁע שְׁנִין וּמִית׃

• No note: all four give the total, 969 years, and 'he died' (MT {ס}) — the longest life in the chapter, and the figure the flood chronology turns on (see 5:28–5:30 and Field p. 21, n. 23).

Gen 5:28

Vulg. Vixit autem Lamech centum octoginta duobus annis, et genuit filium:

Eng. (Douay-Rheims) And Lamech lived a hundred and eighty-two years, and begot a son.

MT

וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד בֵּֽן׃

LXX καὶ ἔζησεν Λαμεχ ἑκατὸν ὀγδοήκοντα ὀκτὼ ἔτη, καὶ ἐγέννησεν υἱὸν.

Targ. (Yemenite Onkelos)

וַחֲיָא לֶמֶךְ מְאָה וּתְמָנַן וְתַרְתֵּין שְׁנִין וְאוֹלֵיד בַּר׃

• שתים ושמנים שנה ומאת שנה — LXX differs by six: ἑκατὸν ὀγδοήκοντα ὀκτὼ (188) for MT/Vulg/TO 182.

Gen 5:29

Vulg. vocavitque nomen ejus Noë, dicens: Iste consolabitur nos ab operibus et laboribus manuum nostrarum in terra, cui maledixit Dominus.

Eng. (Douay-Rheims) And he called his name Noe, saying: This same shall comfort us from the works and labours of our hands on the earth, which the Lord hath cursed.

MT

וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֞֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ ייי׃

LXX καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Νωε λέγων οὗτος διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν καὶ ἀπὸ τῶν λυπῶν τῶν χειρῶν ἡμῶν καὶ ἀπὸ τῆς γῆς ἧς κατηράσατο κύριος ὁ θεός.

Targ. (Yemenite Onkelos)

וּקְרָא יָת שְׁמֵיהּ נֹחַ לְמֵימַר דֵּין יְנַחֲמִנַּנָא מֵעוּבָדַנָא וּמִלֵּיאוּת יְדַנָא מִן אַרְעָא דְּלָטַהּ ייי׃

• זה ינחמנו — The naming is by sound, not by root: MT זֶה יְנַחֲמֵנוּ (this one shall comfort us, from נחם) for a son named נֹחַ (rest, from נוח); LXX οὗτος διαναπαύσει ἡμᾶς (this one shall give us rest) translates by the Noah root instead, against MT's comfort; Vulg. Iste consolabitur nos and TO דֵּין יְנַחֲמִנַּנָא follow MT's comfort. Field (p. 22): Σ. κακοπαθείας for LXX λυπῶν (hardships/sufferings for toils, in 'from the toils of our hands').
• מן־האדמה אשר אררה ייי — MT's only first-name token in the chapter (5:29 is the sole ייי in MT Genesis 5); LXX κύριος ὁ θεός, Vulg. Dominus, TO ייי all carry it, with no divergence in sense.
• זה ינחמנו, Genesis Rabbah on the root — Bereshit Rabbah, Parsha 25, on 5:29: the name and the explanation do not match roots — the verse should have said either נֹחַ, 'this shall give us rest' (יְנִיחֵנוּ, from נוח), or נַחְמָן, 'this shall comfort us' (יְנַחֲמֵנוּ, from נחם), but it says נֹחַ with יְנַחֲמֵנוּ. R. Yochanan resolves it by 'rest' (נְיָחָה): when Adam sinned, ox and furrow rebelled against the plowman; when Noah arose, they rested — as Exodus 23:12 says 'so that your ox and your donkey may rest' (יָנוּחַ). Resh Lakish resolves it by 'rest' of the grave: before Noah, waters rose and flooded them in their graves morning and evening; when Noah arose, they rested — as Isaiah 57:2 says 'they rest upon their beds' (יָנוּחוּ). Quoted:

וַיִּקְרָא אֶת שְׁמוֹ נֹחַ לֵאמֹר (בראשית ה, כט), רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לֹא הַמִּדְרָשׁ הוּא הַשֵּׁם וְלֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן הִשְׁלִיטוֹ עַל הַכֹּל, הַפָּרָה הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁחָטָא אָדָם מָרְדוּ עָלָיו, הַפָּרָה לֹא הָיְתָה נִשְׁמַעַת לַחוֹרֵשׁ, וְהַתֶּלֶם לֹא הָיָה נִשְׁמַע לַחוֹרֵשׁ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. וּמְנָא לָן, נֶאֱמַר כָּאן נְיָחָה, וְנֶאֱמַר לְהַלָּן (שמות כג, יב): לְמַעַן יָנוּחַ שׁוֹרְךָ וַחֲמֹרֶךָ, מַה נְּיָחָה שֶׁנֶּאֱמַר לְהַלָּן נְיָחַת שׁוֹר, אַף נְיָחָה שֶׁנֶּאֱמַר כָּאן נְיָחַת שׁוֹר. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לֹא הַשֵּׁם הוּא הַמִּדְרָשׁ, וְלֹא הַמִּדְרָשׁ הוּא הַשֵּׁם, וְלֹא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא אוֹ נֹחַ זֶה יְנִיחֵנוּ, אוֹ נַחְמָן זֶה יְנַחֲמֵנוּ, אֶלָּא עַד שֶׁלֹּא עָמַד נֹחַ הָיוּ הַמַּיִם עוֹלִים וּמְצִיפִים אוֹתָם בְּתוֹךְ קִבְרֵיהֶם. שְׁתֵּי פְעָמִים כְּתִיב (עמוס ה, ח): הַקּוֹרֵא לְמֵי הַיָּם, כְּנֶגֶד שְׁתֵּי פְּעָמִים שֶׁהָיוּ הַמַּיִם עוֹלִים וּמְצִיפִין אוֹתָן בְּתוֹךְ קִבְרֵיהֶם, אַחַת בְּשַׁחֲרִית וְאַחַת בְּעַרְבִית, הֲדָא הוּא דִכְתִיב (תהלים פח, ו): כְּמוֹ חֲלָלִים שֹׁכְבֵי קֶבֶר, שׁוֹכְבִים שֶׁלָּהֶם חֲלָלִים הָיוּ, כֵּיוָן שֶׁעָמַד נֹחַ, נָחוּ. נֶאֱמַר כָּאן נְיָחָה וְנֶאֱמַר לְהַלָּן נְיָחָה (ישעיה נז, ב): יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם, מַה נְּיָחָה הָאָמוּר לְהַלָּן נְיָחַת קֶבֶר, אַף נְיָחָה הָאֲמוּרָה כָּאן נְיָחַת קֶבֶר.

The same passage continues with two further root plays, summarized not quoted: R. Eliezer says he was named for his sacrifice, 'the pleasing aroma' (רֵיחַ הַנִּיחֹחַ, Gen 8:21); R. Yossi bar R. Chanina says for the ark's resting, 'and the ark rested' (וַתָּנַח הַתֵּבָה, Gen 8:4).

Gen 5:30

Vulg. Vixitque Lamech, postquam genuit Noë, quingentis nonaginta quinque annis, et genuit filios et filias.

Eng. (Douay-Rheims) And Lamech lived after he begot Noe, five hundred and ninety-five years, and begot sons and daughters.

MT

וַֽיְחִי־לֶ֗מֶךְ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־נֹ֔חַ חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וַחֲמֵ֥שׁ מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

LXX καὶ ἔζησεν Λαμεχ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Νωε πεντακόσια καὶ ἑξήκοντα πέντε ἔτη, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.

Targ. (Yemenite Onkelos)

וַחֲיָא לֶמֶךְ בָּתַר דְּאוֹלֵיד יָת נֹחַ חֲמֵישׁ מְאָה וְתִשְׁעִין וַחֲמֵישׁ שְׁנִין וְאוֹלֵיד בְּנִין וּבְנָן׃

• חמש ותשעים שנה וחמש מאות שנה — LXX differs, πεντακόσια καὶ ἑξήκοντα πέντε (565) for MT/Vulg/TO 595 — thirty less, balancing the 5:28 shift only in part: 188 + 565 = 753, against the MT total of 777. Lamech is the one patriarch whose LXX total differs from MT's.

Gen 5:31

Vulg. Et facti sunt omnes dies Lamech septingenti septuaginta septem anni, et mortuus est. Noë vero cum quingentorum esset annorum, genuit Sem, Cham et Japheth.

Eng. (Douay-Rheims) And all the days of Lamech came to seven hundred and seventy-seven years, and he died.

MT

וַֽיְהִי֙ כׇּל־יְמֵי־לֶ֔מֶךְ שֶׁ֤בַע וְשִׁבְעִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ {ס}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Λαμεχ ἑπτακόσια καὶ πεντήκοντα τρία ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ כָּל יוֹמֵי לֶמֶךְ שְׁבַע מְאָה וְשִׁבְעִין וּשְׁבַע שְׁנִין וּמִית׃

• ויהי כל־ימי־למך — MT alone uses singular וַיְהִי here, as at 5:23; LXX καὶ ἐγένοντο, Vulg. Et facti sunt, TO וַהֲווֹ all pluralize. Totals differ: MT/Vulg/TO 777 years, LXX 753 years (see 5:28 and 5:30). MT ends with {ס}.

Gen 5:32

Vulg. Noë vero cum quingentorum esset annorum, genuit Sem, Cham et Japheth.

Eng. (Douay-Rheims) And Noe, when he was five hundred years old, begot Sem, Cham, and Japheth.

MT

וַֽיְהִי־נֹ֕חַ בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֣וֹלֶד נֹ֔חַ אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃

LXX καὶ ἦν Νωε ἐτῶν πεντακοσίων καὶ ἐγέννησεν Νωε τρεῖς υἱούς τὸν Σημ τὸν Χαμ τὸν Ιαφεθ

Targ. (Yemenite Onkelos)

וַהֲוָה נֹחַ בַּר חֲמֵישׁ מְאָה שְׁנִין וְאוֹלֵיד נֹחַ יָת שֵׁם יָת חָם וְיָת יָפֶת׃

• בן־חמש מאות שנה — MT וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה (Noah was 500 years old); LXX καὶ ἦν Νωε ἐτῶν πεντακοσίων (same); TO וַהֲוָה נֹחַ בַּר חֲמֵישׁ מְאָה שְׁנִין (same). Vulgate numbering: the Vulgate line above is the second sentence of Clementine verse 31 — the Vulgate chapter has 31 verses, not 32, and MT 5:32 has no separate Vulgate verse number.
• את־שם את־חם ואת־יפת — LXX alone adds τρεῖς υἱούς (three sons) before the names: ἐγέννησεν Νωε τρεῖς υἱούς τὸν Σημ τὸν Χαμ τὸν Ιαφεθ; MT, Vulg. (Sem, Cham et Japheth), and TO (שֵׁם חָם יָפֶת) name the three sons without the numeral. Field (p. 22, under Cap. VI. 1, Hebr. v. 32): some LXX copies add Νῶε after ἐγέννησε — flagged in Open questions.

Cross-verse patterns

• The LXX age shift — For Adam, Seth, Enos, Cainan, Mahalalel, and Enoch, LXX adds 100 years to the begetting age and takes 100 off the remaining years, so every total is unchanged (930, 912, 905, 910, 895, 365). Vulgate and Targum follow MT's numbers throughout. Field (p. 20, n. 4) records Jerome's summary: where the Hebrew has 100, the Greek has 200, 'and the rest which follow' — the added hundred is taken from the remaining life.
• Three exceptions to the shift — Jared is not shifted at all (162 + 800 = 962 in all four). Methuselah is shifted by 20, not 100 (LXX 167 + 802 = 969, MT 187 + 782 = 969). Lamech is the only break in the totals: LXX 188 + 565 = 753 against MT 182 + 595 = 777, a difference of 24 years. Field (p. 21, n. 23) records Jerome's famous flood-chronology problem here: on the LXX numbers Methuselah's death falls in the flood year itself, and Jerome concludes there must be an error in the number, since Hebrew and Samaritan agree on 187.
• Enoch, twice — 5:22 and 5:24 repeat the same divergence: MT walked with God, LXX pleased God, Vulgate walked with God (following MT), Targum walked in fear of the Lord. Aquila at both verses gives περιεπάτει σὺν τῷ θεῷ (walked with), Symmachus ἀνεστρέφετο (lived/conversed). At 5:24 the taking diverges three ways: MT took, LXX translated, Vulgate took (following MT), Targum caused to die.
• Singular summaries — MT uses singular וַיְהִי for the summary at 5:23 (Enoch) and 5:31 (Lamech) only; every other summary verse uses plural וַיִּהְיוּ, and LXX, Vulgate, and Targum pluralize at 5:23 and 5:31 too.
• No 'and he died' for Enoch — Every summary verse ends וַיָּמֹת / ἀπέθανεν / mortuus est / וּמִית except Enoch's (5:23), which ends at the total, 365 years, with no death formula in any version.
• Name forms, stable — Seth, Enos, Cainan, Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Ham, Japheth are the same names in all four versions, with only the usual Greek/Latin spellings (Σηθ, Ενως, Καιναν, Μαλελεηλ, Ιαρεδ, Ενωχ, Μαθουσαλα, Λαμεχ, Νωε, Σημ, Χαμ, Ιαφεθ; Seth, Enos, Cainan, Malaleel, Jared, Henoch, Mathusala, Lamech, Noe, Sem, Cham, Japheth). The genealogy's interest is in the numbers and in Enoch, not in the names.
• Targum's fear, only for Enoch — TO's בְּדַחְלְתָא דּייי (in fear of the Lord) appears at 5:22 and 5:24 and nowhere else in the chapter; elsewhere TO follows MT's wording closely, including all the numbers.

Open questions, not claims

• 5:2 LXX name — The reader's LXX text gives τὸ ὄνομα αὐτῶν (their name), Field prints τὸ ὄνομα αὐτοῦ (his name) with alia exempl. αὐτῶν. Which reading stands in the published note is for ruling; neither is substituted here.
• 5:26 Field copy variant — Field (p. 21) notes other LXX copies reading δύο καὶ ὀγδοήκοντα ἔτη καὶ ἑπτακόσια ἔτη (782, as MT) with ἔτη marked by obelus/asterisk, against the reader's ὀκτακόσια δύο (802). Whether to note this in the published note is for ruling.
• 5:32 Field copy variant — Field (p. 22, under Cap. VI. 1) notes some LXX copies add Νῶε after ἐγέννησε. Whether to note this is for ruling.
• Targum Methuselah spelling — TO spells the name מְתוּשָׁלַח at 5:21 but מְתוּשֶׁלַח at 5:22, 5:25, 5:26, and 5:27. Whether the 5:21 spelling is a source variation or a source typo is for his eye, not corrected here.
• 5:19 Field numeral — Field (p. 21) prints the other copies' reading as ψπε̄ (785) for Jared's remaining years, against the reader's ὀκτακόσια (800, as MT). The ψπε̄ figure is recorded here as Field prints it; it is not reconciled with the reader's text.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 5:1. Where the Vulgate reads “liber generationis” — book of the generation, singular — Field's Latin reads “liber generationum” — book of the generations, plural, with the Hebrew's plural and with the Targum's plural: the book of the generations of Adam, not of a single generation.

Genesis 6 — in full

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 the original Yemenite punctuation as printed, not transferred from Mechon Mamre. 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.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 6:4. Where the Vulgate reads “Gigantes” — giants — Field's Latin reads “Grassatores” — rovers, those who fall upon others. Jerome, from the Hebrew, gives the same image in Latin: “Cadentes erant in terra” — falling ones were on the earth — and, in his commentary on Isaiah, “irruentes” — rushing upon.
• 6:5. Where the Vulgate reads “omni tempore” — at all time — Field's Latin keeps the Hebrew's “day”: “Toto die” — the whole day long.
• 6:14. Where the Vulgate reads “de lignis laevigatis” — of smoothed timbers — for gopher wood, Field's Latin reads “Arbores piceas” — pitchy trees. Jerome notes the same from the Hebrew: “bituminata” — pitched.
• 6:14. Where the Vulgate reads “mansiunculas” — little dwellings — for the ark's compartments, Field's Latin reads “Nidulos” — little nests.
• 6:16. Where the Vulgate reads “Fenestram” — a window — Field's Latin reads “Lumen (fenestras) facies arcae” — a light, that is, windows, you shall make for the ark. Jerome gives the Hebrew's own image: “meridianum facies arcae” — midday you shall make for the ark — which Symmachus rendered “dilucidum”, clear and bright, meaning a window.

Genesis 7 — in full

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 the original Yemenite punctuation as printed, not transferred from Mechon Mamre. 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 — the original Yemenite punctuation is kept for this chapter; no Mechon Mamre transfer was applied.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 7:11. Where the Vulgate reads “fontes abyssi magnae” — the fountains of the great deep — Field's Latin reads “Oceani magni” — of the great ocean.

Genesis 8 — in full

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.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 8:1. Where the Vulgate reads “adduxit spiritum super terram, et imminutae sunt aquae” (He brought a spirit over the earth, and the waters were diminished), Field's Latin reads “Et transire fecit… Et desederunt aquae” — He caused a wind to pass over, and the waters subsided. Two differences: “transire fecit” (caused to pass) for “adduxit” (brought), and “desederunt” (subsided, settled) for “imminutae sunt” (were diminished).
• 8:3. Where the Vulgate reads “Reversaeque sunt aquae de terra euntes et redeuntes” (the waters returned from the earth, going and returning), Field's Latin reads “De superficie terrae, magis magisque recedentes” — receding more and more from the surface of the earth. Field's Latin takes the Hebrew's “going and returning” as steady, progressive receding rather than a going-and-returning.
• 8:7. Where the Vulgate reads “qui egrediebatur, et non revertebatur” (which went out and did not return), Field's Latin reads “Et exiit exeundo et redeundo” — it went out, going out and returning. Field's Latin follows the Hebrew against the Vulgate: the raven returned.
• 8:11. Where the Vulgate reads “ramum olivae virentibus foliis” (a branch of olive with green leaves), Field's Latin reads “Folium olivae recens” — a fresh olive leaf: a singular leaf rather than a branch with leaves, fresh rather than green.
• 8:17. Where the Vulgate renders the swarm clause loosely as “crescite et multiplicamini super eam” (grow and multiply upon it), Field's Latin renders it literally: “Et abunde fetum edite in terra” — bring forth offspring abundantly on the earth.
• 8:21. Where the Vulgate reads “sensus enim et cogitatio humani cordis in malum prona sunt ab adolescentia sua” (the sense and thought of the human heart are prone to evil from its youth), Field's Latin reads “Quia figmentum (cogitatio) cordis hominis malum est a pueritia ejus” — for the shaping (thought) of man's heart is evil from his childhood: a single shaping that is evil, rather than sense and thought prone to evil, and childhood rather than youth.

Genesis 9 — in full

Genesis 9 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 29 verses in Genesis 9, verse for verse; but Vulgate sentences run across MT verse boundaries — 9:8 into 9:9 and on into 9:10 (Haec quoque dixit Deus...: / Ecce ego statuam...: / et ad omnem animam...), 9:12 into 9:13 (Dixitque Deus:...: / arcum meum ponam...), 9:14 into 9:15 (Cumque obduxero...: / et recordabor...), and 9:24 into 9:25 (...filius suus minor, / ait: Maledictus...) — the Vulgate line under each verse below is the sentence (or sentence part) belonging to that MT verse. MT paragraph breaks: {ס} at 9:7, {פ} at 9:17 and 9:29. Field numbering: Field's Cap. IX is Hebrew numbering throughout (no offset, unlike Cap. VI) — citations below give the Hebrew verse. Field's Genesis 9 material is on pp. 27–28 (main entries) with addenda on p. 28.

Targum punctuation — transferred 2026-10-30 from Mechon Mamre Noach page, punctuation only, wording/vocalization untouched. MT divine tokens: first name at 9:26 (1 token); second name at 9:1, 9:6, 9:8, 9:12, 9:16, 9:17, 9:27 (7 tokens). TO uses the first name at 9:1, 9:8, 9:12, 9:16 (prefixed), 9:17, 9:26, 9:27 (7 tokens) and keeps the second name at 9:6 (1 token); TO switches MT's second name at 9:1, 9:8, 9:12, 9:17, 9:27, keeps it at 9:6, and at 9:16 renders 'between God' as 'between the Memra of the Lord.'

Gen 9:1

Vulg. Benedixitque Deus Noë et filiis ejus. Et dixit ad eos: Crescite, et multiplicamini, et replete terram.

Eng. (Douay-Rheims) And God blessed Noe and his sons. And he said to them: Increase and multiply, and fill the earth.

MT

וַיְבָ֣רֶךְ א-להים֔ אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ׃

LXX καὶ ηὐλόγησεν ὁ θεὸς τὸν Νωε καὶ τοὺς υἱοὺς αὐτοῦ, καὶ εἶπεν αὐτοῖς αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς.

Targ. (Yemenite Onkelos)

וּבָרֵיךְ ייי, יָת נֹחַ וְיָת בְּנוֹהִי; וַאֲמַר לְהוֹן פּוּשׁוּ וּסְגוֹ, וּמְלוֹ יָת אַרְעָא׃

• Blessing repeated, without 'subdue' — MT blesses Noah and his sons: be fruitful, multiply, fill the earth — the creation blessing of 1:28, but without 'subdue it.' LXX restores the missing verb: 'and rule over it' (καὶ κατακυριεύσατε αὐτῆς) at the end of the verse. Field addendum p. 28 obelizes that clause (÷ ... ⁂), i.e. it has no basis in the Hebrew. Vulgate (grow, multiply, fill the earth) and TO (increase, multiply, fill) follow MT without it.
• Names — MT second name (וַיְבָרֶךְ א-להים); LXX ὁ θεός; Vulg. Deus; TO ייי. TO switches MT's second name, as throughout this chapter except at 9:6.
• Why the Targum always renders the second name by the first — Marpe Lashon on 1:1: in the text "created" stands with the second name, in the Targum with the first name, and so it is with every second name. The Targum follows the reading, not the writing: whether the text writes the second name and reads it so, or writes the first name and reads it as the second name, the Targum follows the reading throughout. He asks three questions. First, why does the Targum not render each name according to its aspect, mercy or judgment? Because it is not the Targum's way to delve beyond the plain sense: the verse needs only to say that the Creator did or commanded such-and-such, not in which attribute He did so — so it uses the reading-name for all of them, the name that stands in place of the essential name. (By contrast, Aramaic prayer does distinguish — the name of mercy becomes "the Merciful," the names of judgment "Master of the world" — because one who prays must intend the attribute he prays by; and Saadia in his Arabic version rendered every name by the one general Arabic word for God.) Second, why render the second name by the reading-name rather than leaving it in Aramaic form, as with Shaddai or Tzevaot? Because the reading-name is "My memorial for generation after generation" and counts among us like the explicit name, while the Aramaic word for god is not certainly holy — it can mean a foreign god, as in "the god of Nahor" — so the Targum uses the reading-name specifically; except when the first name or the reading-name already stands beside it, where it must leave the second name as written, to avoid doubling. Third, what is intended by the reading-name in the Targum — the reading-name alone, or also the first name as written? By the plain-sense reason, the reading-name alone; but by the mystical reason (Dan Yadin, cited by Marpe Lashon: the second name emerges from the first name by filling — spelled yod, he, vav, he with two yods it sums to 92, the number of the second name written full; spelled with yod-fillings it sums to 72, and with its ten filling letters and four plain letters, 86, the number of the second name), the intention is to the first name as well — though even then it can be said the intention is to the reading-name alone, since what emerges by that reckoning is judgment, like the reading-name. His conclusion: it is best to be stringent and intend both — especially when reading the thirteen attributes of mercy in the twice-text-and-once-Targum reading. "And if I have erred, may the Good One atone for me."

Gen 9:2

Vulg. Et terror vester ac tremor sit super cuncta animalia terrae, et super omnes volucres caeli, cum universis quae moventur super terram: omnes pisces maris manui vestrae traditi sunt.

Eng. (Douay-Rheims) And let the fear and dread of you be upon all the beasts of the earth, and upon all the fowls of the air, and all that move upon the earth: all the fishes of the sea are delivered into your hand.

MT

וּמוֹרַאֲכֶ֤ם וְחִתְּכֶם֙ יִֽהְיֶ֔ה עַ֚ל כׇּל־חַיַּ֣ת הָאָ֔רֶץ וְעַ֖ל כׇּל־ע֣וֹף הַשָּׁמָ֑יִם בְּכֹל֩ אֲשֶׁ֨ר תִּרְמֹ֧שׂ הָֽאֲדָמָ֛ה וּֽבְכׇל־דְּגֵ֥י הַיָּ֖ם בְּיֶדְכֶ֥ם נִתָּֽנוּ׃

LXX καὶ ὁ τρόμος ὑμῶν καὶ ὁ φόβος ἔσται ἐπὶ πᾶσιν τοῖς θηρίοις τῆς γῆς καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης· ὑπὸ χεῖρας ὑμῖν δέδωκα.

Targ. (Yemenite Onkelos)

וְדַחְלַתְכוֹן וְאֵימַתְכוֹן, תְּהֵי, עַל כָּל חַיַּת אַרְעָא, וְעַל כָּל עוֹפָא דִּשְׁמַיָּא; בְּכֹל דְּתַרְחֵישׁ אַרְעָא וּבְכָל נוּנֵי יַמָּא, בְּיַדְכוֹן מְסִירִין׃

• Fear and dread — MT 'fear of you and dread of you' over beast, bird, creeper, and fish; LXX 'trembling and fear' (ὁ τρόμος καὶ ὁ φόβος); Vulg. 'terror and trembling'; TO 'fear and dread.' The order of the pair shifts between versions, the sense does not.
• Given into your hands — MT passive: 'into your hands they are given' (בְּיֶדְכֶם נִתָּנוּ); LXX alone makes God the speaker: 'I have given into your hands' (ὑπὸ χεῖρας ὑμῖν δέδωκα). Vulg. 'delivered to your hand' and TO 'delivered into your hands' keep the passive.
• Field p. 27: LXX 'upon all the beasts of the earth' (ἐπὶ πᾶσι τοῖς θηρίοις); other copies add, obelized, 'and upon all the cattle of the earth' (÷ καὶ ἐπὶ πᾶσι τοῖς κτήνεσι τῆς γῆς ⁂); Symmachus 'against all the beasts' (κατὰ πάντων τῶν θηρίων).

Gen 9:3

Vulg. Et omne, quod movetur et vivit, erit vobis in cibum: quasi olera virentia tradidi vobis omnia.

Eng. (Douay-Rheims) And every thing that moveth and liveth shall be meat for you: even as the green herbs have I delivered them all to you:

MT

כׇּל־רֶ֙מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִהְיֶ֖ה לְאׇכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל׃

LXX καὶ πᾶν ἑρπετόν ὅ ἐστιν ζῶν ὑμῖν ἔσται εἰς βρῶσιν· ὡς λάχανα χόρτου δέδωκα ὑμῖν τὰ πάντα.

Targ. (Yemenite Onkelos)

כָּל רִחְשָׁא דְּהוּא חַי, לְכוֹן יְהֵי לְמֵיכַל: כְּיָרוֹק עִסְבָּא, יְהַבִית לְכוֹן יָת כּוֹלָא׃

• Field cites no distinct reading for 9:3.
• Meat permitted — MT 'every moving thing that lives shall be food for you,' against the plants-only diet of 1:29 ('every green herb for food'). LXX, Vulgate, and TO all follow MT: the diet widens after the flood, with the one reservation of the next verse.

Gen 9:4

Vulg. Excepto, quod carnem cum sanguine non comedetis.

Eng. (Douay-Rheims) Saving that flesh with blood you shall not eat.

MT

אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃

LXX πλὴν κρέας ἐν αἵματι ψυχῆς οὐ φάγεσθε·

Targ. (Yemenite Onkelos)

בְּרַם בִּסְרָא, בְּנַפְשֵׁיהּ דְּמֵיהּ לָא תֵּיכְלוּן׃

• Flesh with its soul, its blood — MT 'flesh in its נפש, its blood, you shall not eat' (בָּשָׂר בְּנַפְשׁוֹ דָמוֹ). Hebrew has no word for 'life' apart from נפש: נפש is the soul, and the soul is the life — the blood is the soul, so flesh still holding its blood is forbidden. LXX renders נפש as ψυχή, soul, turning the apposition into a genitive: 'flesh in blood of soul' (ἐν αἵματι ψυχῆς). Aquila 'in its soul, its blood' (ἐν ψυχῇ αὐτοῦ αἷμα αὐτοῦ) and Symmachus 'whose blood with its soul' (οὗ σὺν ψυχῇ αἷμα αὐτοῦ) keep both terms. Field p. 27: anima, 'with its soul, that is, its blood.' Vulgate drops נפש altogether — 'flesh with blood' (carnem cum sanguine) only; TO 'flesh in its soul, its blood' follows MT closely.
• Open question: did the Vulgate drop נפש here because the soul belongs to man, whose soul follows in the next verse ("blood of your souls," "soul of man" at 9:5)? Against a general rule: the same chapter calls animals "living soul" (anima vivens) at 9:10, 9:15, and 9:16 — so the distinction, if any, is between an animal's own soul here and "living soul" as a class term there; or the drop may be mere redundancy, the blood already being the soul.

Gen 9:5

Vulg. Sanguinem enim animarum vestrarum requiram de manu cunctarum bestiarum: et de manu hominis, de manu viri, et fratris ejus requiram animam hominis.

Eng. (Douay-Rheims) For I will require the blood of your lives at the hand of every beast, and at the hand of man, at the hand of every man, and of his brother, will I require the life of man.

MT

וְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְרֹ֔שׁ מִיַּ֥ד כׇּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְרֹ֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם׃

LXX καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκζητήσω· ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτὸ, καὶ ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ ἐκζητήσω τὴν ψυχὴν τοῦ ἀνθρώπου.

Targ. (Yemenite Onkelos)

וּבְרַם יָת דִּמְכוֹן לְנַפְשָׁתְכוֹן אֶתְבַּע, מִיַּד כָּל חַיְתָא אֶתְבְּעִנֵּיהּ; וּמִיַּד אֲנָשָׁא, מִיַּד גְּבַר דְּיֵישׁוֹד יָת דְּמָא דַּאֲחוּהִי אֶתְבַּע, יָת נַפְשָׁא דַּאֲנָשָׁא׃

• Threefold 'I will require' — MT repeats אֶדְרֹשׁ three times: your blood from every beast, from man, from each man's brother. Field p. 27: the first 'I will require' is absent from the LXX main text (Vacat); other copies supply ἐκζητήσω, which the reader's text follows.
• From the hand of man — MT's doubled phrase, 'from the hand of man, from the hand of each man's brother' (מִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו). LXX smooths it to one phrase, 'from the hand of a brother-man' (ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ), and lacks the 'his' that Field marks asterisked (ἀδελφοῦ ※ αὐτοῦ ⁂). Vulgate keeps the doubling ('from the hand of man, from the hand of a man, and of his brother'). TO explicates the victim: 'from the hand of a man who sheds his brother's blood' (מִיַּד גְּבַר דְּיֵישׁוֹד יָת דְּמָא דַּאֲחוּהִי).
• Beast vs living creature — MT כָּל־חַיָּה (every living thing); LXX 'all the beasts' (πάντων τῶν θηρίων); Aquila and Symmachus 'living creatures' (ζῴων). Field p. 27.

Gen 9:6

Vulg. Quicumque effuderit humanum sanguinem, fundetur sanguis illius: ad imaginem quippe Dei factus est homo.

Eng. (Douay-Rheims) Whosoever shall shed man’s blood, his blood shall be shed: for man was made to the image of God.

MT

שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם א-להים֔ עָשָׂ֖ה אֶת־הָאָדָֽם׃

LXX ὁ ἐκχέων αἷμα ἀνθρώπου ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται, ὅτι ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον.

Targ. (Yemenite Onkelos)

דְּיֵישׁוֹד דְּמָא דַּאֲנָשָׁא, בְּסָהֲדִין עַל מֵימַר דַּיָּינַיָּא דְּמֵיהּ יִתְאֲשַׁד: אֲרֵי בְּצֶלֶם א-להים, עֲבַד יָת אֲנָשָׁא׃

• By man, by judges — MT 'who sheds man's blood, by man shall his blood be shed' (שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ). TO reads 'by man' as through human courts: 'by witnesses, by the word of the judges, shall his blood be shed' (בְּסָהֲדִין עַל מֵימַר דַּיָּינַיָּא דְּמֵיהּ יִתְאֲשַׁד) — capital punishment is judicial, not private vengeance.
• The Noahide commandments — TO's gloss here is the rabbinic reading of this verse as dinim, courts of justice: one of the seven commandments laid on Noah's descendants (Sanhedrin 56a), so that blood is answered by law, not by hand. And the tradition runs through the whole passage, not only here: the ban on flesh with its blood at 9:4 is the limb of a living animal, and the accounting for blood at 9:5–6 is the ban on murder — the passage as a whole is traditionally read as Noahide law, with TO's judges gloss its explicit witness.
• Second name kept — MT 'for in the image of God He made man' (בְּצֶלֶם א-להים); TO alone among this chapter's second-name tokens keeps the second name here (בְּצֶלֶם א-להים), where elsewhere it switches to the first name. LXX 'in the image of God' (ἐν εἰκόνι θεοῦ); Vulg. 'to the image of God' (ad imaginem Dei).
• Field p. 27: LXX 'for his blood it shall be shed' (ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται); other copies add, asterisked, 'in man' (※ ἐν ἀνθρώπῳ ⁂), restoring the Hebrew's 'by man' which the reader's text drops.

Gen 9:7

Vulg. Vos autem crescite et multiplicamini, et ingredimini super terram, et implete eam.

Eng. (Douay-Rheims) But increase you and multiply, and go upon the earth, and fill it.

MT

וְאַתֶּ֖ם פְּר֣וּ וּרְב֑וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְבוּ־בָֽהּ׃ {ס}

LXX ὑμεῖς δὲ αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ πληθύνεσθε ἐπ' αὐτῆς.

Targ. (Yemenite Onkelos)

וְאַתּוּן, פּוּשׁוּ וּסְגוֹ; אִתְיַלַּדוּ בְּאַרְעָא, וּסְגוֹ בַּהּ׃

• Swarm in three renderings — MT 'swarm on the earth' (שִׁרְצוּ בָאָרֶץ); LXX 'fill the earth' (πληρώσατε τὴν γῆν); Vulgate 'enter upon the earth' (ingredimini super terram) — the same rendering Vulgate gives the swarm clause at 8:17; TO 'be born on the earth' (אִתְיַלַּדוּ בְּאַרְעָא).
• Rule vs multiply — Field p. 27 gives as the main LXX text 'and rule over it' (καὶ κατακυριεύσατε αὐτῆς); other copies read 'and multiply upon it' (καὶ πληθύνεσθε ἐπ' αὐτῆς), which the reader's text follows. The 'rule' verb thus appears in Field's main text here, while at 9:1 it appears only in the reader's text, obelized.
• MT paragraph break {ס} at the end of this verse.

Gen 9:8

Vulg. Haec quoque dixit Deus ad Noë, et ad filios ejus cum eo:

Eng. (Douay-Rheims) Thus also said God to Noe, and to his sons with him,

MT

וַיֹּ֤אמֶר א-להים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָ֥יו אִתּ֖וֹ לֵאמֹֽר׃

LXX καὶ εἶπεν ὁ θεὸς τῷ Νωε καὶ τοῖς υἱοῖς αὐτοῦ μετ' αὐτοῦ λέγων

Targ. (Yemenite Onkelos)

וַאֲמַר ייי לְנֹחַ, וְלִבְנוֹהִי עִמֵּיהּ לְמֵימַר׃

• Speech heading — MT 'and God said to Noah and to his sons with him, saying' (וַיֹּאמֶר א-להים אֶל־נֹחַ וְאֶל־בָּנָיו אִתּוֹ לֵאמֹר). Vulgate's sentence runs on through 9:9 and 9:10 (Haec quoque dixit Deus...: / Ecce ego statuam...: / et ad omnem animam...). Field cites no distinct reading for 9:8.
• Names — MT second name; LXX ὁ θεός; Vulg. Deus; TO ייי.

Gen 9:9

Vulg. Ecce ego statuam pactum meum vobiscum, et cum semine vestro post vos:

Eng. (Douay-Rheims) Behold I will establish my covenant with you, and with your seed after you:

MT

וַאֲנִ֕י הִנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶֽת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם׃

LXX ἐγὼ ἰδοὺ ἀνίστημι τὴν διαθήκην μου ὑμῖν καὶ τῷ σπέρματι ὑμῶν μεθ' ὑμᾶς,

Targ. (Yemenite Onkelos)

וַאֲנָא, הָאֲנָא מְקִים יָת קְיָמִי עִמְּכוֹן, וְעִם בְּנֵיכוֹן, בָּתְרֵיכוֹן׃

• Field cites no distinct reading for 9:9.
• Covenant with seed — MT 'I establish My covenant with you and with your seed after you' (הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם); LXX 'I raise My covenant' (ἀνίστημι τὴν διαθήκην μου); Vulg. 'I will establish' (statuam, future, against MT's participle); TO 'behold, I establish' (הָאֲנָא מְקִים).
• An LXX coinage — διαθήκη for בְּרִית is the Septuagint's own choice: classical Greek would say συνθήκη for a pact between parties, but the LXX made διαθήκη — a disposition, a will — the standing equivalent of berith, here and throughout. The choice stuck: the New Testament keeps διαθήκη, and the Latin Bible renders it testamentum — hence "Old Testament" and "New Testament" — while Jerome, in this verse itself, says pactum (pactum meum).
• Living witness — the New Testament is the only witness to διαθήκη as living Jewish tradition: the LXX is a translation, and later rabbinic literature speaks Hebrew and Aramaic, so it is the New Testament, written by Jews in the first century, that shows the LXX's coinage alive in Jewish discourse — for God's covenant (Lk 1:72, Ac 3:25, Ro 11:27, He 8:8) and playing on both its senses, covenant and will, at Ga 3:15 and He 9:16–17.

Gen 9:10

Vulg. et ad omnem animam viventem, quae est vobiscum, tam in volucribus quam in jumentis et pecudibus terrae cunctis, quae egressa sunt de arca, et universis bestiis terrae.

Eng. (Douay-Rheims) And with every living soul that is with you, as well in all birds as in cattle and beasts of the earth, that are come forth out of the ark, and in all the beasts of the earth.

MT

וְאֵ֨ת כׇּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּֽבְכׇל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ׃

LXX καὶ πάσῃ ψυχῇ τῇ ζώσῃ μεθ' ὑμῶν, ἀπὸ ὀρνέων καὶ ἀπὸ κτηνῶν, καὶ πᾶσι τοῖς θηρίοις τῆς γῆς ὅσα μεθ' ὑμῶν ἀπὸ πάντων τῶν ἐξελθόντων ἐκ τῆς κιβωτοῦ.

Targ. (Yemenite Onkelos)

וְעִם כָּל נַפְשָׁא חַיְתָא דְּעִמְּכוֹן, בְּעוֹפָא בִּבְעִירָא וּבְכָל חַיַּת אַרְעָא עִמְּכוֹן; מִכֹּל נָפְקֵי תֵּיבְתָא, לְכֹל חַיַּת אַרְעָא׃

• The full list, and LXX's shorter one — MT names every living soul with you: bird, beast, all land creatures with you, all that came out of the ark, to all land creatures. LXX drops the final clause ('to all the beasts of the earth'): its text ends at 'all that came out of the ark.' Field p. 27 marks that clause asterisked (※ πᾶσι τοῖς ζῴοις τῆς γῆς ⁂), i.e. present in Hebrew, absent from the LXX main text. Vulgate keeps the full list, ending 'and all beasts of the earth.'
• Field p. 27: LXX 'as many as are with you' (ὅσα ἐστὶ μεθ' ὑμῶν); other copies read the phrase without 'are,' asterisked (※ ὅσα μεθ' ὑμῶν ⁂).

Gen 9:11

Vulg. Statuam pactum meum vobiscum, et nequaquam ultra interficietur omnis caro aquis diluvii, neque erit deinceps diluvium dissipans terram.

Eng. (Douay-Rheims) I will establish my covenant with you, and all flesh shall be no more destroyed with the waters of a flood, neither shall there be from henceforth a flood to waste the earth.

MT

וַהֲקִמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כׇּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹֽא־יִהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ׃

LXX καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς, καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ, καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν.

Targ. (Yemenite Onkelos)

וַאֲקֵים יָת קְיָמִי עִמְּכוֹן, וְלָא יִשְׁתֵּיצֵי כָּל בִּסְרָא עוֹד מִמֵּי טוֹפָנָא; וְלָא יְהֵי עוֹד טוֹפָנָא, לְחַבָּלָא אַרְעָא׃

• Cut off, die, slain, destroyed — MT 'all flesh shall not be cut off' (לֹא־יִכָּרֵת כָּל־בָּשָׂר); LXX 'all flesh shall not die' (οὐκ ἀποθανεῖται πᾶσα σὰρξ); Vulgate 'all flesh shall not be slain' (nequaquam ultra interficietur omnis caro); TO 'all flesh shall not be destroyed' (וְלָא יִשְׁתֵּיצֵי כָּל בִּסְרָא). Field cites no distinct reading for 9:11.

Gen 9:12

Vulg. Dixitque Deus: Hoc signum fœderis quod do inter me et vos, et ad omnem animam viventem, quae est vobiscum in generationes sempiternas:

Eng. (Douay-Rheims) And God said: This is the sign of the covenant which I give between me and you, and to every living soul that is with you, for perpetual generations.

MT

וַיֹּ֣אמֶר א-להים֗ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם׃

LXX καὶ εἶπεν κύριος ὁ θεὸς πρὸς Νωε τοῦτο τὸ σημεῖον τῆς διαθήκης ὃ ἐγὼ δίδωμι ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἥ ἐστιν μεθ' ὑμῶν εἰς γενεὰς αἰωνίους·

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, דָּא אָת קְיָם דַּאֲנָא יָהֵיב בֵּין מֵימְרִי וּבֵינֵיכוֹן, וּבֵין כָּל נַפְשָׁא חַיְתָא, דְּעִמְּכוֹן לְדָרֵי, עָלְמָא׃

• Field cites no distinct reading for 9:12.
• Names, and LXX's addition — MT second name; LXX alone gives both names (κύριος ὁ θεός) and alone adds the addressee, 'to Noah' (πρὸς Νωε), which MT, Vulgate (Dixitque Deus), and TO lack. Vulg. Deus; TO ייי.
• Memra for 'between me' — MT 'between Me and you' (בֵּינִי וּבֵינֵיכֶם); TO 'between My Memra and you' (בֵּין מֵימְרִי וּבֵינֵיכוֹן) — the first of five Memra renderings in the covenant section (9:12, 9:13, 9:15, 9:16, 9:17). LXX and Vulgate keep 'between me and you.'
• Vulgate sentence split — 9:12 ends 'in generationes sempiternas:' (to everlasting generations:) and the sentence continues into 9:13 ('arcum meum ponam...').

Gen 9:13

Vulg. arcum meum ponam in nubibus, et erit signum fœderis inter me et inter terram.

Eng. (Douay-Rheims) I will set my bow in the clouds, and it shall be the sign of a covenant between me, and between the earth.

MT

אֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ׃

LXX τὸ τόξον μου τίθημι ἐν τῇ νεφέλῃ, καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

יָת קַשְׁתִּי, יְהַבִית בַּעֲנָנָא; וּתְהֵי לְאָת קְיָם, בֵּין מֵימְרִי וּבֵין אַרְעָא׃

• Tenses of the bow — MT past: 'My bow I have set in the cloud' (אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן); LXX present: 'My bow I set' (τὸ τόξον μου τίθημι); Vulgate future: 'My bow I will set' (arcum meum ponam); TO past: 'My bow I have given' (יָת קַשְׁתִּי יְהַבִית). The bow is already set in MT and TO, still to be set in Vulgate.
• Memra again — MT 'between Me and the earth' (בֵּינִי וּבֵין הָאָרֶץ); TO 'between My Memra and the earth' (בֵּין מֵימְרִי וּבֵין אַרְעָא). Field cites no distinct reading for 9:13.

Gen 9:14

Vulg. Cumque obduxero nubibus caelum, apparebit arcus meus in nubibus:

Eng. (Douay-Rheims) And when I shall cover the sky with clouds, my bow shall appear in the clouds:

MT

וְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּעָנָֽן׃

LXX καὶ ἔσται ἐν τῷ συννεφεῖν με νεφέλας ἐπὶ τὴν γῆν ὀφθήσεται τὸ τόξον μου ἐν τῇ νεφέλῃ,

Targ. (Yemenite Onkelos)

וִיהֵי, בְּעַנָּנוּתִי עֲנָנָא עַל אַרְעָא, וְתִתַּחְזֵי קַשְׁתָּא, בַּעֲנָנָא׃

• Field p. 27: LXX 'when I cloud clouds over the earth' (ἐν τῷ συννεφεῖν με νεφέλας ἐπὶ τὴν γῆν); another reading 'when I gather clouds above the earth' (ἐν τῷ συνάγειν με νεφέλας ὑπεράνω τῆς γῆς).
• Sky for earth — MT 'when I bring a cloud over the earth' (בְּעַנְנִי עָנָן עַל־הָאָרֶץ); LXX 'over the earth' likewise; Vulgate 'when I cover the sky with clouds' (Cumque obduxero nubibus caelum) — sky where MT and LXX have earth. TO 'when I cloud a cloud over the earth' follows MT.
• Vulgate sentence split — 9:14 ends 'in nubibus:' (in the clouds:) and the sentence continues into 9:15 ('et recordabor...').

Gen 9:15

Vulg. et recordabor fœderis mei vobiscum, et cum omni anima vivente quae carnem vegetat: et non erunt ultra aquae diluvii ad delendum universam carnem.

Eng. (Douay-Rheims) And I will remember my covenant with you, and with every living soul that beareth flesh: and there shall no more be waters of a flood to destroy all flesh.

MT

וְזָכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכׇל־בָּשָׂ֑ר וְלֹֽא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֙יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כׇּל־בָּשָֽׂר׃

LXX καὶ μνησθήσομαι τῆς διαθήκης μου, ἥ ἐστιν ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί· καὶ οὐκ ἔσται ἔτι τὸ ὕδωρ εἰς κατακλυσμὸν, ὥστε ἐξαλεῖψαι πᾶσαν σάρκα.

Targ. (Yemenite Onkelos)

וּדְכִירְנָא יָת קְיָמִי, דְּבֵין מֵימְרִי וּבֵינֵיכוֹן, וּבֵין כָּל נַפְשָׁא חַיְתָא, בְּכָל בִּסְרָא; וְלָא יְהֵי עוֹד מַיָּא לְטוֹפָנָא, לְחַבָּלָא כָּל בִּסְרָא׃

• Field cites no distinct reading for 9:15.
• Blot out — MT 'the waters shall no more become a flood to destroy all flesh' (לְשַׁחֵת כָּל־בָּשָׂר); LXX 'so as to blot out all flesh' (ὥστε ἐξαλεῖψαι πᾶσαν σάρκα) — the blotting-out verb of the flood itself (7:23); Vulgate 'to destroy all flesh' (ad delendum universam carnem); TO 'to destroy all flesh' (לְחַבָּלָא כָּל בִּסְרָא).
• Memra again — MT 'My covenant which is between Me and you' (בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם); TO 'My covenant which is between My Memra and you' (קְיָמִי דְּבֵין מֵימְרִי וּבֵינֵיכוֹן).

Gen 9:16

Vulg. Eritque arcus in nubibus, et videbo illum, et recordabor fœderis sempiterni quod pactum est inter Deum et omnem animam viventem universae carnis quae est super terram.

Eng. (Douay-Rheims) And the bow shall be in the clouds, and I shall see it, and shall remember the everlasting covenant, that was made between God and every living soul of all flesh which is upon the earth.

MT

וְהָיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין א-להים֔ וּבֵין֙ כׇּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכׇל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃

LXX καὶ ἔσται τὸ τόξον μου ἐν τῇ νεφέλῃ, καὶ ὄψομαι τοῦ μνησθῆναι διαθήκην αἰώνιον ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί ἥ ἐστιν ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וּתְהֵי קַשְׁתָּא, בַּעֲנָנָא; וְאַחְזֵינַהּ, לְדוּכְרַן קְיָם עָלַם, בֵּין מֵימְרָא דּייי, וּבֵין כָּל נַפְשָׁא חַיְתָא בְּכָל בִּסְרָא דְּעַל אַרְעָא׃

• Between God, between me, between the Memra — MT 'between God and every living soul' (בֵּין א-להים וּבֵין כָּל־נֶפֶשׁ חַיָּה); LXX drops the divine name and assimilates to the first person: 'between me and every living soul' (ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης); Vulgate keeps 'between God' (inter Deum); TO 'between the Memra of the Lord' (בֵּין מֵימְרָא דּייי).
• Seeing turned to showing — MT 'I shall see it, to remember' (וּרְאִיתִיהָ לִזְכֹּר); LXX 'I shall see, to remember' (ὄψομαι τοῦ μνησθῆναι), dropping the object; Vulgate 'I shall see it' (videbo illum); TO 'I shall show it, to remember' (וְאַחְזֵינַהּ לְדוּכְרַן) — the bow is displayed as the reminder, rather than seen as one. Field cites no distinct reading for 9:16.

Gen 9:17

Vulg. Dixitque Deus ad Noë: Hoc erit signum fœderis, quod constitui inter me et omnem carnem super terram.

Eng. (Douay-Rheims) And God said to Noe: This shall be the sign of the covenant which I have established between me and all flesh upon the earth.

MT

וַיֹּ֥אמֶר א-להים֖ אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כׇּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ {פ}

LXX καὶ εἶπεν ὁ θεὸς τῷ Νωε τοῦτο τὸ σημεῖον τῆς διαθήκης ἧς διεθέμην ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον πάσης σαρκός ἥ ἐστιν ἐπὶ τῆς γῆς.

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, לְנֹחַ: דָּא אָת קְיָם, דַּאֲקֵימִית, בֵּין מֵימְרִי, וּבֵין כָּל בִּסְרָא דְּעַל אַרְעָא׃

• Field cites no distinct reading for 9:17.
• Covenanted vs established — MT 'which I have established' (אֲשֶׁר הֲקִמֹתִי); LXX 'which I covenanted' (ἧς διεθέμην, the covenant-making verb); Vulgate 'which I established' (quod constitui); TO 'which I established' (דַּאֲקֵימִית).
• Vulgate follows MT — across the verse the Vulgate tracks MT where the others diverge: 'between me' (inter me) for בֵּינִי, against TO's 'between My Memra' (its constitui for הֲקִמֹתִי, against LXX's διεθέμην, is in the note above). Only the opening shifts tense: 'this shall be' (Hoc erit) for MT's 'this is.'
• Names — MT second name; LXX ὁ θεός; Vulg. Deus; TO ייי. Memra again in TO: 'between My Memra and all flesh' (בֵּין מֵימְרִי וּבֵין כָּל בִּסְרָא).
• MT paragraph break {פ} at the end of this verse — the covenant section closes here.

Gen 9:18

Vulg. Erant ergo filii Noë, qui egressi sunt de arca, Sem, Cham et Japheth: porro Cham ipse est pater Chanaan.

Eng. (Douay-Rheims) And the sons of Noe who came out of the ark, were Sem, Cham, and Japheth: and Cham is the father of Chanaan.

MT

וַיִּֽהְי֣וּ בְנֵי־נֹ֗חַ הַיֹּֽצְאִים֙ מִן־הַתֵּבָ֔ה שֵׁ֖ם וְחָ֣ם וָיָ֑פֶת וְחָ֕ם ה֖וּא אֲבִ֥י כְנָֽעַן׃

LXX ἦσαν δὲ οἱ υἱοὶ Νωε οἱ ἐξελθόντες ἐκ τῆς κιβωτοῦ Σημ, Χαμ, Ιαφεθ· Χαμ ἦν πατὴρ Χανααν.

Targ. (Yemenite Onkelos)

וַהֲווֹ בְּנֵי נֹחַ, דִּנְפַקוּ מִן תֵּיבְתָא שֵׁם, וְחָם וָיָפֶת; וְחָם, הוּא אֲבוּהִי דִּכְנָעַן׃

• Field cites no distinct reading for 9:18.
• Father of Canaan, in advance — MT adds, of Ham alone: 'and Ham, he is the father of Canaan' (וְחָם הוּא אֲבִי כְנָעַן); LXX, Vulgate ('moreover Ham himself is the father of Canaan'), and TO keep it. The note anticipates 9:25, where the curse falls on Canaan, not on Ham.

Gen 9:19

Vulg. Tres isti filii sunt Noë: et ab his disseminatum est omne genus hominum super universam terram.

Eng. (Douay-Rheims) These three are the sons of Noe: and from these was all mankind spread over the whole earth.

MT

שְׁלֹשָׁ֥ה אֵ֖לֶּה בְּנֵי־נֹ֑חַ וּמֵאֵ֖לֶּה נָֽפְצָ֥ה כׇל־הָאָֽרֶץ׃

LXX τρεῖς οὗτοί εἰσιν οἱ υἱοὶ Νωε· ἀπὸ τούτων διεσπάρησαν ἐπὶ πᾶσαν τὴν γῆν.

Targ. (Yemenite Onkelos)

תְּלָתָא אִלֵּין, בְּנֵי נֹחַ; וּמֵאִלֵּין, אִתְבַּדַּרוּ בְּכָל אַרְעָא׃

• Field cites no distinct reading for 9:19.
• Who was scattered — MT 'from these the whole earth was scattered' (וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ), the earth as subject; LXX 'from these they were scattered over all the earth' (ἀπὸ τούτων διεσπάρησαν), the sons as subject; TO likewise 'from these they were scattered' (וּמֵאִלֵּין אִתְבַּדַּרוּ); Vulgate explicates: 'from these was spread every race of men over the whole earth' (ab his disseminatum est omne genus hominum).

Gen 9:20

Vulg. Cœpitque Noë vir agricola exercere terram, et plantavit vineam.

Eng. (Douay-Rheims) And Noe, a husbandman, began to till the ground, and planted a vineyard.

MT

וַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם׃

LXX καὶ ἤρξατο Νωε ἄνθρωπος γεωργὸς γῆς, καὶ ἐφύτευσεν ἀμπελῶνα.

Targ. (Yemenite Onkelos)

וְשָׁרִי נֹחַ, גְּבַר פָּלַח בְּאַרְעָא; וּנְצַב, כַּרְמָא׃

• Field cites no distinct reading for 9:20.
• First act after the flood — MT 'Noah began, a man of the soil, and planted a vineyard' (וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם); LXX 'a man, a farmer of land'; Vulgate 'a husbandman'; TO 'a man working the land.' All four agree: cultivation resumes with a vineyard.
• Noah the second tiller — LXX ties Noah's agriculture to Cain's: at 4:2, 'Cain was working the ground' (Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν); here, 'Noah began, a man, a tiller of the ground' (ἄνθρωπος γεωργὸς γῆς). The first farmer after the flood resumes the first farmer's craft — the ground (γῆ, MT אֲדָמָה in both verses) worked again.

Gen 9:21

Vulg. Bibensque vinum inebriatus est, et nudatus in tabernaculo suo.

Eng. (Douay-Rheims) And drinking of the wine was made drunk, and was uncovered in his tent.

MT

וַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אׇהֳלֹֽה׃

LXX καὶ ἔπιεν ἐκ τοῦ οἴνου καὶ ἐμεθύσθη, καὶ ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ.

Targ. (Yemenite Onkelos)

וּשְׁתִי מִן חַמְרָא, וּרְוִי; וְאִתְגַּלִּי, בְּגוֹ מַשְׁכְּנֵיהּ׃

• Field cites no distinct reading for 9:21.
• Tent vs house — MT 'uncovered himself inside his tent' (וַיִּתְגַּל בְּתוֹךְ אָהֳלֹה); LXX 'was uncovered in his house' (ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ) — house where MT has tent; Vulgate 'uncovered in his tent' (nudatus in tabernaculo suo) follows MT; TO 'uncovered inside his dwelling' (וְאִתְגַּלִּי בְּגוֹ מַשְׁכְּנֵיהּ).
• Sated for drunk — MT 'he drank of the wine and became drunk' (וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר); LXX 'drank and became drunk' (ἔπιεν ... ἐμεθύσθη); Vulgate 'drinking wine, he was made drunk' (Bibensque vinum inebriatus est); TO 'drank of the wine and was sated' (וּשְׁתִי מִן חַמְרָא וּרְוִי) — satiation where MT has drunkenness.
• From the wine — MT 'he drank from the wine' (מִן־הַיַּיִן); LXX 'from the wine' (ἐκ τοῦ οἴνου) and TO 'from the wine' (מִן חַמְרָא) keep the partitive; the Vulgate alone drops it, 'drinking wine' (Bibensque vinum). The 'from' could soften it — he drank of the wine, not all of it — but the Midrash reads it the other way: Bereshit Rabbah 36 on this verse, 'he drank immoderately and became disgraced.'

Gen 9:22

Vulg. Quod cum vidisset Cham, pater Chanaan, verenda scilicet patris sui esse nudata, nuntiavit duobus fratribus suis foras.

Eng. (Douay-Rheims) Which when Cham the father of Chanaan had seen, to wit, that his father’s nakedness was uncovered, he told it to his two brethren without.

MT

וַיַּ֗רְא חָ֚ם אֲבִ֣י כְנַ֔עַן אֵ֖ת עֶרְוַ֣ת אָבִ֑יו וַיַּגֵּ֥ד לִשְׁנֵֽי־אֶחָ֖יו בַּחֽוּץ׃

LXX καὶ εἶδεν Χαμ ὁ πατὴρ Χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ, καὶ ἐξελθὼν ἀνήγγειλεν τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω.

Targ. (Yemenite Onkelos)

וַחֲזָא, חָם אֲבוּהִי דִּכְנַעַן, יָת, עֶרְיְתָא דַּאֲבוּהִי; וְחַוִּי לִתְרֵין אֲחוֹהִי, בְּשׁוּקָא׃

• Marketplace for outside — MT 'he told his two brothers outside' (וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ); LXX 'having gone out, he told his two brothers outside' (ἐξελθὼν ἀνήγγειλεν ... ἔξω) — the 'having gone out' is obelized in Field's addendum p. 28 (÷ ἐξέλθων ⁂), i.e. absent from the Hebrew; Vulgate 'he told his two brothers outside' (nuntiavit ... foras); TO 'he told his two brothers in the marketplace' (וְחַוִּי לִתְרֵין אֲחוֹהִי בְּשׁוּקָא) — the telling goes public.
• Market in all three — the marketplace rendering is not Onkelos alone: Targum Yerushalmi (Jonathan) has the same בשוקא, and Saadia Gaon likewise renders 'outside' as the market. And there is a midrashic tradition behind it: Pirkei de-Rabbi Eliezer 23 has Ham tell his two brothers 'in the market, mocking his father' (בשוק כמשחק באביו) — the telling is public mockery, which is Ramban's reading too: he told them 'before many, to mock him, and this is the sense of "outside."'
• Nakedness vs shame — MT עֶרְוַת (nakedness); LXX 'nakedness' (τὴν γύμνωσιν); Aquila and Symmachus 'shame, indecency' (τὴν ἀσχημοσύνην). Field p. 27.

Gen 9:23

Vulg. At vero Sem et Japheth pallium imposuerunt humeris suis, et incedentes retrorsum, operuerunt verenda patris sui: faciesque eorum aversae erant, et patris virilia non viderunt.

Eng. (Douay-Rheims) But Sem and Japheth put a cloak upon their shoulders, and going backward, covered the nakedness of their father: and their faces were turned away, and they saw not their father’s nakedness.

MT

וַיִּקַּח֩ שֵׁ֨ם וָיֶ֜פֶת אֶת־הַשִּׂמְלָ֗ה וַיָּשִׂ֙ימוּ֙ עַל־שְׁכֶ֣ם שְׁנֵיהֶ֔ם וַיֵּֽלְכוּ֙ אֲחֹ֣רַנִּ֔ית וַיְכַסּ֕וּ אֵ֖ת עֶרְוַ֣ת אֲבִיהֶ֑ם וּפְנֵיהֶם֙ אֲחֹ֣רַנִּ֔ית וְעֶרְוַ֥ת אֲבִיהֶ֖ם לֹ֥א רָאֽוּ׃

LXX καὶ λαβόντες Σημ καὶ Ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν, καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν· καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές, καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον

Targ. (Yemenite Onkelos)

וּנְסֵיב שֵׁם וָיֶפֶת יָת כְּסוּתָא, וְשַׁוִּיאוּ עַל כְּתַף תַּרְוֵיהוֹן, וַאֲזַלוּ מַחְזְרִין, וְכַסִּיאוּ יָת עֶרְיְתָא דַּאֲבוּהוֹן; וְאַפֵּיהוֹן, מַחְזְרִין, וְעֶרְיְתָא דַּאֲבוּהוֹן, לָא חֲזוֹ׃

• Backward twice — MT walks backward and faces backward (אֲחֹרַנִּית twice); LXX 'backward-facing' (ὀπισθοφανῶς) and 'face backward-facing' (πρόσωπον ὀπισθοφανές); other copies (Οἱ Λ') 'their foreparts turned away' (τὰ ἐμπρόσθια δὲ αὐτῶν ἀπέστραπται). Field p. 28. Vulgate 'walking backward... their faces turned away' (incedentes retrorsum... facies aversae); TO 'turned around' (מַחְזְרִין) twice.
• Singular took — MT 'Shem and Japheth took' with a singular verb (וַיִּקַּח שֵׁם וָיֶפֶת); LXX plural participle (λαβόντες) and Vulgate plural (imposuerunt); TO keeps the singular (וּנְסֵיב).
• First occurrence of the nakedness word: LXX 'nakedness' (τὴν γύμνωσιν); Aquila, Symmachus, Theodotion 'shame' (τὴν ἀσχημοσύνην). Field p. 27.

Gen 9:24

Vulg. Evigilans autem Noë ex vino, cum didicisset quae fecerat ei filius suus minor,

Eng. (Douay-Rheims) And Noe awaking from the wine, when he had learned what his younger son had done to him,

MT

וַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה ל֖וֹ בְּנ֥וֹ הַקָּטָֽן׃

LXX ἐξένηψεν δὲ Νωε ἀπὸ τοῦ οἴνου, καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος.

Targ. (Yemenite Onkelos)

וְאִתְּעַר נֹחַ, מֵחַמְרֵיהּ; וִידַע, יָת דַּעֲבַד לֵיהּ בְּרֵיהּ זְעֵירָא׃

• Field p. 28: LXX 'and he woke' (ἐξένηψε δέ); another reading 'and he was awakened' (καὶ ἐξυπνίσθη) — Symmachus's regular word for וַיִּיקֶץ, per Field's note.
• His wine, asterisked — MT 'he woke from his wine' (וַיִּיקֶץ נֹחַ מִיֵּינ֑וֹ); reader's LXX 'he woke from the wine' (ἀπὸ τοῦ οἴνου), lacking 'his'; Field's addendum p. 28 marks the 'his' asterisked (ἀπὸ τοῦ οἴνου ※ αὐτοῦ ⁂), i.e. present in Hebrew, absent from the LXX main text.
• Vulgate sentence split — 9:24 ends 'filius suus minor,' (his younger son,) and the sentence continues into 9:25 ('ait: Maledictus...').

Gen 9:25

Vulg. ait: Maledictus Chanaan, servus servorum erit fratribus suis.

Eng. (Douay-Rheims) He said: Cursed be Chanaan, a servant of servants shall he be unto his brethren.

MT

וַיֹּ֖אמֶר אָר֣וּר כְּנָ֑עַן עֶ֥בֶד עֲבָדִ֖ים יִֽהְיֶ֥ה לְאֶחָֽיו׃

LXX καὶ εἶπεν ἐπικατάρατος Χανααν· παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ.

Targ. (Yemenite Onkelos)

וַאֲמַר, לִיט כְּנָעַן: עֶבֶד פָּלַח, יְהֵי לַאֲחוֹהִי׃

• Servant of servants, three ways — MT 'a servant of servants shall he be to his brothers' (עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו); LXX 'a house-slave lad' (παῖς οἰκέτης) — the superlative kept in domestic terms: οἰκέτης is the household slave, the menial at the bottom of the scale, a slave of slaves; Aquila 'a slave of slaves' (δοῦλος δούλων), literal; Vulgate 'a servant of servants' (servus servorum); TO 'a working servant' (עֶבֶד פָּלַח). Field p. 28.
• Curse on Canaan — MT 'cursed be Canaan' (אָר֣וּר כְּנָ֑עַן); LXX 'accursed' (ἐπικατάρατος); Vulgate 'cursed' (Maledictus); TO 'cursed' (לִיט). The curse falls on Canaan, as anticipated at 9:18, not on Ham.

Gen 9:26

Vulg. Dixitque: Benedictus Dominus Deus Sem, sit Chanaan servus ejus.

Eng. (Douay-Rheims) And he said: Blessed be the Lord God of Sem, be Chanaan his servant.

MT

וַיֹּ֕אמֶר בָּר֥וּךְ ייי֖ אֱלֹ֣הֵי שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ׃

LXX καὶ εἶπεν εὐλογητὸς κύριος ὁ θεὸς τοῦ Σημ, καὶ ἔσται Χανααν παῖς αὐτοῦ.

Targ. (Yemenite Onkelos)

וַאֲמַר, בְּרִיךְ ייי אֱלָהֵיהּ דְּשֵׁם; וִיהֵי כְנַעַן, עַבְדָּא לְהוֹן׃

• Field cites no distinct reading for 9:26.
• Only first-name token — MT's only first-name token in the chapter: 'blessed be the first name, God of Shem' (בָּר֥וּךְ ייי אֱלֹהֵי שֵׁם); LXX 'blessed be the lord god of Shem' (εὐλογητὸς κύριος ὁ θεὸς τοῦ Σημ); Vulgate 'blessed be the Lord God of Shem' (Benedictus Dominus Deus Sem); TO 'blessed be the first name, God of Shem' (בְּרִיךְ ייי אֱלָהֵיהּ דְּשֵׁם).
• To them vs his — MT 'Canaan shall be a servant to them' (וִיהִי כְנַעַן עֶבֶד לָמוֹ, plural); TO 'to them' likewise (לְהוֹן); LXX 'his servant' (παῖς αὐτοῦ, singular) and Vulgate 'his servant' (servus ejus, singular). Field's note on p. 28 records that an earlier editor misplaced this verse's LXX reading under 9:25.

Gen 9:27

Vulg. Dilatet Deus Japheth, et habitet in tabernaculis Sem, sitque Chanaan servus ejus.

Eng. (Douay-Rheims) May God enlarge Japheth, and may he dwell in the tents of Sem, and Chanaan be his servant.

MT

יַ֤פְתְּ א-להים֙ לְיֶ֔פֶת וְיִשְׁכֹּ֖ן בְּאׇֽהֳלֵי־שֵׁ֑ם וִיהִ֥י כְנַ֖עַן עֶ֥בֶד לָֽמוֹ׃

LXX πλατύναι ὁ θεὸς τῷ Ιαφεθ, καὶ κατοικησάτω ἐν τοῖς οἴκοις τοῦ Σημ· καὶ γενηθήτω Χανααν παῖς αὐτῶν.

Targ. (Yemenite Onkelos)

יַפְתֵּי ייי לְיֶפֶת, וְיַשְׁרֵי שְׁכִינְתֵיהּ בְּמַשְׁכְּנֵי שֵׁם; וִיהֵי כְנַעַן, עַבְדָּא לְהוֹן׃

• Enlarge Japheth — MT 'may God enlarge Japheth' (יַפְתְּ א-להים לְיֶפֶת), the verb echoing the name; LXX 'may God enlarge' (πλατύναι ὁ θεὸς); Vulgate 'may God enlarge' (Dilatet Deus); TO 'may the first name enlarge' (יַפְתֵּי ייי). Field p. 28: LXX 'in the houses of Shem' (ἐν τοῖς οἴκοις); another reading 'in the tents' (ἐν τοῖς σκηνώμασι), agreeing with MT's tents and Vulgate's tabernacles.
• Play of words, and Greek — יַפְתְּ (may He enlarge) plays on יֶפֶת (Japheth): 'may God enlarge Japheth.' The versions keep the sense and lose the sound (LXX πλατύναι/Ιαφεθ, Vulgate dilatet/Japheth). And the rabbis read יפת a second way, as יפי, beauty: 'the beauty of Japheth shall be in the tents of Shem' — Greek, the most beautiful of Japheth's languages (Javan, Gen 10:2), dwelling in the tents of Shem, the synagogues and houses of learning where Torah is studied. Hence the ruling: the words of Japheth shall be in the tents of Shem — Torah scrolls may be written in Greek, and the Greek translation is authorized to be read in the synagogue (Megillah 9b; Bereshit Rabbah 36, Bar Kappara).
• Shekhinah dwells — MT 'may He dwell in the tents of Shem' (וְיִשְׁכֹּן בְּאֹהֲלֵי־שֵׁם), the subject left open (God or Japheth); LXX 'may He dwell in the houses of Shem' (κατοικησάτω ἐν τοῖς οἴκοις); Vulgate 'may He dwell in the tents of Shem' (habitet in tabernaculis Sem); TO settles it toward God: 'may He cause His Shekhinah to dwell in the dwellings of Shem' (וְיַשְׁרֵי שְׁכִינְתֵיהּ בְּמַשְׁכְּנֵי שֵׁם).
• Names — MT second name; LXX ὁ θεός; Vulg. Deus; TO ייי.

Gen 9:28

Vulg. Vixit autem Noë post diluvium trecentis quinquaginta annis.

Eng. (Douay-Rheims) And Noe lived after the flood three hundred and fifty years:

MT

וַֽיְחִי־נֹ֖חַ אַחַ֣ר הַמַּבּ֑וּל שְׁלֹ֤שׁ מֵאוֹת֙ שָׁנָ֔ה וַֽחֲמִשִּׁ֖ים שָׁנָֽה׃

LXX ἔζησεν δὲ Νωε μετὰ τὸν κατακλυσμὸν τριακόσια πεντήκοντα ἔτη.

Targ. (Yemenite Onkelos)

וַחֲיָא נֹחַ, בָּתַר טוֹפָנָא, תְּלָת מְאָה וְחַמְשִׁין, שְׁנִין׃

• Field cites no distinct reading for 9:28.
• 350 years after the flood — MT, LXX ('three hundred fifty years'), Vulgate ('three hundred fifty years'), and TO agree; with the 600 years before the flood, the total at 9:29 is 950.

Gen 9:29

Vulg. Et impleti sunt omnes dies ejus nongentorum quinquaginta annorum: et mortuus est.

Eng. (Douay-Rheims) And all his days were in the whole nine hundred and fifty years: and he died.

MT

וַיִּֽהְיוּ֙*(בספרי ספרד ואשכנז וַֽיְהִי֙) כׇּל־יְמֵי־נֹ֔חַ תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וַחֲמִשִּׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ {פ}

LXX καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Νωε ἐννακόσια πεντήκοντα ἔτη, καὶ ἀπέθανεν.

Targ. (Yemenite Onkelos)

וַהֲווֹ, כָּל יוֹמֵי נֹחַ, תְּשַׁע מְאָה וְחַמְשִׁין, שְׁנִין; וּמִית׃

• Field cites no distinct reading for 9:29.
• Variant in the printed MT — the MT line as printed notes a Spanish and Ashkenazi reading: 'in Spanish and Ashkenazi books, it was' (וַיְהִי, singular) for the main reading 'they were' (וַיִּהְיוּ, plural). LXX ('all the days became'), Vulgate ('all his days were fulfilled'), and TO ('all the days were') all follow the plural main reading.
• MT paragraph break {פ} at the end of this verse — the Noah section closes; the generations follow.

Cross-verse patterns

• Divine names — MT: first name once (9:26), second name seven times (9:1, 9:6, 9:8, 9:12, 9:16, 9:17, 9:27). TO: first name seven times (9:1, 9:8, 9:12, 9:16 prefixed, 9:17, 9:26, 9:27), second name once (9:6, kept, not switched). TO switches MT's second name at 9:1, 9:8, 9:12, 9:17, 9:27; keeps it at 9:6; at 9:16 renders 'between God' as 'between the Memra of the Lord.' LXX does not track the distinction: second name gives ὁ θεός at 9:1, 9:8, 9:17, 9:27, θεοῦ (genitive) at 9:6, κύριος ὁ θεός at 9:12, and no name at 9:16 (first-person 'between me'); first name gives κύριος ὁ θεός at 9:26. Vulgate does not track it either: Deus at 9:1, 9:8, 9:12, 9:17, 9:27, Dei at 9:6, Deum at 9:16, Dominus Deus at 9:26.
• Covenant Memra — TO renders God's first-person 'between Me' as 'between My Memra' at 9:12, 9:13, 9:15, and 9:17, and 'between God' as 'between the Memra of the Lord' at 9:16. The covenant section never lets God say 'between Me' directly in TO.
• Vulgate sentence boundaries — sentences run across MT boundaries at 9:8→9:9→9:10 (one sentence in three parts), 9:12→9:13, 9:14→9:15, and 9:24→9:25; if the published page splits Vulgate verses differently, the lines here need re-splitting, not re-translating.
• Blessing and subdue — the blessing of 9:1 and 9:7 repeats 1:28 without 'subdue' in MT; the reader's LXX restores 'subdue' at 9:1 (obelized, no Hebrew basis), while Field's main LXX text has 'rule' at 9:7 where the reader has 'multiply.'
• Servant language — MT's עֶבֶד at 9:25–9:27 becomes LXX παῖς (lad, servant) throughout, against Aquila's literal δοῦλος at 9:25 and Vulgate's servus; and the plural 'to them' (לָמוֹ) at 9:26–9:27 becomes singular 'his' in LXX and Vulgate at 9:26, and in Vulgate alone at 9:27.
• Tents and houses — LXX renders MT's tent (אֹהֶל) as house (οἶκος) at 9:21 and 9:27, where Vulgate keeps tent/tabernacle and TO keeps dwelling; at 9:27 TO resolves the ambiguous dweller as God's Shekhinah.
• Reader's LXX vs Field's main text — the reader follows readings Field lists as alia or asterisked supplements at 9:5 (ἐκζητήσω; ἐκ χειρὸς ἀνθρώπου) and 9:7 (πληθύνεσθε ἐπ' αὐτῆς); Field's main text has Vacat at 9:5 (first 'require') and κατακυριεύσατε at 9:7. The reader's text is not Field's main text throughout.

Open questions, not claims

• 9:16 LXX 'between me' — assimilation to the first-person pattern of 9:12 and 9:15, or a distinct reading? Recorded, not settled.
• 9:27 dweller — God or Japheth? MT leaves the subject open; TO resolves it as God's Shekhinah. Recorded as ambiguity, not settled.
• 9:24–9:25 curse on Canaan — why Canaan bears the curse for Ham's act is not stated in the text (anticipated at 9:18). Recorded, not settled.
• 9:5 double 'hand' — MT's 'from the hand of man, from the hand of each man's brother': two hands or one phrase? LXX smooths to one, Vulgate keeps the doubling, TO explicates the victim. Recorded as divergence, sense open.
• 9:29 variant — Spanish and Ashkenazi books read singular 'was' (וַיְהִי) for main 'were' (וַיִּהְיוּ); all four versions follow the plural. Recorded.
• Field cites no distinct reading (main entries) for 9:3, 9:8, 9:9, 9:11, 9:12, 9:13, 9:15, 9:16, 9:17, 9:18, 9:19, 9:20, 9:21, 9:26, 9:28, 9:29 — recorded here as absence, not as a claim that no variant exists anywhere. Addenda on p. 28 cover 9:1, 9:22, 9:24.
• Targum punctuation — transferred (see header): Mechon Mamre Noach page, punctuation only, Yemenite wording/vocalization kept.

Latin witnesses from Field's Hexapla

The Latin below is the rendering printed with the Hebrew in Field's Hexapla. It is not the Vulgate: where it agrees with the Vulgate it is not listed. Only readings that genuinely differ are given.

• 9:4. Where the Vulgate restructures the prohibition as “Excepto, quod carnem cum sanguine non comedetis” (except that you shall not eat flesh with blood), Field's Latin keeps the Hebrew phrase literally: “Cum anima ejus, id est, sanguine ejus” — with its soul, that is, with its blood. The life itself is named, and then explained as the blood.
• 9:6. Where the Vulgate generalizes into a condition — “Quicumque effuderit humanum sanguinem, fundetur sanguis illius” (whoever shall have shed man's blood, his blood shall be shed) — Field's Latin keeps the Hebrew's plain statement: “Per hominem sanguis ejus effundetur” — by man shall his blood be shed. Man stands as the agent of the shedding, not as the victim whose blood is shed.
• 9:14. Where the Vulgate reads “Cumque obduxero nubibus caelum” (when I shall have covered the sky with clouds), Field's Latin reads “Cum obduxero nubes super terram” — when I shall have covered clouds over the earth, with the Hebrew's “over the earth” rather than the Vulgate's “sky.”
• 9:23. Where the Vulgate reads “faciesque eorum aversae erant, et patris virilia non viderunt” (their faces were turned away, and they did not see their father's genitals), Field's Latin reads “Et facies eorum erat retrorsum, et nuditatem patris eorum non viderunt” — their faces were backward, and their father's nakedness they did not see: nakedness in plain words, where the Vulgate names the body.

Chapters

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