Jubilees — Parallels Edition

Contents — 50 sections

1. Chapter 1 — Moses on Mount Sinai
2. Chapter 2 — Creation and the Institution of the Sabbath
3. Chapter 3 — Adam, Eve, and the Fall
4. Chapter 4 — Cain, Abel, and Enoch
5. Chapter 5 — The Angels of God Marry the Daughters of Men
6. Chapter 6 — Sacrifice of Noah and the Feast of Weeks
7. Chapter 7 — Noah Plants a Vineyard; Noah's Admonition to His Sons
8. Chapter 8 — Kainam and the Division of the Earth
9. Chapter 9 — Subdivision of the Three Portions
10. Chapter 10 — The Demons, Noah's Death, Babel, and Canaan's Seizure
11. Chapter 11 — Reu, Serug, and the Youth of Abram
12. Chapter 12 — Abram and Terah; the Burning of the Idols
13. Chapter 13 — Abram in Canaan and Egypt; Lot; the Tithe
14. Chapter 14 — The Covenant Between the Pieces; Ishmael
15. Chapter 15 — Circumcision Instituted
16. Chapter 16 — The Promise Repeated; Sodom; Isaac; Tabernacles
17. Chapter 17 — Hagar and Ishmael Expelled; Mastêmâ's Proposal
18. Chapter 18 — The Sacrifice of Isaac
19. Chapter 19 — Sarah's Death; Isaac's Marriage; Jacob Blessed
20. Chapter 20 — Abraham's Last Words to His Children
21. Chapter 21 — Abraham's Last Words to Isaac
22. Chapter 22 — Abraham's Last Festival with His Sons; Abraham's Blessing of Jacob
23. Chapter 23 — The Death and Burial of Abraham; the Messianic Woes
24. Chapter 24 — Isaac at the Well of Vision; Esau Sells His Birthright
25. Chapter 25 — Rebecca Admonishes Jacob; Rebecca's Blessing
26. Chapter 26 — Jacob Obtains the Blessing of the Firstborn
27. Chapter 27 — Rebecca Sends Jacob to Mesopotamia; Jacob's Dream and Vow at Bethel
28. Chapter 28 — Jacob Marries Leah and Rachel; His Children
29. Chapter 29 — Jacob Departs; Covenant with Laban; Reconciliation with Esau
30. Chapter 30 — Dinah; the Shechemites; Laws Against Intermarriage
31. Chapter 31 — Jacob's Journey to Bethel and Hebron; Isaac Blesses Levi and Judah
32. Chapter 32 — Levi's Dream, the Tithe, and the Visions at Bethel
33. Chapter 33 — Reuben's Sin and the Law of Incest
34. Chapter 34 — The Amorite War and the Selling of Joseph
35. Chapter 35 — Rebecca's Last Words and Death
36. Chapter 36 — Isaac's Farewell and Death
37. Chapter 37 — Esau's Sons Force War on Jacob
38. Chapter 38 — The Death of Esau and the Kings of Edom
39. Chapter 39 — Joseph in Potiphar's House and in Prison
40. Chapter 40 — Pharaoh's Dreams and Joseph's Elevation
41. Chapter 41 — Judah and Tamar
42. Chapter 42 — The Two Journeys of the Sons of Jacob to Egypt
43. Chapter 43 — Joseph Tests His Brethren and Makes Himself Known
44. Chapter 44 — Jacob Goes Down to Egypt
45. Chapter 45 — Joseph Receives Jacob; Jacob's Death
46. Chapter 46 — Death of Joseph; Oppression of Israel
47. Chapter 47 — Birth of Moses; Moses slays the Egyptian and flees
48. Chapter 48 — Moses returns; the ten plagues; the Red Sea
49. Chapter 49 — The Passover: regulations regarding its celebration
50. Chapter 50 — Laws regarding the jubilees and the Sabbath

Chapter 1 — Moses on Mount Sinai Cite

Charles's chapter heading, as printed: Moses receives the tables of the law and instruction on past and future history which he is to inscribe in a book, 1-4. Apostasy of Israel,5-9. Captivity of Israel and Judah, 10-13. Return of Judah and rebuilding of the temple, 15-18. Moses' prayer for Israel, 19-21. God's promise to redeem and dwell with them, 22-5, 28. Moses bidden to write down the future history of the world (the Book of Jubilees?), 26. And an angel to write down the law, 27. This angel takes the heavenly chronological tablets to dictate therefrom to Moses, 29.

Note on the heading: its final "29" follows the sacred-texts reprint's numbering. CCEL numbers 28 verses in this chapter; the sacred-texts reprint numbers 29. See "What was not verified" below.

This chapter sets out, verse by verse, the parallels between Jubilees chapter 1 (with the Prologue) and the earlier sources it retells or stands beside: the Torah (Exodus, Leviticus, Deuteronomy), the Prophets (Isaiah, Jeremiah, Ezekiel), the Septuagint, the Targums, and the Midrash (Shemot Rabbah), together with R. H. Charles's own footnotes to his 1913 translation in The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2. The base text is Charles's translation as printed on CCEL. Chapter 1 is the frame of the whole book: Moses ascends Mount Sinai in the first year of the Exodus, God shows him the earlier and the later history — Israel's apostasy, captivity, and return, Moses' prayer, and God's promise to dwell with them — and commands the writing of the book, which the angel of the presence will dictate from the heavenly tablets.

THIS is the history of the division of the days of the law and of the testimony, of the events of the years, of their (year) weeks, of their Jubilees throughout all the years of the world, as the Lord spake to Moses on Mount Sinai when he went up to receive the tables of the law and of the commandment, according to the voice of God as he said unto him, 'Go up to the top of the Mount.'

• Charles's note — n. 35:1: "The Prologue sums up the contents of the Book as at once a history and a chronological system based upon the number seven."
• Charles's note — n. 35:2: "i. e. according to (their year-weeks): a year-week = seven years (cf. Lev. xxv. 8 f.)." Leviticus 25:8 was read for this chapter (see 1:13): "You shall count off seven weeks of years — seven times seven years — so that the period of seven weeks of years gives you a total of forty-nine years."
• Charles's note — n. 35:3: "The writer apparently intended to write a history from Creation to the establishment of the Messianic Kingdom."
• Charles's note — n. 35:4: "Cf. Exod. xxiv. 12." See 1:1.

1:1And it came to pass in the first year of the exodus of the children of Israel out of Egypt, in the third month, on the sixteenth day of the month, [2450 Anno Mundi] that God spake to Moses, saying: 'Come up to Me on the Mount, and I will give thee two tables of stone of the law and of the commandment, which I have written, that thou mayst teach them.'

• MT — Exod. 19:1: "On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai." HE:

  בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃.

  Exod. 24:12: "GOD said to Moses, 'Come up to Me on the mountain and wait there, and I will give you the stone tablets with the teachings and commandments that I have inscribed to instruct them.'" Contrast: the Torah gives no day of the month and no A.M. date; Jubilees adds "the sixteenth day of the month" and "[2450 Anno Mundi]".
• LXX — Exod. 19:1 (Brenton): "And in the third month of the departure of the children of Israel out of the land of Egypt, on the same day, they came into the wilderness of Sina." Greek: Τοῦ δὲ μηνὸς τοῦ τρίτου τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐκ γῆς Αἰγύπτου τῇ ἡμέρᾳ ταύτῃ, ἤλθοσαν εἰς τὴν ἔρημον τοῦ Σινά. Exod. 24:12 (Brenton): "And the Lord said to Moses, Come up to me into the mountain, and be there; and I will give thee the tables of stone, the law and the commandments, which I have written to give them laws." Greek: Καὶ εἶπε Κύριος πρὸς Μωυσῆν, ἀνάβηθι πρὸς με εἰς τὸ ὄρος, καὶ ἴσθι ἐκεῖ· καὶ δώσω σοι τὰ πυξία τὰ λίθινα, τὸν νόμον καὶ τὰς ἐντολας, ἃς ἔγραψα νομοθετῆσαι αὐτοῖς.
• Targums — Onk. Exod. 19:1: "In the third month of the Bnei Yisrael's departure from the land of Egypt, on that very day they came to the desert of Sinai." Onk. Exod. 24:12: "Adonoy then said to Moshe, 'Come up to [before] Me to the mountain and remain there. I will give you the tablets of stone, the Torah and the commandment, which I have written [in order] to teach them.'" PJ Exod. 24:12 adds that the tables hold "the six hundred and thirteen precepts."
• Midrash — SR 41:1 on Exod. 31:18: "He gave to Moses, as He concluded speaking with him on Mount Sinai, the two tablets of Testimony, stone tablets, written with the finger of God." A direct parallel for the giving of the two tablets on Sinai.
• Charles's note — n. 35:5: "Cf. Exod. xix. i." n. 35:6: "Cf. Exod. xxiv. 12."

1:2And Moses went up into the mount of God, and the glory of the Lord abode on Mount Sinai, and a cloud overshadowed it six days.

• MT — Exod. 24:15–16: "When Moses had ascended the mountain, the cloud covered the mountain. The Presence of GOD settled on Mount Sinai, and the cloud hid it for six days." HE:

  וַיִּשְׁכֹּ֤ן כְּבוֹד־ייי עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶעָנָ֖ן שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־מֹשֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י מִתּ֥וֹךְ הֶעָנָֽן׃.

• LXX — Exod. 24:15–16 (Brenton): "And Moses and Joshua went up to the mountain, and the cloud covered the mountain. And the glory of God came down upon the mount Sina, and the cloud covered it six days." Greek: Καὶ ἀνέβη Μωυσῆς καὶ Ἰησοῦς εἰς τὸ ὄρος· καὶ ἐκάλυψεν ἡ νεφέλη τὸ ὄρος. Καὶ κατέβη ἡ δόξα τοῦ Θεοῦ ἐπὶ τὸ ὄρος τὸ Σινὰ, καὶ ἐκάλυψεν αὐτὸ ἡ νεφέλη ἓξ ἡμέρας.
• Targums — Onk. Exod. 24:15–16: "Moshe went up to the mountain, and the cloud covered the mountain. The glory of Adonoy rested on Mount Sinai, and the cloud covered it for six days." PJ Exod. 24:16: "And the glory of the Lord's Shekinah abode upon the mountain of Sinai, and the Cloud of Glory covered it six days."
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — No note on this verse.

1:3And He called to Moses on the seventh day out of the midst of the cloud, and the appearance of the glory of the Lord was like a flaming fire on the top of the mount.

• MT — Exod. 24:16–17: "On the seventh day Moses was called from the midst of the cloud. Now the Presence of GOD appeared in the sight of the Israelites as a consuming fire on the top of the mountain."
• LXX — Exod. 24:16–17 (Brenton): "and the Lord called Moses on the seventh day out of the midst of the cloud. And the appearance of the glory of the Lord was as burning fire on the top of the mountain, before the children of Israel." Greek: καὶ ἐκάλεσε Κύριος τὸν Μωυσῆν τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἐκ μέσου τῆς νεφέλης. Τὸ δὲ εἶδος τῆς δόξης Κυρίου, ὡσεὶ πῦρ φλέγον ἐπὶ τῆς κορυφῆς τοῦ ὄρους, ἐναντίον τῶν υἱῶν Ἰσραήλ.
• Targums — Onk. Exod. 24:16–17: "On the seventh day, He called to Moshe from the midst of the cloud. The appearance of Adonoy's glory was like [the appearance of] a consuming flame at the top to the mountain; before the eyes of the B'nei Yisrael." PJ Exod. 24:17: "And the appearance of the splendour of the glory of the Lord was as burning fire with flashes of devouring fire; and the sons of Israel beheld and were awe-struck."
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — No note on this verse.

1:4And Moses was on the Mount forty days and forty nights, and God taught him the earlier and the later history of the division of all the days of the law and of the testimony.

• MT — Exod. 24:18: "Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights." The teaching of "the earlier and the later history" is Jubilees' own; the Torah says only that Moses remained on the mountain.
• LXX — Exod. 24:18 (Brenton): "And Moses went into the midst of the cloud, and went up to the mountain, and was there in the mountain forty days and forty nights." Greek: καὶ ἦν ἐκεῖ ἐν τῷ ὄρει τεσσεράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας.
• Targums — Onk. Exod. 24:18: "And Moshe came into the midst of the cloud, and went up into the mountain. Moshe remained on the mountain for forty days and forty nights." PJ Exod. 24:18: "And Mosheh entered into the midst of the Cloud, and ascended the mountain; and Mosheh was upon the mountain forty days and forty nights, learning the words of the Law from the mouth of the Holy One, whose Name be praised." PJ's expansion is a direct parallel for "God taught him."
• Midrash — SR 41:6: "All forty days that Moses spent above, he would study Torah and forget… After he completed forty days, the Holy One blessed be He gave him the Torah as a gift [matana], as it is stated: 'He gave [vayiten] to Moses.'" SR 47:5 on Exod. 34:28: "He was there with the Lord forty days and forty nights; he did not eat bread, and he did not drink water" — R. Tanḥuma: above, where there is no eating and drinking, Moses ascended and was like the angels.
• Charles's note — n. 36:1: "Cf. i. 26. According to the Jewish Midrash, also, God showed Moses 'all the generations that should arise,' as well as 'all the minutiæ of the Law' (Shemoth rabb. xl.; Megilla 19 b)." His citation; Shemot Rabbah 40 was not read, so this is not verified here.

1:5And He said: 'Incline thine heart to every word which I shall speak to thee on this mount, and write them in a book in order that their generations may see how I have not forsaken them for all the evil which they have wrought in transgressing the covenant which I establish between Me and thee for their generations this day on Mount Sinai.

• MT — Exod. 34:27: "And GOD said to Moses: Write down these commandments, for in accordance with these commandments I make a covenant with you and with Israel." HE:

  וַיֹּ֤אמֶר ייי אֶל־מֹשֶׁ֔ה כְּתׇב־לְךָ֖ אֶת־הַדְּבָרִ֣ים הָאֵ֑לֶּה כִּ֞י עַל־פִּ֣י ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה כָּרַ֧תִּי אִתְּךָ֛ בְּרִ֖ית וְאֶת־יִשְׂרָאֵֽל׃.

• LXX — Exod. 34:27 (Brenton): "And the Lord said to Moses, Write these words for thyself, for on these words I have established a covenant with thee and with Israel." Greek: Καὶ εἶπε Κύριος πρὸς Μωυσῆν, γράψον σεαυτῷ τὰ ῥήματα ταῦτα· ἐπὶ γὰρ τῶν λόγων τούτων τέθειμαί σοι διαθήκην, καὶ τῷ Ἰσραήλ.
• Targums — Onk. Exod. 34:27: "Adonoy said to Moshe, 'Write these words down for yourself, for with [regarding the expression of] these words I have made a covenant with you and with [the B'nei] Yisrael.'" PJ Exod. 34:27: "And the Lord said to Mosheh, Write thou these words; for upon the expression of these words have I stricken My covenant with thee and with the people of Israel."
• Midrash — SR 47:1 on Exod. 34:27: "'Write for yourself these matters' — When the Holy One blessed be He revealed Himself at Sinai to give the Torah to Israel, He said it to Moses in order: Bible, Mishna, Talmud, and aggada, as it is stated: 'The Lord spoke all these matters' (Exod. 20:1); even what a student asks his teacher, the Holy One blessed be He said to him at that time." A direct parallel for the command to write.
• Charles's note — n. 36:2: "Cf. Exod. xxxiv. 27."

1:6And thus it will come to pass when all these things come upon them, that they will recognise that I am more righteous than they in all their judgments and in all their actions, and they will recognise that I have been truly with them.

• MT — Deut. 31:29: "For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in GOD's sight and provoking anger by your deeds." A partial parallel, for the "things coming upon them" — the misfortune befalling them for their evil. The recognition that God is "more righteous than they" has no parallel in the passages read.
• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 36:3: "Cf. Deut. xxx. 1." His citation; Deuteronomy 30 was not read, so this is not verified here.

1:7And do thou write for thyself all these words which I declare unto, thee this day, for I know their rebellion and their stiff neck, before I bring them into the land of which I sware to their fathers, to Abraham and to Isaac and to Jacob, saying: ' Unto your seed will I give a land flowing with milk and honey.

• MT — Deut. 31:27: "Well I know how defiant and stiffnecked you are: even now, while I am still alive in your midst, you have been defiant toward GOD; how much more, then, when I am dead!" HE:

  כִּ֣י אָנֹכִ֤י יָדַ֙עְתִּי֙ אֶֽת־מֶרְיְךָ֔ וְאֶֽת־עׇרְפְּךָ֖ הַקָּשֶׁ֑ה הֵ֣ן בְּעוֹדֶ֩נִּי֩ חַ֨י עִמָּכֶ֜ם הַיּ֗וֹם מַמְרִ֤ים הֱיִתֶם֙ עִם־ייי וְאַ֖ף כִּי־אַחֲרֵ֥י מוֹתִֽי׃.

  Deut. 31:20: "When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant." A direct parallel for the oath to the fathers and the land flowing with milk and honey.
• LXX — No parallel. The LXX of Deuteronomy and of Exodus 3 was not opened.
• Targums — No parallel. Targum on Deuteronomy and on Exodus 3 was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 36:4: "Cf. i. 27." Cited as printed; its referent is not clear from the note as printed. n. 36:5: "Cf. Deut. xxxi. 27."

1:8And they will eat and be satisfied, and they will turn to strange gods, to (gods) which cannot deliver them from aught of their tribulation: and this witness shall be heard for a witness against them. For they will forget all My commandments, (even) all that I command them, and they will walk after the Gentiles, and after their uncleanness, and after their shame, and will serve their gods, and these will prove unto them an offence and a tribulation and an affliction and a snare.

• MT — Deut. 31:20: "When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant." Deut. 31:16: "This people will thereupon go astray after the alien gods in their midst, in the land that they are about to enter; they will forsake Me and break My covenant that I made with them." Deut. 31:19: "Therefore, write down this poem and teach it to the people of Israel; put it in their mouths, in order that this poem may be My witness against the people of Israel." A direct parallel for "this witness shall be heard for a witness against them."
• LXX — No parallel. The LXX of Deuteronomy and of Exodus 23 was not opened.
• Targums — No parallel. Targum on Deuteronomy and on Exodus 23 was not read.
• Midrash — SR 41 on Exod. 32:1: "The people saw that Moses tarried [boshesh]… 'Come, make us a god that will go before us, because this man Moses, who took us up from the land of Egypt, we do not know what has become of him.'" Six hours had passed on the fortieth day and Moses had not descended; the people assembled around Aaron, and slew Ḥur when he confronted them. A direct parallel for the turning to strange gods when Moses tarries on the mountain.
• Charles's note — n. 36:6: "Cf. Deut. xxxi. 20." n. 36:7: "Cf. Exod. xxiii. 33." His citations; Exodus 23 was not read, so the second is not verified here.

1:9And many will perish and they will be taken captive, and they will fall into the hands of the enemy, because they have forsaken My ordinances and My commandments, and the festivals of My covenant, and My sabbaths, and My holy place which I have hallowed for Myself in their midst, and My tabernacle, and My sanctuary, which I have hallowed for Myself in the midst of the land, that I should set my name upon it, and that it should dwell (there).

• MT — Deut. 31:29: "For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in GOD's sight." A partial parallel, for the apostasy and the misfortune befalling them. The forsaking of the festivals, sabbaths, holy place, tabernacle, and sanctuary has no parallel in the passages read.
• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 37:1: "N. Israel is referred to." n. 37:2: "i. e. the Temple in Jerusalem." n. 37:3: "The Tabernacle is apparently thought of as still in existence (in Jerusalem) during the time of the monarchy."

1:10And they will make to themselves high places and groves and graven images, and they will worship, each his own (graven image), so as to go astray, and they will sacrifice their children to demons, and to all the works of the error of their hearts.

• MT — Deut. 32:17: "They sacrificed to demons, no-gods, Gods they had never known, New ones, who came but lately, Who stirred not your forebears' fears." Lev. 17:7: "and that they may offer their sacrifices no more to the goat-demons after whom they stray. This shall be to them a law for all time, throughout the ages." HE:

  וְלֹא־יִזְבְּח֥וּ עוֹד֙ אֶת־זִבְחֵיהֶ֔ם לַשְּׂעִירִ֕ם אֲשֶׁ֛ר הֵ֥ם זֹנִ֖ים אַחֲרֵיהֶ֑ם חֻקַּ֥ת עוֹלָ֛ם תִּֽהְיֶה־זֹּ֥את לָהֶ֖ם לְדֹרֹתָֽם׃.

• LXX — No parallel. The LXX of Leviticus and of Deuteronomy was not opened.
• Targums — No parallel. Targum on Leviticus and on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 37:4: "i. e. Judah." n. 37:5: "Cf. 2 Chron. xxxiii. 3 ff." n. 37:6: "Cf. 2 Chron. xxviii. 3, xxxiii. 6." His citations; 2 Chronicles was not read, so these are not verified here.

1:11And I will send witnesses unto them, that I may witness against them, but they will not hear, and will slay the witnesses also, and they will persecute those who seek the law, and they will abrogate and change everything so as to work evil before My eyes.

• MT — No direct parallel in the passages read. Deut. 31:29 (misfortune befalling them for doing evil) is background only.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 37:7: "Cf. 2 Chron. xxiv. 19." n. 37:8: "Cf. Matt. xxiii. 34." His citations; 2 Chronicles and Matthew were not read, so these are not verified here.

1:12And I will hide My face from them, and I will deliver them into the hand of the Gentiles for captivity, and for a prey, and for devouring, and I will remove them from the midst of the land, and I will scatter them amongst the Gentiles.

• MT — Deut. 31:17: "Then My anger will flare up against them, and I will abandon them and hide My countenance from them. They shall be ready prey; and many evils and troubles shall befall them." Deut. 31:18: "Yet I will keep My countenance hidden on that day, because of all the evil they have done in turning to other gods." HE:

  וְאָנֹכִ֗י הַסְתֵּ֨ר אַסְתִּ֤יר פָּנַי֙ בַּיּ֣וֹם הַה֔וּא עַ֥ל כׇּל־הָרָעָ֖ה אֲשֶׁ֣ר עָשָׂ֑ה כִּ֣י פָנָ֔ה אֶל־א-להים אֲחֵרִֽים׃.

  For the scattering: Deut. 32:26, where the Hebrew reads אָמַ֖רְתִּי אַפְאֵיהֶ֑ם אַשְׁבִּ֥יתָה מֵאֱנוֹשׁ זִכְרָֽם — "I said, I would scatter them, I would make the remembrance of them to cease from among men" (JPS renders "I might have reduced them to naught… Made their memory cease among humankind").
• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 37:9: "Cf. 2 Kings xxi. 14." n. 37:10: "Cf. Deut. iv. 27, xxviii. 64." His citations; 2 Kings and Deuteronomy 4 and 28 were not read, so these are not verified here.

1:13And they will forget all My law and all My commandments and all My judgments, and will go astray as to new moons, and sabbaths, and festivals, and jubilees, and ordinances.

• MT — Lev. 25:8–10: "You shall count off seven weeks of years — seven times seven years — so that the period of seven weeks of years gives you a total of forty-nine years. Then you shall sound the horn loud; in the seventh month, on the tenth day of the month — the Day of Atonement — you shall have the horn sounded throughout your land, and you shall hallow the fiftieth year. You shall proclaim release throughout the land for all its inhabitants. It shall be a jubilee for you." The Torah's anchor for "jubilees"; the forgetting of the law and the going astray as to new moons, sabbaths, and festivals have no parallel in the passages read.
• LXX — No parallel. The LXX of Leviticus was not opened.
• Targums — No parallel. Targum on Leviticus was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — No note on this verse.

1:14And after this they will turn to Me from amongst the Gentiles with all their heart and with all their soul and with all their strength, and I will gather them from amongst all the Gentiles, and they will seek me, so that I shall be found of them, when they seek me with all their heart and with all their soul.

• MT — Ezek. 20:34: "With a strong hand and an outstretched arm and overflowing fury I will bring you out from the peoples and gather you from the lands where you are scattered." Ezek. 20:41: "When I bring you out from the peoples and gather you from the lands in which you are scattered, I will accept you as a pleasing odor; and I will be sanctified through you in the sight of the nations." HE:

  וְהוֹצֵאתִ֤י אֶתְכֶם֙ מִן־הָ֣עַמִּ֔ים וְקִבַּצְתִּ֣י אֶתְכֶם֙ מִן־הָ֣אֲרָצ֔וֹת אֲשֶׁ֥ר נְפוֹצֹתֶ֖ם בָּ֑ם בְּיָ֤ד חֲזָקָה֙ וּבִזְר֣וֹעַ נְטוּיָ֔ה וּבְחֵמָ֖ה שְׁפוּכָֽה׃.

• LXX — No parallel. The LXX of Ezekiel was not opened.
• Targums — No parallel. Targum on Ezekiel was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 37:11: "Cf. Deut. iv. 30." n. 37:12: "Cf. Jer. xxix. 14." His citations; Deuteronomy 4 and Jeremiah 29 were not read, so these are not verified here.

1:15And I will disclose to them abounding peace with righteousness, and I will remove them the plant of uprightness, with all My heart and with all My soul, and they shall be for a blessing and not for a curse, and they shall be the head and not the tail.

• MT — No direct parallel in the passages read. Charles's cross-references (Jer. 32:41; Zech. 8:13; Deut. 28:13) are his, not verified: Jeremiah 32, Zechariah, and Deuteronomy 28 were not read.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:1: "The obelized words are corrupt. Charles suggests reading 'And I will plant them the plant of uprightness in the land.'" n. 38:2: "Cf. Jer. xxxii. 41." n. 38:3: "Cf. Zech. viii. 13." n. 38:4: "Cf. Deut. xxviii. 13." His citations; those passages were not read, so they are not verified here.

1:16And I will build My sanctuary in their midst, and I will dwell with them, and I will be their God and they shall be My people in truth and righteousness.

• MT — Exod. 33:14: "And [God] said, 'I will go in the lead and will lighten your burden.'" HE: וַיֹּאמַ֑ר פָּנַ֥י יֵלֵ֖כוּ וַהֲנִחֹ֥תִי לָֽךְ׃. A partial parallel, for "I will dwell with them" — God's presence going with Israel. The building of the sanctuary itself has no parallel in the passages read (Charles's Lev. 26:12, below, was not read).
• LXX — Exod. 33:14 (Brenton): "And he says, I myself will go before thee, and give thee rest." Greek: Καὶ λέγει, αὐτὸς προπορεύσομαί σου, καὶ καταπαύσω σε.
• Targums — No parallel. Targum on Exodus 33 was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:5: "i. e. the second Temple." n. 38:6: "Cf. Lev. xxvi. 12 and often." His citation; Leviticus 26 was not read, so this is not verified here.

1:17And I will not forsake them nor fail them; for I am the Lord their God.'

• MT — Deut. 31:6: "Be strong and resolute; be not in fear or in dread of them, for it is indeed the ETERNAL your God who marches with you — who will not fail you or forsake you." HE:

  חִזְק֣וּ וְאִמְצ֔וּ אַל־תִּֽירְא֥וּ וְאַל־תַּעַרְצ֖וּ מִפְּנֵיהֶ֑ם כִּ֣י ׀ ייי אֱלֹהֶ֗יךָ ה֚וּא הַהֹלֵ֣ךְ עִמָּ֔ךְ לֹ֥א יַרְפְּךָ֖ וְלֹ֥א יַעַזְבֶֽךָּ׃.

• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:7: "Cf. Deut. xxxi. 6."

1:18And Moses fell on his face and prayed and said, 'O Lord my God, do not forsake Thy people and Thy inheritance, so that they should wander in the error of their hearts, and do not deliver them into the hands of their enemies, the Gentiles, lest they should rule over them and cause them to sin against Thee.

• MT — Exod. 32:11: "But Moses implored the ETERNAL his God, saying, 'Let not Your anger, O ETERNAL One, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand.'" Exod. 32:12–13: "Turn from Your blazing anger, and renounce the plan to punish Your people. Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven."
• LXX — Exod. 32:11 (Brenton): "And Moses prayed before the Lord God, and said, Wherefore, O Lord, art thou very angry with thy people, whom thou broughtest out of the land of Egypt with great strength, and with thy high arm?" Exod. 32:12: "Take heed lest at any time the Egyptians speak, saying, With evil intent he brought them out to slay them in the mountains, and to consume them from off the earth; cease from thy wrathful anger, and be merciful to the sin of thy people." Exod. 32:13: "remembering Abraam and Isaac and Jacob thy servants, to whom thou hast sworn by thyself."
• Targums — Onk. Exod. 32:11: "Moshe implored [prayed] before the Presence of Adonoy, his God, and he said, 'Adonoy! Why should Your wrath blaze against Your people whom You brought out from the land of Egypt with great power and with a mighty hand?'" PJ Exod. 32:11: "And Mosheh was shaken with fear, and began to pray before the Lord his God." PJ Exod. 32:12: "Why should the Mizraee who are remaining say, It was for evil that He led them out, to kill them among the mountains of Tabor and Hermon, and Sirion and Sinai, and to destroy them from the face of the earth?"
• Midrash — SR 47:9: "all the righteous came to the Holy One blessed be He with craftiness… Likewise, Moses maligned Israel, as it is stated: 'Please; this people has sinned a great sin'" (Exod. 32:31) — the Midrash's example of Moses pleading for Israel after the sin.
• Charles's note — n. 38:8: "Cf. Deut. ix. 26." His citation; Deuteronomy 9 was not read, so this is not verified here.

1:19Let thy mercy, O Lord, be lifted up upon Thy people, and create in them an upright spirit, and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.

• MT — No direct parallel in the passages read. Charles's Psalm 51:10 ("Create in me a clean heart, O God; and renew a right spirit within me") is his citation; Psalm 51 was not read.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:9: "Cf. Ps. li. 10." n. 38:10: "Beliar (Belial) is here, as in the Ascension of Isaiah (see Introduction to that work), a Satanic being, apparently 'the prince of the devils.'" His citations; Psalm 51 and the Ascension of Isaiah were not read, so these are not verified here.

1:20But they are Thy people and Thy inheritance, which thou hast delivered with thy great power from the hands of the Egyptians: create in them a clean heart and a holy spirit, and let them not be ensnared in their sins from henceforth until eternity.'

• MT — Exod. 32:11 (cited at v. 18): "Let not Your anger, O ETERNAL One, blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand." A direct parallel for "Thy people and Thy inheritance, which thou hast delivered with thy great power from the hands of the Egyptians."
• LXX — Exod. 32:11 (Brenton, cited at v. 18): "Wherefore, O Lord, art thou very angry with thy people, whom thou broughtest out of the land of Egypt with great strength, and with thy high arm?"
• Targums — Onk. Exod. 32:11 (cited at v. 18): "Why should Your wrath blaze against Your people whom You brought out from the land of Egypt with great power and with a mighty hand?"
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:11: "Cf. Deut. ix. 29." n. 38:12: "Cf. Ps. li. 10 (and ver. 20 above)." His citations; Deuteronomy 9 and Psalm 51 were not read, so these are not verified here.

1:21And the Lord said unto Moses: 'I know their contrariness and their thoughts and their stiffneckedness, and they will not be obedient till they confess their own sin and the sin of their fathers.

• MT — Deut. 31:27 (cited at v. 7): "Well I know how defiant and stiffnecked you are: even now, while I am still alive in your midst, you have been defiant toward GOD; how much more, then, when I am dead!" A direct parallel for "I know their contrariness and their thoughts and their stiffneckedness."
• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 38:13: "Cf. Deut. xxxi. 27." n. 39:1: "Cf. Lev. xxvi. 40." His citations; Leviticus 26 was not read, so the second is not verified here.

1:22And after this they will turn to Me in all uprightness and with all (their) heart and with all (their) soul, and I will circumcise the foreskin of their heart and the foreskin of the heart of their seed, and I will create in them a holy spirit, and I will cleanse them so that they shall not turn away from Me from that day unto eternity.

• MT — No direct parallel in the passages read. Charles's cross-references (Deut. 10:16; Deut. 30:6) are his, not verified: Deuteronomy 10 and 30 were not read.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 39:2: "Cf. Deut. x. 16, xxx. 6." His citation; those chapters were not read, so this is not verified here.

1:23And their souls will cleave to Me and to all My commandments, and they will fulfil My commandments, and I will be their Father and they shall be My children.

• MT — Deut. 31:12: "Gather the people — men, women, children, and the strangers in your communities — that they may hear and so learn to revere the ETERNAL your God and to observe faithfully every word of this Teaching." A partial parallel, for "they will fulfil My commandments" — the observing of every word of the Teaching. The "souls will cleave to Me" and Father/children language has no parallel in the passages read.
• LXX — No parallel. The LXX of Deuteronomy was not opened.
• Targums — No parallel. Targum on Deuteronomy was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — No note on this verse.

1:24And they all shall be called children of the living God, and every angel and every spirit shall know, yea, they shall know that these are My children, and that I am their Father in uprightness and righteousness, and that I love them.

• MT — Jer. 31:9: "They shall come with weeping, And with compassion will I guide them. I will lead them to streams of water, By a level road where they will not stumble. For I am ever a Father to Israel, Ephraim is My first-born." A direct parallel for "I am their Father" and "they shall be My children."
• LXX — No parallel. The LXX of Jeremiah was not opened.
• Targums — No parallel. Targum on Jeremiah was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 39:3: "Cf. Hos. i. 10." His citation; Hosea was not read, so this is not verified here.

1:25And do thou write down for thyself all these words which I declare unto thee on this mountain, the first and the last, which shall come to pass in all the divisions of the days in the law and in the testimony and in the weeks and the jubilees unto eternity, until I descend and dwell with them throughout eternity.'

• MT — Exod. 34:27 (cited at v. 5): "Write down these commandments, for in accordance with these commandments I make a covenant with you and with Israel."
• LXX — Exod. 34:27 (Brenton, cited at v. 5): "Write these words for thyself, for on these words I have established a covenant with thee and with Israel."
• Targums — Onk. Exod. 34:27 (cited at v. 5): "Write these words down for yourself, for with [regarding the expression of] these words I have made a covenant with you and with [the B'nei] Yisrael." PJ Exod. 34:27 (cited at v. 5).
• Midrash — SR 47:1 (cited at v. 5): "'Write for yourself these matters' — When the Holy One blessed be He revealed Himself at Sinai to give the Torah to Israel, He said it to Moses in order: Bible, Mishna, Talmud, and aggada."
• Charles's note — n. 39:4: "Viz. those contained in our Book (the Book of Jubilees) as distinguished from the Book of the First Law (vi. 22 = the Pentateuch), which was written by the angel himself." n. 39:5: "viz. in the perfect theocracy inaugurated by the Messianic Kingdom."

1:26And He said to the angel of the presence: Write for Moses from the beginning of creation till My sanctuary has been built among them for all eternity.

• MT — Exod. 34:27–28: "And GOD said to Moses: Write down these commandments, for in accordance with these commandments I make a covenant with you and with Israel. And he was there with GOD forty days and forty nights; he ate no bread and drank no water; and he wrote down on the tablets the terms of the covenant, the Ten Commandments." Contrast: in the Torah, Moses writes (and God inscribes the first tablets, Exod. 31:18); in Jubilees, the angel of the presence writes for Moses. Isa. 63:9: "In all their troubles [God] was troubled, And the angel of the divine Presence delivered them." A direct parallel for "the angel of the presence."
• LXX — Exod. 34:27–28 (Brenton): "And the Lord said to Moses, Write these words for thyself, for on these words I have established a covenant with thee and with Israel. And Moses was there before the Lord forty days, and forty nights; he did not eat bread, and he did not drink water; and he wrote upon the tables these words of the covenant, the ten sayings." The LXX of Isaiah was not opened.
• Targums — Onk. Exod. 34:28: "He [Moshe] remained there with [before] Adonoy for forty days and forty nights. He did not eat bread nor drink water, and He wrote on the tablets the words of the covenant, the Ten Words [commandments.]" PJ Exod. 34:28: "And he was there before the Lord forty days and forty nights; he ate no bread nor did he drink water; and he wrote upon the other tables the words of the covenant, the Ten Words which had been written upon the former tables." Contrast: the writing is Moses' (or God's), not an angel's.
• Midrash — SR 47:2 on Exod. 34:27: "'Write for yourself' — the Holy One blessed be He said to Moses: 'I wrote the first tablets, as it is written: "Written with the finger of God" (Deut. 9:10). But the second [tablets], you write and hopefully I will give a hand.'" A parallel for the question of who writes the tablets — God the first, Moses the second — against Jubilees' angel writing for Moses.
• Charles's note — n. 39:6: "Cf. Isa. lxiii. 9; Test. XII. Patr., Judah 25: probably Michael is meant. Note that the medium of communication is an angel, and cf. Gal. iii. 19 ('The Law . . . ordained through angels'). Later Judaism rejected this idea." n. 39:7: "i. e. not the Pentateuch, 'but a history up to the Messianic Kingdom' (Charles, in Oxford Corpus)." n. 39:8: "Read this ver. after ver. 25." His citations of the Testaments and Galatians were not verified; the Testaments and Galatians were not read.

1:27And the Lord will appear to the eyes of all, and all shall know that I am the God of Israel and the Father of all the children of Jacob, and King on Mount Zion for all eternity. And Zion and Jerusalem shall be holy.'

• MT — Jer. 31:1: "At that time — declares GOD — I will be God to all the clans of Israel, and they shall be My people." A direct parallel for "I am the God of Israel."
• LXX — No parallel. The LXX of Jeremiah was not opened.
• Targums — No parallel. Targum on Jeremiah was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 40:1: "Cf. Rev. i. 7 (in the final theophany)." n. 40:2: "Cf. i. 24; Jer. xxxi. i." n. 40:3: "Cf. Isa. xxiv. 23." His citations; Revelation and Isaiah 24 were not read, so those are not verified here.

1:28And the angel of the presence who went before the camp of Israel took the tables of the divisions of the years -from the time of the creation- of the law and of the testimony of the weeks of the jubilees, according to the individual years, according to all the number of the jubilees [according, to the individual years], from the day of the [new] creation when the heavens and the earth shall be renewed and all their creation according to the powers of the heaven, and according to all the creation of the earth, until the sanctuary of the Lord shall be made in Jerusalem on Mount Zion, and all the luminaries be renewed for healing and for peace and for blessing for all the elect of Israel, and that thus it may be from that day and unto all the days of the earth.

• MT — Exod. 14:19: "The angel of God, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them." HE:

  וַיִּסַּ֞ע מַלְאַ֣ךְ הָא-להים הַהֹלֵךְ֙ לִפְנֵי֙ מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֵּ֖לֶךְ מֵאַחֲרֵיהֶ֑ם וַיִּסַּ֞ע עַמּ֤וּד הֶֽעָנָן֙ מִפְּנֵיהֶ֔ם וַֽיַּעֲמֹ֖ד מֵאַחֲרֵיהֶֽם׃.

  A direct parallel for "the angel of the presence who went before the camp of Israel." The tables of the divisions of the years have no parallel in the Torah.
• LXX — No parallel. The LXX of Exodus 14 was not opened.
• Targums — No parallel. Targum on Exodus 14 was not read.
• Midrash — No parallel found in SR 41 or 47 as read.
• Charles's note — n. 40:4: "Cf. Exod. xiv. 19." n. 40:5: "From these the angel dictates to Moses (who writes) the Book of Jubilees." n. 40:6: "Text corrupt. Read 'from the day of creation, till the heavens.'" n. 40:7: "i. e. in the Messianic Kingdom." n. 40:8: "Cf. Rev. xxii. 2." His citation of Revelation was not verified; Revelation was not read.

Counted programmatically against this file: a verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast. Entries that begin "No parallel" / "No direct parallel" / "No note" do not count; background-only citations do not count. The Prologue is not a numbered verse and is not counted in the tally.

Parallels in this chapter — MT — 24/28: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 16, 17, 18, 20, 21, 23, 24, 25, 26, 27, 28; LXX — 10/28: 1, 2, 3, 4, 5, 16, 18, 20, 25, 26; Targums — 9/28: 1, 2, 3, 4, 5, 18, 20, 25, 26; Midrash — 7/28: 1, 4, 5, 8, 18, 25, 26; Charles's notes — 24/28: 1, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28.

Chapter 2 — Creation and the Institution of the Sabbath Cite

The history of the twenty-two distinct acts of creation on the six days, 1–16. Institution of the Sabbath: its observance by the highest angels, with whom Israel is afterwards to be associated, 17–32. (cf. Gen. i–ii. 3.) — Charles's heading to the chapter.

Pilot only — chapter 2. No other chapter is covered here.

Jubilees chapter 2 retells Genesis 1:1–2:3 and then turns the seventh day into a law: the Sabbath, kept first by the highest angels in heaven, is given to Israel alone as a sign. This pilot sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis passage Jubilees is retelling, and the Sabbath passages of Exodus, Isaiah, Jeremiah, and Nehemiah that stand behind verses 17–33.

LXX — the Greek Genesis reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos, Pseudo-Jonathan, and Neofiti where they expand or differ.

Midrash — Genesis Rabbah and Pirkei de-Rabbi Eliezer where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

2:1And the angel of the presence spake to Moses according to the word of the Lord, saying: Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works.

• MT — The chapter as a whole retells Gen. 1:1–2:3. Gen. 1:1: בְּרֵאשִׁית בָּרָא א-להים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ ("When God began to create heaven and earth"). Gen. 2:3: וַיְבָרֶךְ א-להים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ ("And God blessed the seventh day and declared it holy"). The Sabbath as a sign is Exod. 31:13, 17 (see v. 17 below).
• LXX — Gen. 1:1: Ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν ("In the beginning God made the heaven and the earth," Brenton). Gen. 2:3: Καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην, καὶ ἡγίασεν αὐτήν ("And God blessed the seventh day and sanctified it").
• Targums — Neof. Gen. 1:1: "In the beginning and in great wisdom, God created and finished the heavens and the earth" (בחכמה — "in wisdom"; ברא… שכלל — "created and finished"). Onk. Gen. 1:1 is plain: בְּקַדְמִין בְּרָא יְיָ יָת שְׁמַיָּא וְיָת אַרְעָא ("In the beginning God created the heavens and the earth"). PJ Gen. 1:1: "At the beginning (min avella) the Lord created the heavens and the earth."
• Midrash — BR 1 (on Gen. 1:1): "six items preceded the creation of the world; some of them were [actually] created, and some of them God contemplated creating" — the Torah and the Throne of Glory were created; the patriarchs, Israel, the Temple, and the name of the messianic king were contemplated; Rabbi Ahava ben Rabbi Ze'eira adds Repentance (Ps. 90:2–3).
• Charles's note — the chapter heading only (see above).

2:2For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before him — the angels of the presence, and the angels of sanctification, and the angels [of the spirit of fire and the angels] of the spirit of the winds, and the angels of the spirit of the clouds, and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer and of all the spirits of his creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide \<and night\>, and the light, dawn and day, which He hath prepared in the knowledge of his heart.

• MT — Gen. 1:1–5: heaven, earth, waters, darkness, light, evening and morning. Gen. 1:2:

  וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ א-להים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם

  ("the earth being unformed and void, with darkness over the surface of the deep and a wind from God sweeping over the water"). Nothing in Genesis 1 puts angels, or angels over the elements and seasons, on the first day; that is Jubilees' own expansion.
• LXX — Gen. 1:2: ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος ("But the earth was invisible and unformed, and darkness was over the abyss, and the Spirit of God moved over the water"). Note the LXX's rendering of תֹהוּ וָבֹהוּ as ἀόρατος καὶ ἀκατασκεύαστος ("unseen and unequipped").
• Targums — All three distance the divine spirit. Onk. Gen. 1:2: "The breath of [from before] God hovered [blew] above the surface of the water" — Aramaic: וְרוּחָא מִן קֳדָם יְיָ מְנַשְּׁבָא עַל אַפֵּי מַיָּא ("a wind from before the Lord blew"). PJ Gen. 1:2: "the Spirit of mercies from before the Lord breathed upon the face of the waters," and the earth is "vacancy and desolation, solitary of the sons of men, and void of every animal." Neof. Gen. 1:2: "a merciful spirit from before God blew across the water"; the earth "desolate from humans and animals alike… empty of all planted vegetation and trees."
• Midrash — PDRE 3: "Eight things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water" — שְׁמוֹנָה דְבָרִים נִבְרְאוּ בַּיּוֹם רִאשׁוֹן. ("Some [wise men] say that day and night also," Gen. 1:5.) Jubilees counts seven works on day 1; PDRE counts eight. BR 3 gives a shorter day-1 list: "four items were created: Mountains, the heavens, the earth, and light."
• Note — Contrast, not parallel — the angels' day. Jubilees puts the angels on day 1. BR 1: "When were the angels created? Rabbi Yoḥanan said: The angels were created on the second day… Rabbi Ḥanina said: The angels were created on the fifth day… everyone agrees that none were created on the first day, so people should not say: Mikhael was pulling at the south side of the heavens and Gabriel at its north side, while the Holy One blessed be He straightened it out in the middle" (Isa. 44:24). The same passage is repeated in BR 3. PDRE 4: "ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom" — "the angels created on the second day… as it is said, 'Who maketh his angels winds; his ministers a flaming fire' (Ps. 104:4)."
• Charles's note — n. 41:1: verses 2–3 "record the creations of the first day, seven in number, viz. heaven, earth, the waters, spirits, the abysses, darkness, light," and cites PDRE iii (eight things); "Perhaps Tohu and Bohu here = abysses." n. 41:2: "According to our Book the angels were created on the first day, and this probably represents the view of earlier Judaism. This was opposed by later Judaism, which objected to the idea that angels assisted in the work of creation on the days following the first. Pirḳe de R. Eliezer placed the creation of angels in the second day; some Rabbis on the fifth (cf. Gen. rabb. i. 5)." n. 41:3: "Cf. ii. 18, xv. 27, xxxi. 14. These are the two chief orders of angels. The 'angels of sanctification' sing praises to God." n. 41:4: the classes that follow "constitute the third or lowest order. They preside over the elements and natural phenomena" (citing 1 Enoch lx. 12–21, lxxv., lxxx.; 2 Enoch xix. 1–4; Rev. vii. 1f.; 1 Enoch xviii. 1–5, xxxiv.–xxxvi., lxxvi.). nn. 41:5–8: further cross-references for the angels of the voices, thunder, lightning, and seasons (1 Enoch lx. 17–18; Rev. iv. 5, xi. 19, xvi. 18; 1 Enoch ix. 13–15; lxxxii. 13–20).

2:3And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day.

• MT — Gen. 1:5: וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד ("And there was evening and there was morning, a first day"). The angels seeing and praising has no parallel in Genesis 1.
• LXX — Gen. 1:5: καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα μία ("And there was evening and there was morning, the first day"). No LXX parallel for the angels' praise.
• Targums — Neof. Gen. 1:5 has the Memra naming day and night, "the first day of the Genesis order" (סדר עבד בראשית). No Targum expansion on the angels praising.
• Midrash — The day-1 lists: PDRE 3 (eight things, above, v. 2) and BR 3 (four items). Neither mentions angels praising the works.
• Charles's note — n. 41:1 (above, v. 2): the seven works are heaven, earth, the waters, spirits, the abysses, darkness, light.

2:4And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day — half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. And this was the only work (God) created on the second day.

• MT — Gen. 1:6–8. Gen. 1:6:

  וַיֹּאמֶר א-להים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָּיִם

  ("God said, 'Let there be an expanse in the midst of the water, that it may separate water from water'"). Gen. 1:7: the waters below the expanse divided from the waters above it. Gen. 1:8: "God called the expanse Sky."
• LXX — Gen. 1:6: γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος, καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος ("Let there be a firmament in the midst of the water, and let it be a division between water and water," Brenton). Gen. 1:7: 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 ("And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament").
• Targums — Onk. Gen. 1:6: "a canopy in the midst [middle] of the waters" (רְקִיעָא בִּמְצִיעוּת מַיָּא). PJ Gen. 1:7: "And the Lord made the expanse, upbearing it with three fingers, between the confines of the heavens and the waters of the ocean" (the Sefaria Aramaic has a garbled character in the word after סוּמְכֵי; the English "upbearing it with three fingers" is as given). Neof. Gen. 1:6–7: "a separation in the middle of the waters… between the earth-waters and the heaven-waters"; "it was thus as his word" (כמימריה). No Targum says the firmament was the only work of the second day.
• Midrash — PDRE 4: "Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, 'And God said, Let there be a firmament in the midst of the waters' (Gen. 1:6)." But PDRE 4 also lists four things created on day 2 — firmament, angels, fire for flesh and blood, fire of Gehinnom — against Jubilees' "only work." BR 11's three-per-day scheme likewise puts three things on day 2: "the firmament, Gehenna, and angels."
• Charles's note — n. 42:1: "Cf. Gen. i. 6–7; 2 Enoch xxvi.–xxvii. According to Pirḳe de R. Eliezer iv. the following were created on the second day: the firmament, angels, fire for flesh and blood, and the fire of Gehinnom."

2:5And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear.

• MT — Gen. 1:9:

  וַיֹּאמֶר א-להים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה

  ("God said, 'Let the water below the sky be gathered into one area, that the dry land may appear'").
• LXX — Gen. 1:9: συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά ("Let the water which is under the heaven be collected into one place, and let the dry land appear," Brenton). The LXX then adds the fulfilment, absent in the MT: καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά ("And the water which was under the heaven was collected into its places, and the dry land appeared").
• Targums — PJ Gen. 1:9: "Let the lower waters which remain under the heavens be gathered together into one place, and the earth be dried, that the land may be visible." Onk. Gen. 1:9 is literal. Neofiti: not available on Sefaria for Gen. 1:9–31.
• Midrash — No passage in the six chapters read treats the gathering of the waters on day 3 directly. Loosely, PDRE 3 on the waters of the ocean: "The hooks of the heavens are fixed in the waters of the ocean. The waters of the ocean are situated between the ends of the heavens and the ends of the earth… as it is said, 'Who layeth the beams of his chambers in the waters' (Ps. 104:3)."
• Charles's note — n. 42:2 (with v. 7): "Cf. Gen. i. 9–13 (dry land, seas, herbage, fruit trees = 3 works)."

2:6And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared.

• MT — Gen. 1:9–10 (above, v. 5). The waters retiring "outside of this firmament" is Jubilees' own phrasing; Genesis has the waters gathered "into one area" under the sky.
• LXX — Gen. 1:9–10 (above, v. 5): καὶ ἐκάλεσεν ὁ θεὸς τὴν ξηρὰν γῆν, καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσεν θαλάσσας ("And God called the dry land Earth, and the gatherings of the waters he called Seas," Brenton).
• Targums — No Targum expansion on this verse (Onk. 1:9–10 literal; PJ 1:10 close).
• Midrash — No direct parallel in the six chapters read (see PDRE 3 on the ocean waters, v. 5).
• Charles's note — n. 42:2 (with vv. 5, 7).

2:7And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth, and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all plants after their kind.

• MT — Gen. 1:10–12: the seas named, and the earth bringing forth vegetation, "seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it" (Gen. 1:11–12). The Garden of Eden is not in Genesis 1; it enters in Gen. 2:8: וַיִּטַּע ייי א-להים גַּן־בְּעֵדֶן מִקֶּדֶם ("The ETERNAL God planted a garden in Eden, in the east"), and the river that waters it in Gen. 2:10: "A river issues from Eden to water the garden."
• LXX — Gen. 1:11: βλαστησάτω ἡ γῆ βοτάνην χόρτου σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπόν ("Let the earth bring forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit-tree bearing fruit," Brenton). Gen. 2:8: Καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς ("And God planted a garden eastward in Edem," Brenton).
• Targums — No expansion: Onk. Gen. 1:11–12 and PJ Gen. 1:11–12 follow the Hebrew closely. Neofiti: not available on Sefaria for Gen. 1:9–31.
• Midrash — BR 11 (on Gen. 2:3), Rabbi Levi's three-per-day scheme: "on the third day, trees, grasses, and the Garden of Eden." This matches Jubilees' day-3 list, including Eden, exactly.
• Charles's note — n. 42:2: "Our Book adds a fourth, the Garden of Eden (so also the Midrash Bereshith rabb. xv.; 2 Enoch xxx. i). Another view was that Paradise (? the Heavenly Paradise) was created before the world; cf. 4 Ezra iii. 6 (note)."

2:8These four great works God created on the third day. And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness.

• MT — Gen. 1:14–18. Gen. 1:14:

  וַיֹּאמֶר א-להים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים

  ("God said, 'Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times — the days and the years'"). Gen. 1:16–17: the two great lights made and set in the expanse "to shine upon the earth," to dominate day and night.
• LXX — Gen. 1:14: γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς ("Let there be lights in the firmament of the heaven to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years," Brenton). Gen. 1:16: 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 ("And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also").
• Targums — Onk. Gen. 1:14: the lights serve "for signs for seasons, [and to count] (for) days and (for) years [with them]" — לְמִימְנֵי בְהוֹן ("to count by them"), flagged by Sefaria as a departure; no expansion about festivals or new moons. PJ Gen. 1:14 expands at length (see v. 9). Neofiti: not available for Gen. 1:9–31.
• Midrash — BR 11, three-per-day scheme: "on the fourth day, the sun, the moon, and the constellations."
• Charles's note — n. 42:3: "Cf. Gen. i. 14–19; 2 Enoch xxx. 2–6."

2:9And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years.

• MT — Gen. 1:14 (above, v. 8): the lights "shall serve as signs for the set times (לְמוֹעֲדִים) — the days and the years." Jubilees expands מוֹעֲדִים into a full calendar: days, sabbaths, months, feasts, years, sabbaths of years, jubilees, seasons. Note that Jubilees names the sun alone as the sign.
• LXX — Gen. 1:14: καὶ ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτούς ("and let them be for signs and for seasons and for days and for years").
• Targums — PJ Gen. 1:14 is the closest parallel in the Targums: the lights serve "for signs and for festival times, and for the numbering by them the account of days, and for the sanctifying of the beginning of months, and the beginning of years, the passing away of months, and the passing away of years, the revolutions of the sun, the birth of the moon, and the revolvings (of seasons)." Onk. Gen. 1:14 has no such expansion (only "to count by them days and years").
• Midrash — No passage in the six chapters read treats the luminaries as calendar signs.
• Charles's note — n. 42:4: "Note the intentional omission of the moon. The writer objected to a calendar based upon the changes of the moon."

2:10And it divideth the light from the darkness [and] for prosperity, that all things may prosper which shoot and grow on the earth.

• MT — Gen. 1:14, 1:18: the lights divide light from darkness (וּלְהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ). The "prosperity" of growing things is Jubilees' own addition; Genesis says only that God saw that it was good.
• LXX — Gen. 1:18: καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς καὶ ἀνὰ μέσον τοῦ σκότους ("and to divide between the light and the darkness").
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the six chapters read.
• Charles's note — None specific (n. 42:3 covers vv. 8–10 as a group).

2:11These three kinds He made on the fourth day. And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by his hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind.

• MT — Gen. 1:20–21. Gen. 1:21:

  וַיִּבְרָא א-להים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ

  ("God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind"). "The first things of flesh" is Jubilees' own gloss.
• LXX — Gen. 1:21: 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 ("And God made the great sea-monsters, and every living creature that moves, which the waters brought forth according to their kinds, and every winged bird according to its kind," Brenton).
• Targums — PJ Gen. 1:21: "And the Lord created the great tanins, the lev-ya-than and his yoke-fellow which are prepared for the day of consolation, and every living animal which creepeth… the kinds which are clean, and the kinds which are not clean; and every fowl which flieth with wings after their kinds, the clean and the unclean." Onk. Gen. 1:21 is literal — no Leviathan, no clean/unclean sorting.
• Midrash — BR 11, three-per-day scheme: "on the fifth day, birds, fish, and Leviathan." Leviathan on day 5, exactly as in Jubilees' sea-monsters.
• Charles's note — n. 43:1: "Cf. Gen. i. 20–23; 2 Enoch xxx. 7; 4 Ezra vi. 47 ff. According to our Book the three works of the fifth day were the great sea-monsters, fish and birds; according to Pirḳe de R. Eliezer ix. birds, fish and locusts."

2:12And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh.

• MT — No direct parallel. Gen. 1:16–18 gives the sun to "dominate the day" and shine on the earth; nothing about the sun rising above the creatures to prosper them. This verse is Jubilees' own expansion.
• LXX — No parallel beyond Gen. 1:16–18 (above, v. 8).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the six chapters read.
• Charles's note — None.

2:13These three kinds He created on the fifth day. And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth.

• MT — Gen. 1:24–25. Gen. 1:24:

  וַיֹּאמֶר א-להים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ

  ("God said, 'Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of every kind'").
• LXX — Gen. 1:24: ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα καὶ ἑρπετὰ καὶ θηρία τῆς γῆς κατὰ γένος ("Let the earth bring forth the living creature according to its kind, four-footed beasts and creeping things and wild beasts of the earth according to their kinds," Brenton).
• Targums — PJ Gen. 1:24–25 sorts the creatures into "the kind that is clean and the kind that is unclean" (a Levitical distinction read back into creation). Onk. Gen. 1:24–25 is literal.
• Midrash — BR 11, three-per-day scheme: "on the sixth day, Adam, Eve, and crawling creatures."
• Charles's note — n. 43:2: "Cf. Gen. i. 24–28; 2 Enoch xxx. 8 f."

2:14And after all this He created man, a man and a woman created He them, and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion.

• MT — Gen. 1:26–28. Gen. 1:26:

  וַיֹּאמֶר א-להים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ

  ("And God said, 'Let us make humankind in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth'"). Gen. 1:27:

  וַיִּבְרָא א-להים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם א-להים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם

  ("And God created humankind in the divine image, creating it in the image of God — creating them male and female"). Gen. 1:28: the blessing, "Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth."
• LXX — Gen. 1:26: καὶ εἶπεν ὁ θεός· ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν καὶ καθ' ὁμοίωσιν ("And God said, Let us make man according to our image and likeness," Brenton). Gen. 1:27: καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ("And God made man according to the image of God he made him: male and female he made them," Brenton).
• Targums — PJ Gen. 1:26: "And the Lord said to the angels who ministered before Him, who had been created in the second day of the creation of the world, Let us make man in Our image, in Our likeness." Note the dating — day 2 — against Jubilees' day-1 angels (see v. 2). PJ Gen. 1:27: Adam is made "with two hundred and forty and eight members, with three hundred and sixty and five nerves, and overlaid them with skin, and filled it with flesh and blood. Male and female in their bodies He created them." Onk. Gen. 1:26–27 keeps the plural "Let us make" literally, with no angel gloss, and "in the image of the Lord" (בְּצַלְמָא דַיְיָ).
• Midrash — BR 11 (above, v. 13): Adam and Eve belong to day 6, with the crawling creatures.
• Charles's note — n. 43:2 (with v. 13).

2:15And these four kinds He created on the sixth day. And there were altogether two and twenty kinds.

• MT — Gen. 1:31: וַיַּרְא א-להים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד ("And God saw all that had been made, and found it very good") — the summing-up of the six days. The count of twenty-two kinds (7 + 1 + 4 + 3 + 3 + 4) is Jubilees' own scheme; Genesis has no such count.
• LXX — Gen. 1:31: καὶ εἶδεν ὁ θεὸς τὰ πάντα ὅσα ἐποίησεν, καὶ ἰδοὺ καλὰ λίαν ("And God saw all the things that he had made, and, behold, they were very good," Brenton).
• Targums — Onk. Gen. 1:31 renders "very good" as תַּקִּין לַחֲדָא ("completely prepared"), flagged by Sefaria as a departure. PJ Gen. 1:31 is close ("it was very good," טַב לַחֲדָא).
• Midrash — No parallel for the twenty-two count in the six chapters read.
• Charles's note — n. 43:3: "Cf. ii. 23 (below)" — the twenty-two kinds answer to the twenty-two heads of mankind from Adam to Jacob.

2:16And He finished all his work on the sixth day — all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything.

• MT — Gen. 2:1–2. Gen. 2:1: וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם ("The heaven and the earth were finished, and all their array"). Gen. 2:2: וַיְכַל א-להים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה ("On the seventh day God finished the work that had been undertaken"). The MT says "on the seventh day"; Jubilees says the sixth.
• LXX — Gen. 2:2: Καὶ συνετέλεσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ τὰ ἔργα αὐτοῦ, ἃ ἐποίησε· καὶ κατέπαυσε τῇ ἡμέρᾳ τῇ ἑβδόμῃ ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἐποίησε ("And God finished on the sixth day his works which he made, and he ceased on the seventh day from all his works which he made," Brenton). The LXX agrees with Jubilees against the MT here — "on the sixth day" (ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ). Gen. 2:1: Καὶ συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ, καὶ πᾶς ὁ κόσμος αὐτῶν ("And the heavens and the earth were finished, and the whole world of them").
• Targums — No Targum on Genesis 2 was read for this pilot (only Genesis 1).
• Midrash — BR 10 (on Gen. 2:1–2) wrestles with the same verse: "Rabbi asked Rabbi Yishmael ben Rabbi Yosei, saying to him: 'Did you hear from your father what is meant by: "God completed [vayechal] on the seventh day"? This is bewildering.' The explanation is that it is like someone who was banging with a hammer onto an anvil. He raised it while it was still day and lowered it after nightfall." And: "This is one of the matters that they changed for King Ptolemy — [they wrote] 'God completed on the sixth day… and He rested on the seventh day.' King Ptolemy once asked the rabbis in Rome: 'In how many days did the Holy One blessed be He create His world?' They said to him: 'In six days.'"
• Charles's note — n. 43:4: "This is possibly the right reading of Gen. ii. 2*a* (so Sam. text, LXX, Syr.). It implies a severer view of Sabbath observance. The Masoretic text has 'seventh.'"

2:17And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work.

• MT — Gen. 2:3 (blessed and sanctified the seventh day; see v. 1). Exod. 20:8–11: "Remember the sabbath day and keep it holy" (זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, Exod. 20:8). "Six days you shall labor and do all your work, but the seventh day is a sabbath of the ETERNAL your God: you shall not do any work" (Exod. 20:9–10). "For in six days GOD made heaven and earth and sea — and all that is in them — and then rested on the seventh day; therefore GOD blessed the sabbath day and hallowed it" (Exod. 20:11). Exod. 31:13: the Sabbath as a sign (see v. 19).
• LXX — Gen. 2:3: Καὶ εὐλόγησεν ὁ Θεὸς τὴν ἡμέραν τὴν ἑβδόμην, καὶ ἡγίασεν αὐτήν, ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ, ὧν ἤρξατο ὁ Θεὸς ποιῆσαι ("And God blessed the seventh day and sanctified it, because in it he ceased from all his works which God began to do," Brenton).
• Targums — No Targum on Genesis 2 was read for this pilot.
• Midrash — BR 10 (on Gen. 2:1–2): Shabbat as the world's bride and signet-seal — "This is analogous to a king who made himself a wedding canopy, painted it and embossed it. What was it lacking? A bride [kalla] to enter it. So, too, what was the world lacking? Shabbat. The Rabbis say: This is analogous to a king for whom they crafted a signet ring. What was lacking? The seal. So, too, what was the world lacking? Shabbat." (Sefaria's note: "And Shabbat is a sign, like a signet, between God and Israel (Exodus 31:17).") BR 11 (on Gen. 2:3): "'God blessed the seventh day and sanctified it' — Rabbi Yishmael said: He blessed it with manna and He sanctified it with manna. He blessed it with manna in that all the days of the week one omer [of manna] would fall, while on the day before Shabbat two omers would fall. He sanctified it with manna, as it did not fall on it [on Shabbat] at all."
• Charles's note — n. 43:5: "Cf. Exod. xxxi. 13."

2:18And all the angels of the presence, and all the angels of sanctification, these two great classes — He hath bidden us to keep the Sabbath with Him in heaven and on earth.

• MT — Exod. 31:17:

  בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי־שֵׁשֶׁת יָמִים עָשָׂה ייי אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ

  ("it shall be a sign for all time between Me and the people of Israel. For in six days GOD made heaven and earth, [before] ceasing from work and being refreshed on the seventh day"). The Sabbath as a sign between God and Israel; angels keeping the Sabbath with God is Jubilees' own idea, with no Torah parallel.
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel: nothing in the Genesis 1 Targums speaks of angels keeping the Sabbath.
• Midrash — No parallel in the six chapters read. None of Bereishit Rabbah 1, 3, 10, 11 or PDRE 3–4 says angels observe or keep Shabbat. (PDRE 4 describes angels ministering and praising before the throne, but not Sabbath observance.)
• Charles's note — n. 44:1: "The two chief orders of angels observe the Sabbath with God (and Israel). The third order and the Gentiles are denied this privilege."
• Text note — CCEL reads "He hath bidden us to keep the Sabbath with Him." The sacred-texts reprint reads "He hath hidden us to keep the Sabbath" — evidently a misprint for "bidden."

2:19And He said unto us: 'Behold, I will separate unto Myself a people from among all the peoples, and these shall keep the Sabbath day, and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so will I bless them, and they shall be My people and I will be their God.'

• MT — Exod. 31:13:

  אַךְ אֶת־שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי ייי מְקַדִּשְׁכֶם

  ("Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages, that you may know that I GOD have consecrated you"). Exod. 31:16: the Israelites "shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time" (לְדֹרֹתָם בְּרִית עוֹלָם). "They shall be My people and I will be their God" is a covenant formula (cf. Lev. 26:12; Jer. 30:22; Ezek. 37:27); it is not tied to the Sabbath in the Torah.
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (on Gen. 2:3): Shabbat says to God, "'Master of the Universe, all of them [the other days] have partners, but I do not have a partner.' [God] said to it: 'The congregation of Israel is your partner.'" — Israel as Shabbat's partner; cf. "Remember the Shabbat day" (Exod. 20:8). BR 10 (above, v. 17): Shabbat as the signet-sign between God and Israel (Exod. 31:17).
• Charles's note — n. 44:2: "Cf. 1 Kings viii. 53." n. 44:8: "Cf. Deut. vii. 6" — Deut. 7:6:

  כִּי עַם קָדוֹשׁ אַתָּה לַייי אֱלֹהֶיךָ בְּךָ בָּחַר ייי אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה

  ("For you are a people consecrated to the ETERNAL your God: of all the peoples on earth, the ETERNAL your God chose you to be the treasured one").

2:20And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My first-born son, and have sanctified him unto Myself for ever and ever; and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work.

• MT — Exod. 4:22: וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה־אָמַר ייי בְּנִי בְכֹרִי יִשְׂרָאֵל ("Then you shall say to Pharaoh, 'Thus says GOD: Israel is My first-born son'"). Deut. 7:6 (above, v. 19): Israel chosen as God's treasured people. Jubilees applies the first-born language specifically to "the seed of Jacob."
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — No parallel for the first-born son / chosen seed of Jacob in the six chapters read.
• Charles's note — n. 44:3: "Cf. Isa. xli. 8, xliv. 1, 2." n. 44:4: "Cf. Exod. iv. 22; Ps. lxxxix. 27."

2:21And thus He created therein a sign in accordance with which they should keep Sabbath with us on the seventh day, to eat and to drink, and to bless Him who has created all things as He has blessed and sanctified unto Himself a peculiar people above all peoples, and that they should keep Sabbath together with us.

• MT — Exod. 31:13, 17 (the sign; above, v. 19). Deut. 7:6 (above, v. 19): Israel as לְעַם סְגֻלָּה, "the treasured one" / "a peculiar people above all peoples." Eating and drinking on the Sabbath: the Sabbath as delight, Isa. 58:13–14 (below, v. 28).
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (above, v. 17): "He blessed it with manna and He sanctified it with manna" — one omer of manna on weekdays, two on the day before Shabbat, none on Shabbat — the material basis of eating on the Sabbath; and Israel as Shabbat's partner (above, v. 19).
• Charles's note — n. 44:5: "Cf. Exod. xxxi. 13, 17; Ezek. xx. 12." n. 44:6: "i.e. with God and the superior angels." n. 44:7: "'The Sabbath is to be a delight' (Isa. lviii. 13)." n. 44:8: "Cf. Deut. vii. 6."

2:22And He caused His commands to ascend as a sweet savour acceptable before Him all the days . . .

• MT — No parallel in the passages read. "Sweet savour" (רֵיחַ נִיחוֹחַ) is the language of the sacrificial cult (e.g. Lev. 1:9, 17; Num. 15:3), not of the Sabbath law.
• LXX — Not read for this pilot.
• Targums — No parallel.
• Midrash — No parallel in the six chapters read.
• Charles's note — n. 44:9: "Cf. 2 Cor. ii. 15; Eph. v. 2" — New Testament parallels, outside the four corpora of this pilot. n. 44:10: the verse breaks off; there is a lacuna at the end of v. 22. Charles restores: "As there were two and twenty letters, and two and twenty (sacred) books [viz. in the Old Testament], and two and twenty heads of mankind from Adam to Jacob, so there were made two and twenty kinds of work, etc."

2:23There (were) two and twenty heads of mankind from Adam to Jacob, and two and twenty kinds of work were made until the seventh day; this is blessed and holy; and the former also is blessed and holy; and this one serves with that one for sanctification and blessing.

• MT — Gen. 2:3: "And God blessed the seventh day and declared it holy" (see v. 1). The list of twenty-two heads from Adam to Jacob and the correspondence with the twenty-two kinds of work is Jubilees' own arithmetic (cf. v. 15); the Torah gives no such correspondence.
• LXX — Not read for this pilot.
• Targums — No parallel.
• Midrash — No parallel for the twenty-two count in the six chapters read.
• Charles's note — n. 45:1: "viz. the Sabbath." n. 45:2: "viz. Jacob."

2:24And to this (Jacob and his seed) it was granted that they should always be the blessed and holy ones of the first testimony and law, even as He had sanctified and blessed the Sabbath day on the seventh day.

• MT — Gen. 2:3 (blessed and sanctified the seventh day). The application to Jacob and his seed is Jubilees' own.
• LXX — Not read for this pilot.
• Targums — No parallel.
• Midrash — BR 11 (above, vv. 17, 19): "God blessed the seventh day and sanctified it"; Israel is Shabbat's partner.
• Charles's note — None.

2:25He created heaven and earth and everything that He created in six days, and God made the seventh day holy, for all His works; therefore He commanded on its behalf that, whoever does any work thereon shall die, and that he who defiles it shall surely die.

• MT — Exod. 31:14–15. Exod. 31:14:

  וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת

  ("You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death"). Exod. 31:15: כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת ("whoever does work on the sabbath day shall be put to death"). Exod. 35:2: "On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to GOD; whoever does any work on it shall be put to death." The case law: Num. 15:32–36, the man found gathering wood on the Sabbath (וַיִּמְצְאוּ אִישׁ מְקֹשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת), stoned by the whole community at God's command:

  מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָּאֲבָנִים כָּל־הָעֵדָה מִחוּץ לַמַּחֲנֶה

  ("The man shall be put to death: the whole community shall pelt him with stones outside the camp").
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — No parallel on the death penalty for Sabbath work in the six chapters read.
• Charles's note — n. 45:3: "Cf. Exod. xxxi. 14, 15, xxxv. 2; Num. xv. 32 f."

2:26Wherefore do thou command the children of Israel to observe this day that they may keep it holy and not do thereon any work, and not to defile it, as it is holier than all other days.

• MT — Exod. 20:8: זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ ("Remember the sabbath day and keep it holy"). Exod. 31:14 (above, v. 25): "You shall keep the sabbath, for it is holy for you."
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (on Gen. 2:3): "Festivals may be postponed, Yom Kippur may be postponed, but Shabbat cannot be postponed" — the Sabbath's fixed sanctity, above all other days.
• Charles's note — n. 45:4: "Cf. Exod. xx. 8." n. 45:5: "Cf. ii. 30 (below)."

2:27And whoever profanes it shall surely die, and whoever does thereon any work shall surely die eternally, that the children of Israel may observe this day throughout their generations, and not be rooted out of the land; for it is a holy day and a blessed day.

• MT — Exod. 31:14–15 (above, v. 25):

  מְחַלְלֶיהָ מוֹת יוּמָת; כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת.

  Exod. 31:13: the Sabbath as a sign "throughout the ages" (לְדֹרֹתֵיכֶם); Exod. 31:16: "observing the sabbath throughout the ages as a covenant for all time" (לְדֹרֹתָם בְּרִית עוֹלָם). "Shall surely die eternally" (the death of the soul) is Jubilees' own strengthening of the Torah's מוֹת יוּמָת.
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — No parallel in the six chapters read.
• Charles's note — n. 45:3 (with v. 25).

2:28And every one who observes it and keeps Sabbath thereon from all his work, will be holy and blessed throughout all days like unto us.

• MT — Exod. 31:13: the Sabbath as the sign "that you may know that I GOD have consecrated you" (לָדַעַת כִּי אֲנִי ייי מְקַדִּשְׁכֶם). Isa. 58:13–14:

  אִם־תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ייי מְכֻבָּד

  ("If you refrain from trampling the sabbath, from pursuing your affairs on My holy day; if you call the sabbath 'delight,' GOD's holy day 'honored'") — אָז תִּתְעַנַּג עַל־ייי ("then you shall delight in GOD").
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (on Gen. 2:3): "He blessed it with light" — by the first-day light "a person could look out and see from one end of the world to the other," and God "hid it away and designated it for the righteous in the future" (עָמַד וּגְנָזָהּ וְהִתְקִינָהּ לַצַּדִּיקִים לֶעָתִיד לָבוֹא); the primordial light "functioned for thirty-six hours — twelve on the day before Shabbat, twelve on the night of Shabbat, and twelve on Shabbat." BR 10 (on Gen. 2:1–2): "What was created on it [Shabbat]…? Tranquility, satisfaction, calm, and quiet." Also BR 10: "He rested [Vayanaḥ] [on the seventh day] (Exodus 20:11) — He let go of His world on the seventh day."
• Charles's note — None.

2:29Declare and say to the children of Israel the law of this day both that they should keep Sabbath thereon, and that they should not forsake it in the error of their hearts; (and) that it is not lawful to do any work thereon which is unseemly, to do thereon their own pleasure, and that they should not prepare thereon anything to be eaten or drunk, and (that it is not lawful) to draw water, or bring in or take out thereon through their gates any burden, which they had not prepared for themselves on the sixth day in their dwellings.

• MT — Isa. 58:13: עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, "pursuing your affairs on My holy day" (see v. 28). Jer. 17:21–22:

  הִשָּׁמְרוּ בְנַפְשׁוֹתֵיכֶם וְאַל־תִּשְׂאוּ מַשָּׂא בְּיוֹם הַשַּׁבָּת וַהֲבֵאתֶם בְּשַׁעֲרֵי יְרוּשָׁלָ

  ‍ִם ("Guard yourselves… against carrying burdens on the sabbath day, and bringing them through the gates of Jerusalem"); v. 22: וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת ("And do not carry a burden out of your houses on the sabbath day"). Neh. 13:15, 19: goods — grain, wine, grapes, figs — brought into Jerusalem on the Sabbath; "When shadows filled the gateways of Jerusalem at the approach of the sabbath, I gave orders that the doors be closed… so that no goods should enter on the sabbath." Exod. 16:23:

  שַׁבָּתוֹן שַׁבַּת־קֹדֶשׁ לַייי מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ

  ("Tomorrow is a day of rest, a holy sabbath of GOD. Bake what you would bake and boil what you would boil"); Exod. 16:25: "Eat it today, for today is a sabbath of GOD"; Exod. 16:29: שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי ("Let everyone remain in place: let no one leave the vicinity on the seventh day").
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (on Gen. 2:3): the manna rule — one omer on weekdays, two on the day before Shabbat, none on Shabbat — the preparation "on the sixth day" behind Jubilees' law.
• Charles's note — n. 45:6: "Cf. Isa. lviii. 13." n. 45:7: "This law is deduced from Exod. xvi. 23, 25." n. 45:8: the burden words are "obelized in the text; they should either be omitted or read 'after their own pleasure' above" (cf. ii. 30, l. 8; Jer. xvii. 21 f.; Neh. xiii. 19; John v. 10).
• Text note — The sacred-texts reprint marks the words "to draw water, or bring in or take out thereon through their gates any burden" with daggers (†…†), i.e. obelized, as Charles's note 45:8 explains.

2:30And they shall not bring in nor take out from house to house on that day; for that day is more holy and blessed than any jubilee day of the jubilees; on this we kept Sabbath in the heavens before it was made known to any flesh to keep Sabbath thereon on the earth.

• MT — Jer. 17:22 (above, v. 29): וְלֹא־תוֹצִיאוּ מַשָּׂא מִבָּתֵּיכֶם בְּיוֹם הַשַּׁבָּת ("do not carry a burden out of your houses on the sabbath day"). Neh. 13:19 (above, v. 29): the gates shut against goods entering on the Sabbath. The angels keeping Sabbath in heaven before it was made known on earth is Jubilees' own doctrine (cf. v. 18).
• LXX — Not read for this pilot.
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (above, v. 26): "Festivals may be postponed, Yom Kippur may be postponed, but Shabbat cannot be postponed."
• Charles's note — n. 46:1: "Cf. the Rabbinic law that forbids one to eat on the Sabbath except that which was prepared beforehand on a weekday." n. 46:2: this law "was subsequently relaxed by the institution of erub," based on Exod. xvi. 29 (cf. Jewish Encyclopedia v. 203 f.).

2:31And the Creator of all things blessed it, but he did not sanctify all peoples and nations to keep Sabbath thereon, but Israel alone: them alone he permitted to eat and drink and to keep Sabbath thereon on the earth.

• MT — Exod. 31:13, 17 (above, v. 19): the sign "between Me and the people of Israel… for all time." Deut. 7:6 (above, v. 19): Israel chosen as God's treasured people.
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (above, v. 19): "The congregation of Israel is your partner" — Shabbat's partner is Israel alone.
• Charles's note — n. 46:3: "i.e. Israel."

2:32And the Creator of all things blessed this day which He had created for blessing and holiness and glory above all days.

• MT — Gen. 2:3 (blessed and sanctified the seventh day). Isa. 58:13: "GOD's holy day 'honored'" (לִקְדוֹשׁ ייי מְכֻבָּד) — the glory of the day.
• LXX — Not read for this pilot.
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — BR 11 (above, v. 28): "He blessed it with light"; the primordial light, reserved for the righteous, shone for thirty-six hours, including Shabbat itself.
• Charles's note — None.

2:33This law and testimony was given to the children of Israel as a law for ever unto their generations.

• MT — Exod. 31:16: "The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time" (לְדֹרֹתָם בְּרִית עוֹלָם). Exod. 31:13 (above, v. 19): the sign "throughout the ages" (לְדֹרֹתֵיכֶם).
• LXX — Not read for this pilot (Exodus LXX).
• Targums — No parallel in the Genesis 1 Targums.
• Midrash — No parallel in the six chapters read.
• Charles's note — n. 46:4: "Cf. Exod. xxvii, 21, etc., for the phrase."

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 31 of 33: 1–11, 13–21, 23–33 (no direct MT parallel: v. 12, v. 22); LXX — 16 of 33: 1–11, 13–17 (Genesis 1–2 only; Exodus LXX not read, so vv. 18–33 have no LXX entry); Targums — 11 of 33: 1–5, 8–9, 11, 13–15 (entries are expansions or differences; the rest are noted as "no expansion", and Gen. 2 Targum was not read); Midrash — 20 of 33: 1–4, 7–8, 11, 13–14, 16–17, 19, 21, 24, 26, 28–32 (six chapters read: BR 1, 3, 10, 11; PDRE 3, 4; v. 5 cites a loosely related PDRE 3 passage but has no direct parallel); Charles's notes — 28 of 33: 2–11, 13–23, 25–27, 29–31, 33 (no note on vv. 1, 12, 24, 28, 32).

1. Angels' day of creation (v. 2). Jubilees: day 1. The Midrashim: no one was created on the first day (BR 1, BR 3); angels were created on the second day (R. Yoḥanan; PDRE 4) or the fifth (R. Ḥanina). Charles's note 41:2 says Jubilees "probably represents the view of earlier Judaism" and that later Judaism opposed it.

2. The day of completion (v. 16). Jubilees: the sixth day. The LXX (Gen. 2:2, ἐν τῇ ἡμέρᾳ τῇ ἕκτῃ) agrees with Jubilees against the MT (בַּיּוֹם הַשְּׁבִיעִי, "on the seventh day"). BR 10 records the same problem and the Ptolemaic change to "on the sixth day."

Chapter 3 — Adam, Eve, and the Fall Cite

Adam names all creatures, 1-3. Creaton [sic] of Eve and enactment of Levitical laws of purification, 4-14. Adam and Eve in Paradise: their sin and expulsion, 15-29. Law of covering one's shame enacted, 30-2. Adam and Eve live in Êldâ, 32-5. (Cf. Gen. ii.18-25, iii.) — Charles's heading to the chapter.

Jubilees chapter 3 retells Genesis 2:18–25 and Genesis 3, but it does two things Genesis does not. First, it reads the creation of Eve as the origin of the Levitical law of purification after childbirth (Leviticus 12): Adam is created in the first week, Eve is shown to him in the second, Adam enters Eden after forty days and Eve after eighty — the forty and eighty days of Leviticus 12. Second, it stretches the seven years in Eden into a dated chronology (seven years tilling, the serpent on the seventeenth day of the second month of the eighth year), and it ends with a law: Adam alone was given the wherewithal to cover his shame, so Israel must cover its shame and not uncover itself as the Gentiles do. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 2:18–25 and Genesis 3, and Leviticus 12 behind verses 8–14.

LXX — the Greek Genesis 2–3 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 2–3 where they expand or differ.

Midrash — Bereishit Rabbah 14–21 and Pirkei de-Rabbi Eliezer 11–14 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

3:1And on the six days of the second week we brought, according to the word of God, unto Adam all the beasts, and all the cattle, and all the birds, and everything that moves on the earth, and everything that moves in the water, according to their kinds, and according to their types: the beasts on the first day; the cattle on the second day; the birds on the third day; and all that which moves on the earth on the fourth day; and that which moves in the water on the fifth day.

• MT — Gen. 2:19: "And the ETERNAL God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the Human to see what he would call them; and whatever the Human called each living creature, that would be its name" (

  וַיִּצֶר ייי א-להים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ

  ). Genesis brings the animals to Adam in a single act; Jubilees spreads the bringing over five days of the second week, one kind per day.
• LXX — Gen. 2:19: Καὶ ἔπλασεν ὁ Θεὸς ἔτι ἐκ τῆς γῆς πάντα τὰ θηρία τοῦ ἀγροῦ καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ ἤγαγεν αὐτὰ πρὸς τὸν Ἀδάμ, ἰδεῖν τί καλέσει αὐτά ("And God formed yet farther out of the earth all the wild beasts of the field, and all the birds of the sky, and he brought them to Adam, to see what he would call them," Brenton).
• Targums — PJ Gen. 2:19: "And the Lord God created from the earth every beast of the field, and every fowl of the heavens, and brought them to Adam, to see by what name he would call it." Onk. Gen. 2:19 is literal. Neither Targum spreads the naming over five days.
• Midrash — PDRE 13: the ministering angels were asked to name the creatures and "stood up, but were unable (to give the names). Forthwith Adam stood up and called the names for all His creatures, as it is said, 'And the man gave names to all cattle' (Gen. 2:20)." The naming as a proof of Adam's wisdom — a parallel to Jubilees' stress on the naming, though PDRE makes it a contest with the angels, which Jubilees does not.
• Charles's note — n. 46:5: "Cf. Gen. ii. 19."

3:2And Adam named them all by their respective names, and as he called them, so was their name.

• MT — Gen. 2:19 (above, v. 1): וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ ("whatever the Human called each living creature, that would be its name"). Gen. 2:20: "And the Human gave names to all the cattle and to the birds of the sky and to all the wild beasts" (

  וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכָל חַיַּת הַשָּׂדֶה

  ).
• LXX — Gen. 2:19: καὶ πᾶν, ὃ ἐὰν ἐκάλεσεν αὐτὸ Ἀδάμ, ψυχὴν ζῶσαν, τοῦτο ὄνομα αὐτοῦ ("and whatever Adam called any living creature, that was its name," Brenton). Gen. 2:20: Καὶ ἐκάλεσεν Ἀδὰμ ὀνόματα πᾶσι τοῖς κτήνεσι, καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ, καὶ πᾶσι τοῖς θηρίοις τοῦ ἀγροῦ ("And Adam called the names of all the cattle, and all the birds of the sky, and all the wild beasts of the field").
• Targums — PJ Gen. 2:19: "And whatever Adam called the living animal, that was its name." Onk. Gen. 2:19–20 is literal.
• Midrash — PDRE 13 (above, v. 1): Adam alone could name the creatures; the angels could not.
• Charles's note — n. 47:1: "Cf. Gen. ii. 20."

3:3And on these five days Adam saw all these, male and female, according to every kind that was on the earth, but he was alone and found no helpmeet for him.

• MT — Gen. 2:20: "but no fitting counterpart for a human being was found" (וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ, "but for the man there was not found a helper as his counterpart"). The seeing of male and female pairs, and the five-day frame, are Jubilees' own.
• LXX — Gen. 2:20: τῷ δὲ Ἀδὰμ οὐχ εὑρέθη βοηθὸς ὅμοιος αὐτῷ ("But for Adam there was not found a helper like himself," Brenton).
• Targums — PJ Gen. 2:20: "But for Adam was not found as yet a helper before him." Onk. Gen. 2:20: "but the man did not find a helper for himself."
• Midrash — No direct parallel in the chapters read: the Midrashim discuss the naming (PDRE 13) and the making of Eve (BR 17–18), but not Adam's survey of the mated pairs over five days.
• Charles's note — None specific (n. 47:1 covers v. 2; n. 47:2 covers v. 4).

3:4And the Lord said unto us: 'It is not good that the man should be alone: let us make a helpmeet for him.'

• MT — Gen. 2:18: לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂה־לּוֹ עֵזֶר כְּנֶגְדּוֹ ("It is not good for the Human to be alone; I will make a fitting helper for him"). Note the MT has the singular "I will make"; Jubilees has the plural "let us make," as in Gen. 1:26.
• LXX — Gen. 2:18: Οὐ καλὸν εἶναι τὸν ἄνθρωπον μόνον· ποιήσωμεν αὐτῷ βοηθὸν κατʼ αὐτόν ("It is not good that man should be alone, let us make for him a helper suitable to him," Brenton). The LXX agrees with Jubilees against the MT here — plural ποιήσωμεν ("let us make").
• Targums — PJ Gen. 2:18: "And the Lord God said, It is not right that Adam should be sleeping alone: I will make unto him a wife who may be a helper before him." Onk. Gen. 2:18 is literal ("I will make for him a helper").
• Midrash — BR 16, on the command in Gen. 2:16–17, reads the whole passage as a body of commandments given to Adam, including, from "He shall cleave to his wife" (Gen. 2:24), the prohibition of forbidden sexual relations — "but not to another man's wife, not to a male, and not to an animal." PDRE 12: "If he be worthy she shall be an help meet for him; if not, she shall be against him to fight him" — reading כְּנֶגְדּוֹ as לְנֶגְדּוֹ, "against him."
• Charles's note — n. 47:2: "Cf. Gen. ii. 18; LXX and Vulg. have pl. ('let us make'), but MT Sam. Syr., 'I will make.'"

3:5And the Lord our God caused a deep sleep to fall upon him, and he slept, and He took for the woman one rib from amongst his ribs, and this rib was the origin of the woman from amongst his ribs, and He built up the flesh in its stead, and built the woman.

• MT — Gen. 2:21:

  וַיַּפֵּל ייי א-להים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה

  ("So the ETERNAL God cast a deep sleep upon the Human; and, while he slept, [God] took one of his sides and closed up the flesh at that site"). Gen. 2:22: "And the ETERNAL God built the side that had been taken from the Human into a woman" (וַיִּבֶן ייי א-להים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה). The Hebrew צֵלָע can mean "side" as well as "rib" (JPS 2023 renders "sides").
• LXX — Gen. 2:21: Καὶ ἐπέβαλεν ὁ Θεὸς ἔκστασιν ἐπὶ τὸν Ἀδάμ, καὶ ὕπνωσε· καὶ ἔλαβε μίαν τῶν πλευρῶν αὐτοῦ, καὶ ἀνεπλήρωσε σάρκα ἀντʼ αὐτῆς ("And God brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof," Brenton). Gen. 2:22: Καὶ ᾠκοδόμησε Κύριος ὁ Θεὸς τὴν πλευράν, ἣν ἔλαβεν ἀπὸ τοῦ Ἀδάμ, εἰς γυναῖκα ("And God built up the rib which he had taken from Adam into a woman").
• Targums — PJ Gen. 2:21: "And the Lord God threw a deep slumber upon Adam, and he slept. And He took one of his ribs, it was the thirteenth rib of the right side, and closed it up with flesh." Onk. Gen. 2:21 is literal. The "thirteenth rib of the right side" is PJ's own detail.
• Midrash — BR 17, on "He took one of his sides [מִצַּלְעֹתָיו]": "Rabbi Shmuel bar Naḥman said: 'One of his sides' — as it says: 'For the side [צֶלַע] of the Tabernacle' (Exod. 26:20). Shmuel said: He took one rib from between two [other] ribs." And: "From the beginning of the book until this point the letter samekh is not written… When she was created, Satan was created with her." BR 18: God would not take Eve from Adam's head, eye, ear, heart, hand, or foot, "but rather [from] a place that is covered up in man, as even when a person stands naked, that place is covered. Regarding each and every limb that He created for her, he said to her: 'Be a modest woman, a modest woman.'"
• Charles's note — n. 47:3: "Cf. Gen. ii. 21–23. According to the Talmud, Adam was originally (as first created, Gen. i. 27) hermaphroditic."

3:6And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 'This is now bone of my bones and flesh of my flesh; she shall be called [my] wife; because she was taken from her husband.'

• MT — Gen. 2:22–23: "And the ETERNAL God built the side that had been taken from the Human into a woman, and brought her to the Human. Then the Human said, 'This one at last Is bone of my bones And flesh of my flesh. This one shall be called the Woman, For from the Man was she taken'" (עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי… כִּי מֵאִישׁ לֻקֳחָה־זֹּאת). Jubilees adds that Adam "knew her" at once and that he rose on the sixth day; Genesis has no such timing and no knowing here.
• LXX — Gen. 2:22–23: Καὶ ᾠκοδόμησε Κύριος ὁ Θεὸς τὴν πλευράν… εἰς γυναῖκα, καὶ ἤγαγεν αὐτὴν πρὸς τὸν Ἀδάμ. Καὶ εἶπεν Ἀδάμ· τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου, καὶ σὰρξ ἐκ τῆς σαρκός μου· αὕτη κληθήσεται γυνή, ὅτι ἐκ τοῦ ἀνδρὸς αὐτῆς ἐλήφθη αὕτη ("And God built up the rib… into a woman, and brought her to Adam. 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 her husband," Brenton).
• Targums — PJ Gen. 2:22–23: "And the Lord God builded the rib which he had taken from Adam into a woman; and He brought her to Adam. And Adam said, This time, and not again, is woman created from man. Thus, because she is created from me, (she is) bone of my bone, and flesh of my flesh. This it is fit to call Woman, because from man she was taken." Onk. Gen. 2:22–23 is literal.
• Midrash — BR 17–18 (above, v. 5) treat the building of Eve; BR 18 also records the rabbinic questions about why the man seeks the woman ("To what is the matter analogous? To one who lost an item; he seeks his lost item, but his lost item does not seek him" — Adam's rib as the "lost" item) and why the woman's head is covered ("analogous to one who committed a transgression and is ashamed in front of people… Eve was the one who sinned first").
• Charles's note — n. 47:3 (with v. 5).

3:7Therefore shall man and wife be one and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh.

• MT — Gen. 2:24:

  עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד

  ("Hence a man leaves his father and mother and clings to his wife, so that they become one flesh"). Jubilees repeats the saying with "man and wife be one" first, as a command rather than a consequence.
• LXX — Gen. 2:24: ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ, καὶ τὴν μητέρα αὐτοῦ, καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν ("Therefore shall a man leave his father and his mother and shall cleave to his wife, and they two shall be one flesh," Brenton).
• Targums — PJ Gen. 2:24: "Therefore a man shall leave, and be separate from the house of the bed of his father and of his mother, and shall consociate with his wife, and both of them shall be one flesh." Onk. Gen. 2:24 is literal.
• Midrash — BR 16 (above, v. 4): from "He shall cleave to his wife" (Gen. 2:24) the Rabbis derive the prohibitions of forbidden unions — "but not to another man's wife, not to a male, and not to an animal."
• Charles's note — n. 47:4: "Cf. Gen. ii. 24."

3:8In the first week was Adam created, and the rib -his wife: in the second week He showed her unto him: and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days.

• MT — Lev. 12:2: "When a woman at childbirth bears a male, she shall be impure seven days" (אִשָּׁה כִּי תַזְרִיעַ וְיָלְדָה זָכָר וְטָמְאָה שִׁבְעַת יָמִים). Lev. 12:5: "If she bears a female, she shall be impure two weeks as during her menstruation" (וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ). Jubilees' reasoning is its own: the seven and fourteen days answer to Adam created in the first week and Eve shown in the second. Genesis itself gives no such reason.
• LXX — Not read for this chapter (Leviticus LXX).
• Targums — No Targum on Leviticus was read for this chapter.
• Midrash — No parallel in the chapters read: the derivation of the purification periods from the two weeks of creation is not found in BR 14–21 or PDRE 11–14.
• Charles's note — n. 47:5: "For these laws cf. Lev. xii. 2–5, according to which in the one case the mother was not to enter the sanctuary till the lapse of forty days, in the other eighty days. The reason for this is given in the following section (9), according to the author of Jubilees. This peculiar idea recurs elsewhere (Philo, Book of Adam and Eve), but not in Rabbinic literature, except for some slight traces. See Charles, ad loc."

3:9And after Adam had completed forty days in the land where he had been created, we brought him into the garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the garden of Eden.

• MT — Lev. 12:4: "She shall remain in a state of blood purification for thirty-three days" (וּשְׁלֹשִׁים יוֹם וּשְׁלֹשֶׁת יָמִים תֵּשֵׁב בִּדְמֵי טָהֳרָה) — seven plus thirty-three makes forty days for a male child. Lev. 12:5: sixty-six days in the blood of her purification — fourteen plus sixty-six makes eighty days for a female child. Gen. 2:15: "The ETERNAL God took the Human and placed him in the garden of Eden, to till it and tend it" (לְעָבְדָהּ וּלְשָׁמְרָהּ). Jubilees turns the Levitical forty and eighty days into Adam's and Eve's waiting periods before entering Eden.
• LXX — Gen. 2:15: Καὶ ἔλαβε Κύριος ὁ Θεὸς τὸν ἄνθρωπον, ὃν ἔπλασε, καὶ ἔθετο αὐτὸν ἐν τῷ παραδείσῳ τῆς τρυφῆς, ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν ("And the Lord God took the man whom he had formed, and placed him in the garden of Delight, to cultivate and keep it," Brenton). No LXX parallel for the forty and eighty days (Leviticus LXX not read).
• Targums — PJ Gen. 2:15: "And the Lord God took the man from the mountain of worship, where he had been created, and made him dwell in the garden of Eden, to do service in the law, and to keep its commandments." Onk. Gen. 2:15 is literal ("to till and keep it"). No Targum parallel for the forty and eighty days.
• Midrash — No parallel in the chapters read for the forty/eighty-day entry into Eden.
• Charles's note — n. 47:5 (with v. 8).

3:10And for this reason the commandment is written on the heavenly tablets in regard to her that gives birth: 'if she bears a male, she shall remain in her uncleanness seven days according to the first week of days, and thirty and three days shall she remain in the blood of her purifying, and she shall not touch any hallowed thing, nor enter into the sanctuary, until she accomplishes these days which (are enjoined) in the case of a male child.

• MT — Lev. 12:2, 4 (above, vv. 8–9): seven days impure, then thirty-three days in the blood of purification; "she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed" (בְּכָל־קֹדֶשׁ לֹא־תִגָּע וְאֶל־הַמִּקְדָּשׁ לֹא תָבֹא עַד־מְלֹאת יְמֵי טָהֳרָהּ). Jubilees quotes the law nearly verbatim, adding only the "first week of days" rationale and the heavenly tablets.
• LXX — Not read for this chapter (Leviticus LXX).
• Targums — No Targum on Leviticus was read for this chapter.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 47:5 (with vv. 8–9).

3:11But in the case of a female child she shall remain in her uncleanness two weeks of days, according to the first two weeks, and sixty-six days in the blood of her purification, and they will be in all eighty days.'

• MT — Lev. 12:5: "If she bears a female, she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days" (

  וְאִם־נְקֵבָה תֵלֵד וְטָמְאָה שְׁבֻעַיִם כְּנִדָּתָהּ וְשִׁשִּׁים יוֹם וְשֵׁשֶׁת יָמִים תֵּשֵׁב עַל־דְּמֵי טָהֳרָה

  ). Fourteen plus sixty-six is eighty days, as Jubilees says.
• LXX — Not read for this chapter (Leviticus LXX).
• Targums — No Targum on Leviticus was read for this chapter.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 47:5 (with vv. 8–10).

3:12And when she had completed these eighty days we brought her into the garden of Eden, for it is holier than all the earth besides and every tree that is planted in it is holy.

• MT — Gen. 2:15 (above, v. 9): God placed the man in the garden of Eden to till and tend it. Genesis says nothing of Eve entering after eighty days, nor of the garden being holier than all the earth.
• LXX — Gen. 2:15 (above, v. 9). No LXX parallel for the eighty days or the holiness of Eden.
• Targums — PJ Gen. 2:8: "And a garden from the Eden of the just was planted by the Word of the Lord God before the creation of the world, and He made there to dwell the man when He had created him." The garden's pre-creation planting and its character as the Eden "of the just" is the nearest Targum parallel to Jubilees' holy garden. Onk. Gen. 2:8 is literal.
• Midrash — BR 15, on the garden: the tree of knowledge is disputed — one view that it was wheat, which "rose to a great height, like the cedars of Lebanon," so that it could rightly be called a "tree"; another that when Adam was created and placed in the Garden, "finished bread grew from the ground. This was discontinued when he sinned." No Midrash in the chapters read calls Eden holier than all the earth or sets Eve's entry at eighty days.
• Charles's note — n. 47:6: "Cf. 1 Enoch lxxxi. 1, 2, xciii. 2, ciii. 2; the expression also occurs in Test. XII. Patriarchs. In our Book the heavenly tables are conceived of as the divine statute book of which the Mosaic Law is the earthly reproduction; but they also contain records of events and predictions. The underlying idea is predestinarian."

3:13Therefore, there was ordained regarding her who bears a male or a female child the statute of those days that she should touch no hallowed thing, nor enter into the sanctuary until these days for the male or female child are accomplished.

• MT — Lev. 12:4–5 (above, vv. 10–11): "she shall not touch any consecrated thing, nor enter the sanctuary until her period of purification is completed."
• LXX — Not read for this chapter (Leviticus LXX).
• Targums — No Targum on Leviticus was read for this chapter.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 47:5 (with vv. 8–12).

3:14This is the law and testimony which was written down for Israel, in order that they should observe (it) all the days.

• MT — Lev. 12:7: "Such are the rituals concerning a woman who bears a child, male or female" (זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה, "This is the law for her that bears, male or female"). Jubilees' "This is the law and testimony" echoes the Levitical closing formula.
• LXX — Not read for this chapter (Leviticus LXX).
• Targums — No Targum on Leviticus was read for this chapter.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 47:6 (with v. 12, on the heavenly tablets as the divine statute book).

3:15And in the first week of the first jubilee, [1-7 A.M.] Adam and his wife were in the garden of Eden for seven years tilling and keeping it, and we gave him work and we instructed him to do everything that is suitable for tillage.

• MT — Gen. 2:15 (above, v. 9): to till and tend the garden. Genesis gives no length of stay; seven years is Jubilees' chronology.
• LXX — Gen. 2:15 (above, v. 9): ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν ("to cultivate and keep it").
• Targums — PJ Gen. 2:15 (above, v. 9): "to do service in the law, and to keep its commandments." Onk. Gen. 2:15 is literal.
• Midrash — Contrast, not parallel — how long Adam was in the Garden. BR 18 (cited by Charles, n. 48:1): "Adam was only six hours in the Garden"; PDRE 18: "Adam entered the garden at the seventh hour and was driven forth at twilight, i.e. the twelfth hour on Friday the eve of the Sabbath." Jubilees gives him seven years. The Midrashic view and Jubilees' view cannot both stand.
• Charles's note — n. 48:1: "According to Ber. rabba xviii., Sanh. 38b, Adam was only six hours in the Garden; cf. Pirḳe de R. Eliezer xviii. (Adam entered the garden at the seventh hour and was driven forth at twilight, i.e. the twelfth hour on Friday the eve of the Sabbath)." n. 48:2: "Agriculture is a divine institution. Here the instruction is given by angels; contrast Isa. xxviii. 26–29. See also 4 Ezra vi. 42. Test. XII. Patr. Issachar iii."

3:16And he tilled (the garden), and was naked and knew it not, and was not ashamed, and he protected the garden from the birds and beasts and cattle, and gathered its fruit, and eat, and put aside the residue for himself and for his wife [and put aside that which was being kept].

• MT — Gen. 2:25: וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ ("The two of them were naked, the Human and his wife, yet they felt no shame"). The guarding of the garden from birds and beasts and the storing of fruit are Jubilees' own additions.
• LXX — Gen. 2:25: Καὶ ἦσαν οἱ δύο γυμνοί, ὅ τε Ἀδὰμ καὶ ἡ γυνὴ αὐτοῦ, καὶ οὐκ ᾐσχύνοντο ("And the two were naked, both Adam and his wife, and were not ashamed," Brenton).
• Targums — PJ Gen. 2:25: "And both of them were wise, Adam and his wife; but they were not faithful (or truthful) in their glory." Onk. Gen. 2:25 is literal ("they were both naked… and they were not ashamed").
• Midrash — BR 16, on Adam before the sin: while still innocent he "could unleash the water of four riverheads with a single spade" — "when he [Adam] was still innocent vis-a-vis his Creator, he could unleash the water of four riverheads with a single spade," the four riverheads of Gen. 2:10. No Midrash in the chapters read has Adam guarding the garden from the animals or storing its fruit.
• Charles's note — n. 48:3: "Cf. Gen. ii. 25." n. 49:1: "The bracketed words are a dittograph."

3:17And after the completion of the seven years, which he had completed there, seven years exactly, [8 A.M.] and in the second month, on the seventeenth day (of the month), the serpent came and approached the woman, and the serpent said to the woman, 'Hath God commanded you, saying, Ye shall not eat of every tree of the garden?'

• MT — Gen. 3:1:

  וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה ייי א-להים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר א-להים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן

  ("The serpent was the shrewdest of all the wild beasts that the ETERNAL God had made. The serpent said to the woman, 'Did God really say: You shall not eat of any tree of the garden?'"). The date — seventeenth day of the second month, year 8 — is Jubilees' chronology; Genesis gives none.
• LXX — Gen. 3:1: Ὁ δὲ ὄφις ἦν φρονιμώτατος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς, ὧν ἐποίησε Κύριος ὁ Θεός· καὶ εἶπεν ὁ ὄφις τῇ γυναικί, τί ὅτι εἶπεν ὁ Θεός, οὐ μὴ φάγητε ἀπὸ παντὸς ξύλου τοῦ παραδείσου ("Now the serpent was the most crafty of all the brutes on the earth, which the Lord God made, and the serpent said to the woman, Wherefore has God said, Eat not of every tree of the garden?" Brenton).
• Targums — PJ Gen. 3:1: "And the serpent was wiser unto evil than all the beasts of the field which the Lord God had made. And he said to the woman, Is it truth that the Lord God hath said, You shall not eat of every tree of the garden?" Onk. Gen. 3:1 is literal ("The serpent was more cunning than any beast of the field… Did God even [truly] say that you should not eat from all the trees of the Garden?").
• Midrash — BR 19: "The serpent was more cunning than any beast of the field that the Lord God had made. He said to the woman: Did God actually say: You shall not eat of any tree of the garden?" (Gen. 3:1). BR 18: the serpent "saw them engaging in the way of nature [in the open], and it lusted for her" — that is what prompted it to assail them. PDRE 13: Sammael, "the great prince in heaven," "took his band and descended… and he found among them none so skilled to do evil as the serpent, as it is said, 'Now the serpent was more subtil than any beast of the field' (Gen. 3:1). Its appearance was something like that of the camel, and he mounted and rode upon it."
• Charles's note — n. 49:2: "For 17–22 cf. Gen. iii. 1–7."

3:18And she said to it, 'Of all the fruit of the trees of the garden God hath said unto us, Eat; but of the fruit of the tree which is in the midst of the garden God hath said unto us, Ye shall not eat thereof, neither shall ye touch it, lest ye die.'

• MT — Gen. 3:2–3: "The woman replied to the serpent, 'We may eat of the fruit of the other trees of the garden. It is only about fruit of the tree in the middle of the garden that God said: "You shall not eat of it or touch it, lest you die"'" (לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן).
• LXX — Gen. 3:2–3: Καὶ εἶπεν ἡ γυνὴ τῷ ὄφει, ἀπὸ καρποῦ τοῦ ξύλου τοῦ παραδείσου φαγούμεθα· ἀπὸ δὲ τοῦ καρποῦ τοῦ ξύλου, ὅ ἐστιν ἐν μέσῳ τοῦ παραδείσου, εἶπεν ὁ Θεός, οὐ φάγεσθε ἀπʼ αὐτοῦ, οὐδὲ μὴ ἅψησθε αὐτοῦ, ἵνα μὴ ἀποθάνητε ("And the woman said to the serpent, We may eat of the fruit of the trees of the garden, but of the fruit of the tree which is in the midst of the garden, God said, Ye shall not eat of it, neither shall ye touch it, lest ye die," Brenton).
• Targums — PJ Gen. 3:2–3: "And the woman said to the serpent, From the rest of the fruits of the trees of the garden we have power to eat; but of the fruit of the tree which is in the midst of the garden the Lord hath said, You shall not eat of it, nor approach it, lest you die." Onk. Gen. 3:2–3 is literal.
• Midrash — BR 19: "The woman said to the serpent: From the fruit of the trees of the garden we may eat" (Gen. 3:2) — and asks where Adam was at that time: "Abba bar Korya said: He had engaged in the way of nature and he was sleeping. The Rabbis say: The Holy One blessed be He was taking him and circulating throughout the entire world [telling him]: 'This is a good place to plant, this is a good place to sow.'" On "nor shall you touch it": the woman added the prohibition of touching to God's command — the point on which the serpent would trip her (see PDRE 13, v. 19 below).
• Charles's note — n. 49:2 (with v. 17).

3:19And the serpent said unto the woman, 'Ye shall not surely die: for God doth know that on the day ye shall eat thereof, your eyes will be opened, and ye will be as gods, and ye will know good and evil.

• MT — Gen. 3:4–5: "And the serpent said to the woman, 'You are not going to die, but God knows that as soon as you eat of it your eyes will be opened and you will be like divine beings who know good and evil'" (לֹא־מוֹת תְּמֻתוּן… וִהְיִיתֶם כֵּא-להים יֹדְעֵי טוֹב וָרָע).
• LXX — Gen. 3:4–5: Καὶ εἶπεν ὁ ὄφις τῇ γυναικί· οὐ θανάτῳ ἀποθανεῖσθε· ᾔδει γὰρ ὁ Θεός, ὅτι ᾗ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοί, γινώσκοντες καλὸν καὶ πονηρόν ("And the serpent said to the woman, Ye shall not surely die. For God knew that in whatever day ye should eat of it your eyes would be opened, and ye would be as gods, knowing good and evil," Brenton).
• Targums — PJ Gen. 3:4–5: "In that hour the serpent spake accusation against his Creator, and said to the woman, Dying you will not die; for every artificer hateth the son of his art: for it is manifest before the Lord, that in the day that you eat of it, you will be as the great angels, who are wise to know between good and evil." Onk. Gen. 3:4–5 is literal ("You certainly will not die… and you will become as gods [great ones], knowing what is good and what is evil").
• Midrash — BR 19: the serpent "began to slander its Creator. It said: 'He ate from this tree and then created the world, so He says to you: Do not eat from it so you will not create other worlds. For every person hates the craftsman that competes with him.'" PDRE 13: the serpent reasoned, "If I go and speak to Adam, I know that he will not listen to me… but behold I will speak to Eve, for I know that she will listen to me"; "This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds…" And: "The serpent went and touched the tree, which commenced to cry out, saying: Wicked One! do not touch me!" — then said to the woman, "Behold, I touched it, but I did not die; thou also mayest touch it, and thou wilt not die."
• Charles's note — n. 49:2 (with vv. 17–18).

3:20And the woman saw the tree that it was agreeable and pleasant to the eye, and that its fruit was good for food, and she took thereof and eat.

• MT — Gen. 3:6:

  וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל

  ("When the woman saw that the tree was good for eating and a delight to the eyes, and that the tree was desirable as a source of wisdom, she took of its fruit and ate").
• LXX — Gen. 3:6: Καὶ εἶδεν ἡ γυνὴ, ὅτι καλὸν τὸ ξύλον εἰς βρῶσιν, καὶ ὅτι ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, καὶ ὡραῖόν ἐστι τοῦ κατανοῆσαι· καὶ λαβοῦσα ἀπὸ τοῦ καρποῦ αὐτοῦ ἔφαγε ("And the woman saw that the tree was good for food, and that it was pleasant to the eyes to look upon and beautiful to contemplate, and having taken of its fruit she ate," Brenton).
• Targums — PJ Gen. 3:6: "And the woman beheld Sammael, the angel of death, and was afraid; yet she knew that the tree was good to eat, and that it was medicine for the enlightenment of the eyes, and desirable tree by means of which to understand. And she took of its fruit, and did eat." Onk. Gen. 3:6 is literal. PJ's Sammael standing beside the tree is its own expansion.
• Midrash — PDRE 13: "The woman went and touched the tree, and she saw the angel of death coming towards her; she said: Woe is me! I shall now die, and the Holy One, blessed be He, will make another woman and give her to Adam, but behold I will cause him to eat with me; if we shall die, we shall both die, and if we shall live, we shall both live. And she took of the fruits of the tree, and ate thereof, and also gave (of its fruits) to her husband, so that he should eat with her, as it is said, 'And she took of the fruit thereof, and did eat; and she gave also unto her husband with her' (Gen. 3:6)."
• Charles's note — n. 49:2 (with vv. 17–19).

3:21And when she had first covered her shame with figleaves, she gave thereof to Adam and he eat, and his eyes were opened, and he saw that he was naked.

• MT — Gen. 3:6–7: "she took of its fruit and ate. She also gave some to her husband, and he ate. Then the eyes of both of them were opened and they perceived that they were naked; and they sewed together fig leaves and made themselves loincloths" (

  וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת

  ). Jubilees reverses the order: Eve covers herself before giving the fruit to Adam; Genesis has both eat first, then both cover themselves.
• LXX — Gen. 3:6–7: Καὶ διηνοίχθησαν οἱ ὀφθαλμοὶ τῶν δύο, καὶ ἔγνωσαν ὅτι γυμνοὶ ἦσαν· καὶ ἔῤῥαψαν φύλλα συκῆς, καὶ ἐποίησαν ἑαυτοῖς περιζώματα ("And the eyes of both were opened, and they perceived that they were naked, and they sewed fig leaves together, and made themselves aprons to go round them," Brenton).
• Targums — PJ Gen. 3:7: "And the eyes of both were enlightened, and they knew that they were naked, divested of the purple robe in which they had been created. And they saw the sight of their shame, and sewed to themselves the leaves of figs, and made to them cinctures." Onk. Gen. 3:7 is literal.
• Midrash — BR 19, on "The eyes of both of them were opened": "Had they been blind? Rabbi Yudan in the name of Rabbi Yoḥanan ben Zakkai and Rabbi Berekhya in the name of Rabbi Akiva said: This is analogous to a villager who was passing by a glazier's shop… So, too, He showed them [Adam and Eve] how many generations they had destroyed [through their sin]. It is in this sense that their 'eyes were opened.'" PDRE 14: "What was the dress of the first man? A skin of nail, and a cloud of glory covered him. When he ate of the fruits of the tree, the nail-skin was stripped off him, and the cloud of glory departed from him, and he saw himself naked, as it is said, 'And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee?' (Gen. 3:11)."
• Charles's note — n. 49:2 (with vv. 17–20).

3:22And he took figleaves and sewed (them) together, and made an apron for himself, and ,covered his shame.

• MT — Gen. 3:7 (above, v. 21): "they sewed together fig leaves and made themselves loincloths" (וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת).
• LXX — Gen. 3:7 (above, v. 21): καὶ ἔῤῥαψαν φύλλα συκῆς, καὶ ἐποίησαν ἑαυτοῖς περιζώματα ("they sewed fig leaves together, and made themselves aprons").
• Targums — PJ Gen. 3:7 (above, v. 21): "sewed to themselves the leaves of figs, and made to them cinctures." Onk. Gen. 3:7 is literal.
• Midrash — BR 19 (above, v. 21), on the fig leaves and the opening of the eyes. No Midrash in the chapters read singles out Adam's apron as Jubilees does.
• Charles's note — n. 49:2 (with vv. 17–21).

3:23And God cursed the serpent, and was wroth with it for ever . . .

• MT — Gen. 3:14: "And the ETERNAL God said to the serpent, 'Because you did this, More cursed shall you be Than all cattle And all the wild beasts: On your belly shall you crawl And dirt shall you eat All the days of your life'" (

  אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ

  ). The verse breaks off in Jubilees ("for ever . . .") — see Charles's note.
• LXX — Gen. 3:14: Καὶ εἶπε Κύριος ὁ Θεὸς τῷ ὄφει· ὅτι ἐποίησας τοῦτο, ἐπικατάρατος σὺ ἀπὸ πάντων τῶν κτηνῶν, καὶ ἀπὸ πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ἐπὶ τῷ στήθει σου καὶ τῇ κοιλίᾳ πορεύσῃ, καὶ γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου ("And the Lord God said to the serpent, Because thou hast done this thou art cursed above all cattle and all the brutes of the earth, on thy breast and belly thou shalt go, and thou shalt eat earth all the days of thy life," Brenton).
• Targums — PJ Gen. 3:14: "And the Lord God brought the three unto judgment; and He said to the serpent, Because thou hast done this, cursed art thou of all the cattle, and of all the beasts of the field: upon thy belly thou shalt go, and thy feet shall be cut off, and thy skin thou shalt cast away once in seven years; and the poison of death shall be in thy mouth, and dust shalt thou eat all the days of thy life." Onk. Gen. 3:14 is literal ("upon thy belly thou shalt go").
• Midrash — BR 20, on "On your belly you shall go": "when the Holy One blessed be He said to it: 'On your belly you shall go,' the ministering angels descended and severed its arms and its legs, and its voice carried from the end of the world to its end." BR 20 also notes the order of judgment: "with Adam He had a discussion, with Eve He had a discussion, but with the serpent, He did not have any discussion… Instead, He summarily issued his sentence," and "initially the serpent was cursed, then Eve was cursed, and then Adam was cursed." PDRE 14: "He cast down Sammael and his troop from their holy place in heaven, and cut off the feet of the serpent, and decreed that it should cast its skin and suffer pain once in seven years in great pain, and cursed it that it should drag itself with its belly (on the ground), and its food is turned in its belly into dust."
• Charles's note — n. 49:3: "Charles suspects a lacuna here. It may have contained a statement to the effect that the serpent's four feet, which it is supposed to have originally possessed, were cut off. Cf. Targ. Ps.-Jon. on Gen. iii. 14, and Josephus, Ant. i. 1, 4."

3:24And He was wroth with the woman, because she harkened to the voice of the serpent, and did eat; and He said unto her: 'I will greatly multiply thy sorrow and thy pains: in sorrow thou shalt bring forth children, and thy return shall be unto thy husband, and he will rule over thee.'

• MT — Gen. 3:16: "And to the woman He said, 'I will greatly increase Your pangs in childbearing; In pain shall you bear children. Yet your urge shall be for your husband, And he shall rule over you'" (

  הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ

  ). Jubilees reads "thy return shall be unto thy husband" where the MT has "your urge [תְּשׁוּקָה] shall be for your husband."
• LXX — Gen. 3:16: Καὶ τῇ γυναικὶ εἶπε· 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 ("And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shalt bring forth children, and thy submission shall be to thy husband, and he shall rule over thee," Brenton). The LXX agrees with Jubilees against the MT here — ἡ ἀποστροφή σου, "thy return/submission," where the MT has תְּשׁוּקָה, "thy desire/urge."
• Targums — PJ Gen. 3:16: "Unto the woman He said, Multiplying, I will multiply thy affliction by the blood of thy virginity, and by thy conception; in sorrow shalt thou bear children, and to thy husband shall be thy desire, and he will have rule over thee unto righteousness or unto sin." Onk. Gen. 3:16 is close to the MT ("in pain you shall bear children… and to your husband shall be your desire").
• Midrash — BR 20 (above, v. 23): the order of the curses — serpent first, then Eve, then Adam. PDRE 14: "He gave the woman nine curses and death: the afflictions arising from menstruation and the tokens of virginity; the affliction of conception in the womb; and the affliction of child-birth; and the affliction of bringing up children; and her head is covered like a mourner… and like a hand-maid she waits upon her husband; and she is not believed in (a matter of) testimony."
• Charles's note — n. 49:4: "Cf. Gen. iii. 16." n. 49:5: "So LXX and Syr. (ἡ ἀποστροφή σου), MT, 'thy desire.'"

3:25And to Adam also he said, ' Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree of which I commanded thee that thou shouldst not eat thereof, cursed be the ground for thy sake: thorns and thistles shall it bring forth to thee, and thou shalt eat thy bread in the sweat of thy face, till thou returnest to the earth from whence thou wast taken; for earth thou art, and unto earth shalt thou return.'

• MT — Gen. 3:17–19: "To Adam [God] said, 'Because you did as your wife said and ate of the tree about which I commanded you, "You shall not eat of it," Cursed be the ground because of you; By toil shall you eat of it All the days of your life: Thorns and thistles shall it sprout for you… By the sweat of your brow Shall you get bread to eat, Until you return to the ground — For from it you were taken. For dust you are, And to dust you shall return'" (אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ…

  בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב

  ).
• LXX — Gen. 3:17–19: Τῷ δὲ Ἀδὰμ εἶπεν· ὅτι ἤκουσας τῆς φωνῆς τῆς γυναικός σου… ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου· ἐν λύπαις φαγῇ αὐτὴν πάσας τὰς ἡμέρας τῆς ζωῆς σου· ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι… ἐν ἱδρῶτι τοῦ προσώπου σου φαγῇ τὸν ἄρτον σου, ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ἐξ ἧς ἐλήμφθης· ὅτι γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ ("And to Adam he said, Because thou hast hearkened to the voice of thy wife… cursed is the ground in thy labours, in pain shalt thou eat of it all the days of thy life. Thorns and thistles shall it bring forth to thee… In the sweat of thy face shalt thou eat thy bread until thou return to the earth out of which thou wast taken, for earth thou art and to earth thou shalt return," Brenton).
• Targums — PJ Gen. 3:17–19: "But to Adam he said, Because thou hast hearkened to the word of thy wife, and hast eaten of the fruit of the tree, of which I commanded thee, saying, Thou shalt not eat of it, accursed is the ground, in that it did not show thee thy guilt; in labour shalt thou eat (of) it all the days of thy life… By the labour of thy hands thou shalt eat food, until thou turn again to the dust from which thou wast created: for dust thou art, and unto dust thou shalt return; for from the dust it is to be that thou art to arise, to render judgment and reckoning for all that thou hast done, in the day of the great judgment." The resurrection to judgment is PJ's own addition. Onk. Gen. 3:17–19 is literal.
• Midrash — BR 20 (above, vv. 23–24): Adam is cursed last, after the serpent and Eve. BR 21, on the expulsion: "When He sent him away, He began lamenting over him: 'The Lord God said: Behold, the man was as one of us.'" No Midrash in the chapters read expands the thorns-and-thistles curse as Jubilees quotes it.
• Charles's note — n. 50:1: "Cf. Gen. ii. 17–19, 21, 24."

3:26And He made for them coats of skin, and clothed them, and sent them forth from the Garden of Eden.

• MT — Gen. 3:21, 23: "And the ETERNAL God made garments of skins for Adam and his wife, and clothed them" (וַיַּעַשׂ ייי א-להים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם). "So the ETERNAL God banished them from the garden of Eden, to till the humus from which they were taken" (

  וַיְשַׁלְּחֵהוּ ייי א-להים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם

  ).
• LXX — Gen. 3:21, 23: Καὶ ἐποίησε Κύριος ὁ Θεὸς τῷ Ἀδὰμ, καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους, καὶ ἐνέδυσεν αὐτούς ("And the Lord God made for Adam and his wife garments of skin, and clothed them," Brenton). Καὶ ἐξαπέστειλεν αὐτὸν Κύριος ὁ Θεὸς ἐκ τοῦ παραδείσου τῆς τρυφῆς, ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη ("So the Lord God sent him forth out of the garden of Delight to cultivate the ground out of which he was taken").
• Targums — PJ Gen. 3:21: "And the Lord God made to Adam and to his wife vestures of honour from the skin of the serpent, which he had cast from him, upon the skin of their flesh, instead of that adornment which had been cast away; and He clothed them." PJ Gen. 3:23: "And the Lord God removed him from the garden of Eden; and he went and dwelt on Mount Moriah, to cultivate the ground from which he had been created." Onk. Gen. 3:21, 23 is literal.
• Midrash — BR 21 (above, v. 25): God laments over Adam as He sends him away — "Behold, the man was as one of us." PDRE 14 (above, v. 21): the nail-skin and cloud of glory stripped off at the sin stand behind the new clothing; PDRE does not say the coats were made from the serpent's skin.
• Charles's note — n. 50:1 (with v. 25).

3:27And on that day on which Adam went forth from the Garden, he offered as a sweet savour an offering, frankincense, galbanum, and stacte, and spices in the morning with the rising of the sun from the day when he covered his shame.

• MT — No direct parallel. Genesis has Adam offer no sacrifice on leaving Eden. The ingredients — frankincense, galbanum, stacte, spices — are those of the sanctuary incense; cf. Exod. 30:34 (cited by Charles, n. 50:2), which was not opened for this chapter, so the verse is reported as Charles's citation, not verified here.
• LXX — No parallel in Genesis 2–3 as read; the Exodus LXX was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 50:2: "i.e. the incense-offering of Exod. xxx. 34."

3:28And on that day was closed the mouth of all beasts, and of cattle, and of birds, and of whatever walks, and of whatever moves, so that they could no longer speak: for they had all spoken one with another with one lip and with one tongue.

• MT — No direct parallel in Genesis 2–3. The one lip and one tongue belongs to Gen. 11:1: "Everyone on earth had the same language and the same words" (וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים) — the language of all mankind before Babel, not of the animals. That the beasts spoke before the Fall is Jubilees' own tradition (the serpent speaks in Gen. 3:1, but no other beast does).
• LXX — Gen. 11:1: Καὶ ἦν πᾶσα ἡ γῆ χεῖλος ἓν, καὶ φωνὴ μία πᾶσιν ("And all the earth was one lip, and there was one language to all," Brenton). No LXX parallel in Genesis 2–3 for speaking beasts.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 50:3: "For this belief cf. Josephus, Ant. i. 1, 4. The idea underlying the text here is that up to this time both men and animals spoke Hebrew, which was the universal language till the building of the Tower of Babel."

3:29And He sent out of the Garden of Eden all flesh that was in the Garden of Eden, and all flesh was scattered according to its kinds, and according to its types unto the places which had been created for them.

• MT — Gen. 3:23–24 (above, v. 26): God banished the man from Eden and stationed the cherubim and the fiery ever-turning sword east of the garden (

  וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים

  ). Genesis sends out Adam and Eve only; Jubilees sends out all flesh that was in the garden.
• LXX — Gen. 3:23–24 (above, v. 26): Καὶ ἐξέβαλεν τὸν Ἀδὰμ, καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς· καὶ ἔταξε τὰ χερουβὶμ· καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην, φυλάσσειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς ("And he cast out Adam and caused him to dwell over against the garden of Delight, and stationed the cherubs and the fiery sword that turns about to keep the way of the tree of life," Brenton).
• Targums — PJ Gen. 3:24: "And He drave out the man from thence where He had made to dwell the glory of His Shekina at the first between the two Kerubaia. Before He had created the world, He created the law; He prepared the garden of Eden for the righteous, that they might eat and delight themselves with the fruit of the tree." Onk. Gen. 3:24 is literal. No Targum has all flesh scattered from the garden.
• Midrash — BR 21 (above, vv. 25–26): God's lament over Adam at the expulsion. No Midrash in the chapters read has all the animals expelled with him.
• Charles's note — None specific (n. 50:1 covers vv. 25–26 as a group).

3:30And to Adam alone did He give (the wherewithal) to cover his shame, of all the beasts and cattle.

• MT — Gen. 3:21 (above, v. 26): "And the ETERNAL God made garments of skins for Adam and his wife, and clothed them." Genesis gives the coats to Adam and his wife; Jubilees says the wherewithal to cover shame was given to Adam alone — the basis for the law in the next verse.
• LXX — Gen. 3:21 (above, v. 26): χιτῶνας δερματίνους ("garments of skin") for Adam and his wife.
• Targums — PJ Gen. 3:21 (above, v. 26): "vestures of honour from the skin of the serpent" for Adam and his wife. Onk. Gen. 3:21 is literal.
• Midrash — No parallel in the chapters read for the gift being to Adam alone.
• Charles's note — n. 50:4: "A protest against the Greek custom of exposing the person in public athletic sports; cf. 1 Macc. i. 13 f.; 2 Macc. iv. 9–14; Josephus, Ant. xii. 5, 1."

3:31On this account, it is prescribed on the heavenly tablets as touching all those who know the judgment of the law, that they should cover their shame, and should not uncover themselves as the Gentiles uncover themselves.

• MT — No direct parallel. Gen. 3:21 (above, v. 26) is the only Torah basis — the coats of skin — and it prescribes nothing. The law itself is Jubilees' own, written on the heavenly tablets.
• LXX — No parallel in Genesis 2–3 as read.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 50:4 (with v. 30).

3:32And on the new moon of the fourth month, Adam and his wife went forth from the Garden of Eden, and they dwelt in the land of Elda in the land of their creation.

• MT — Gen. 3:23 (above, v. 26): God banished them "to till the humus from which they were taken." Genesis names no date and no land of Elda. The "land of their creation" answers to Gen. 2:7, where the man is formed from the dust of the ground (עָפָר מִן־הָאֲדָמָה).
• LXX — Gen. 3:23 (above, v. 26): ἐργάζεσθαι τὴν γῆν ἐξ ἧς ἐλήμφθη ("to cultivate the ground out of which he was taken"). No LXX parallel for Elda or the date.
• Targums — PJ Gen. 3:23 (above, v. 26): Adam "went and dwelt on Mount Moriah, to cultivate the ground from which he had been created" — a different destination from Jubilees' Elda. Onk. Gen. 3:23 is literal.
• Midrash — No parallel in the chapters read for Elda or the new moon of the fourth month.
• Charles's note — n. 51:1: "Charles suggests that 'Eldâ may be a corruption of the Hebrew word meaning 'nativity' (land of 'nativity')."

3:33And Adam called the name of his wife Eve.

• MT — Gen. 3:20:

  וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי

  ("The Human named his wife Eve, because she was the mother of all the living"). Jubilees gives the naming without the reason; the reason is in the verse itself in Genesis.
• LXX — Gen. 3:20: Καὶ ἐκάλεσεν Ἀδὰμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι μήτηρ πάντων τῶν ζώντων ("And Adam called the name of his wife Life, because she was the mother of all living," Brenton). The LXX renders חַוָּה as Ζωή, "Life."
• Targums — PJ Gen. 3:20: "And Adam called the name of his wife Hava, because she is the mother of all the children of men." Onk. Gen. 3:20 is literal.
• Midrash — BR 20, on "The man called the name of his wife Eve [Ḥava], because she was the mother of all living [ḥai]" (Gen. 3:20): "She was given to him to enliven him, but she gave him counsel like a serpent [ḥivya]. Another matter, Ḥava — Adam the first man told [ḥiva] her how many generations she had caused to perish. Rabbi Aḥa said: [Adam said:] The serpent was your serpent and you were Adam's serpent [ḥivya]."
• Charles's note — n. 51:2: "Cf. iii. 15."

3:34And they had no son till the first jubilee, [8 A.M.] and after this he knew her.

• MT — Gen. 4:1: "Now the Human knew his wife Eve, and she conceived and bore Cain" (וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן). Genesis gives no date for Cain's birth; Jubilees dates the first son to after the first jubilee (year 8). Gen. 5:3 dates Seth to Adam's 130th year.
• LXX — Gen. 4:1: Ἀδὰμ δὲ ἔγνω Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν ("And Adam knew Eve his wife, and she conceived and brought forth Cain," Brenton). No date is given.
• Targums — No Targum expansion on the dating; PJ Gen. 4:1 (see ch. 4) adds that Eve conceived from Sammael, the angel of death — not a parallel to Jubilees' dating.
• Midrash — No parallel in the chapters read for a first son only after the first jubilee.
• Charles's note — None.

3:35Now he tilled the land as he had been instructed in the Garden of Eden.

• MT — Gen. 3:23 (above, vv. 26, 32): "to till the humus from which they were taken" (לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם). The instruction in the garden answers to Gen. 2:15, to till and tend it.
• LXX — Gen. 3:23 (above, v. 26); Gen. 2:15: ἐργάζεσθαι αὐτὸν καὶ φυλάσσειν ("to cultivate and keep it").
• Targums — PJ Gen. 2:15 (above, v. 9): "to do service in the law, and to keep its commandments." Onk. Gen. 2:15 is literal.
• Midrash — No direct parallel in the chapters read for Adam tilling outside Eden as he had been instructed inside it.
• Charles's note — n. 48:2 (with v. 15, on agriculture as a divine institution).

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 32 of 35: 1–26, 29, 30, 32–35 (no direct MT parallel: v. 27, v. 28, v. 31); LXX — 27 of 35: 1–7, 9, 12, 15–26, 29, 30, 32–35 (Genesis 2–3 only; Leviticus LXX not read, so vv. 8, 10–11, 13–14 have no LXX entry; v. 27 has no LXX parallel and v. 28 cites Gen. 11:1 only as background); Targums — 26 of 35: 1–7, 9, 12, 15–26, 29, 30, 32, 33, 35 (Onkelos and Pseudo-Jonathan on Genesis 2–3; no Targum on Leviticus was read, so vv. 8, 10–11, 13–14 have no Targum entry; vv. 27, 28, 31, 34 have no Targum expansion); Midrash — 19 of 35: 1, 2, 4–7, 15, 17–26, 29, 33 (twelve chapters read: BR 14–21; PDRE 11–14; v. 15 counts as an explicit contrast; the BR 15 tree passage at v. 12 and the BR 16 riverheads passage at v. 16 are background only and are not counted); Charles's notes — 32 of 35: 1, 2, 4–28, 30–33, 35 (no note on vv. 3, 29, 34 — n. 47:5 covers vv. 8–13; n. 49:2 covers vv. 17–22; n. 50:1 covers vv. 25–26; n. 50:4 covers vv. 30–31).

1. How long Adam was in the Garden (v. 15). Jubilees: seven years. The Midrashim: six hours (BR 18, cited by Charles n. 48:1) — Adam entered at the seventh hour and was driven out at twelfth-hour twilight on Friday (PDRE 18, cited by Charles n. 48:1).

2. "Thy desire" or "thy return" (v. 24). Jubilees: "thy return shall be unto thy husband." The LXX (Gen. 3:16, ἡ ἀποστροφή σου) agrees with Jubilees against the MT (תְּשׁוּקָה, "thy desire/urge"). Charles n. 49:5 records the same division (LXX and Syriac with Jubilees; MT against).

Chapter 4 — Cain, Abel, and Enoch Cite

Cain and Abel and other children of Adam, 1-12. Enos, Kenan, Mahalalel, Jared, 13-15. Enoch and his history, 16-25. Four sacred places, 26. Methuselah, Lamech, Noah, 27, 28. Death of Adam and Cain, 29-32. Shem, Ham, and Japhet, 32. (Cf. Gen. iv-v.) — Charles's heading to the chapter.

Jubilees chapter 4 retells Genesis 4–5 as a dated chronology — Cain born in the third week of the second jubilee, Abel in the fourth, Seth in the fifth week of the fifth jubilee — and then turns the genealogy into a history of Enoch, the first scribe, who writes down the signs of heaven, testifies against the Watchers, and is taken into the Garden of Eden to write the condemnation of the world. The chapter closes with the deaths of Adam (930 years, seventy short of a thousand) and of Cain (killed by a stone, as he had killed with a stone), and with Noah's marriage and the birth of Shem, Ham, and Japheth. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 4–5, with Genesis 2:17 and Psalm 90:4 behind verse 30.

LXX — the Greek Genesis 4–5 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 4–5 where they expand or differ.

Midrash — Bereishit Rabbah 22–25 and Pirkei de-Rabbi Eliezer 21–22 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

4:1And in the third week in the second jubilee [64-70 A.M.] she gave birth to Cain, and in the fourth [71-77 A.M.] she gave birth to Abel, and in the fifth [78-84 A.M.] she gave birth to her daughter Âwân.

• MT — Gen. 4:1–2: "Now the Human knew his wife Eve, and she conceived and bore Cain, and she said, 'I have gained a man with the LORD'" (

  וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־ייי

  ). "And she bore his brother Abel as well" (וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל). Genesis gives no dates and no daughter Awan; Jubilees dates the births to the second jubilee and names the daughter.
• LXX — Gen. 4:1–2: Ἀδὰμ δὲ ἔγνω Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκε τὸν Κάϊν· καὶ εἶπεν, ἐκτησάμην ἄνθρωπον διὰ τοῦ Θεοῦ ("And Adam knew Eve his wife, and she conceived and brought forth Cain and said, I have gained a man through God," Brenton). Καὶ προσέθηκε τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Ἄβελ ("And she again bore his brother Abel").
• Targums — PJ Gen. 4:1: "And Adam knew Hava his wife, who had desired the Angel; and she conceived, and bare Kain; and she said, I have acquired a man, the Angel of the Lord." PJ Gen. 4:2: "And she added to bear from her husband Adam his twin, even Habel." Onk. Gen. 4:1–2 is literal. PJ's claim that Eve had desired the angel (Sammael) is its own expansion, taken up in PDRE 21 (see Midrash).
• Midrash — BR 22, on Gen. 4:1: "She conceived and gave birth to Cain" — "Rabbi Elazar ben Azarya said: Three miracles occurred on that day. On that day they were created, on that day they cohabited, and on that day they produced offspring." And: "Two people went up into the bed and seven descended: Cain and his twin sister and Abel and his two twin sisters." PDRE 21: "(Sammael) riding on the serpent came to her, and she conceived; afterwards Adam came to her, and she conceived Abel, as it is said, 'And Adam knew Eve his wife' (Gen. 4:1)… And she saw his likeness that it was not of the earthly beings, but of the heavenly beings, and she prophesied and said: 'I have gotten a man with the Lord.'" And: "Cain was born, and his wife, his twin-sister, with him."
• Charles's note — n. 51:3: "i.e. 'iniquity' (Heb. 'āwen). Another daughter, 'Azûrâ (= 'well guarded'), was born later. Cain married 'Âwân and Seth 'Azûrâ. There is great divergence as to these names in later writers. According to Pirḳe de R. Eliezer, Cain's wife was his twin-sister (xxi.)."

4:2And in the first (year) of the third jubilee [99-105 A.M.], Cain slew Abel because (God) accepted the sacrifice of Abel, and did not accept the offering of Cain.

• MT — Gen. 4:3–5: "In the course of time, Cain brought an offering to the ETERNAL from the fruit of the soil; and Abel, for his part, brought the choicest of the firstlings of his flock. The ETERNAL paid heed to Abel and his offering, but to Cain and his offering He paid no heed" (וַיִּשַׁע ייי אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה). Gen. 4:8: "Cain rose up against Abel his brother and killed him."
• LXX — Gen. 4:3–5: Καὶ ἐγένετο μεθʼ ἡμέρας ἤνεγκε Κάϊν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ Κυρίῳ· καὶ Ἄβελ ἤνεγκε καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ, καὶ ἀπὸ τῶν στεάτων αὐτῶν· καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ· Κάϊν δὲ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ οὐ προσέσχε ("And it was so after some time that Cain brought of the fruits of the earth a sacrifice to the Lord. And Abel also brought of the firstborn of his sheep and of his fatlings, and God looked upon Abel and his gifts, but Cain and his gifts he regarded not," Brenton).
• Targums — PJ Gen. 4:3–4: "And it was at the end of days, on the fourteenth of Nisan, that Kain brought of the produce of the earth, the seed of cotton (or line), an oblation of first things before the Lord; and Habel brought of the firstlings of the flock, and of their fat; and it was pleasing before the Lord, and He gave (His) countenance to Habel and to his oblation; but to Kain and to his oblation He gave no countenance." Onk. Gen. 4:3–5 is literal. The fourteenth of Nisan is PJ's dating; Jubilees dates the slaying to the first year of the third jubilee instead.
• Midrash — BR 22, on Gen. 4:3: "'It was, after some time' — Rabbi Eliezer said: The world was created in Tishrei. Rabbi Yehoshua said: The world was created in Nisan… Abel did not live more than fifty days." On Gen. 4:4: "Cain brought an offering of the fruit of the ground to the Lord — from the refuse. This is analogous to a malevolent sharecropper who eats the ripe fruit himself and provides the field owner with the unripe fruit." PDRE 21: "The evening of the festival of Passover arrived. Adam called his sons and said to them: In this (night) in the future Israel will bring Paschal offerings, bring ye also (offerings) before your Creator." Cain "brought the remnants of his meal of roasted grain, (and) the seed of flax, and Abel brought of the firstlings of his sheep, and of their fat, he-lambs, which had not been shorn of their wool. The offering of Cain was precluded, and the offering of Abel was acceptable." And: "A great hatred entered Cain's heart against his brother Abel, because his offering had been accepted. Not only (on this account), but also because Abel's twin-sister was the most beautiful of women, and he desired her in his heart. Moreover he said: I will slay Abel my brother, and I will take his twin-sister from him."
• Charles's note — n. 51:4: "Cf. Gen. iv. 4, 5, 8, 10."

4:3And he slew him in the field: and his blood cried from the ground to heaven, complaining because he had slain him.

• MT — Gen. 4:8, 10: "Cain rose up against Abel his brother and killed him" (in the field, Gen. 4:8). "What have you done? Hark, your brother's blood cries out to Me from the ground!" (קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה, Gen. 4:10). Jubilees adds that the blood cried "to heaven, complaining."
• LXX — Gen. 4:8, 10: Καὶ εἶπεν Κάϊν πρὸς Ἄβελ τὸν ἀδελφὸν αὐτοῦ, διέλθωμεν εἰς τὸ πεδίον· καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ, ἀνέστη Κάϊν ἐπὶ Ἄβελ τὸν ἀδελφὸν αὐτοῦ, καὶ ἀπέκτεινεν αὐτόν ("And Cain said to Abel his brother, Let us go out into the plain; and it came to pass that when they were in the plain Cain rose up against Abel his brother, and slew him," Brenton). Gen. 4:10: φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς ("the voice of thy brother's blood cries to me out of the ground").
• Targums — PJ Gen. 4:8: "And Kain said to Habel his brother, Come, and let us two go forth into the field. And it was that when they two had gone forth into the field, Kain answered and said to Habel, I perceive that the world was created in goodness, but it is not governed (or conducted) according to the fruit of good works…" PJ Gen. 4:10: "And He said, What hast thou done? The voice of the bloods of the murder of thy brother which are swallowed up in the sod, crieth before Me from the earth." Onk. Gen. 4:8, 10 is literal.
• Midrash — BR 22, on Gen. 4:8: "Cain said to Abel his brother. It was when they were in the field. Cain rose up against Abel his brother and killed him" — "about what were they quarreling? They said: 'Let us divide the world between us.' One took the land and one took the movable property… That one said: 'Take it off.' This one said: 'Fly.' As a result: 'Cain rose up against Abel his brother and killed him.'" And: "Abel was stronger than Cain, as the verse need not have stated: 'rose up.' Rather, it teaches that he had been situated underneath him. He [Cain] said to him: 'There are the two of us in the world, what will you go and say to Father?' He [Abel] became filled with mercy for him [and released him]. Immediately, he [Cain] rose up against him and killed him." No Midrash in the chapters read comments directly on the blood crying from the ground.
• Charles's note — n. 51:4 (with v. 2).

4:4And the Lord reproved Cain because of Abel, because he had slain him, and he made him a fugitive on the earth because of the blood of his brother, and he cursed him upon the earth.

• MT — Gen. 4:9–12: "The ETERNAL said to Cain, 'Where is your brother Abel?' And he said, 'I do not know. Am I my brother's keeper?' Then He said, 'What have you done? Hark, your brother's blood cries out to Me from the ground! Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother's blood from your hand. If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth'" (וְעַתָּה אָרוּר אָתָּה מִן־הָאֲדָמָה… נָע וָנָד תִּהְיֶה בָאָרֶץ).
• LXX — Gen. 4:11–12: Καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανε τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου· ὅτε ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἐσῃ ἐπὶ τῆς γῆς ("And now thou art cursed from the earth which has opened her mouth to receive thy brother's blood from thy hand. When thou tillest the earth, then it shall not continue to give its strength to thee: thou shalt be groaning and trembling on the earth," Brenton).
• Targums — PJ Gen. 4:9–12: "And the Lord said to Kain, Where is Habel thy brother? And he said, I know not; am I the keeper of my brother?… And now because thou hast killed him, thou art cursed from the earth, which hath opened the mouth, and received the bloods of thy brother from thy hand. When thou tillest the earth, it shall not add to give strength to its fruits for thee. A wanderer and an exile shalt thou be in the earth." Onk. Gen. 4:9–12 is literal.
• Midrash — BR 22, on Gen. 4:9: "'The Lord said to Cain: Where is Abel your brother?' This is analogous to a governor who was walking in the middle of a highway. He found a slain corpse with someone standing over him. He said to him: 'Who killed him?' He said to him: 'I am inquiring about him from you, and you are inquiring about him from me?'" On Gen. 4:11: "Rabban Shimon ben Gamliel said: In three places the verse spoke tersely… 'Now you are cursed.'" On Gen. 4:15: "The animals, the beasts, and the birds all gathered to demand justice for Abel's blood." PDRE 21: Cain "took the corpse of his brother Abel and hid it in the field," and God cursed him "that he became a wanderer on the earth because of the shedding of the blood, and because of the evil death."
• Charles's note — n. 51:5: "Cf. Gen. iv. 11–12."

4:5And on this account it is written on the heavenly tables, 'Cursed is ,he who smites his neighbour treacherously, and let all who have seen and heard say, So be it; and the man who has seen and not declared (it), let him be accursed as the other.'

• MT — No direct parallel in the passages read. The curse formula echoes Deut. 27:24, "Cursed be he that smiteth his neighbour secretly" — cited by Charles (n. 51:6); Deuteronomy 27 was not opened for this chapter, so the verse is reported as Charles's citation, not verified here. The "let all who have seen and heard say, So be it" and the curse on the silent witness are Jubilees' own additions.
• LXX — Not read for this verse (Deuteronomy LXX).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 51:6: "Cf. Deut. xxvii. 24."

4:6And for this reason we announce when we come before the Lord our God all the sin which is committed in heaven and on earth, and in light and in darkness, and everywhere.

• MT — No direct parallel. The announcing angels answer to Jubilees' own angelology (cf. 2:2–3, the angels who serve before God); no Torah passage has angels announcing all sin before God.
• LXX — No parallel in Genesis 4–5 as read.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — None.

4:7And Adam and his wife mourned for Abel four weeks of years, [99-127 A.M] and in the fourth year of the fifth week [130 A.M.] they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said 'GOD has raised up a second seed unto us on the earth instead of Abel; for Cain slew him.'

• MT — Gen. 4:25: "Adam knew his wife again, and she bore a son and named him Seth, meaning, 'God has provided me with another offspring in place of Abel, for Cain killed him'" (

  וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי א-להים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן

  ). The four weeks of years of mourning (28 years) and the date 130 A.M. are Jubilees' chronology; Genesis gives the naming to Eve, Jubilees to Adam ("he called his name Seth").
• LXX — Gen. 4:25: Ἔγνω δὲ Ἀδὰμ Εὕαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱόν· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σὴθ, λέγουσα, ἐξανέστησε γὰρ μοι ὁ Θεὸς σπέρμα ἕτερον ἀντὶ Ἄβελ, ὃν ἀπέκτεινε Κάϊν ("And Adam knew Eve his wife, and she conceived and bore a son, and called his name Seth, saying, For God has raised up to me another seed instead of Abel, whom Cain slew," Brenton). The LXX agrees with the MT that Eve names the child.
• Targums — PJ Gen. 4:25: "And Adam knew his wife again, at the end of a hundred and thirty years after Habel had been slain; and she bare a son, and called his name Sheth; for she said, The Lord hath given me another son instead of Habel whom Kain slew." PJ's "a hundred and thirty years after Abel had been slain" matches Jubilees' 130 A.M. Onk. Gen. 4:25 is literal.
• Midrash — BR 23, on Gen. 4:25: "'Adam was further intimate with his wife,' extra desire was added for him to his desire. In the past, when he did not see her, he would not desire her. Now, whether he saw her or did not see her, he desired her… 'She called his name Seth [Shet]: As God has provided [shat] me with another offspring.' Rabbi Tanḥuma said in the name of Rabbi Shmuel: She was looking ahead at that offspring who would come from a different place. Who is that? It is the messianic king." PDRE 22: "Adam lived an hundred and thirty years, and he begat in his own likeness after his image (Gen. 5:3). Hence thou mayest learn that Cain was not of Adam's seed, nor after his likeness, nor after his image. (Adam did not beget in his own image) until Seth was born, who was after his father Adam's likeness and image."
• Charles's note — n. 52:1: "So Sam.; but MT 'she.' In our Book it is generally the father who names the child." n. 52:2: "Cf. Gen. iv. 25."

4:8And in the sixth week [134-40 A.M.] he begat his daughter Azûrâ.

• MT — No direct parallel. Gen. 5:4 says only that Adam "begot sons and daughters" (וַיּוֹלֶד בָּנִים וּבָנוֹת) after Seth; no daughter is named Azura.
• LXX — Gen. 5:4: καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας ("and he begot sons and daughters," Brenton). No name is given.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 51:3 (with v. 1): "Another daughter, 'Azûrâ (= 'well guarded'), was born later. Cain married 'Âwân and Seth 'Azûrâ."

4:9And Cain took Âwân his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. [190-196 A.M.] And in the first year of the first week of the fifth jubilee, [197 A.M.] houses were built on the earth, and Cain built a city, and called its name after the name of his son Enoch.

• MT — Gen. 4:17: "Cain knew his wife, and she conceived and bore Enoch. Then he became a city-builder, and he named the city after his son, Enoch" (

  וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־חֲנוֹךְ וַיְהִי בֹּנֶה עִיר וַיִּקְרָא שֵׁם הָעִיר כְּשֵׁם בְּנוֹ חֲנוֹךְ

  ). Genesis does not name Cain's wife; Jubilees names her Awan, his sister. The building of houses in 197 A.M. is Jubilees' chronology.
• LXX — Gen. 4:17: Καὶ ἔγνω Κάϊν τὴν γυναῖκα αὐτοῦ· καὶ συλλαβοῦσα ἔτεκε τὸν Ἐνώχ. Καὶ ἦν οἰκοδομῶν πόλιν· καὶ ἐπῳνόμασε τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ, Ἐνώχ ("And Cain knew his wife, and having conceived she bore Enoch; and he built a city; and he named the city after the name of his son, Enoch," Brenton).
• Targums — PJ Gen. 4:17: "And Kain knew his wife, and she conceived and bare Hanok; and he builded a city, and called the name of the city after the name of his son, Hanok." Onk. Gen. 4:17 is literal.
• Midrash — BR 23, on Gen. 4:17: "'Cain was intimate with his wife.' 'Their houses will endure in their midst forever' (Ps. 49:12). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: What do the wicked believe? 'Their houses will endure in their midst forever… they name their lands after themselves' (Ps. 49:12); Tiberias after Tiberius, Alexandria after Alexander, Antioch after Antiochus." PDRE 21 (above, v. 1): "Cain was born, and his wife, his twin-sister, with him" — the twin-sister as Cain's wife, as in Jubilees.
• Charles's note — n. 51:3 (with v. 1). n. 52:3: "Cf. Gen. iv. 17."

4:10And Adam knew Eve his wife and she bare yet nine sons.

• MT — Gen. 5:4: "After the birth of Seth, Adam lived 800 years; and he begot sons and daughters" (

  וַיְהִיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת

  ). No number of sons is given; the nine sons are Jubilees' own.
• LXX — Gen. 5:4: καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας ("and he begot sons and daughters," Brenton). No number is given.
• Targums — PJ Gen. 5:4: "And the days of Adam after he begat Sheth were eight hundred years, and he begat sons and daughters." Onk. Gen. 5:4 is literal. Neither Targum numbers the sons.
• Midrash — No parallel in the chapters read for nine sons.
• Charles's note — n. 52:4: "Pseudo-Philo, Bibl. Antiq., gives the names of these nine sons."

4:11And in the fifth week of the fifth jubilee [225-31 A.M.] Seth took Azûrâ his sister to be his wife, and in the fourth (year of the sixth week) [235 A.M.] she bare him Enos.

• MT — Gen. 4:26: "And to Seth, too, a son was born, and he called his name Enosh" (וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ). Gen. 5:6–7: "When Seth had lived 105 years, he begot Enosh. After the birth of Enosh, Seth lived 807 years; and he begot sons and daughters." Genesis does not name Seth's wife; Jubilees names her Azura, his sister.
• LXX — Gen. 4:26: Καὶ τῷ Σὴθ ἐγένετο υἱός· ἐπωνόμασε δὲ τὸ ὄνομα αὐτοῦ, Ἑνώς ("And Seth had a son, and he called his name Enos," Brenton). Gen. 5:6: Καὶ ἔζησε Σὴθ πέντε καὶ ἑκατὸν ἔτη, καὶ ἐγέννησε τὸν Ἐνώς.
• Targums — PJ Gen. 4:26: "And to Sheth also was born a son, and he called his name Enosh." Onk. Gen. 4:26 and Gen. 5:6–7 are literal. Neither Targum names Seth's wife.
• Midrash — BR 23, on Gen. 4:26: "'To Seth, too, a son was born, and he called his name Enosh.' They asked before Abba Kohen Bardela: [Why does the Torah mention] Adam, Seth, Enosh, and then fall silent? He said: Until here [Enosh] they were in the image and in the likeness [of God]. From here on, the generations became corrupted and were created in a deformed state. Four matters changed during the days of Enosh son of Seth: The mountains became rocky ground; the dead began bringing forth worms; people's faces became ape-like; and they became devalued [ḥullin] before malevolent spirits."
• Charles's note — n. 52:5: "Cf. Gen. iv. 26."

4:12He began to call on the name of the Lord on the earth.

• MT — Gen. 4:26: אָז הוּחַל לִקְרֹא בְּשֵׁם ייי ("then it was begun to call on the name of the LORD" — literally, "then it was begun/profaned to call"). The Hebrew הוּחַל is ambiguous: it can mean "began" or "was profaned."
• LXX — Gen. 4:26: οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου τοῦ Θεοῦ ("he hoped to call on the name of the Lord God," Brenton). The LXX agrees with Jubilees against the MT's ambiguity — a positive beginning of calling on the Lord, not a profanation.
• Targums — PJ Gen. 4:26: "That was the generation in whose days they began to err, and to make themselves idols, and surnamed their idols by the name of the Word of the Lord." Contrast: PJ reads הוּחַל as profanation/idolatry, the opposite of Jubilees' positive reading. Onk. Gen. 4:26 is literal ("then they began to pray in the name of the Lord").
• Midrash — BR 23 (above, v. 11): the same reading as PJ — "then commenced the proclaiming of the name of the Lord" is read as idolatry: "You made idolatrous objects of yourselves and called your own names [as divinities]… I, too, will call the seawater by My name and eradicate those people from the world." The Midrashic reading stands against Jubilees' positive one.
• Charles's note — n. 52:6: "So LXX and Vulg.; but MT 'then it was begun (men began).'"

4:13And in the seventh jubilee in the third week [309-15 A.M.] Enos took Nôâm his sister to be his wife, and she bare him a son in the third year of the fifth week, and he called his name Kenan.

• MT — Gen. 5:9–10: "When Enosh had lived 90 years, he begot Kenan. After the birth of Kenan, Enosh lived 815 years; and he begot sons and daughters" (וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן). Genesis does not name Enosh's wife; Jubilees names her Noam, his sister.
• LXX — Gen. 5:9: Καὶ ἔζησεν Ἐνὼς ἐνενήκοντα ἔτη, καὶ ἐγέννησε τὸν Καϊνάν ("And Enos lived an hundred and ninety years, and begot Cainan," Brenton).
• Targums — PJ Gen. 5:9: "And Enosh lived ninety years, and begat Keinan." Onk. Gen. 5:9 is literal. Neither Targum names Enosh's wife.
• Midrash — No parallel in the chapters read for Noam or the dating.
• Charles's note — n. 52:7: "For 13–14 cf. Gen. v. 9, 12."

4:14And at the close of the eighth jubilee [325, 386-3992 A.M.] Kenan took Mûalêlêth his sister to be his wife, and she bare him a son in the ninth jubilee, in the first week in the third year of this week, [395 A.M] and he called his name Mahalalel.

• MT — Gen. 5:12–13: "When Kenan had lived 70 years, he begot Mahalalel. After the birth of Mahalalel, Kenan lived 840 years; and he begot sons and daughters" (וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל). Genesis does not name Kenan's wife; Jubilees names her Mualeleth, his sister.
• LXX — Gen. 5:12: Καὶ ἔζησε Καϊνὰν ἑβδομήκοντα ἔτη, καὶ ἐγέννησε τὸν Μαλελεήλ ("And Cainan lived an hundred and seventy years, and begot Maleleel," Brenton).
• Targums — PJ Gen. 5:12: "And Keinan lived seventy years, and begat Mahalalel." Onk. Gen. 5:12 is literal. Neither Targum names Kenan's wife.
• Midrash — No parallel in the chapters read for Mualeleth or the dating.
• Charles's note — n. 52:7 (with v. 13). n. 52:8: "A fem. form = 'she who praises God.'"

4:15And in the second week of the tenth jubilee [449-55 A.M.] Mahalalel took unto him to wife DinaH, the daughter of Barakiel the daughter of his father's brother, and she bare him a son in the third week in the sixth year, [461 A.M.] and he called his name Jared, for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.

• MT — Gen. 5:15–16: "When Mahalalel had lived 65 years, he begot Jared. After the birth of Jared, Mahalalel lived 830 years; and he begot sons and daughters" (וַיְחִי מַהֲלַלְאֵל חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד). Genesis gives no reason for the name Jared and no Watchers; Jubilees explains Jared ("he descended") by the descent of the Watchers in his days.
• LXX — Gen. 5:15: Καὶ ἔζησε Μαλελεὴλ πέντε καὶ ἑξήκοντα ἔτη, καὶ ἐγέννησε τὸν Ἰάρεδ ("And Maleleel lived an hundred and sixty and five years, and begot Jared," Brenton).
• Targums — PJ Gen. 5:15: "And Mahalalel lived sixty-five years, and begat Jared." Onk. Gen. 5:15 is literal. Neither Targum explains the name or mentions the Watchers.
• Midrash — No parallel in the chapters read for the Watchers descending in Jared's days. (BR 24, on Genesis 5, was read; its Jared material, if any, was not located among the passages extracted.)
• Charles's note — n. 52:9: "Cf. Gen. v. 15." n. 53:1: "This last line looks like a quotation from 1 Enoch vi. 6 ('who descended in the days of Jared'). Note the play in Hebrew on the name Jared (yāred) and 'descended' (Heb. yārĕdû). The myth of the descent of the angels was based on Gen. vi. 1–4, but was rejected by the Rabbis, who rendered 'sons of God' (i.e. angels) 'sons of the judges.'" n. 53:2: "This name is given to angels in Dan. iv. 13, 17, 23; in 1 Enoch it is applied especially to the fallen angels (cf. 1 Enoch i. 5, x. 9, 15 and often)." n. 53:3: "This statement is interesting. It describes what was probably the original commission by God to the angelic watchers, who, however, fell when they descended to the earth. According to 1 Enoch, Enoch acquired his supernatural knowledge from the instruction of angels."

4:16And in the eleventh jubilee [512-18 A.M.] Jared took to himself a wife, and her name was Baraka, the daughter of Râsûjâl, a daughter of his father's brother, in the fourth week of this jubilee, [522 A.M.] and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch.

• MT — Gen. 5:18: "When Jared had lived 162 years, he begot Enoch" (וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ). Genesis does not name Jared's wife; Jubilees names her Baraka.
• LXX — Gen. 5:18: Καὶ ἔζησεν Ἰάρεδ δύο καὶ ἑξήκοντα ἔτη καὶ ἑκατὸν· καὶ ἐγέννησε τὸν Ἐνώχ ("And Jared lived an hundred and sixty and two years, and begot Enoch," Brenton).
• Targums — PJ Gen. 5:18: "And Jared lived a hundred and sixty-two years, and begat Hanok." Onk. Gen. 5:18 is literal. Neither Targum names Jared's wife.
• Midrash — No parallel in the chapters read for Baraka or the dating.
• Charles's note — n. 53:4: "Cf. Gen. v. 18."

4:17And he was the first among men that are born on earth who learnt writing and knowledge and wisdom and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months.

• MT — No direct parallel. Gen. 5:21–24 says only that Enoch lived 65 years, begot Methuselah, "walked with God" (וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָא-להים) for 300 years, and was taken. Nothing about writing, knowledge, or the signs of heaven.
• LXX — Gen. 5:22: Εὐηρέστησε δὲ Ἐνὼχ τῷ Θεῷ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθουσάλα, διακόσια ἔτη ("And Enoch was well-pleasing to God after his begetting Mathusala, two hundred years," Brenton). No writing or astronomy.
• Targums — PJ Gen. 5:22: "And Hanok worshipped in truth before the Lord after he had begotten Methushelach three hundred years." Onk. Gen. 5:22 is literal. Neither Targum makes Enoch a scribe or astronomer.
• Midrash — Contrast, not parallel — Enoch's character. BR 25, on Gen. 5:24 ("Ḥanokh walked with God, and he was no longer, as God took him"): "Rabbi Ḥama bar Hoshaya said: He is not written in the ledger of the righteous, but rather, in the ledger of the wicked. Rabbi Aivu said: Ḥanokh was capricious; sometimes righteous, sometimes wicked." Jubilees exalts Enoch as the first scribe and sage; the Midrash doubts him.
• Charles's note — n. 53:5: "The passage that follows about Enoch (17–23) implies knowledge on the part of the author of Enochic writings. Charles infers that these were 1 Enoch vi–xvi., xxiii.–xxxvi., and lxxii.–xc." n. 53:6: "Cf. the phrase 'Scribe of righteousness' applied to Enoch in 1 Enoch xii. 4, xv. 1." n. 53:7: "Probably a reference to 1 Enoch lxxii.–lxxxii. ('The Book of the courses of the Heavenly Luminaries')." n. 53:8: "There is nothing in 1 or 2 Enoch about 'jubilees,' etc. This statement is probably due solely to the author of Jubilees, who wished to invest the institution with a spurious antiquity."

4:18And he was the first to write a testimony and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them), known to him.

• MT — No direct parallel. Genesis 5 says nothing of Enoch writing or testifying.
• LXX — No parallel in Genesis 5 as read.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 53:8 (with v. 17): "There is nothing in 1 or 2 Enoch about 'jubilees,' etc."

4:19And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations.

• MT — No direct parallel. Genesis 5 gives Enoch no vision of the future and no written testimony.
• LXX — No parallel in Genesis 5 as read.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 54:1: "The reference is probably to the 'Dream-Visions' (1 Enoch lxxxiii.–xc.)." n. 54:2: "i.e. Enoch. The writings of Enoch are mentioned elsewhere (1 Enoch, Test. XII. Patriarchs)."

4:20And in the twelfth jubilee, [582-88] in the seventh week thereof, he took to himself a wife, and her name was Edna, the daughter of Danel, the daughter of his father's brother, and in the sixth year in this week [587 A.M.] she bare him a son and he called his name Methuselah.

• MT — Gen. 5:21: "When Enoch had lived 65 years, he begot Methuselah" (וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח). Genesis does not name Enoch's wife; Jubilees names her Edna.
• LXX — Gen. 5:21: Καὶ ἔζησεν Ἐνὼχ πέντε καὶ ἑξήκοντα καὶ ἑκατὸν ἔτη· καὶ ἐγέννησε τὸν Μαθουσάλα ("And Enoch lived an hundred and sixty and five years, and begat Mathusala," Brenton).
• Targums — PJ Gen. 5:21: "And Hanok lived sixty-five years, and begat Methushelach." Onk. Gen. 5:21 is literal. Neither Targum names Enoch's wife.
• Midrash — No parallel in the chapters read for Edna or the dating.
• Charles's note — n. 54:3: "Edna in 1 Enoch lxxxv. 3." n. 54:4: "Cf. Gen. v. 21."

4:21And he was moreover with the angels of God these six jubilees of years, and they showed him everything which is on earth and in the heavens, the rule of the sun, and he wrote down everything.

• MT — Gen. 5:22: "Enoch walked with God after the birth of Methuselah for 300 years" (

  וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָא-להים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה

  ). "Walked with God" is all Genesis says; the six jubilees with the angels and the writing down of everything are Jubilees' expansion.
• LXX — Gen. 5:22 (above, v. 17): Εὐηρέστησε δὲ Ἐνὼχ τῷ Θεῷ ("And Enoch was well-pleasing to God").
• Targums — PJ Gen. 5:22 (above, v. 17): "And Hanok worshipped in truth before the Lord." Onk. Gen. 5:22 is literal.
• Midrash — BR 25 v1 (above, v. 17): Enoch as capricious, "sometimes righteous, sometimes wicked" — against Jubilees' Enoch who is shown everything by the angels.
• Charles's note — n. 54:5: "1 Enoch xxiii.–xxxvi." n. 54:6: "Cf. 1 Enoch lxx. 1–3."

4:22And he testified to the Watchers, who had sinned with the daughters of men; for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch testified against (them) all.

• MT — Gen. 6:1–2 (background; the passage is retold in Jubilees 5): "And it was, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose" (

  וַיִּרְאוּ בְנֵי־הָא-להים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ

  ). Genesis has no Enoch testifying against them.
• LXX — Gen. 6:2: ἰδόντες δὲ οἱ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν, ὧν ἐξελέξαντο ("And the sons of God having seen the daughters of men that they were beautiful, took to themselves wives of all whom they chose," Brenton).
• Targums — PJ Gen. 6:2 (as given by Sefaria): the "sons of God" are rendered as the sons of the great ones / judges — the Targumic avoidance of angels marrying women (see ch. 5). Onk. Gen. 6:2 likewise renders "sons of the great." Neither Targum has Enoch testifying.
• Midrash — PDRE 22: "The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, 'And the sons of God saw the daughters of men that they were fair; and they took them wives of all that they chose' (Gen. 6:2)." PDRE agrees that angels fell by the daughters of men; it does not have Enoch testifying against them.
• Charles's note — n. 54:7: "Cf. 1 Enoch xii. 3 f., xiv. i. The title ('Scribe of the Knowledge of the Most High') is conferred upon Ezra in 4 Ezra xiv. 50 (Syriac text)."

4:23And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour, and behold there he writes down the condemnation and judgment of the world, and all the wickedness of the children of men.

• MT — Gen. 5:24: "Enoch walked with God, and he was no more, for God took him" (וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָא-להים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ א-להים). Genesis says only that God took him; the Garden of Eden as his dwelling and his writing of the world's condemnation are Jubilees' own.
• LXX — Gen. 5:24: Καὶ εὐηρέστησεν Ἐνὼχ τῷ Θεῷ· καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός ("And Enoch was well-pleasing to God, and was not found, because God translated him," Brenton).
• Targums — PJ Gen. 5:24: "And Hanok served in the truth before the Lord; and, behold, he was not with the sojourners of the earth; for he was withdrawn, and he ascended to the firmament by the Word before the Lord, and his name was called Metatron the Great Saphra." Onk. Gen. 5:24 is literal ("he was not, for the Lord had taken him"). PJ's ascension to the firmament as Metatron is its own expansion, parallel in kind to Jubilees' Eden.
• Midrash — BR 25 v1 (above, vv. 17, 21): Enoch "is not written in the ledger of the righteous, but rather, in the ledger of the wicked… sometimes righteous, sometimes wicked" — against Jubilees' Enoch conducted into Eden in majesty and honour.
• Charles's note — n. 54:8: "Cf. 2 Enoch xxxiv. 3."

4:24And on account of it (God) brought the waters of the flood upon all the land of Eden; for there he was set as a sign and that he should testify against all the children of men, that he should recount all the deeds of the generations until the day of condemnation.

• MT — Gen. 6:17; 7:17–23 (background; retold in Jubilees 5): "I am about to bring the flood of waters upon the earth, to destroy all flesh" (הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ, Gen. 6:17). Genesis brings the flood on the whole earth, not specifically "upon all the land of Eden," and gives Enoch no office as a sign and witness.
• LXX — Gen. 6:17: ἰδοὺ ἐγὼ ἐπάγω τὸν κατακλυσμὸν ὕδωρ ἐπὶ τὴν γῆν ("Behold, I bring a flood of water upon the earth," Brenton). No Eden, no Enoch as witness.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read for a flood upon Eden or Enoch as the witness against the generations.
• Charles's note — n. 55:1: "Cf. x. 17" — Jubilees 10:17, where Noah "excelled the children of men save Enoch because of the righteousness, wherein he was perfect."

4:25And he burnt the incense of the sanctuary, (even) sweet spices acceptable before the Lord on the Mount.

• MT — No direct parallel in the passages read. The incense of the sanctuary belongs to Exod. 30:7 (Aaron burns incense on the altar, cited by Charles, n. 55:2); Exodus 30 was not opened for this chapter, so the verse is reported as Charles's citation, not verified here. Genesis 5 gives Enoch no priestly office.
• LXX — No parallel in Genesis 5 as read; the Exodus LXX was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read.
• Charles's note — n. 55:2: "Cf. Exod. xxx. 7."

4:26For the Lord has four places on the earth, the Garden of Eden, and the Mount of the East, and this mountain on which thou art this day, Mount Sinai, and Mount Zion (which) will be sanctified in the new creation for a sanctification of the earth; through it will the earth be sanctified from all (its) guilt and its uncleanness through- out the generations of the world.

• MT — Eden: Gen. 2:8, 15 (the garden planted in Eden). Sinai: Exod. 19:18–20; 24:12 (the mountain where Moses stands; cited at Jubilees 1). Zion: the mountain of God's dwelling (cf. Ps. 132:13, not opened for this chapter). No Torah passage lists four holy places on earth, and the Mount of the East is found nowhere in the passages read.
• LXX — Gen. 2:8: Καὶ ἐφύτευσεν ὁ Θεὸς παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολάς ("And God planted a garden eastward in Edem," Brenton). Exod. 19:18–20 (Sinai in fire and cloud). These are background only; no LXX passage lists the four places.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the chapters read for four holy places.
• Charles's note — n. 55:3: "Three of these places are connected with critical events in the history of the world; Eden (with Adam), Sinai (with Moses), Zion (with David)." n. 55:4: "The exact identification is uncertain; possibly the mount above Eden, where the Sethites live, is meant. Other suggestions are Mt. Ephraim, which would imply a Samaritan authorship, and Lubar, on Ararat, which would connect well with the history of Noah." n. 55:5: "Cf. i. 29."

4:27And in the fourteenth jubilee [652 A.M.] Methuselah took unto himself a wife, Edna the daughter of Azrial, the daughter of his father's brother, in the third week, in the first year of this week, [701-7 A.M.] and he begat a son and called his name Lamech.

• MT — Gen. 5:25: "When Methuselah had lived 187 years, he begot Lamech" (

  וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ

  ). Genesis does not name Methuselah's wife; Jubilees names her Edna daughter of Azriel.
• LXX — Gen. 5:25: Καὶ ἔζησε Μαθουσάλα ἑπτὰ ἔτη καὶ ἑξήκοντα καὶ ἑκατόν· καὶ ἐγέννησε τὸν Λάμεχ ("And Mathusala lived an hundred and sixty and seven years, and begot Lamech," Brenton).
• Targums — PJ Gen. 5:25: "And Methushelach lived a hundred and eighty-seven years, and begat Lemek." Onk. Gen. 5:25 is literal. Neither Targum names Methuselah's wife.
• Midrash — No parallel in the chapters read for Edna daughter of Azriel or the dating.
• Charles's note — n. 55:6: "Cf. Gen. v. 25."

4:28And in the fifteenth jubilee in the third week Lamech took to himself a wife, and her name was Betenos the daughter of Baraki'il, the daughter of his father's brother, and in this week she bare him a son and he called his name Noah, saying, 'This one will comfort me for my trouble and all my work, and for the ground which the Lord hath cursed.'

• MT — Gen. 5:28–29: "When Lamech had lived 182 years, he begot a son. And he named him Noah, saying, 'This one will provide us relief from our work and from the toil of our hands, out of the very soil which the ETERNAL placed under a curse'" (

  וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ ייי

  ). Genesis does not name Lamech's wife; Jubilees names her Betenos.
• LXX — Gen. 5:29: Καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Νῶε, λέγων, οὗτος διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν, καὶ ἀπὸ τῶν λυπῶν τῶν χειρῶν ἡμῶν, καὶ ἀπὸ τῆς γῆς, ἣν κατηράσατο Κύριος ὁ Θεός ("And he called his name Noe, saying, This one will cause us to cease from our works, and from the toils of our hands, and from the earth, which the Lord God has cursed," Brenton).
• Targums — PJ Gen. 5:29: "and he called his name Noah, (Consolation,) saying, This shall console us for our works that are not prosperous, and for the labour of our hands with the earth which the Lord hath cursed on account of the guilt of the sons of men." Onk. Gen. 5:29 is literal.
• Midrash — BR 25, on Gen. 5:29: "Rabbi Yoḥanan said: The interpretation does not correspond to the name and the name does not correspond to the interpretation. It should have said instead: 'Noah, this one will give us rest [yaniḥenu],' or 'Naḥman, this one will comfort us [yenaḥamenu].'" The Midrash notices the same mismatch between the name Noah and the verb "comfort" that Jubilees' paraphrase carries.
• Charles's note — n. 55:7: "Cf. Gen. v. 29."

4:29And at the close of the nineteenth jubilee, in the seventh week in the sixth year [930 A.M.] thereof, Adam died, and all his sons buried him in the land of his creation, and he was the first to be buried in the earth.

• MT — Gen. 5:5: "And all the days that Adam lived were 930 years; then he died" (

  וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת

  ). Genesis says nothing of his burial; Jubilees adds that his sons buried him in the land of his creation (cf. 3:32, Elda) and that he was the first to be buried.
• LXX — Gen. 5:5: Καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἀδὰμ, ἃς ἔζησε, τριάκοντα καὶ ἐννακόσια ἔτη· καὶ ἀπέθανεν ("And all the days of Adam which he lived were nine hundred and thirty years, and he died," Brenton).
• Targums — PJ Gen. 5:5: "And all the days of Adam which he lived were nine hundred and thirty years, and he died." Onk. Gen. 5:5 is literal. Neither Targum mentions a burial.
• Midrash — Contrast, not parallel — who was buried first. PDRE 21: Adam and Eve "were sitting and weeping and mourning for him [Abel], and they did not know what to do (with Abel), for they were unaccustomed to burial. A raven (came), one of its fellow birds was dead (at its side)… It took its fellow and dug in the earth, hid it and buried it before them. Adam said: Like this raven will I act. He took the corpse of Abel and dug in the earth and buried it." In PDRE, Abel is buried long before Adam dies; in Jubilees, Adam is "the first to be buried in the earth."
• Charles's note — n. 55:8: "Cf. iii. 32." n. 55:9: "This implies the view that Abel's body was not buried before Adam's. According to Pirḳe de R. Eliezer (xxi.), Adam was at first uncertain what to do, but then buried Abel's corpse."

4:30And he lacked seventy years of one thousand years; for one thousand years are as one day in the testimony of the heavens and therefore was it written concerning the tree of knowledge: 'On the day that ye eat thereof ye shall die.' For this reason he did not complete the years of this day; for he died during it.

• MT — Gen. 2:17: "but as for the tree of knowledge of good and bad, you must not eat of it; for as soon as you eat of it, you shall die" (בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת, "on the day that you eat of it, dying you shall die"). Gen. 5:5: Adam lived 930 years. Ps. 90:4: "For in Your sight a thousand years are like yesterday that has passed, like a watch of the night" (כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר). Jubilees joins the two: Adam died within God's "day" of a thousand years, so the sentence of Gen. 2:17 held.
• LXX — Gen. 2:17: ᾗ δʼ ἂν ἡμέρᾳ φάγητε ἀπʼ αὐτοῦ, θανάτῳ ἀποθανεῖσθε ("but in the day ye eat of it, ye shall surely die," Brenton). Gen. 5:5 (above, v. 29). Psalm 90:4 is cited from the MT only; the LXX Psalter was not opened for this chapter.
• Targums — No Targum expansion on this verse (PJ Gen. 5:5 and Onk. Gen. 5:5 give the 930 years without comment; no Targum on the Psalms was read).
• Midrash — BR 22, on Gen. 4:1: "With them You conducted Yourself with Adam the first man, as You said to him: 'As on the day that you eat of it you shall die' (Gen. 2:17). Had You not given him one of Your days, which is one thousand years, how could he have consorted to produce offspring?" — the same thousand-year-day reasoning, citing Ps. 90:4.
• Charles's note — n. 56:1: "Cf. Gen. ii. 14. Notice that 'day' here is interpreted as = 1000 years — a belief early current among Jews and Christians (cf. Ber. rabba xix. on Gen. iii. 8), 2 Pet. iii. 8. Justin Martyr, Trypho. lxxxi; cf. also Pirḳe de R. Eliezer xviii."

4:31At the close of this jubilee Cain was killed after him in the same year; for his house fell upon him and he died in the midst of his house, and he was killed by its stones; for with a stone he had killed Abel, and by a stone was he killed in righteous judgment.

• MT — No direct parallel. Genesis 4 says nothing of Cain's death; Gen. 4:15 gives him sevenfold protection ("anyone who kills Cain shall suffer sevenfold vengeance"), which sits uneasily with his death here. The stone-for-stone reasoning answers to the lex talionis (Exod. 21:24; Lev. 24:19–20), cited by Charles (n. 56:2); those passages were not opened for this chapter.
• LXX — No parallel in Genesis 4–5 as read.
• Targums — No Targum expansion on this verse.
• Midrash — BR 22, on Gen. 4:8 ("And killed him"): "With what did he kill him? Rabban Shimon ben Gamliel said: He killed him with a stick, as it is stated: 'Or [have I slain] a child by my bruise?' (Gen. 4:23) — an item that causes a bruise. The Rabbis say: He killed him with a stone, as it is stated: 'Have I slain a man by my wound?' (Gen. 4:23) — an item that causes wounds." PDRE 21: "He took the stone and embedded it in the forehead of Abel, and slew him, as it is said, 'And Cain rose up against Abel his brother, and slew him' (Gen. 4:8)." The Midrashim agree with Jubilees that Abel was killed with a stone; only Jubilees adds that Cain died by stones in turn.
• Charles's note — n. 56:2: "The lex talionis; cf. Exod. xxi. 24 ('eye for eye, tooth for tooth'); Lev. xxiv. 19. Similar examples are given in 2 Macc. v. 19 f., xv. 32 f. The rigorous application of this 'law' was upheld by the Sadducees, as against the Pharisees."

4:32For this reason it was ordained on the heavenly tablets: With the instrument with which a man kills his neighbour with the same shall he be killed; after the manner that he wounded him, in like manner shall they deal with him.'

• MT — No direct parallel in the passages read. The rule is the lex talionis of Exod. 21:24 and Lev. 24:19–20, cited by Charles (n. 56:2); those passages were not opened for this chapter, so the verse is reported as Charles's citation, not verified here.
• LXX — Not read for this verse (Exodus/Leviticus LXX).
• Targums — No Targum expansion on this verse.
• Midrash — BR 22 (above, v. 31): the Rabbis' view that Cain killed Abel with a stone is the factual basis Jubilees' rule assumes; the rule itself as a heavenly-tablet ordinance has no Midrash parallel in the chapters read.
• Charles's note — n. 56:2 (with v. 31).

4:33And in the twenty-fifth [1205 A.M.] jubilee Noah took to himself a wife, and her name was `Emzârâ, the daughter of Râkê'êl, the daughter of his father's brother, in the first year in the fifth week [1207 A.M.]: and in the third year thereof she bare him Shem, in the fifth year thereof [1209 A.M.] she bare him Ham, and in the first year in the sixth week [1212 A.M.] she bare him Japheth.

• MT — Gen. 5:32: "When Noah had lived 500 years, Noah begot Shem, Ham, and Japheth" (

  וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת

  ). Genesis gives no wife's name and no separate birth years; Jubilees names her Emzara and dates Shem to 1207, Ham to 1209, Japheth to 1212 A.M.
• LXX — Gen. 5:32: Καὶ ἦν Νῶε ἐτῶν πεντακοσίων· καὶ ἐγέννησε τρεῖς υἱοὺς, τὸν Σὴμ, τὸν Χὰμ, τὸν Ἰάφεθ ("And Noe was five hundred years old, and he begot three sons, Sem, Cham, and Japheth," Brenton).
• Targums — PJ Gen. 5:32: "And Noah was the son of five hundred years, and Noah begat Shem, Cham, and Japhet." Onk. Gen. 5:32 is literal. Neither Targum names Noah's wife or dates the births.
• Midrash — No parallel in the chapters read for Emzara or the birth years. (BR 23, on Gen. 4:22, records the view that Naamah was Noah's wife — "Rabbi Abba bar Kahana said: Naama was Noah's wife. Why did they call her Naama? It is because her actions were pleasing [ne'imim]. The Rabbis say: Naama was someone else, [not Noah's wife]" — a different name from Jubilees' Emzara, and a dispute rather than a parallel; it is noted here, not counted as a parallel.)
• Charles's note — n. 56:3: "Cf. Gen. v. 22 [so printed; presumably v. 32]. Note that Shem is represented as the eldest; cf. Gen. x. 21 (R.V.)."

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 24 of 33: 1–4, 7, 9–17, 20–24, 27–30, 33 (no direct MT parallel: v. 5, v. 6, v. 8, v. 18, v. 19, v. 25, v. 26, v. 31, v. 32; v. 5 and v. 32 cite Deut. 27:24 and Exod. 21:24 / Lev. 24:19–20 only through Charles); LXX — 24 of 33: 1–4, 7, 9–17, 20–24, 27–30, 33 (Genesis 4–5 only; no LXX entry for vv. 5, 6, 8, 18, 19, 25, 26, 31, 32 — v. 26 cites Gen. 2:8 and Exod. 19 only as background; the LXX Psalter was not read, so Ps. 90:4 at v. 30 is MT only); Targums — 22 of 33: 1–4, 7, 9–17, 20–23, 27–29, 33 (Onkelos and Pseudo-Jonathan on Genesis 4–5; v. 12 counts as an explicit contrast — PJ reads Gen. 4:26 as idolatry against Jubilees; no Targum expansion on vv. 5, 6, 8, 18, 19, 24–26, 30–32); Midrash — 17 of 33: 1–4, 7, 9, 11, 12, 17, 21–23, 28–32 (six chapters read: BR 22–25; PDRE 21–22; vv. 17, 23, 29 count as explicit contrasts; the Naamah note at v. 33 is a dispute, not a parallel); Charles's notes — 32 of 33: 1–5, 7–33 (no note on v. 6 — n. 51:3 covers vv. 1, 8, 9; n. 52:7 covers vv. 13–14; n. 53:5–8 cover vv. 17–18; n. 55:1 covers v. 24; n. 56:2 covers vv. 31–32).

1. Enoch's character (vv. 17, 21, 23). Jubilees: the first scribe, taught by angels, conducted into Eden in majesty and honour. BR 25: Enoch "is not written in the ledger of the righteous, but rather, in the ledger of the wicked… sometimes righteous, sometimes wicked."

2. Who was buried first (v. 29). Jubilees: Adam "was the first to be buried in the earth." PDRE 21: Adam buried Abel first, having learned burial from a raven. Charles n. 55:9 notes the tension.

3. "Began to call" or "profaned" (v. 12). Jubilees and the LXX (ἤλπισεν ἐπικαλεῖσθαι) read Gen. 4:26 positively — men began to call on the Lord. PJ and BR 23 read הוּחַל as profanation: that generation began idolatry, surnaming idols by the name of the Word.

Chapter 5 — The Angels of God Marry the Daughters of Men Cite

The Angels of God marry the daughters of men, 1. Corruption of all creation, 2-3. Punishment of the fallen angels and their children, 4-9a. Final judgment announced, 9b-16. Day of Atonement, 17-18. The deluge foretold, Noah builds the ark, the deluge, 19-32. (Cf. Gen.vi-viii.19.) — Charles's heading to the chapter.

Jubilees chapter 5 retells Genesis 6–8:19 — the sons of God taking wives, the corruption of all flesh, the binding of the fallen angels and the slaying of their giant sons, a long announcement of the final judgment in which the tenses must be read as future (Charles n. 58:1), two bracketed verses on the Day of Atonement, and then the Flood itself: Noah builds the ark in the twenty-seventh jubilee, enters it in 1308 A.M., the flood-gates open, the waters prevail a hundred and fifty days, the ark rests on Lubar, and on the twenty-seventh day of the second month of 1309 A.M. the earth is dry and Noah opens the ark. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 6, 7, and 8:1–19.

LXX — the Greek Genesis 6–8 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 6–8 where they expand or differ.

Midrash — Bereishit Rabbah 26–31 and Pirkei de-Rabbi Eliezer 22–23 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

5:1And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants.

• MT — Gen. 6:1–2: "When humankind began to increase on earth and daughters were born to them, the divine beings saw how pleasing the human women were and took wives from among those who delighted them" (

  וַיִּרְאוּ בְנֵי־הָא-להים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ

  ). Gen. 6:4: "It was then, and later too, that the Nephilim appeared on earth — when divine beings cohabited with the human women, who bore them offspring. Such were the heroes of old, the men of renown" (

  הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָא-להים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם

  ).
• LXX — Gen. 6:2: Ἰδόντες δὲ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν, ὧν ἐξελέξαντο ("that the sons of God having seen the daughters of men that they were beautiful, took to themselves wives of all whom they chose," Brenton). Gen. 6:4: Οἱ δὲ γίγαντες ἦσαν ἐπὶ τῆς γῆς ἐν ταῖς ἡμέραις ἐκείναις ("Now the giants were upon the earth in those days").
• Targums — PJ Gen. 6:1: "And it was when the sons of men began to multiply upon the face of the earth, and fair daughters were born to them." PJ Gen. 6:2: "and the sons of the great saw that the daughters of men were beautiful, and painted, and curled, walking with revelation of the flesh, and with imaginations of wickedness; that they took them wives of all who pleased them." PJ Gen. 6:4: "Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them: and these are they who are called men who are of the world, men of names." Onk. Gen. 6:2: "The sons of the rulers saw that the daughters of man were fair and they took for themselves wives from whomever they chose." Contrast: both Targums read "sons of God" as human — "sons of the great" / "sons of the rulers" — against Jubilees' angels; PJ alone names the fallen angels Schamchazai and Uzziel.
• Midrash — BR 26, on Gen. 6:1–2: "'That they were fair [tovot]' — Rabbi Yudan said: The word is written tovot [without vavs]. With this spelling, the word indicates 'beautification.' When they would adorn a woman for her [marriage to her] husband, the prominent man would enter and consort with her first, [before her husband]… 'They took for themselves wives from whomever they chose' — these are married women. 'From whomever they chose' — these are males and animals." BR 26, on Gen. 6:4: "'The giants were on the earth in those days.' They were called by seven names: Eimim, Refa'im, Giborim, Zamzumim, Anakim, Avim, Nefilim." PDRE 22: "Rabbi Zadok said: From them were born the giants (Anakim), who walked with pride in their heart, and who stretched forth their hand to all (kinds of) robbery and violence, and shedding of blood, as it is said, 'And there we saw the Nephilim, the sons of Anak' (Num. 13:33); and it says, 'The Nephilim were on the earth in those days' (Gen. 6:4)."
• Charles's note — n. 56:4: "This is the LXX rendering of Gen. vi. 2 (R.V. 'sons of God'), and represents the older Jewish exegesis, which was later given up." n. 57:1: "Giants, i.e. 'Nephilim.'"

5:2And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walks on the earth -all of them corrupted their ways and their orders, and they began to devour each other, and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually.

• MT — Gen. 6:5: "GOD saw how great was human wickedness on earth — how every plan devised by the human mind was nothing but evil all the time" (

  וַיַּרְא ייי כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם

  ). Gen. 6:11–12: "The earth became corrupt before God; the earth was filled with lawlessness. When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth" (

  וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָא-להים וַתִּמָּלֵא הָאָרֶץ חָמָס׃ וַיַּרְא א-להים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ

  ).
• LXX — Gen. 6:5: 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 ("And the Lord God having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart was intently brooding over evil continually," Brenton). Gen. 6:12: Καὶ εἶδε Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη· ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς ("And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth").
• Targums — PJ Gen. 6:5: "And the Lord saw that the wickedness of man was great in the earth, and all the imagery of the thought of his heart was only evil every day." PJ Gen. 6:11: "And the earth was corrupted through the inhabitants thereof, who had declined from the ways of righteousness before the Lord; and the earth was filled with rapine." PJ Gen. 6:12: "And the Lord beheld the earth; and, lo, it was corrupt; for all flesh had every one corrupted his way upon the earth."
• Midrash — BR 28, on Gen. 6:12: "Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: They all corrupted their actions in the generation of the Flood — the dog would consort with the wolf, and the chicken would consort with the peacock. That is what is written: 'As all flesh has corrupted [its path upon the earth]' (Genesis 6:12). It is not written, 'all of mankind had corrupted,' but rather, 'as all flesh had corrupted.'" PDRE 22: "Rabbi Meir said: The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, 'And the Lord saw that the wickedness of man was great in the earth' (Gen. 6:5)."
• Charles's note — n. 57:2: "Cf. Gen. vi. 12." n. 57:3: "Cf. 1 Enoch vii. 5" — his reference, not verified here (1 Enoch 7 describes the giants sinning against birds, beasts and fish, matching Jubilees' corruption of cattle, beasts and birds).

5:3And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes.

• MT — Gen. 6:12: "When God saw how corrupt the earth was, for all flesh had corrupted its ways on earth" (

  וַיַּרְא א-להים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ

  ).
• LXX — Gen. 6:12: Καὶ εἶδε Κύριος ὁ Θεὸς τὴν γῆν, καὶ ἦν κατεφθαρμένη· ὅτι κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτοῦ ἐπὶ τῆς γῆς ("And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth," Brenton).
• Targums — PJ Gen. 6:12: "And the Lord beheld the earth; and, lo, it was corrupt; for all flesh had every one corrupted his way upon the earth."
• Midrash — BR 28, on Gen. 6:12 (see v. 2 above): "They all corrupted their actions in the generation of the Flood… It is not written, 'all of mankind had corrupted,' but rather, 'as all flesh had corrupted.'" BR 27, on Gen. 6:5: "'The Lord saw that [the wickedness of man] was great [raba]' — Rabbi Ḥanina said: It was constantly increasing [rava]."
• Charles's note — n. 57:4: "Cf. Gen. vi. 5." n. 57:5: "Cf. Gen. vi. 12."

5:4And He said that He would destroy man and all flesh upon the face of the earth which He had created.

• MT — Gen. 6:7: "GOD said, 'I will blot out from the earth humankind whom I created — humans together with animals, creeping things, and birds of the sky; for I regret that I made them'" (

  וַיֹּאמֶר ייי אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם

  ).
• LXX — Gen. 6:7: "And God said, I will blot out man whom I have made from the face of the earth, even man with cattle, and reptiles with flying creatures of the sky, for I am grieved that I have made them" (Brenton).
• Targums — PJ Gen. 6:7: "And the Lord said, I will abolish by My Word man, whom I have created upon the face of the earth, from man to cattle, to the reptile, and to the fowl of the heavens; because I have repented in My Word that I have made them."
• Midrash — BR 28, on Gen. 6:7: "Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: This is analogous to a king who entrusted his son to a teacher who caused him to stray onto an evil path… That is why: '[And the Lord said, I will obliterate…] from man to animal, to crawling creatures, to bird of the heavens.'" The Midrash asks why the animals were destroyed with mankind — the question Jubilees answers by making all flesh corrupt.
• Charles's note — n. 57:6: "Cf. Gen. vi. 7, 8."

5:5But Noah found grace before the eyes of the Lord.

• MT — Gen. 6:8: "But Noah found favor with GOD" (וְנֹחַ מָצָא חֵן בְּעֵינֵי ייי).
• LXX — Gen. 6:8: "But Noe found grace before the Lord God" (Brenton).
• Targums — Onk. Gen. 6:8: "But Noach found favor [mercy] in the eyes of [before] Adonoy." PJ Gen. 6:8: "But Noah, who was righteous, found favour before the Lord."
• Midrash — BR 26, opening on Ps. 1:1: "'Happy is the man' — this is Noah. 'Who has not walked in the counsel of the wicked, has not stood in the path of sinners [and has not sat in the company of scoffers]' (Psalms 1:1), Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: In three generations — in the generation of Enosh, the generation of the Flood, and the generation of the Dispersion. Noah resisted the influence of those generations and remained righteous."
• Charles's note — No note of Charles's attaches to this verse; n. 57:6 (on v. 4) cites Gen. 6:7, 8 together.

5:6And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion, and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate.

• MT — No direct parallel. Genesis 6:1–2 records the union but says nothing of angels being sent, rooted out, or bound in the depths; the binding belongs to the Enochic tradition.
• LXX — No direct parallel; the LXX of Genesis 6 likewise says nothing of the binding.
• Targums — PJ Gen. 6:4: "Schamchazai and Uzziel, who fell from heaven, were on the earth in those days" — the Targum names the fallen angels, though it does not tell of their binding.
• Midrash — No parallel for the binding of the angels was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — No note of Charles's attaches to this verse.

5:7And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven.

• MT — Gen. 6:13: "God said to Noah, 'I have decided to put an end to all flesh, for the earth is filled with lawlessness because of them: I am about to destroy them with the earth'" (

  וַיֹּאמֶר א-להים לְנֹחַ קֵץ כָּל־בָּשָׂר בָּא לְפָנַי כִּי־מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת־הָאָרֶץ

  ). The decree of destruction is the same; the slaying of the giants by the sword is Jubilees' own expansion.
• LXX — Gen. 6:13: "And the Lord God said to Noe, A period of all men is come before me; because the earth has been filled with iniquity by them, and, behold, I destroy them and the earth" (Brenton).
• Targums — PJ Gen. 6:13: "And the Lord said to Noah, The end of all flesh cometh before Me, because the earth is filled with rapine by their evil works; and, behold, I will destroy them with the earth."
• Midrash — BR 31, on Gen. 6:13: "'God said to Noah: The end of all flesh has come before Me' — 'They would make oil between their rows; they have trodden winepresses and are thirsty' (Job 24:11)… And because they were steeped in licentiousness and robbery, they were obliterated from the world."
• Charles's note — No note of Charles's attaches to this verse.

5:8And He said 'My spirit shall not always abide on man; for they also are flesh and their days shall be one hundred and twenty years'.

• MT — Gen. 6:3: "GOD said, 'My breath shall not abide in humankind forever, since it too is flesh; let the days allowed them be one hundred and twenty years'" (

  וַיֹּאמֶר ייי לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה

  ).
• LXX — Gen. 6:3: Καὶ εἶπε Κύριος ὁ Θεὸς, οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις εἰς τὸν αἰῶνα, διὰ τὸ εἶναι αὐτοὺς σάρκας· ἔσονται δὲ αἱ ἡμέραι αὐτῶν, ἑκατὸν εἴκοσιν ἔτη ("And the Lord God said, My Spirit shall certainly not remain among these men for ever, because they are flesh, but their days shall be an hundred and twenty years," Brenton).
• Targums — PJ Gen. 6:3: "And the Lord said by His Word, All the generations of the wicked which are to arise shall not be purged after the order of the judgments of the generation of the deluge, which shall be destroyed and exterminated from the midst of the world. Have I not imparted My Holy Spirit to them, (or, placed My Holy Spirit in them,) that they may [turn from their evil ways]…" — a long expansion on the 120 years as a term of repentance.
• Midrash — BR 26, on Gen. 6:3: "'The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days will be one hundred and twenty years' (Genesis 6:3). 'The Lord said: My spirit will not abide [yadon] in man,' Rabbi Yishmael ben Rabbi Yosei said: I will not place My spirit in them when I give the reward of the righteous in the future, about which it is stated: 'I will place My spirit in them' (Ezekiel 36:27)."
• Charles's note — n. 57:7: "Cf. Gen. vi. 3, R.V. marg."

5:9And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth.

• MT — No direct parallel. Genesis records no mutual slaughter of the giants; the sword sent into their midst is Jubilees' (and 1 Enoch's) own expansion.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — No note of Charles's attaches to this verse.

5:10And their fathers were witnesses (of their destruction), and after this they were bound in the depths of the earth for ever, until the day of the great condemnation, when judgment is executed on all those who have corrupted their ways and their works before the Lord.

• MT — No direct parallel. Genesis says nothing of the bound angels witnessing their sons' destruction or of a day of great condemnation.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 57:8: "Cf. 1 Enoch x. 12" — his reference, not verified here (1 Enoch 10:12 is the binding of the angels "until the day of their judgment"). n. 58:1: "10–12, as Charles has shown, describe the final judgment. The tenses must be altered from past to future. Render: 'until the day of the great condemnation, when judgment shall be executed… And He shall destroy… and there shall not be left one of them whom He shall not have judged… And He shall make,' etc."

5:11And He destroyed all from their places, and there was not left one of them whom He judged not according to all their wickedness.

• MT — Gen. 7:21–23: "All flesh that moved on earth perished — birds, cattle, beasts, all creatures that swarmed on earth, and all humankind… All in whose nostrils was the merest breath of life, all that was on dry land, died" (

  וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃ כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ

  ).
• LXX — Gen. 7:21: "And there died all flesh that moved upon the earth, of flying creatures and cattle, and of wild beasts, and every reptile moving upon the earth, and every man" (Brenton). Gen. 7:23: "And God blotted out every offspring which was upon the face of the earth, both man and beast, and reptiles, and birds of the sky, and they were blotted out from the earth, and Noe was left alone, and those with him in the ark."
• Targums — PJ Gen. 7:21: "And all flesh expired which moveth upon the earth; of fowl, and of cattle, and of wild beasts, and every moving thing that moveth upon the earth, and all the sons of men." PJ Gen. 7:23: "And all the bodies of men and of beasts upon the face of the earth, from man to cattle, to creeping thing, and to the fowl which wingeth in the air of heaven, perished from the earth; and Noah only was left, and they who were with him in the ark."
• Midrash — BR 27, on Gen. 6:5: "'Even at night his heart does not rest' — this is the Holy One blessed be He, [who did not rest] from bringing punishment upon them during the day and punishment during the night, as it is written: 'He obliterated all existence' (Genesis 7:23)."
• Charles's note — n. 58:1 (see v. 10): vv. 10–12 describe the final judgment, and the tenses must be read as future.

5:12And he made for all his works a new and righteous nature, so that they should not sin in their whole nature for ever, but should be all righteous each in his kind alway.

• MT — Gen. 8:21–22: "The LORD said to Himself: 'Never again will I doom the earth because of humankind, since the devisings of the human mind are evil from youth; nor will I ever again destroy every living being, as I have done. So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease'" (

  עֹד כָּל־יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ

  ). Genesis promises no renewed nature; the "new and righteous nature" is Jubilees' eschatology, read here as future (Charles n. 58:1).
• LXX — Gen. 8:21: "And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men, because the imagination of man is intently bent upon evil things from his youth" (Brenton). Gen. 8:22: "All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease by day or night."
• Targums — PJ Gen. 8:21: "and the Lord said in His Word, I will not add again to curse the earth on account of the sin of the children of men; for the imagination of the heart of man is evil from his youth; neither will I add to destroy whatever liveth as I have done." PJ Gen. 8:22: "Until all the days of the earth, sowing in the season of Tishri, and harvest in the season of Nisan, and coldness in the season of Tebeth, and warmth in the season of Tammuz, and summer and winter, and days and nights shall not fail." Onk. Gen. 8:21–22 is literal. The Targums give the divine resolve after the Flood; the "new and righteous nature" itself is Jubilees' own.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 58:1 (see v. 10): vv. 10–12 describe the final judgment, tenses to be read as future.

5:13And the judgment of all is ordained and written on the heavenly tablets in righteousness -even (the judgment of) all who depart from the path which is ordained for them to walk in; and if they walk not therein, judgment is written down for every creature and for every kind.

• MT — No direct parallel. The heavenly tablets on which judgment is written have no counterpart in Genesis 6–8.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — No note of Charles's attaches to this verse.

5:14And there is nothing in heaven or on earth, or in light or in darkness, or in Sheol or in the depth, or in the place of darkness (which is not judged); and all their judgments are ordained and written and engraved.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — No note of Charles's attaches to this verse.

5:15In regard to all He will judge,the great according to his greatness, and the small according to his smallness, and each according to his way.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — No note of Charles's attaches to this verse.

5:16And He is not one who will regard the person (of any), nor is He one who will receive gifts, if He says that He will execute judgment on each: if one gave everything that is on the earth, He will not regard the gifts or the person (of any), nor accept anything at his hands, for He is a righteous judge.

• MT — No MT passage was read for this verse. Charles n. 58:2 cites Deut. 10:17 and 2 Chron. 19:7 as his parallels (not verified here; Deuteronomy 10 and 2 Chronicles 19 were not opened for this chapter).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 58:2: "Cf. xl. 8; Deut. x. 17; 2 Chron. xix. 7" — his references, not verified here (Deut. 10:17 and 2 Chron. 19:7 are the "God shows no partiality / takes no bribe" passages).

5:17[And of the children of Israel it has been written and ordained: If they turn to him in righteousness He will forgive all their transgressions and pardon all their sins.

• MT — No MT passage was read for this verse. The Day of Atonement legislation (Lev. 16) was not opened for this chapter; see Charles n. 58:3 below.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 58:3: "The bracketed clauses have been either transposed here or interpolated from xxxiv. 18–19. The reference is to the Day of Atonement which takes place on the 10th of the 7th month. For 'once each year,' cf. Heb. ix. 7" — his reference to Hebrews, not verified here. The brackets are Charles's own; the verses are printed as bracketed in the edition.

5:18It is written and ordained that He will show mercy to all who turn from all their guilt once each year.]

• MT — No MT passage was read for this verse (see v. 17).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 58:3 (see v. 17): the bracketed clauses belong to the Day of Atonement, 10th of the 7th month; "once each year," cf. Heb. ix. 7.

5:19And as for all those who corrupted their ways and their thoughts before the flood, no man's person was accepted save that of Noah alone; for his person was accepted in behalf of his sons, whom (God) saved from the waters of the flood on his account; for his heart was righteous in all his ways, according as it was commanded regarding him, and he had not departed from aught that was ordained for him.

• MT — Gen. 6:8: "But Noah found favor with GOD" (וְנֹחַ מָצָא חֵן בְּעֵינֵי ייי). Gen. 6:9: "Noah was a righteous man; he was blameless in his age; Noah walked with God" (נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָא-להים הִתְהַלֶּךְ־נֹחַ).
• LXX — Gen. 6:8: "But Noe found grace before the Lord God" (Brenton).
• Targums — Onk. Gen. 6:8: "But Noach found favor [mercy] in the eyes of [before] Adonoy." PJ Gen. 6:8: "But Noah, who was righteous, found favour before the Lord." PJ Gen. 6:9: "These are the genealogies of the race of Noah. Noah was a just man, complete in good works in his generation, (and) in the fear of the Lord walked Noah."
• Midrash — BR 26, opening (see v. 5): "'Happy is the man' — this is Noah… Noah resisted the influence of those generations and remained righteous." BR 30, on Gen. 6:9: "'These are the offspring of Noah; Noah was a righteous man, faultless,' that is what is written: 'When a storm passes through, the wicked are no more, but a righteous man is the foundation of the world' (Proverbs 10:25). 'When a storm passes through, the wicked are no more' — this is the generation of the Flood; 'but the righteous man is the foundation of the world' — this is Noah."
• Charles's note — No note of Charles's attaches to this verse.

5:20And the Lord said that he would destroy everything which was upon the earth, both men and cattle, and

• MT — Gen. 6:7: "GOD said, 'I will blot out from the earth humankind whom I created — humans together with animals, creeping things, and birds of the sky'" (see v. 4). Gen. 6:13: "God said to Noah, 'I have decided to put an end to all flesh, for the earth is filled with lawlessness because of them'" (see v. 7). Gen. 6:17: "'For My part, I am about to bring the Flood — waters upon the earth — to destroy all flesh under the sky in which there is breath of life; everything on earth shall perish'" (

  וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמַיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע

  ).
• LXX — Gen. 6:7 (see v. 4). Gen. 6:17: "And behold I bring a flood of water upon the earth, to destroy all flesh in which is the breath of life under heaven, and whatsoever things are upon the earth shall die" (Brenton).
• Targums — PJ Gen. 6:7 (see v. 4). PJ Gen. 6:17: "And I, behold, I bring a flood of waters upon the earth to swallow up all flesh which hath in it the spirit of life from under the heavens: whatever is upon the earth shall be swept away."
• Midrash — BR 28, on Gen. 6:7 (see v. 4): the animals destroyed with mankind, "from man to animal, to crawling creatures, to bird of the heavens."
• Charles's note — n. 59:1: "Cf. Gen. vi. 7."

5:21beasts, and fowls of the air, and that which moveth on the earth. And He commanded Noah to make him an ark, that he might save himself from the waters of the flood.

• MT — Gen. 6:14: "Make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch" (

  עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר

  ). Gen. 6:17–18: "I am about to bring the Flood… But I will establish My covenant with you, and you shall enter the ark."
• LXX — Gen. 6:14: "Make therefore for thyself an ark of square timber; thou shalt make the ark in compartments, and thou shalt pitch it within and without with pitch" (Brenton). Gen. 6:18: "And I will establish my covenant with thee, and thou shalt enter into the ark, and thy sons and thy wife, and thy sons' wives with thee."
• Targums — Onk. Gen. 6:14: "Make for yourself an ark of cedar wood. Make the ark into compartments and caulk the inside and outside with tar." Onk. Gen. 6:18: "I established My covenant with you. You shall go into the ark, you, your sons, your wife and your son's wives, with you."
• Midrash — BR 31, on Gen. 6:14: "'Craft for you an ark of cypress wood; you shall craft the ark with compartments, and you shall coat it within and without with pitch' (Genesis 6:14). 'Craft for you an ark of cypress wood' — Rabbi Isi said: In four places, this expression, 'craft,' is stated…" BR 31, on Gen. 6:15: "'And this is how you shall craft it: Three hundred cubits is the length of the ark, fifty cubits its breadth, and thirty cubits its height' (Genesis 6:15)."
• Charles's note — n. 59:2: "Cf. Gen. vi. 14."

5:22And Noah made the ark in all respects as He commanded him, in the twenty-seventh jubilee of years, in the fifth week in the fifth year (on the new moon of the first month). [1307 A.M.]

• MT — Gen. 6:22: "Noah did so; just as God commanded him, so he did" (

  וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ א-להים כֵּן עָשָׂה

  ). Genesis gives no date for the building; the twenty-seventh jubilee and 1307 A.M. are Jubilees' chronology.
• LXX — Gen. 6:22: "And Noe did all things whatever the Lord God commanded him, so did he" (Brenton).
• Targums — Onk. Gen. 6:22: "Noach did so. All that he was commanded by God, he did." PJ Gen. 6:22: "And Noah did according to all that the Lord had instructed him."
• Midrash — BR 31, on Gen. 6:22: "'And Noah did; according to everything that God commanded him, so he did' (Genesis 6:22)." PDRE 23: "Rabbi Tachanah said: Noah made the ark during fifty-two years, so that they should repent of their ways. But they did not repent." Contrast: PDRE gives fifty-two years for the building; Jubilees dates it to the fifth year of the fifth week of the twenty-seventh jubilee.
• Charles's note — No note of Charles's attaches to this verse.

5:23And he entered in the sixth (year) thereof, [1308 A.M.] in the second month, on the new moon of the second month, till the sixteenth; and he entered, and all that we brought to him, into the ark, and the Lord closed it from without on the seventeenth evening.

• MT — Gen. 7:7: "Noah, with his sons, his wife, and his sons' wives, went into the ark because of the waters of the Flood." Gen. 7:11: "In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on that day all the fountains of the great deep burst apart, and the floodgates of the sky broke open" (

  בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ

  ). Gen. 7:16: "And the LORD shut him in" (וַיִּסְגֹּר ייי בַּעֲדוֹ). Contrast: Genesis dates the Flood to the 17th of the second month of Noah's 600th year; Jubilees to the new moon of the second month of 1308 A.M., entering until the 16th and shut in on the 17th evening.
• LXX — Gen. 7:7: "And then went in Noe and his sons and his wife, and his sons' wives with him into the ark, because of the water of the flood" (Brenton). Gen. 7:11: "In the six hundredth year of the life of Noe, in the second month, on the twenty-seventh day of the month, on this day all the fountains of the abyss were broken up, and the flood-gates of heaven were opened." Gen. 7:16: "And they that entered went in male and female of all flesh, as God commanded Noe, and the Lord God shut the ark outside of him." Note: LXX Gen. 7:11 reads "twenty-seventh day," against MT's seventeenth.
• Targums — Onk. Gen. 7:11: "In the six hundredth year of Noach's life, in the second month, on the seventeenth day of the month, on that day, all the wellsprings of the great deep, burst open, and the windows of the heavens were opened." Onk. Gen. 7:16: "Those that came were male and female, of all flesh they came, as God had commanded him. Adonoy then [protectively] shut him in [the ark.]" PJ Gen. 7:11: "In the six-hundredth year of the life of Noah, in the second month, which was the month of Marchesvan, for hitherto the months had been numbered from Tishri which was the beginning of the year at the completion of the world, in the seventeenth day of the month, in that day were all the fountains [of the deep broken up]." PJ Gen. 7:16: "And they coming entered, male and female, of all flesh unto him, as the Lord had instructed him; and the Word of the Lord covered over the door of the ark upon the face thereof."
• Midrash — PDRE 23: "Rabbi Mana said: When all the creatures had entered (the ark), the Holy One, blessed be He, closed and sealed with His hand the gate of the ark, as it is said, 'And the Lord shut him in' (Gen. 7:16)." PDRE 23: "Rabbi Zadok said: On the 10th of Marcheshvan all the creatures entered the ark; on the 17th of the same (month) the waters of the Flood descended from heaven upon the earth." Contrast: PDRE dates the entry to the 10th of Marcheshvan; Jubilees to the new moon of the second month.
• Charles's note — n. 59:3: "Cf. Gen. vii. 16." n. 59:4: "Cf. Gen. vii. 11."

5:24And the Lord opened seven flood-gates of heaven, And the mouths of the fountains of the great deep, seven mouths in number.

• MT — Gen. 7:11 (see v. 23): "all the fountains of the great deep burst apart, and the floodgates of the sky broke open." Jubilees numbers them: seven flood-gates of heaven and seven mouths of the deep.
• LXX — Gen. 7:11 (see v. 23): "all the fountains of the abyss were broken up, and the flood-gates of heaven were opened" (Brenton).
• Targums — Onk. Gen. 7:11 (see v. 23). PJ Gen. 7:11 (see v. 23).
• Midrash — PDRE 23 (see v. 23): "on the 17th of the same (month) the waters of the Flood descended from heaven upon the earth, for they were the waters (endowed with the) male (principle). And there came up the waters of the depths, for they are the waters (endowed) with the female (principle), and they were joined with one another."
• Charles's note — n. 60:1: "For 24–26 cf. Gen. vii. 11, 12, 18, 20." n. 59:5: "Cf. 1 Enoch lxxxix. 2. Note the recurrence of the number seven in these connexions" — his reference to 1 Enoch, not verified here.

5:25And the flood-gates began to pour down water from the heaven forty days and forty nights, And the fountains of the deep also sent up waters, until the whole world was full of water.

• MT — Gen. 7:12: "(The rain fell on the earth forty days and forty nights)" (וַיְהִי הַגֶּשֶׁם עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה). Gen. 7:11 (fountains and floodgates, see v. 23).
• LXX — Gen. 7:12: "And the rain was upon the earth forty days and forty nights" (Brenton).
• Targums — PJ Gen. 7:12: "And the rain came down upon the earth forty days and forty nights."
• Midrash — PDRE 23 (see v. 24): the waters from heaven and the waters of the depths joined with one another.
• Charles's note — n. 60:1 (see v. 24): "For 24–26 cf. Gen. vii. 11, 12, 18, 20."

5:26And the waters increased upon the earth: Fifteen cubits did the waters rise above all the high mountains, And the ark was lift up above the earth, And it moved upon the face of the waters.

• MT — Gen. 7:17–20: "The Flood continued forty days on the earth, and the waters increased and raised the ark so that it rose above the earth… Fifteen cubits upward did the waters rise, and the mountains were covered" (

  וַיְהִי הַמַּבּוּל אַרְבָּעִים יוֹם עַל־הָאָרֶץ וַיִּרְבּוּ הַמַּיִם וַיִּשְׂאוּ אֶת־הַתֵּבָה וַתָּרָם מֵעַל הָאָרֶץ

  … חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָּבְרוּ הַמַּיִם וַיְכֻסּוּ הֶהָרִים).
• LXX — Gen. 7:17: "And the flood was upon the earth forty days and forty nights, and the water abounded greatly and bore up the ark, and it was lifted on high from off the earth" (Brenton). Gen. 7:19–20: "And the water prevailed exceedingly upon the earth, and covered all the high mountains which were under heaven. Fifteen cubits upwards was the water raised, and it covered all the high mountains."
• Targums — PJ Gen. 7:17: "And there was a flood forty days upon the earth, and the waters were multiplied and bare up the ark, and it was lifted from the earth."
• Midrash — PDRE 23 (see v. 24): "and they prevailed so as to destroy the world, as it is said, 'And the waters prevailed exceedingly upon the earth' (Gen. 7:19)."
• Charles's note — n. 60:1 (see v. 24): "For 24–26 cf. Gen. vii. 11, 12, 18, 20."

5:27And the water prevailed on the face of the earth five months -one hundred and fifty days.

• MT — Gen. 7:24: "And the waters prevailed upon the earth a hundred and fifty days" (וַיִּגְבְּרוּ הַמַּיִם עַל־הָאָרֶץ חֲמִשִּׁים וּמְאַת יוֹם). Gen. 8:3: "At the end of one hundred and fifty days the waters diminished."
• LXX — Gen. 7:24: "And the water was raised over the earth an hundred and fifty days" (Brenton).
• Targums — Onk. Gen. 7:24: "The waters were powerful over the earth for one hundred and fifty days." PJ Gen. 7:24: "And the waters prevailed upon the earth a hundred and fifty days."
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 60:2: "Cf. Gen. vii. 24, viii. 3."

5:28And the ark went and rested on the top of Lubar, one of the mountains of Ararat.

• MT — Gen. 8:4: "so that in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat" (

  וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ עַל הָרֵי אֲרָרָט

  ). Contrast: Genesis says "the mountains of Ararat"; Jubilees names the peak Lubar.
• LXX — Gen. 8:3–4: "and the ark rested in the seventh month, on the twenty-seventh day of the month, on the mountains of Ararat" (Brenton; in Brenton's numbering the resting falls in v. 3, while the Greek text as parsed at OpenLXX carries ἐκάθισεν ἡ κιβωτὸς in v. 4). Note: LXX reads "twenty-seventh day," against MT's seventeenth.
• Targums — Onk. Gen. 8:4: "The ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat [Kardu]." Onkelos glosses Ararat as Kardu; Jubilees' Lubar is its own name.
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 60:3: "Cf. Gen. viii. 4. Lubar is mentioned again in vii. 1, 17."

5:29And (on the new moon) in the fourth month the fountains of the great deep were closed and the flood-gates of heaven were restrained; and on the new moon of the seventh month all the mouths of the abysses of the earth were opened, and the water began to descend into the deep below.

• MT — Gen. 8:2: "The fountains of the deep and the floodgates of the sky were stopped up, and the rain from the sky was held back" (וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמַיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן־הַשָּׁמָיִם). The opening of the mouths of the abysses in the seventh month is Jubilees' own chronology; Genesis gives no date for it.
• LXX — Gen. 8:2: "And the fountains of the deep were closed up, and the flood-gates of heaven, and the rain from heaven was withheld" (Brenton).
• Targums — Onk. Gen. 8:2: "The wellsprings of the deep were closed, and [so were] the windows of the heavens, and the downpour from the heavens was withheld."
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 60:4: "Cf. Gen. viii. 2; 1 Enoch lxxxix. 7" — the 1 Enoch reference is his, not verified here.

5:30And on the new moon of the tenth month the tops of the mountains were seen, and on the new moon of the first month the earth became visible.

• MT — Gen. 8:5: "The waters went on diminishing until the tenth month; in the tenth month, on the first of the month, the tops of the mountains became visible" (

  וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר עַד הַחֹדֶשׁ הָעֲשִׂירִי בָּעֲשִׂירִי בְּאֶחָד לַחֹדֶשׁ נִרְאוּ רָאשֵׁי הֶהָרִים

  ). Gen. 8:13: "In the six hundred and first year, in the first month, on the first of the month, the waters began to dry from the earth."
• LXX — Gen. 8:5: "And in the tenth month, on the first day of the month, the heads of the mountains were seen" (Brenton). Gen. 8:13: "And it came to pass in the six hundred and first year of the life of Noe, in the first month, on the first day of the month, the water subsided from off the earth."
• Targums — Onk. Gen. 8:5: "The waters continued to diminish until the tenth month. In the tenth [month], on the first of the month, the mountaintops became visible." Onk. Gen. 8:13: "It was in the six hundredth and first year, in the first [month], on the first of the month, that the water on earth [began] to dry."
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 60:5: "Cf. Gen. viii. 5, 13."

5:31And the waters disappeared from above the earth in the fifth week in the seventh year [1309 A.M.] thereof, and on the seventeenth day in the second month the earth was dry.

• MT — Gen. 8:14: "And in the second month, on the twenty-seventh day of the month, the earth was dry" (וּבַחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה וְעֶשְׂרִים יוֹם לַחֹדֶשׁ יָבְשָׁה הָאָרֶץ). Contrast: Genesis dates the drying to the 27th of the second month; Jubilees to the 17th of the second month of 1309 A.M.
• LXX — Gen. 8:14: "And in the second month the earth was dried, on the twenty-seventh day of the month" (Brenton).
• Targums — Onk. Gen. 8:14: "In the second month, on the twenty seventh day of the month, the earth was [completely] dry."
• Midrash — No parallel was found in Bereishit Rabbah 26–31 or Pirkei de-Rabbi Eliezer 22–23 as read.
• Charles's note — n. 60:6: "According to Gen. viii. 14 it was the 27th day of the month."

5:32And on the twenty-seventh thereof he opened the ark, and sent forth from it beasts, and cattle, and birds, and every moving thing.

• MT — Gen. 8:19: "Every living thing, every creeping creature, every bird, everything that creeps on the earth, departed from the ark according to their families" (

  כָּל־הַחַיָּה כָּל־הָרֶמֶשׂ וְכָל־הָעוֹף כֹּל רוֹמֵשׂ עַל־הָאָרֶץ לְמִשְׁפְּחֹתֵיהֶם יָצְאוּ מִן־הַתֵּבָה

  ). Gen. 8:15–17 is the command to come out; Jubilees dates the opening to the 27th of the second month, against Genesis' 27th as the day the earth was dry.
• LXX — Gen. 8:19: "And all the wild beasts and all the cattle and every bird, and every reptile creeping upon the earth after their kind, came forth out of the ark" (Brenton). Gen. 8:16: "Come out from the ark, thou and thy wife and thy sons, and thy sons' wives with thee."
• Targums — Onk. Gen. 8:19: "Every living thing, every creeping creature, every bird, everything that creeps on the earth, departed from the ark according to their families."
• Midrash — BR 30, on Gen. 6:9: "As Noah was emerging from the ark, a lion bit him and maimed him. He was thus rendered unfit to sacrifice, and his son Shem sacrificed in his stead" (in the name of Rav Huna, in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili).
• Charles's note — n. 60:7: "Cf. Gen. viii. 19."

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 23 / 32: 1–5, 7, 8, 11, 12, 19–32; LXX — 23 / 32: 1–5, 7, 8, 11, 12, 19–32; Targums — 24 / 32: 1–8, 11, 12, 19–32; Midrash — 17 / 32: 1–5, 7, 8, 11, 19–26, 32; Charles's notes — 23 / 32: 1–4, 8, 10–12, 16–18, 20, 21, 23–32.

Chapter 6 — Sacrifice of Noah and the Feast of Weeks Cite

Sacrifice of Noah, 1-3 (cf. Gen. vii.20-2). God's convenant with Noah, eating of blood forbidden, 4-10 (cf. Gen. ix. 1-17). Moses bidden to renew this law against the eating of blood, 11-14. Bow set in the clouds for a sign, 15-16. Feast of weeks instituted, history of its observances, 17-22. Feast of the new moons, 23-8. Division of the year into 364 days, 29-38. — Charles's heading to the chapter.

Jubilees chapter 6 opens with Noah leaving the ark on the new moon of the third month and offering an elaborated sacrifice on Mount Lubar, then retells the covenant of Genesis 9 — increase and multiply, the fear of man on the beasts, every creature for food, but flesh with its blood forbidden, and bloodshed avenged — and turns it into a Mosaic charge: Moses must renew the blood law with Israel on the mountain, sprinkling blood as at Sinai. The bow is set in the cloud, and the chapter then institutes the Feast of Weeks on the 15th of the third month, traces its observance from creation through Noah, Abraham, Isaac and Jacob to its forgetting and renewal on Sinai, ordains the four new moons as days of remembrance, and closes with the 364-day year and a polemic against lunar reckoning. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 8:20–22 and 9:1–17, Leviticus 17:10–14 and 25:8, Exodus 24:6–8 and 34:22.

LXX — the Greek Genesis 8:20–22, 9:1–17, and Exodus 24:6–8 and 34:22 where it differs from the MT or agrees with Jubilees. The LXX of Leviticus was not opened for this chapter.

Targums — Onkelos and Pseudo-Jonathan on Genesis 8–9 and Exodus 24 and 34 where they expand or differ. The Targums on Leviticus were not opened for this chapter.

Midrash — Bereishit Rabbah 33–34 and Pirkei de-Rabbi Eliezer 24–25 where a genuine parallel exists. In practice only Bereishit Rabbah 34, on the blood laws of Genesis 9:3–6, bears on this chapter.

Under each verse, Charles's own notes are given where they bear on the text.

6:1And on the new moon of the third month he went forth from the ark, and built an altar on that mountain.

• MT — Gen. 8:20: "Then Noah built an altar to GOD and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar" (

  וַיִּבֶן נֹחַ מִזְבֵּחַ לַייי וַיִּקַּח מִכֹּל ׀ הַבְּהֵמָה הַטְּהֹרָה וּמִכֹּל עוֹף הַטָּהוֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ

  ). Genesis gives no date for the going forth and no mountain; Jubilees dates it to the new moon of the third month, on Lubar.
• LXX — Gen. 8:20: "And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar" (Brenton).
• Targums — Onk. Gen. 8:20: "Noach built an altar to [before] Adonoy, and took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar." PJ Gen. 8:20: "And Noah builded the altar before the Lord; that altar which Adam had builded in the time when he was cast forth from the garden of Eden, and had offered an oblation upon it; and upon it had Kain and Habel offered their oblations." PJ makes Noah's altar the same altar Adam built — an expansion Genesis does not have.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 60:8: "Cf. Gen. viii. 20. The mountain is Lubar."

6:2And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah.

• MT — Gen. 8:21: "GOD smelled the pleasing odor, and GOD resolved: 'Never again will I doom the earth because of humankind…'" (וַיָּרַח ייי אֶת־רֵיחַ הַנִּיחֹחַ). Genesis has no kid and no atonement for the earth; the atonement by blood is Jubilees' own elaboration.
• LXX — Gen. 8:21: "And the Lord God smelled a smell of sweetness, and the Lord God having considered, said, I will not any more curse the earth, because of the works of men" (Brenton).
• Targums — Onk. Gen. 8:21: "Adonoy smelled the pleasing fragrance, [Adonoy accepted his offering with favor] and Adonoy said in His heart [with his Word], Never again will I curse the ground because of [the sins of] man." No Targum tells of a kid making atonement for the earth.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 60:9: "The earth needed expiation and cleansing for the vices and crimes that had polluted it."

6:3And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove, and placed a burnt sacrifice on the altar, and poured thereon an offering mingled with oil, and sprinkled wine and strewed frankincense over everything, and caused a goodly savour to arise, acceptable before the Lord.

• MT — Gen. 8:20 (see v. 1): Noah offered burnt offerings "of every pure animal and of every pure bird." The detailed list — ox, goat, sheep, kids, salt, turtle-dove, young dove, oil offering, wine, frankincense — is Jubilees' elaboration of that one verse.
• LXX — Gen. 8:20 (see v. 1): "took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar" (Brenton).
• Targums — Onk. Gen. 8:20 (see v. 1): "took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar." No Targum gives Jubilees' list.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 61:1: "The sacrifice is elaborated here to accord with the developed ritual of a later age; cf. Exod. xxix. 40; Lev. ii. 2–5, 15" — his references to Exodus 29 and Leviticus 2, not verified here (neither was opened for this chapter).

6:4And the Lord smelt the goodly savour, and He made a covenant with him that there should not be any more a flood to destroy the earth; that all the days of the earth seed-time and harvest should never cease; cold and heat, and summer and winter, and day and night should not change their order, nor cease for ever.

• MT — Gen. 8:21–22: "GOD smelled the pleasing odor, and GOD resolved: 'Never again will I doom the earth because of humankind… nor will I ever again destroy every living being, as I have done. So long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease'" (

  עֹד כָּל־יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ

  ). Gen. 9:11: "I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth."
• LXX — Gen. 8:21–22: "And the Lord God smelled a smell of sweetness… I will not any more curse the earth… All the days of the earth, seed and harvest, cold and heat, summer and spring, shall not cease by day or night" (Brenton). Gen. 9:11: "And I will establish my covenant with you and all flesh shall not any more die by the water of the flood, and there shall no more be a flood of water to destroy all the earth."
• Targums — PJ Gen. 8:21: "and the Lord said in His Word, I will not add again to curse the earth on account of the sin of the children of men… neither will I add to destroy whatever liveth as I have done." PJ Gen. 8:22: "Until all the days of the earth, sowing in the season of Tishri, and harvest in the season of Nisan, and coldness in the season of Tebeth, and warmth in the season of Tammuz, and summer and winter, and days and nights shall not fail." Onk. Gen. 9:11: "I will keep My covenant with you, that never again will all flesh be cut off by flood waters, never again will flood waters destroy the earth."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 61:2: "Gen. viii. 21." n. 61:3: "Cf. Gen. ix. 11." n. 61:4: "Cf. Gen. viii. 22."

6:5'And you, increase ye and multiply upon the earth, and become many upon it, and be a blessing upon it. The fear of you and the dread of you I will inspire in everything that is on earth and in the sea.

• MT — Gen. 9:1: "God blessed Noah and his sons, and said to them, 'Be fertile and increase, and fill the earth'" (

  וַיְבָרֶךְ א-להים אֶת־נֹחַ וְאֶת־בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ

  ). Gen. 9:2: "The fear and the dread of you shall be upon all the animals of the earth and upon all the birds of the sky — everything with which the earth is astir — and upon all the fish of the sea; they are given into your hand." Gen. 9:7: "Be fertile, then, and increase; abound on the earth and increase on it."
• LXX — Gen. 9:1: "And God blessed Noe and his sons, and said to them, Increase and multiply, and fill the earth and have dominion over it" (Brenton). Gen. 9:2: "And the dread and the fear of you shall be upon all the wild beasts of the earth, on all the birds of the sky, and on all things moving upon the earth, and upon all the fishes of the sea, I have placed them under your power." Gen. 9:7: "But do ye increase and multiply, and fill the earth, and have dominion over it."
• Targums — Onk. Gen. 9:1: "God blessed Noach and his sons. He said to them, Be fruitful and multiply and fill the earth." Onk. Gen. 9:2: "Your fear and terror will be upon every wild beast of the earth, and upon every bird in the heavens. All that creeps on the ground, and all the fish of the sea, are given into your hands." PJ Gen. 9:1: "And the Lord blessed Noah, and his sons, and said to them, Spread forth and multiply, and replenish the earth."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 61:5: "Cf. Gen. ix. 7."

6:6And behold I have given unto you all beasts, and all winged things, and everything that moves on the earth, and the fish in the waters, and all things for food; as the green herbs, I have given you all things to eat.

• MT — Gen. 9:3: "Every creature that lives shall be yours to eat; as with the green grasses, I give you all these" (

  כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאׇכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל

  ).
• LXX — Gen. 9:3: "And every reptile which is living shall be to you for meat, I have given all things to you as the green herbs" (Brenton).
• Targums — Onk. Gen. 9:3: "Every moving creature that lives, shall be yours for food; like the green vegetation [which I gave previously] I have [now] given you everything [for food]." PJ Gen. 9:3: "Every moving thing which liveth to you shall be for food: as the green herb have I given to you the whole."
• Midrash — BR 34, on Gen. 9:3: "'Every crawling creature that lives shall be yours to eat; like green vegetation, I have given you everything' (Genesis 9:3). 'But flesh with its life, its blood, you shall not eat' (Genesis 9:4)."
• Charles's note — n. 61:6: "Cf. Gen. ix. 2." n. 61:7: "Cf. Gen. ix. 2, 3."

6:7But flesh, with the life thereof, with the blood, ye shall not eat; for the life of all flesh is in the blood, lest your blood of your lives be required. At the hand of every man, at the hand of every (beast) will I require the blood of man.

• MT — Gen. 9:4: "You must not, however, eat flesh with its life-blood in it" (אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ). Gen. 9:5: "But for your own life-blood I will require a reckoning: I will require it of every animal; of humankind, too, will I require a reckoning for human life, of everyone for each other!" (

  וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם

  ).
• LXX — Gen. 9:4: "But flesh with blood of life ye shall not eat" (Brenton). Gen. 9:5: "For your blood of your lives will I require at the hand of all wild beasts, and I will require the life of man at the hand of his brother man."
• Targums — Onk. Gen. 9:4: "Nevertheless, flesh with its lifeblood, you shall not eat." Onk. Gen. 9:5: "However, of the blood of your souls, I will demand an account; from the hand of every beast will I demand it. From the hand of man, even from the hand of man's own brother, will I demand an account." PJ Gen. 9:4: "But flesh which is torn of the living beast, what time the life is in it, or that torn from a slaughtered animal before all the breath has gone forth, you shall not eat." PJ Gen. 9:5: "But the blood of your lives I will require of every animal which hath killed a man, I will require that it be put to death on his account."
• Midrash — BR 34, on Gen. 9:4–5: "'Every crawling creature that lives… but flesh with its life, its blood [you shall not eat]' — Rabbi Yosei bar Aivu in the name of Rabbi Yoḥanan: Adam the first man, for whom the consumption of meat for pleasure was not permitted, was not warned regarding a limb taken from a living animal, but the descendants of Noah, for whom the consumption of meat for pleasure was permitted, were warned regarding a limb taken from a living animal. 'But I will demand your blood of your lives; from every beast I will demand it, and from man; from every man for his brother, I will demand the life of man' (Genesis 9:5). 'But [akh] [I will demand your blood of your lives]' — to include [a prohibition against] suicide."
• Charles's note — n. 61:8: "Cf. Gen. ix. 4, 5."

6:8Whoso sheddeth man's blood by man shall his blood be shed, for in the image of God made He man.

• MT — Gen. 9:6: "Whoever sheds human blood, by human [hands] shall their blood be shed; for in the image of God was humankind made" (

  שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם א-להים עָשָׂה אֶת־הָאָדָם

  ).
• LXX — Gen. 9:6: "He that sheds man's blood, instead of that blood shall his own be shed, for in the image of God I made man" (Brenton).
• Targums — Onk. Gen. 9:6: "He who spills the blood of man, through man shall his blood be spilled, [by witnesses according to the word of judges shall his blood be spilled,] for in the image of God, He made man." PJ Gen. 9:6: "Whoso sheddeth the blood of man, the judges, by witnesses, shall condemn him unto death; but he who sheddeth it without witnesses, the Lord of the world will bring punishment on him in the day of the great judgment; because in the image of the Lord He made man."
• Midrash — BR 34, on Gen. 9:6: "'One who sheds the blood of man, by man his blood shall be shed, as He made man in the image of God' (Genesis 9:6). 'One who sheds the blood of man, by man [baadam] his blood shall be shed' — Rabbi Ḥanina said: All of these words are in accordance with the laws of the descendants of Noah, [who are executed for murder] by the word of one witness, by one judge, without [two] witnesses, without forewarning, [for killing] through an agent, for [killing] fetuses."
• Charles's note — n. 61:9: "Cf. Gen. ix. 6."

6:9And you, increase ye, and multiply on the earth.'

• MT — Gen. 9:7: "Be fertile, then, and increase; abound on the earth and increase on it" (וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ־בָהּ).
• LXX — Gen. 9:7: "But do ye increase and multiply, and fill the earth, and have dominion over it" (Brenton).
• Targums — Onk. Gen. 9:7: "And now be fruitful and multiply, spread throughout the earth and multiply on it." PJ Gen. 9:7: "And you, spread yourselves abroad and multiply; bring forth in the earth, and increase in it."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:10And Noah and his sons swore that they would not eat any blood that was in any flesh, and he made a covenant before the Lord God for ever throughout all the generations of the earth in this month.

• MT — Gen. 9:9–11: "'I now establish My covenant with you and your offspring to come… I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood'" (וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם). The oath not to eat blood is Jubilees' own addition to the covenant; Genesis records no such oath.
• LXX — Gen. 9:9: "And behold I establish my covenant with you, and with your seed after you" (Brenton). Gen. 9:11: "And I will establish my covenant with you and all flesh shall not any more die by the water of the flood."
• Targums — Onk. Gen. 9:9: "Behold, I am making a covenant with you and with your offspring after you." Onk. Gen. 9:11: "I will keep My covenant with you, that never again will all flesh be cut off by flood waters."
• Midrash — BR 34: "The descendants of Noah were commanded regarding seven matters: regarding idol worship; regarding sexual immorality; regarding bloodshed; regarding the blessing of the Name; regarding implementing justice; regarding robbery; and regarding [eating] a limb [taken] from a living animal. Rabbi Ḥanina ben Gamliel says: Regarding [drinking] blood from a living animal, as well."
• Charles's note — No note of Charles's attaches to this verse.

6:11On this account He spake to thee that thou shouldst make a covenant with the children of Israel in this month upon the mountain with an oath, and that thou shouldst sprinkle blood upon them because of all the words of the covenant, which the Lord made with them for ever.

• MT — Exod. 24:6–8: "Moses took one part of the blood and put it in basins, and the other part of the blood he dashed against the altar… Moses took the blood and dashed it on the people and said, 'This is the blood of the covenant that GOD now makes with you concerning all these commands'" (

  וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת ייי עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה

  ). Jubilees turns the Sinai blood-sprinkling into the renewal of Noah's covenant.
• LXX — Exod. 24:8: "And Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the covenant, which the Lord has made with you concerning all these words" (Brenton).
• Targums — Onk. Exod. 24:8: "Moshe then took the blood and cast it on the [Altar to atone on behalf of the] people, and he said, 'Behold, this is the blood of the covenant which Adonoy has made with you regarding all these words.'" PJ Exod. 24:8: "And Mosheh took half of the blood which was in the basins, and sprinkled upon the altar, to expiate the people, and said, Behold, this is the blood of the Covenant which the Lord hath made with you upon all these words."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 62:1: "i.e. Moses." n. 62:2: "The proper use of blood in the daily sacrifice is here referred to; cf. 14 below."

6:12And this testimony is written concerning you that you should observe it continually, so that you should not eat on any day any blood of beasts or birds or cattle during all the days of the earth, and the man who eats the blood of beast or of cattle or of birds during all the days of the earth, he and his seed shall be rooted out of the land.

• MT — Lev. 17:10: "And regarding anyone of the house of Israel, or of the strangers who reside among them, who partakes of any blood: I will set My face against the person who partakes of the blood; I will cut them off from among their kin" (

  וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יֹאכַל כָּל־דָּם וְנָתַתִּי פָנַי בַּנֶּפֶשׁ הָאֹכֶלֶת אֶת־הַדָּם וְהִכְרַתִּי אֹתָהּ מִקֶּרֶב עַמָּהּ

  ). Lev. 17:12: "Therefore I say to the Israelite people: No person among you shall partake of blood, nor shall the stranger who resides among you partake of blood." Lev. 17:14: "You shall not partake of the blood of any flesh, for the life of all flesh is its blood. Anyone who partakes of it shall be cut off."
• LXX — The LXX of Leviticus was not opened for this chapter; no LXX entry is given.
• Targums — The Targums on Leviticus were not opened for this chapter; no Targum entry is given.
• Midrash — BR 34, on Gen. 9:4 (see v. 7): the descendants of Noah "were warned regarding a limb taken from a living animal," and Rabbi Ḥanina ben Gamliel adds "regarding [drinking] blood from a living animal, as well."
• Charles's note — n. 62:3: "For 12–13 cf. Lev. xvii. 10, 12, 14; Deut. xii. 23" — the Deuteronomy reference is his, not verified here (Deuteronomy 12 was not opened for this chapter).

6:13And do thou command the children of Israel to eat no blood, so that their names and their seed may be before the Lord our God continually.

• MT — Lev. 17:12 and 17:14 (see v. 12): "No person among you shall partake of blood" / "You shall not partake of the blood of any flesh, for the life of all flesh is its blood."
• LXX — The LXX of Leviticus was not opened for this chapter; no LXX entry is given.
• Targums — The Targums on Leviticus were not opened for this chapter; no Targum entry is given.
• Midrash — BR 34, on Gen. 9:4 (see v. 7): the Noahide warning regarding a limb taken from a living animal, and regarding drinking blood from a living animal.
• Charles's note — n. 62:3 (see v. 12): "For 12–13 cf. Lev. xvii. 10, 12, 14; Deut. xii. 23."

6:14And for this law there is no limit of days, for it is for ever. They shall observe it throughout their generations, so that they may continue supplicating on your behalf with blood before the altar; every day and at the time of morning and evening they shall seek forgiveness on your behalf perpetually before the Lord that they may keep it and not be rooted out.

• MT — Lev. 17:11: "For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation" (

  כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר

  ). The morning and evening offering is the daily sacrifice; see Charles n. 62:5.
• LXX — The LXX of Leviticus was not opened for this chapter; no LXX entry is given.
• Targums — The Targums on Leviticus were not opened for this chapter; no Targum entry is given.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 62:4: "Cf. Lev. xvii. 11." n. 62:5: "Cf. Num. xxviii. 3–8. — Note that in our text here 11–14 deal with the Mosaic development of the covenant with Noah." The Numbers reference is his, not verified here (Numbers 28 was not opened for this chapter).

6:15And He gave to Noah and his sons a sign that there should not again be a flood on the earth.

• MT — Gen. 9:11–12: "I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood… God further said, 'This is the sign that I set for the covenant between Me and you, and every living creature with you, for all ages to come'" (

  וַיֹּאמֶר א-להים זֹאת אוֹת־הַבְּרִית אֲשֶׁר־אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם

  ).
• LXX — Gen. 9:11–12: "And I will establish my covenant with you and all flesh shall not any more die by the water of the flood… And the Lord God said to Noe, This is the sign of the covenant which I set between me and you, and between every living creature which is with you for perpetual generations" (Brenton).
• Targums — Onk. Gen. 9:11 (see v. 10). Onk. Gen. 9:13: "I have set My [rain] bow in the clouds, and it shall be a sign of the covenant between Myself [My Word] and the earth."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 62:6: "The text here returns to Noah." n. 62:7: "Cf. Gen. ix. 13–15."

6:16He set His bow in the cloud for a sign of the eternal covenant that there should not again be a flood on the earth to destroy it all the days of the earth.

• MT — Gen. 9:13: "I have set My bow in the clouds, and it shall serve as a sign of the covenant between Me and the earth" (

  אֶת־קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ

  ). Gen. 9:15: "I will remember My covenant between Me and you and every living creature among all flesh, so that the waters shall never again become a flood to destroy all flesh."
• LXX — Gen. 9:13: "I set my bow in the cloud, and it shall be for a sign of covenant between me and the earth" (Brenton). Gen. 9:15: "And I will remember my covenant, which is between me and you, and between every living soul in all flesh, and there shall no longer be water for a deluge, so as to blot out all flesh."
• Targums — Onk. Gen. 9:13 (see v. 15). PJ Gen. 9:13: "I have set My Bow in the cloud, and it shall be for a token of the covenant between My Word and the earth."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 62:7 (see v. 15): "Cf. Gen. ix. 13–15."

6:17For this reason it is ordained and written on the heavenly tablets, that they should celebrate the feast of weeks in this month once a year, to renew the covenant every year.

• MT — Exod. 34:22: "You shall observe the Feast of Weeks, of the first fruits of the wheat harvest; and the Feast of Ingathering at the turn of the year" (

  וְחַג שָׁבֻעֹת תַּעֲשֶׂה לְךָ בִּכּוּרֵי קְצִיר חִטִּים וְחַג הָאָסִיף תְּקוּפַת הַשָּׁנָה

  ). The Torah commands the feast; its connection with Noah's covenant and its annual renewal is Jubilees' own.
• LXX — Exod. 34:22: "And thou shalt keep to me the feast of weeks, the beginning of wheat-harvest; and the feast of ingathering in the middle of the year" (Brenton).
• Targums — Onk. Exod. 34:22: "Make the Festival of Shavuos, [with bringing] the first crops of the wheat harvest; [also] the Festival of the Harvest at the turn of the year."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 63:1: "The 'Feast of Weeks' (cf. Exod. xxxiv. 22) is here only connected with Noah's covenant, the establishment of which it is supposed to commemorate. Later Judaism associated it with the giving of the Law on Sinai. It was celebrated, according to our Book, on the 15th day of the 3rd month."

6:18And this whole festival was celebrated in heaven from the day of creation till the days of Noah -twenty-six jubilees and five weeks of years [1309-1659 A.M.]: and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they eat blood.

• MT — No direct parallel. Genesis records no heavenly celebration of the Feast of Weeks, no observance by Noah, and no lapse into blood-eating after his death.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 63:2: "Notice that the non-observance of the Feast signalizes the breaking of the covenant-condition about eating blood."

6:19But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days, and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain.

• MT — No direct parallel. Genesis records no observance of the Feast of Weeks by Abraham, Isaac, or Jacob.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:20And do thou command the children of Israel to observe this festival in all their generations for a commandment unto them: one day in the year in this month they shall celebrate the festival.

• MT — Exod. 34:22 (see v. 17): "You shall observe the Feast of Weeks, of the first fruits of the wheat harvest." The "one day in the year in this month" is Jubilees' ruling; the Torah gives no date for the Feast of Weeks in Exodus 34.
• LXX — Exod. 34:22 (see v. 17): "And thou shalt keep to me the feast of weeks, the beginning of wheat-harvest" (Brenton).
• Targums — Onk. Exod. 34:22 (see v. 17): "Make the Festival of Shavuos, [with bringing] the first crops of the wheat harvest."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 63:3: "Or 'the first day' (of the week). See 22 below."

6:21For it is the feast of weeks and the feast of first fruits: this feast is twofold and of a double nature: according to what is written and engraven concerning it, celebrate it.

• MT — Exod. 34:22 (see v. 17): the Feast of Weeks is "of the first fruits of the wheat harvest." The "twofold and of a double nature" is Jubilees' own characterisation.
• LXX — Exod. 34:22 (see v. 17).
• Targums — Onk. Exod. 34:22 (see v. 17).
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 63:4: "It is called 'the day of first-fruits' in Num. xxviii. 26" — his reference, not verified here (Numbers 28 was not opened for this chapter). n. 63:5: "'Of a double nature' in that (?) it commemorates the covenant with Noah, and also has an agricultural character."

6:22For I have written in the book of the first law, in that which I have written for thee, that thou shouldst celebrate it in its season, one day in the year, and I explained to thee its sacrifices that the children of Israel should remember and should celebrate it throughout their generations in this month, one day in every year.

• MT — No direct parallel. "The book of the first law" is the Pentateuch itself; no Torah passage commands the Feast of Weeks as Jubilees describes it, one day in the third month with its own sacrifices.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 63:6: "i.e. the Pentateuch." n. 63:7: "Or 'the first day' (of the week) = Sunday. Consequently, Pentecost would always fall on the same day of the week, Sunday. This accords with the Sadducean view."

6:23And on the new moon of the first month, and on the new moon of the fourth month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained as a testimony for ever.

• MT — No MT passage was read for this verse. Charles n. 64:1 cites Lev. 23:24, where only the 1st day of the 7th month is a "day of memorial" — not verified here (Leviticus 23 was not opened for this chapter).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 64:1: "According to Lev. xxiii. 24 only the 1st day of the 7th month was a 'day of memorial.' The 'four days' here mentioned correspond to the four intercalary days 'which are not reckoned in the reckoning of the year' mentioned in 1 Enoch lxxv. 1. They introduce the four quarters of the year and apparently, according to the scheme of 1 Enoch and our Book, were intended to be added to the 360 days (= 12 x 30), which made up the solar year (360 + 4 days)." The Leviticus and 1 Enoch references are his, not verified here.

6:24And Noah ordained them for himself as feasts for the generations for ever, so that they have become thereby a memorial unto him.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:25And on the new moon of the first month he was bidden to make for himself an ark, and on that (day) the earth became dry and he opened (the ark) and saw the earth.

• MT — Gen. 6:14: "Make yourself an ark of gopher wood" (see ch. 5, v. 21). Gen. 8:13: "In the six hundred and first year, in the first month, on the first of the month, the waters began to dry from the earth; and when Noah removed the covering of the ark, he saw that the surface of the ground was drying" (see ch. 5, v. 30). Genesis does not date the command to build the ark to the new moon of the first month.
• LXX — Gen. 6:14: "Make therefore for thyself an ark of square timber" (Brenton). Gen. 8:13: "And it came to pass in the six hundred and first year of the life of Noe, in the first month, on the first day of the month, the water subsided from off the earth."
• Targums — Onk. Gen. 6:14: "Make for yourself an ark of cedar wood." Onk. Gen. 8:13: "It was in the six hundredth and first year, in the first [month], on the first of the month, that the water on earth [began] to dry. Noach removed the covering of the ark. He looked and behold the surface of the ground had dried."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:26And on the new moon of the fourth month the mouths of the depths of the abyss beneath were closed. And on the new moon of the seventh month all the mouths of the abysses of the earth were opened, and the waters began to descend into them.

• MT — Gen. 8:2: "The fountains of the deep and the floodgates of the sky were stopped up, and the rain from the sky was held back" (see ch. 5, v. 29). The seventh-month opening of the abysses is Jubilees' own chronology (see ch. 5, v. 29).
• LXX — Gen. 8:2: "And the fountains of the deep were closed up, and the flood-gates of heaven, and the rain from heaven was withheld" (Brenton).
• Targums — Onk. Gen. 8:2: "The wellsprings of the deep were closed, and [so were] the windows of the heavens, and the downpour from the heavens was withheld."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 64:2: "Cf. 1 Enoch lxxxix. 7, 8" — his reference, not verified here.

6:27And on the new moon of the tenth month the tops of the mountains were seen, and Noah was glad.

• MT — Gen. 8:5: "The waters went on diminishing until the tenth month; in the tenth month, on the first of the month, the tops of the mountains became visible" (see ch. 5, v. 30). Noah's gladness is Jubilees' own.
• LXX — Gen. 8:5: "And in the tenth month, on the first day of the month, the heads of the mountains were seen" (Brenton).
• Targums — Onk. Gen. 8:5: "The waters continued to diminish until the tenth month. In the tenth [month], on the first of the month, the mountaintops became visible."
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 64:3: "Cf. Gen. viii. 5."

6:28And on this account he ordained them for himself as feasts for a memorial for ever, and thus are they ordained.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:29And they placed them on the heavenly tablets, each had thirteen weeks; from one to another (passed) their memorial, from the first to the second, and from the second to the third, and from the third to the fourth.

• MT — No direct parallel. The thirteen-week quarters and the heavenly tablets have no counterpart in the Torah.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 64:4: "If the year consists of 52 weeks (= 4 X 13 weeks), how can it be divided into 12 months of 30 days each, which is the reckoning implied throughout the Book? For the solutions proposed see Charles's discussion, ad loc."

6:30And all the days of the commandment will be two and fifty weeks of days, and (these will make) the entire year complete. Thus it is engraven and ordained on the heavenly tablets.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:31And there is no neglecting (this commandment) for a single year or from year to year.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:32And command thou the children of Israel that they observe the years according to this reckoning- three hundred and sixty-four days, and (these) will constitute a complete year, and they will not disturb its time from its days and from its feasts; for everything will fall out in them according to their testimony, and they will not leave out any day nor disturb any feasts.

• MT — No direct parallel. The Torah knows no 364-day year; Leviticus 25:8 counts "seven weeks of years — seven times seven years" (

  וְסָפַרְתָּ לְךָ שֶׁבַע שַׁבְּתֹת שָׁנִים שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים

  ) for the Jubilee, which is a different reckoning and is not cited here as a parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 65:1: "The effect of a solar year reckoned at 364 days would be that the festivals would always be celebrated on the same day of the week. Nisan 14 would always fall on a Sabbath, Nisan 22 (when the wave sheaf was to be offered) on a Sunday, and the Feast of Weeks, Sivan 15, on a Sunday. There is some reason to suppose that this conception of a solar year of 364 days has a dogmatic basis. See Introd., p. xvii."

6:33But if they do neglect and do not observe them according to His commandment, then they will disturb all their seasons and the years will be dislodged from this (order), [and they will disturb the seasons and the years will be dislodged] and they will neglect their ordinances.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 65:2: "The bracketed words are a dittograph." n. 65:3: "For 33–34 cf. 1 Enoch lxxxii. 4–6" — his reference, not verified here.

6:34And all the children of Israel will forget and will not find the path of the years, and will forget the new moons, and seasons, and sabbaths and they will go wrong as to all the order of the years.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 65:3 (see v. 33): "For 33–34 cf. 1 Enoch lxxxii. 4–6."

6:35For I know and from henceforth will I declare it unto thee, and it is not of my own devising; for the book (lies) written before me, and on the heavenly tablets the division of days is ordained, lest they forget the feasts of the covenant and walk according to the feasts of the Gentiles after their error and after their ignorance.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:36For there will be those who will assuredly make observations of the moon -how (it) disturbs the seasons and comes in from year to year ten days too soon.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — n. 65:4: "A lunar year consists of 354 days. Our author wages a polemic against the use of the moon for determining the seasons and feasts. But a lunar year was accepted by the Pharisees."

6:37For this reason the years will come upon them when they will disturb (the order), and make an abominable (day) the day of testimony, and an unclean day a feast day, and they will confound all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and sabbaths and feasts and jubilees.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 33–34 or Pirkei de-Rabbi Eliezer 24–25 as read.
• Charles's note — No note of Charles's attaches to this verse.

6:38For this reason I command and testify to thee that thou mayst testify to them; for after thy death thy children will disturb (them), so that they will not make the year three hundred and sixty-four days only, and for this reason they will go wrong as to the new moons and seasons and sabbaths and festivals, and they will eat all kinds of blood with all kinds of flesh.

• MT — Gen. 9:4 (see v. 7): "You must not, however, eat flesh with its life-blood in it" — the prohibition the verse predicts will be broken. Contrast: Genesis forbids eating blood; Jubilees predicts Israel will eat "all kinds of blood with all kinds of flesh" once the calendar is disturbed.
• LXX — Gen. 9:4: "But flesh with blood of life ye shall not eat" (Brenton).
• Targums — Onk. Gen. 9:4: "Nevertheless, flesh with its lifeblood, you shall not eat."
• Midrash — BR 34, on Gen. 9:4 (see v. 7): the descendants of Noah "were warned regarding a limb taken from a living animal," and regarding drinking blood from a living animal.
• Charles's note — n. 66:1: "Render (for 'new moons') 'beginnings of the months.'"

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 23 / 38: 1–17, 20, 21, 25–27, 38; LXX — 20 / 38: 1–11, 15–17, 20, 21, 25–27, 38; Targums — 20 / 38: 1–11, 15–17, 20, 21, 25–27, 38; Midrash — 7 / 38: 6–8, 10, 12, 13, 38; Charles's notes — 28 / 38: 1–8, 11–18, 20–23, 26, 27, 29, 32–34, 36, 38.

Chapter 7 — Noah Plants a Vineyard; Noah's Admonition to His Sons Cite

Noah plants a vineyard and offers a sacrifice, 1-5. Becomes drunk and exposes his person, 6-9. The cursing of Canaan and blessing of Shem and Japeth, 10-12 (cf. Gen. ix.20-8). Noah's sons and grandsons and their cities, 13-19. Noah teaches his sons regarding the causes of the deluge and admonishes them to avoid the eating of blood and murder, to keep the law regarding fruit trees and let the land lie fallow every seventh year, as Enoch had directed, 20-39. — Charles's heading to the chapter.

Jubilees chapter 7 retells Genesis 9:20–28 — Noah planting the vineyard on Lubar, drinking, Ham's offence, Shem and Japheth covering their father, the curse of Canaan and the blessings of Shem and Japheth — then gives the three sons cities named after their wives around Mount Lubar and the lists of Shem's and Japheth's sons from Genesis 10. From verse 20 the chapter becomes a fragment of the lost Book of Noah (Charles n. 68:4): Noah enjoins his sons' sons, rehearses the three causes of the Flood — the Watchers' fornication, the giants devouring one another, and the shedding of blood — and admonishes them against blood-eating and murder, for the law of fruit trees and the seventh-year fallow, as Enoch had commanded Methuselah. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 9:18–29, Genesis 10:2, 6, 22, Genesis 5:21–24, Genesis 6:2–12, Leviticus 17:10–14.

LXX — the Greek Genesis 5, 6, 9, and 10 reading where it differs from the MT or agrees with Jubilees. The LXX of Leviticus was not opened for this chapter.

Targums — Onkelos and Pseudo-Jonathan on Genesis 5, 6, 9, and 10 where they expand or differ. The Targums on Leviticus were not opened for this chapter.

Midrash — Bereishit Rabbah 36 and Pirkei de-Rabbi Eliezer 25 where a genuine parallel exists; Bereishit Rabbah 34 (read for chapter 6) is also cited at vv. 28 and 31–32, where the blood laws of Genesis 9:4–6 bear.

Under each verse, Charles's own notes are given where they bear on the text.

7:1And in the seventh week in the first year [1317 A.M.] thereof, in this jubilee, Noah planted vines on the mountain on which the ark had rested, named Lubar, one of the Ararat Mountains, and they produced fruit in the fourth year, [1320 A.M.] and he guarded their fruit, and gathered it in this year in the seventh month.

• MT — Gen. 9:20: "Noah, the tiller of the soil, was the first to plant a vineyard" (וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם). Genesis gives no mountain, no date, and no fourth-year fruit; Jubilees dates the planting to 1317 A.M. and the fruit to the fourth year, 1320 A.M.
• LXX — Gen. 9:20: "And Noe began to be a husbandman, and he planted a vineyard" (Brenton).
• Targums — Onk. Gen. 9:20: "Noach began to be a man of the soil [a man who worked the land] and he planted a vineyard." PJ Gen. 9:20: "And Noah began to be a man working in the earth. And he found a vine which the river had brought away from the garden of Eden; and he planted it in a vineyard, and it flourished in a day; and its grapes became ripe, and he pressed them out." Contrast: PJ's vine flourishes in a day; Jubilees waits four years for fruit.
• Midrash — BR 36, on Gen. 9:20: "'Noah, man of the soil, began, and he planted a vineyard' (Genesis 9:20). 'Noah, man of the soil, began [vayaḥel]' — he became profaned and unholy [ḥulin]. Why? 'And he planted a vineyard.' Should he not have planted something else, that was constructive, a fig tree branch or an olive tree branch? Instead, 'he planted a vineyard.' From where did he have it [the grapevine shoot]? Rabbi Abba bar Kahana said: He brought in [to the ark] vine branches and saplings, fig branches, and olive branches. That is what is written: 'Gather it for you' (Genesis 6:21) — a person gathers an item only if he needs it."
• Charles's note — n. 66:3: "Cf. Lev. xix. 23–25 (fruit of trees not to be touched during the first three years after planting)" — his reference, not verified here (Leviticus 19 was not opened for this chapter).

7:2And he made wine therefrom and put it into a vessel, and kept it until the fifth year, [1321 A.M.] until the first day, on the new moon of the first month.

• MT — No direct parallel. Genesis says nothing of the wine being kept until the fifth year.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:3And he celebrated with joy the day of this feast, and he made a burnt sacrifice unto the Lord, one young ox and one ram, and seven sheep, each a year old, and a kid of the goats, that he might make atonement thereby for himself and his sons.

• MT — Gen. 8:20 (see ch. 6, v. 1): "Then Noah built an altar to GOD and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar." The specific offerings — one young ox, one ram, seven sheep, a kid — match no Genesis verse; see Charles n. 66:4.
• LXX — Gen. 8:20: "And Noe built an altar to the Lord, and took of all clean beasts, and of all clean birds, and offered a whole burnt-offering upon the altar" (Brenton).
• Targums — Onk. Gen. 8:20 (see ch. 6, v. 1): "Noach built an altar to [before] Adonoy, and took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 66:4: "Cf. Num. xxix. 2, 5" — his reference, not verified here (Numbers 29 was not opened for this chapter; Num. 29:2, 5 gives the offerings for the Feast of Trumpets: one young bullock, one ram, seven lambs). n. 66:2: "Cf. v. 28" — the reference as printed is ambiguous (possibly to 6:28, the feasts ordained as a memorial).

7:4And he prepared the kid first, and placed some of its blood on the flesh that was on the altar which he had made, and all the fat he laid on the altar where he made the burnt sacrifice, and the ox and the ram and the sheep, and he laid all their flesh upon the altar.

• MT — Gen. 8:20–21 (see ch. 6, vv. 1–2). Lev. 17:11: "For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation" (see ch. 6, v. 14) — the blood-atonement behind the kid's blood placed on the altar.
• LXX — Gen. 8:20–21 (see ch. 6, vv. 1–2). The LXX of Leviticus was not opened for this chapter.
• Targums — Onk. Gen. 8:20 (see v. 3). The Targums on Leviticus were not opened for this chapter.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:5And he placed all their offerings mingled with oil upon it, and afterwards he sprinkled wine on the fire which he had previously made on the altar, and he placed incense on the altar and caused a sweet savour to ascend acceptable before the Lord his God.

• MT — Gen. 8:21: "GOD smelled the pleasing odor" (וַיָּרַח ייי אֶת־רֵיחַ הַנִּיחֹחַ) (see ch. 6, v. 2). The oil, wine, and incense are Jubilees' elaboration.
• LXX — Gen. 8:21: "And the Lord God smelled a smell of sweetness" (Brenton).
• Targums — Onk. Gen. 8:21: "Adonoy smelled the pleasing fragrance, [Adonoy accepted his offering with favor]."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:6And he rejoiced and drank of this wine, he and his children with joy.

• MT — Gen. 9:21: "He drank of the wine and became drunk, and he uncovered himself within his tent" (וַיֵּשְׁתְּ מִן־הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אׇהֳלֹה).
• LXX — Gen. 9:21: "And he drank of the wine, and was drunk, and was naked in his house" (Brenton).
• Targums — Onk. Gen. 9:21: "He drank of the wine and was intoxicated. He [then] uncovered himself in his tent." PJ Gen. 9:21: "And he drank of the wine and was drunken; and he made himself naked in the midst of his tent."
• Midrash — BR 36, on Gen. 9:21: "'He drank of the wine and became drunk, and he was exposed inside his tent' (Genesis 9:21). 'He drank of the wine.' 'He drank' — he drank immoderately and became disgraced. Rabbi Ḥiyya bar Abba said: On that same day he planted [the vineyard], on that same day he drank, on that same day he was disgraced. 'He was exposed [vayitgal] inside his tent' — vayigal is not written, but rather, vayitgal — he brought about exile [galut] for himself and for subsequent generations." Contrast: the Midrash compresses planting, drinking, and disgrace into a single day; Jubilees spreads them over five years (1317–1321 A.M.).
• Charles's note — n. 67:1: "For 6–7 cf. Gen. ix. 21."

7:7And it was evening, and he went into his tent, and being drunken he lay down and slept, and was uncovered in his tent as he slept.

• MT — Gen. 9:21 (see v. 6).
• LXX — Gen. 9:21 (see v. 6).
• Targums — Onk. Gen. 9:21 and PJ Gen. 9:21 (see v. 6).
• Midrash — BR 36, on Gen. 9:21 (see v. 6).
• Charles's note — n. 67:1 (see v. 6): "For 6–7 cf. Gen. ix. 21."

7:8And Ham saw Noah his father naked, and went forth and told his two brethren without.

• MT — Gen. 9:22: "Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside" (

  וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי־אֶחָיו בַּחוּץ

  ).
• LXX — Gen. 9:22: "And Cham the father of Chanaan saw the nakedness of his father, and he went out and told his two brothers without" (Brenton).
• Targums — Onk. Gen. 9:22: "Cham the father of Canaan saw the nakedness of his father, and told it to his brothers [who were] outside [in the marketplace]." PJ Gen. 9:22: "And Cham, the father of Kenaan, beheld the nakedness of his father, and showed to his brethren without."
• Midrash — BR 36, on Gen. 9:22: "'Ḥam, father of Canaan, saw the nakedness of his father, and told his two brothers outside' (Genesis 9:22). 'Ḥam, father of Canaan, saw [and told [vayaged]]' — he said it to them and spoke persuasively to them; he said to them: Adam the first man had [only] two sons and one of them arose and killed the other. This one [Noah] has three sons and he seeks to make them four?"
• Charles's note — n. 67:2: "For 8–9 cf. Gen. ix. 22–23."

7:9And Shem took his garment and arose, he and Japheth, and they placed the garment on their shoulders and went backward and covered the shame of their father, and their faces were backward.

• MT — Gen. 9:23: "But Shem and Japheth took a cloth, placed it against both their backs and, walking backward, they covered their father's nakedness; their faces were turned the other way, so that they did not see their father's nakedness" (

  וַיִּקַּח שֵׁם וָיֶפֶת אֶת־הַשִּׂמְלָה וַיָּשִׂימוּ עַל־שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ

  ).
• LXX — Gen. 9:23: "And Sem and Japheth having taken a garment, put it on both their backs and went backwards, and covered the nakedness of their father; and their face was backward, and they saw not the nakedness of their father" (Brenton).
• Targums — Onk. Gen. 9:23: "Sheim and Yafes took the cloak, placed it on their shoulders, and walked backwards, covering the nakedness of their father. They faced away from him, and did not see the nakedness of their father." PJ Gen. 9:23: "And Shem and Japhet took a mantle, and bare it upon the shoulders of each, and went backward, and covered the nakedness of their father; and their faces were turned back, and the nakedness of their father they did not behold."
• Midrash — BR 36, on Gen. 9:23: "'Shem and Yefet took the garment' — Rabbi Yoḥanan said: Shem began with the mitzva first, and Yefet came and heeded him. That is why he [Shem] merited the prayer shawl and Yefet, the regal cloak. 'They placed it upon the shoulders of both of them, they walked backward, and they covered the nakedness of their father.' From the fact that it is stated: 'They walked backward,' do I not know that 'they did not see the nakedness of their father'? Rather, it teaches that they placed their hands over their faces as they were walking backward, conducting themselves with respect, in keeping with the [appropriate] reverence for a father upon his son."
• Charles's note — n. 67:2 (see v. 8): "For 8–9 cf. Gen. ix. 22–23."

7:10And Noah awoke from his sleep and knew all that his younger son had done unto him, and he cursed his son and said: 'Cursed be Canaan; an enslaved servant shall he be unto his brethren.'

• MT — Gen. 9:24–25: "When Noah woke up from his wine and learned what his youngest son had done to him, he said, 'Cursed be Canaan; the lowest of slaves shall he be to his brothers'" (

  וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר־עָשָׂה לוֹ בְּנוֹ הַקָּטָן׃ וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו

  ).
• LXX — Gen. 9:24: "And Noe recovered from the wine, and knew all that his younger son had done to him" (Brenton). Gen. 9:25: "And he said, Cursed be the servant Chanaan, a slave shall he be to his brethren."
• Targums — Onk. Gen. 9:24: "Noach awoke from his wine [induced sleep] and he realized what had been done to him by his youngest son." Onk. Gen. 9:25: "He said, Cursed is Canaan. A slave of slaves shall he be to his brothers." PJ Gen. 9:24: "And Noach awoke from his wine, and knew, by the relation of a dream, what had been done to him by Cham his son, who was inferior in worth, on the account that he had not begotten a fourth son." PJ Gen. 9:25: "And he said, Accursed is Kenaan who is his fourth son, a serving servant shall he be to his brethren."
• Midrash — BR 36, on Gen. 9:24–25: "'Noah awoke from his wine' — the effect of his wine ceased from him. 'And knew what his youngest [hakatan] son had done to him' — his disqualified son… 'He said: Cursed be Canaan; a slave of slaves he shall be to his brothers' (Genesis 9:25). 'He said: Cursed be Canaan; a slave of slaves he shall be to his brothers' — Ḥam committed the sin and Canaan was cursed? This is astonishing. Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Because it is written: 'God blessed Noah and his sons' (Genesis 9:1), and a curse cannot be in a place where there is blessing. So Noah was unable to curse Ḥam. That is why he said: 'Cursed is Canaan.' Rabbi Neḥemya says: Canaan saw and told Ḥam; therefore, one ascribes the curse to the corrupt one."
• Charles's note — n. 67:3: "Cf. Gen. ix. 24–25."

7:11And he blessed Shem, and said: 'Blessed be the Lord God of Shem, and Canaan shall be his servant.

• MT — Gen. 9:26: "And he said, 'Blessed be the ETERNAL, the God of Shem; let Canaan be a slave to them'" (

  וַיֹּאמֶר בָּרוּךְ ייי אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ

  ).
• LXX — Gen. 9:26: "And he said, Blessed be the Lord God of Sem, and Chanaan shall be his bond-servant" (Brenton).
• Targums — Onk. Gen. 9:26: "He then said, Blessed is Adonoy, God of Sheim; may Canaan be his slave." PJ Gen. 9:26: "And he said, Blessed be the Lord, the God of Shem, whose work is righteous; and therefore shall Kenaan be servant unto him."
• Midrash — BR 36, on Gen. 9:26–27: "'He said: Blessed be the Lord, God of Shem, and Canaan shall be their servant' (Genesis 9:26). 'May God expand Yefet, and he shall dwell in the tents of Shem, and Canaan shall be their servant' (Genesis 9:27)."
• Charles's note — n. 67:4: "For 11–12 cf. Gen. ix. 26–27."

7:12God shall enlarge Japheth, and God shall dwell in the dwelling of Shem, and Canaan shall be his servant.'

• MT — Gen. 9:27: "May God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be a slave to them" (

  יַפְתְּ א-להים לְיֶפֶת וְיִשְׁכֹּן בְּאׇהֳלֵי־שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ

  ).
• LXX — Gen. 9:27: "May God make room for Japheth, and let him dwell in the habitations of Sem, and let Chanaan be his servant" (Brenton).
• Targums — Onk. Gen. 9:27: "God will enlarge Yefes, but He [His Shechina] will dwell in the tents of Sheim, and Canaan will be their slave." PJ Gen. 9:27: "The Lord shall beautify the borders of Japhet, and his sons shall be proselyted and dwell in the schools of Shem, and Kenaan shall be a servant to them."
• Midrash — BR 36, on Gen. 9:26–27 (see v. 11): "Reish Lakish said: From Yefet, as well, there were those [descendants] who stood in the tents of Shem… 'May God expand Yefet' — this refers to Cyrus [the king of Persia and Madai] who decreed that the [second] Temple should be built. Nevertheless, 'He shall dwell in the tents of Shem' — the Divine Presence rested only in the tents of Shem."
• Charles's note — n. 67:4 (see v. 11): "For 11–12 cf. Gen. ix. 26–27."

7:13And Ham knew that his father had cursed his younger son, and he was displeased that he had cursed his son. and he parted from his father, he and his sons with him, Cush and Mizraim and Put and Canaan.

• MT — Gen. 10:6: "The descendants of Ham: Cush, Mizraim, Put, and Canaan" (וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן). Ham's parting from his father is Jubilees' own narrative.
• LXX — Gen. 10:6: "And the sons of Cham, Chus, and Mesrain, Phud, and Chanaan" (Brenton).
• Targums — Onk. Gen. 10:6: "The sons of Cham were: Cush, Mitzraim, Put and Canaan." PJ Gen. 10:6: "And the sons of Cham, Kush, and Mizraim, and Phut, and Kenaan. And the name of their provinces, Arabia, and Mizraim, and Alichrok, and Kenaan."
• Midrash — BR 36, on Gen. 9:18: "'And Ham was the father of Canaan' — the father of the debased one."
• Charles's note — n. 67:5: "Cf. Gen. x. 6."

7:14And he built for himself a city and called its name after the name of his wife Ne'elatama'uk.

• MT — No direct parallel. Genesis names no city of Ham and no wife Ne'elatama'uk.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:15And Japheth saw it, and became envious of his brother, and he too built for himself a city, and he called its name after the name of his wife 'Adataneses.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:16And Shem dwelt with his father Noah, and he built a city close to his father on the mountain, and he too called its name after the name of his wife Sedeqetelebab.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:1: "= 'righteousness of the heart'" — the meaning of the name Sedeqetelebab.

7:17And behold these three cities are near Mount Lubar; Sedeqetelebab fronting the mountain on its east; and Na'eltama'uk on the south; 'Adatan'eses towards the west.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:18And these are the sons of Shem: Elam, and Asshur, and Arpachshad -this (son) was born two years after the flood- and Lud, and Aram.

• MT — Gen. 10:22: "The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram" (בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם). Gen. 11:10: "Shem was 100 years old when he begot Arpachshad, two years after the Flood" — the source of Jubilees' "born two years after the flood."
• LXX — Gen. 10:22: "Sons of Sem, Elam, and Assur, and Arphaxad, and Lud, and Aram, and Cainan" (Brenton) — the LXX adds Cainan, whom the MT lacks.
• Targums — Onk. Gen. 10:22: "The sons of Sheim were: Elam, and Asshur, Arpachshad, Lud, and Aram." PJ Gen. 10:22: "The sons of Shem: Elim, and Athur, and Arphakshad, and Lud, and Aram."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:2: "Cf. Gen. x. 22."

7:19The sons of Japheth: Gomer and Magog and Madai and Javan, Tubal and Meshech and Tiras: these are the sons of Noah.

• MT — Gen. 10:2: "The descendants of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras" (

  בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס

  ).
• LXX — Gen. 10:2: "The sons of Japheth, Gamer, and Magog, and Madoi, and Jovan, and Elisa, and Thobel, and Mosoch, and Thiras" (Brenton) — the LXX adds Elisa, whom the MT lacks.
• Targums — Onk. Gen. 10:2: "The sons of Yafes were: Gomer, Magog, Modai, Yavan, Tuval, Meshech, and Tiras." PJ Gen. 10:2: "The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Thubal, and Meshek, and Thiras. And the names of their provinces, Afriki, and Germania, and Medi, and Makadonia, and Iatinia, and Asia, and Tharki."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:3: "Cf. Gen. x. 2."

7:20And in the twenty-eighth jubilee [1324-1372 A.M.] Noah began to enjoin upon his sons' sons the ordinances and commandments, and all the judgments that he knew, and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity.

• MT — No direct parallel. Genesis records no such admonition by Noah to his sons' sons.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:4: "From here to the end of the chapter there is incorporated a fragment of the lost Book of Noah." n. 68:5: "Cf. iii. 31" — his cross-reference to Jubilees 3:31. n. 68:6: "viz. fornication, uncleanness and all iniquity. According to Maimonides (Kings, 89) Adam received six commandments against (1) idolatry; (2) blasphemy; (3) murder; (4) incest; (5) stealing; (6) perverting justice. These were enjoined by Noah, who added a seventh, prohibiting the eating of flesh with blood." The Maimonides reference is his, not verified here.

7:21For owing to these three things came the flood upon the earth, namely, owing to the fornication wherein the Watchers against the law of their ordinances went a whoring after the daughters of men, and took themselves wives of all which they chose: and they made the beginning of uncleanness.

• MT — Gen. 6:2: "the divine beings saw how pleasing the human women were and took wives from among those who delighted them" (see ch. 5, v. 1).
• LXX — Gen. 6:2: Ἰδόντες δὲ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ὅτι καλαί εἰσιν, ἔλαβον ἑαυτοῖς γυναῖκας ἀπὸ πασῶν, ὧν ἐξελέξαντο ("that the sons of God having seen the daughters of men that they were beautiful, took to themselves wives of all whom they chose," Brenton).
• Targums — PJ Gen. 6:2 (see ch. 5, v. 1): "the sons of the great saw that the daughters of men were beautiful… that they took them wives of all who pleased them." PJ Gen. 6:4: "Schamchazai and Uzziel, who fell from heaven, were on the earth in those days."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:7: "Cf. Gen. vi. 2; 1 Enoch vii." The 1 Enoch reference is his, not verified here.

7:22And they begat sons the Naphidim, and they were all unlike, and they devoured one another: and the Giants slew the Naphil, and the Naphil slew the Eljo, and the Eljo mankind, and one man another.

• MT — Gen. 6:4: "It was then, and later too, that the Nephilim appeared on earth — when divine beings cohabited with the human women, who bore them offspring. Such were the heroes of old, the men of renown" (see ch. 5, v. 1). The Naphidim, Naphil, and Eljo and their mutual slaughter are Jubilees' own elaboration.
• LXX — Gen. 6:4: Οἱ δὲ γίγαντες ἦσαν ἐπὶ τῆς γῆς ἐν ταῖς ἡμέραις ἐκείναις ("Now the giants were upon the earth in those days," Brenton).
• Targums — PJ Gen. 6:4 (see v. 21): "Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 68:8: "i.e. the Nephilim." n. 68:9: "Text probably corrupt." (The threefold sequence Giants / Naphil / Eljo is obscure; see ch. 5, v. 9 for the mutual slaughter.)

7:23And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity.

• MT — Gen. 6:11: "The earth became corrupt before God; the earth was filled with lawlessness" (וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָא-להים וַתִּמָּלֵא הָאָרֶץ חָמָס). Gen. 6:12: "for all flesh had corrupted its ways on earth" (see ch. 5, v. 2).
• LXX — Gen. 6:12: "And the Lord God saw the earth, and it was corrupted; because all flesh had corrupted its way upon the earth" (Brenton).
• Targums — PJ Gen. 6:11: "And the earth was corrupted through the inhabitants thereof, who had declined from the ways of righteousness before the Lord; and the earth was filled with rapine." PJ Gen. 6:12: "And the Lord beheld the earth; and, lo, it was corrupt; for all flesh had every one corrupted his way upon the earth."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 69:1: "Cf. 1 Enoch ix. 1" — his reference, not verified here. n. 69:2: "Cf. Gen. vi. 11; 1 Enoch ix. 9."

7:24And after this they sinned against the beasts and birds, and all that moves and walks on the earth: and much blood was shed on the earth, and every imagination and desire of men imagined vanity and evil continually.

• MT — Gen. 6:5: "GOD saw how great was human wickedness on earth — how every plan devised by the human mind was nothing but evil all the time" (see ch. 5, v. 2). Gen. 6:12: "for all flesh had corrupted its ways on earth" (see v. 23).
• LXX — Gen. 6:5: "And the Lord God having seen that the wicked actions of men were multiplied upon the earth, and that every one in his heart was intently brooding over evil continually" (Brenton). Gen. 6:12 (see v. 23).
• Targums — PJ Gen. 6:5: "And the Lord saw that the wickedness of man was great in the earth, and all the imagery of the thought of his heart was only evil every day." PJ Gen. 6:12 (see v. 23).
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 69:3: "Cf. 1 Enoch vii. 5" — his reference, not verified here (1 Enoch 7:5 is the giants sinning against birds, beasts and fish). n. 69:4: "Cf. Gen. vi. 5."

7:25And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything.

• MT — Gen. 6:7: "GOD said, 'I will blot out from the earth humankind whom I created'" (see ch. 5, v. 4). Gen. 7:4: "For in seven days' time I will make it rain upon the earth, forty days and forty nights, and I will blot out from the earth all existence that I created" (

  כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת־כָּל־הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה

  ).
• LXX — Gen. 6:7 (see ch. 5, v. 4). Gen. 7:4: "For yet seven days having passed I bring rain upon the earth forty days and forty nights, and I will blot out every offspring which I have made from the face of all the earth" (Brenton).
• Targums — PJ Gen. 6:7 (see ch. 5, v. 4). PJ Gen. 7:4: "For, behold, I give you space of seven days; if they will be converted, it shall be forgiven them; but if they will not be converted, after a time of days yet seven, I will cause rain to come down upon the earth forty days and forty nights, and will destroy all bodies of man and of beast upon the face of the earth."
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 69:5: "Cf. Gen. vi. 7, vii. 4."

7:26'And we were left, I and you, my sons, and everything that entered with us into the ark, and behold I see your works before me that ye do not walk in righteousness: for in the path of destruction ye have begun to walk, and ye are parting one from another, and are envious one of another, and (so it comes) that ye are not in harmony, my sons, each with his brother: for I see, and behold, the sword will be lifted up against you.

• MT — No direct parallel. Genesis records no such speech of Noah to his sons about their parting and envy.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 69:6: "Noah is the speaker here and to the end of the chapter." n. 69:7: "Cf. x. 1 (x. 1–15 is another excerpt from the Noah apocalypse)" — his cross-reference to Jubilees 10.

7:27For I see, and behold the demons have begun (their) seductions against you and against your children and now I fear on your behalf, that after my death ye will shed the blood of men upon the earth, and that ye, too, will be destroyed from the face of the earth.

• MT — No direct parallel. Genesis says nothing of demons seducing Noah's sons.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:28For whoso sheddeth man's blood, and whoso eateth the blood of any flesh, shall all be destroyed from the earth.

• MT — Gen. 9:4: "You must not, however, eat flesh with its life-blood in it" (see ch. 6, v. 7). Gen. 9:6: "Whoever sheds human blood, by human [hands] shall their blood be shed; for in the image of God was humankind made" (see ch. 6, v. 8).
• LXX — Gen. 9:4: "But flesh with blood of life ye shall not eat" (Brenton). Gen. 9:6: "He that sheds man's blood, instead of that blood shall his own be shed, for in the image of God I made man."
• Targums — Onk. Gen. 9:4: "Nevertheless, flesh with its lifeblood, you shall not eat." Onk. Gen. 9:6: "He who spills the blood of man, through man shall his blood be spilled."
• Midrash — BR 34, on Gen. 9:4–6 (see ch. 6, vv. 7–8): the Noahide warning regarding a limb taken from a living animal and regarding drinking blood from a living animal; the laws of the descendants of Noah for murder.
• Charles's note — n. 69:8: "Cf. Gen. ix. 4, 6; Lev. vii. 27" — the Leviticus reference is his, not verified here (Leviticus 7 was not opened for this chapter).

7:29And there shall not be left any man that eateth blood, or that sheddeth the blood of man on the earth, Nor shall there be left to him any seed or descendants living under heaven; For into Sheol shall they go, And into the place of condemnation shall they descend, And into the darkness of the deep shall they all be removed by a violent death.

• MT — No direct parallel. Genesis gives no such sentence of descent into Sheol and the place of condemnation for blood-eaters and murderers.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 70:1: "Cf. xxii. 22; 1 Enoch ciii. 7, 8" — his references, not verified here.

7:30There shall be no blood seen upon you of all the blood there shall be all the days in which ye have killed any beasts or cattle or whatever flies upon the earth, and work ye a good work to your souls by covering that which has been shed on the face of the earth.

• MT — Lev. 17:13: "And regarding anyone, whether an Israelite or a stranger who resides among them, who hunts down an animal or a bird that may be eaten: they shall pour out its blood and cover it with earth" (

  וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר

  ).
• LXX — The LXX of Leviticus was not opened for this chapter; no LXX entry is given.
• Targums — The Targums on Leviticus were not opened for this chapter; no Targum entry is given.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 70:2: "Cf. Lev. xvii. 13; Ezek. xxiv. 7 (here the precept is carried back to Noah)" — the Ezekiel reference is his, not verified here (Ezekiel 24 was not opened for this chapter).

7:31And ye shall not be like him who eats with blood, but guard yourselves that none may eat blood before you: cover the blood, for thus have I been commanded to testify to you and your children, together with all flesh.

• MT — Gen. 9:4 (see v. 28). Lev. 17:10: "who partakes of any blood: I will set My face against the person who partakes of the blood" (see ch. 6, v. 12). Lev. 17:14: "You shall not partake of the blood of any flesh, for the life of all flesh is its blood" (see ch. 6, v. 12).
• LXX — Gen. 9:4: "But flesh with blood of life ye shall not eat" (Brenton). The LXX of Leviticus was not opened for this chapter.
• Targums — Onk. Gen. 9:4: "Nevertheless, flesh with its lifeblood, you shall not eat." The Targums on Leviticus were not opened for this chapter.
• Midrash — BR 34, on Gen. 9:4 (see ch. 6, v. 7): the descendants of Noah "were warned regarding a limb taken from a living animal," and regarding drinking blood from a living animal.
• Charles's note — n. 70:3: "One of the seven Noachic laws (binding on all men) was the prohibition of eating flesh with the blood. Cf. note on 21 above." n. 70:4: "Cf. Gen. ix. 4; Lev. xvii. 10, 11, 14."

7:32And suffer not the soul to be eaten with the flesh, that your blood, which is your life, may not be required at the hand of any flesh that sheds (it) on the earth.

• MT — Gen. 9:4–5: "You must not, however, eat flesh with its life-blood in it. But for your own life-blood I will require a reckoning: I will require it of every animal" (see ch. 6, v. 7).
• LXX — Gen. 9:4–5 (see v. 28).
• Targums — Onk. Gen. 9:4–5 (see ch. 6, v. 7).
• Midrash — BR 34, on Gen. 9:4–5 (see ch. 6, v. 7).
• Charles's note — n. 70:5: "Cf. vi. 2" — his cross-reference to Jubilees 6:2, the atonement for the earth.

7:33For the earth will not be clean from the blood which has been shed upon it; for (only) through the blood of him that shed it will the earth be purified throughout all its generations.

• MT — No MT passage was read for this verse. Charles n. 70:6 cites Num. 35:33 — "blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of the one who shed it" — not verified here (Numbers 35 was not opened for this chapter).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 70:6: "Cf. Num. xxxv. 33" — his reference, not verified here.

7:34And now, my children, harken: work judgment and righteousness that ye maybe planted in righteousness over the face of the whole earth, and your glory lifted up before my God, who saved me from the waters of the flood.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 70:7: "A frequent metaphor in the O.T. Israel is 'the plant of righteousness' (1 Enoch x. 16, etc.)" — his reference, not verified here. n. 70:8: "Cf. 2 Pet. ii. 5" — his reference, not verified here.

7:35And behold, ye will go and build for yourselves cities, and plant in them all the plants that are upon the earth, and moreover all fruit-bearing trees.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:36For three years the fruit of everything that is eaten will not be gathered: and in the fourth year its fruit will be accounted holy [and they will offer the first-fruits], acceptable before the Most High God, who created heaven and earth and all things. Let them offer in abundance the first of the wine and oil (as) first-fruits on the altar of the Lord, who created heaven and earth.

• MT — No MT passage was read for this verse. Charles nn. 66:3 and 70:9 cite Lev. 19:23–24 — "when you enter the land and plant any tree for food, you shall regard its fruit as forbidden; three years it shall be forbidden to you… in the fourth year all its fruit shall be holy, a praise-offering to the LORD" — not verified here (Leviticus 19 was not opened for this chapter).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 70:9: "These words, if genuine, direct that in the fourth year only the first-fruits (not all the fruit) are to be offered to God. Cf. Lev. xix. 23–24." n. 71:1: "i.e. the priests. Later Judaism directed that the rest of the fruit should be eaten by the owners within the walls of Jerusalem. The view of the text is supported by the Samaritans, the Ḳaraite Jews and Ibn Ezra." n. 71:2: "Charles suspects a lacuna in the text here."

7:37And in the fifth year make ye the release so that ye release it in righteousness and uprightness, and ye shall be righteous, and all that you plant shall prosper.

• MT — No MT passage was read for this verse. The "release" (seventh-year fallow; see Charles n. 71:3) belongs to the sabbatical-year legislation, which was not quoted for this verse.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 71:3: "Or render '(In the seventh year) ye will let it (the land) rest and lie fallow' (Charles)."

7:38For thus did Enoch, the father of your father command Methuselah, his son, and Methuselah his son Lamech, and Lamech commanded me all the things which his fathers commanded him.

• MT — No direct parallel. Genesis 5:21–24 records Enoch begetting Methuselah but no command from Enoch to Methuselah, nor from Methuselah to Lamech.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — No note of Charles's attaches to this verse.

7:39And I also will give you commandment, my sons, as Enoch commanded his son in the first jubilees: whilst still living, the seventh in his generation, he commanded and testified to his son and to his son's sons until the day of his death.'

• MT — Gen. 5:21–24: "When Enoch had lived 65 years, he begot Methuselah. After the birth of Methuselah, Enoch walked with God 300 years; and he begot sons and daughters. All the days of Enoch came to 365 years. Enoch walked with God; then he was no more, for God took him" (

  וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃ וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָא-להים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשָׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה

  ). Genesis gives Enoch's years, not his commandments; the "seventh in his generation" counts Enoch seventh from Adam (Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch).
• LXX — Gen. 5:21: "And Enoch lived an hundred and sixty and five years, and begat Mathusala" (Brenton) — the LXX gives 165 years where the MT gives 65, a divergence of a hundred years. Gen. 5:22: "And Enoch was well-pleasing to God after his begetting Mathusala, two hundred years." Gen. 5:24: "And Enoch was well-pleasing to God, and was not found, because God translated him."
• Targums — No Targum parallel for this verse. Onkelos Genesis 5:21–24 was fetched but not quoted here; the command itself has no Targum parallel.
• Midrash — No parallel was found in Bereishit Rabbah 36 or Pirkei de-Rabbi Eliezer 25 as read.
• Charles's note — n. 71:4: "Cf. 1 Enoch lx. 8, xciii. 3; Jude 14" — his references, not verified here (Jude 14 calls Enoch "the seventh from Adam").

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 24 / 39: 1, 3–13, 18, 19, 21–25, 28, 30–32, 39; LXX — 23 / 39: 1, 3–13, 18, 19, 21–25, 28, 31, 32, 39; Targums — 22 / 39: 1, 3–13, 18, 19, 21–25, 28, 31, 32; Midrash — 12 / 39: 1, 6–13, 28, 31, 32; Charles's notes — 30 / 39: 1, 3, 6–13, 16, 18–26, 28–34, 36, 37, 39.

Chapter 8 — Kainam and the Division of the Earth Cite

Kâinâm discovers an inscription relating to the sun and stars, 1-4. His sons, 5-8. Noah's sons and Noah divide the earth, 10-11. Shem's inheritance, 12-21: Ham's, 22-4: Japheth's, 25-30. (Cf. Gen. x.) — Charles's heading to the chapter.

Jubilees chapter 8 follows the line of Shem — Arpachshad, Kainam, Shelah, Eber, Peleg — and tells how Kainam found a rock inscription with the teaching of the Watchers on the omens of sun, moon, and stars and hid it from Noah; how Peleg was named for the division of the earth in his days; and how Noah divided the earth by lot among Shem, Ham, and Japheth, with the long geography of each portion: Shem's middle portion running from the Rhipaean mountains by the river Tina to the tongue of the Egyptian Sea, the Gihon, and the Garden of Eden; Ham's southern portion beyond the Gihon; Japheth's northern portion beyond the Tina to Gog and the five great islands. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 10:2, 6, 21–25, Genesis 11:10–16, Genesis 9:19, 26–27, Genesis 2:8, 10, 13.

LXX — the Greek Genesis 2, 9, 10, and 11 reading where it differs from the MT or agrees with Jubilees — above all the LXX's Cainan, whom the MT lacks.

Targums — Onkelos and Pseudo-Jonathan on Genesis 2, 9, 10, and 11 where they expand or differ.

Midrash — Bereishit Rabbah 37, on Genesis 10:25, the only Midrash parallel found for this chapter.

Under each verse, Charles's own notes are given where they bear on the text.

8:1In the twenty-ninth jubilee, in the first week, [1373 A.M.] in the beginning thereof Arpachshad took to himself a wife and her name was Rasu'eja, the daughter of Susan, the daughter of Elam, and she bare him a son in the third year in this week, [1375 A.M.] and he called his name Kainam.

• MT — Gen. 11:10–12: "This is the line of Shem. Shem was 100 years old when he begot Arpachshad, two years after the Flood… When Arpachshad had lived 35 years, he begot Shelah" (וְאַרְפַּכְשַׁד חַי חָמֵשׁ וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־שָׁלַח). The MT has no Kainam: Arpachshad begets Shelah directly. The wife Rasu'eja, daughter of Susan, daughter of Elam, is Jubilees' own.
• LXX — Gen. 11:12: "And Arphaxad lived a hundred and thirty-five years, and begot Cainan" (Καὶ ἔζησεν Ἀρφαξὰδ ἑκατὸν τριακονταπέντε ἔτη, καὶ ἐγέννησε τὸν Καϊνᾶν, Brenton). Gen. 11:13: "And Arphaxad lived after he had begotten Cainan, four hundred years… And Cainan lived a hundred and thirty years and begot Sala." Contrast: the LXX gives Arpachshad 135 years at Cainan's birth, against the MT's 35 at Shelah's; Jubilees' Kainam is the LXX's Cainan.
• Targums — Onk. Gen. 11:12: "Arpachshad lived thirty-five years and had Shelach." PJ Gen. 11:12: "And Arphakshad lived thirty and five years, and begat Shelach." The Targums follow the MT: no Cainan.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 71:5: "This name occurs in the LXX of Gen. xi. 13, but not in the MT or other Versions. It also occurs in the genealogy in Luke iii. 36."

8:2And the son grew, and his father taught him writing, and he went to seek for himself a place where he might seize for himself a city.

• MT — No direct parallel. Genesis says nothing of Kainam learning writing or seeking a city.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:3And he found a writing which former (generations) had carved on the rock, and he read what was thereon, and he transcribed it and sinned owing to it; for it contained the teaching of the Watchers in accordance with which they used to observe the omens of the sun and moon and stars in all the signs of heaven.

• MT — No direct parallel. Genesis says nothing of a rock inscription or the Watchers' teaching on omens.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 72:1: "Cf. Josephus, Ant. i. 2, 3, who assigns this wisdom not to the Watchers, but to the children of Seth" — his reference, not verified here (Josephus was not opened for this chapter).

8:4And he wrote it down and said nothing regarding it; for he was afraid to speak to Noah about it lest he should be angry with him on account of it.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:5And in the thirtieth jubilee, [1429 A.M.] in the second week, in the first year thereof, he took to himself a wife, and her name was Melka, the daughter of Madai, the son of Japheth, and in the fourth year [1432 A.M.] he begat a son, and called his name Shelah; for he said: 'Truly I have been sent.'

• MT — Gen. 11:12–14: "When Arpachshad had lived 35 years, he begot Shelah… When Shelah had lived 30 years, he begot Eber" (וְשֶׁלַח חַי שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־עֵבֶר). Gen. 10:24: "Arpachshad begot Shelah, and Shelah begot Eber" (וְאַרְפַּכְשַׁד יָלַד אֶת־שָׁלַח וְשֶׁלַח יָלַד אֶת־עֵבֶר). Jubilees inserts Kainam between Arpachshad and Shelah; the wife Melka, daughter of Madai, is Jubilees' own.
• LXX — Gen. 10:24: "And Arphaxad begot Cainan, and Cainan begot Sala. And Sala begot Heber" (Brenton). Gen. 11:13: "And Cainan lived a hundred and thirty years and begot Sala."
• Targums — Onk. Gen. 11:12–13: "Arpachshad lived thirty-five years and had Shelach. Arpachshad lived, after he had Shelach, four hundred and three years." PJ Gen. 10:24: "Arphakshad begat Shelach, and Shelach begat Eber."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 72:2: "Cf. Gen. x. 24." n. 72:3: "A paronomasia is implied in the original Hebrew here" — on "Shelah… 'Truly I have been sent'" (Heb. shalaḥ, "he sent").

8:6[And in the fourth year he was born], and Shelah grew up and took to himself a wife, and her name was Mu'ak, the daughter of Kesed, his father's brother, in the one and thirtieth jubilee, in the fifth week, in the first year [1499 A.M.] thereof.

• MT — Gen. 11:14: "When Shelah had lived 30 years, he begot Eber" (see v. 5). The wife Mu'ak, daughter of Kesed, is Jubilees' own.
• LXX — Gen. 10:24 (see v. 5): "And Arphaxad begot Cainan, and Cainan begot Sala. And Sala begot Heber."
• Targums — PJ Gen. 10:24 (see v. 5): "Arphakshad begat Shelach, and Shelach begat Eber."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:7And she bare him a son in the fifth year [1503 A.M.] thereof, and he called his name Eber: and he took unto himself a wife, and her name was 'Azûrâd, the daughter of Nebrod, in the thirty-second jubilee, in the seventh week, in the third year thereof. [1564 A.M.]

• MT — Gen. 11:14–16: "When Shelah had lived 30 years, he begot Eber… When Eber had lived 34 years, he begot Peleg" (וַיְחִי־עֵבֶר אַרְבַּע וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־פָּלֶג). The wife 'Azûrâd, daughter of Nebrod, is Jubilees' own.
• LXX — Gen. 10:24–25: "And Sala begot Heber. And to Heber were born two sons, the name of the one, Phaleg" (Brenton).
• Targums — PJ Gen. 10:24–25: "Arphakshad begat Shelach, and Shelach begat Eber. And to Eber were born two sons: the name of the one was Peleg."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 72:4: "Read 'Azûrâ." (The text prints 'Azûrâd; Charles reads 'Azûrâ.)

8:8And in the sixth year [1567 A.M.] thereof, she bare him son, and he called his name Peleg; for in the days when he was born the children of Noah began to divide the earth amongst themselves: for this reason he called his name Peleg.

• MT — Gen. 10:25: "Two sons were born to Eber: the name of the first was Peleg, for in his days the earth was divided; and the name of his brother was Joktan" (

  וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יָקְטָן

  ).
• LXX — Gen. 10:25: "And to Heber were born two sons, the name of the one, Phaleg, because in his days the earth was divided, and the name of his brother Jektan" (Brenton).
• Targums — PJ Gen. 10:25: "And to Eber were born two sons: the name of the one was Peleg, because in his days the earth was divided; and the name of the other Joktan."
• Midrash — BR 37, on Gen. 10:25: "'Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan' (Genesis 10:25). 'Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided' — Rabbi Yosei says: The ancients, because they knew their ancestors [personally], would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors, give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events."
• Charles's note — n. 72:5: "There is a play (in the original Hebrew) on the meaning of the name Peleg here."

8:9And they divided (it) secretly amongst themselves, and told it to Noah.

• MT — Gen. 10:25 (see v. 8): "for in his days the earth was divided." Gen. 9:19: "These three were the sons of Noah, and from these the whole world branched out" (שְׁלֹשָׁה אֵלֶּה בְּנֵי־נֹחַ וּמֵאֵלֶּה נָפְצָה כָל־הָאָרֶץ). The secret division among themselves is Jubilees' own.
• LXX — Gen. 10:25 (see v. 8). Gen. 9:19: "These three are the sons of Noe, of these were men scattered over all the earth" (Brenton).
• Targums — PJ Gen. 10:25 (see v. 8).
• Midrash — BR 37, on Gen. 10:25 (see v. 8): Peleg named because "in his days the world was divided."
• Charles's note — n. 72:6: "The secret division of the earth is followed by an authoritative one by Noah, and made binding on his descendants. Canaan is included in Shem's lot. Hence, the Israelite conquest later is justified. 'Noah's division of the earth is alluded to in Pirḳe de R. Eliezer xxiii. (end).'" The PDRE reference is his, not verified here.

8:10And it came to pass in the beginning of the thirty-third jubilee [1569 A.M.] that they divided the earth into three parts, for Shem and Ham and Japheth, according to the inheritance of each, in the first year in the first week, when one of us who had been sent, was with them.

• MT — Gen. 9:19 (see v. 9): "from these the whole earth branched out." The division into three parts by lot is Jubilees' own.
• LXX — Gen. 9:19: "These three are the sons of Noe, of these were men scattered over all the earth" (Brenton). Gen. 10:25 (see v. 8).
• Targums — PJ Gen. 10:25 (see v. 8).
• Midrash — BR 37, on Gen. 10:25 (see v. 8).
• Charles's note — n. 73:1: "i.e. one of the angels" — on "one of us who had been sent."

8:11And he called his sons, and they drew nigh to him, they and their children, and he divided the earth into the lots, which his three sons were to take in possession, and they reached forth their hands, and took the writing out of the bosom of Noah, their father.

• MT — No direct parallel. Genesis records no division by lot among Noah's sons.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:12And there came forth on the writing as Shem's lot the middle of the earth which he should take as an inheritance for himself and for his sons for the generations of eternity, from the middle of the mountain range of Rafa, from the mouth of the water from the river Tina, and his portion goes towards the west through the midst of this river, and it extends till it reaches the waters of the river Me'at, the waters of the river

• MT — No direct parallel for the lot. Gen. 10:22 names the peoples of Shem's line — "The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram" — but gives no territory.
• LXX — No direct parallel for the lot. Gen. 10:22: "Sons of Sem, Elam, and Assur, and Arphaxad, and Lud, and Aram, and Cainan" (Brenton) — the LXX adds Cainan here too — but gives no territory.
• Targums — No direct parallel for the lot. Onk. Gen. 10:22: "The sons of Sheim were: Elam, and Asshur, Arpachshad, Lud, and Aram" — peoples, not territory.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 73:2: "For the countries included in Shem's lot, see 21, ix. 2–6, 13b. According to Epiphanius it extended from Persia and Bactria to India, to Rhinocurura (between Egypt and Palestine)." The Epiphanius and Jubilees 9 references are his, not verified here. n. 73:4: "Probably the Rhipaean mountains (identified sometimes with the Ural mountains)." n. 73:5: "i.e. the river Tanais or Don." n. 73:6: "i.e. the Maeotis or Sea of Azov."

8:13And it extends till it reaches Karaso: this is in the bosom of the tongue which looks towards the south.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 73:7: "i.e. (?) the Rhinocurura (= 'the torrent of Egypt') on the confines of Egypt and Palestine (Charles); cf. Isa. xxvii. 12" — the Isaiah reference is his, not verified here. n. 73:8: "i.e. either promontory of land, or bay."

8:14And his portion extends along the great sea, and it extends in a straight line till it reaches the west of the tongue which looks towards the south: for this sea is named the tongue of the Egyptian Sea.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 74:1: "i.e. (?) the promontory on which Mt. Sindi is situated."

8:15And it turns from here towards the south towards the mouth of the great sea on the shore of (its) waters, and it extends to the west to 'Afra, and it extends till it reaches the waters of the river Gihon, and to the south of the waters of Gihon, to the banks of this river.

• MT — Gen. 2:13: "The name of the second river is Gihon, the one that winds through the whole land of Cush" (וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ) — the Gihon as a boundary river of Shem's lot.
• LXX — Gen. 2:13: "And the name of the second river is Geon, this it is which encircles the whole land of Ethiopia" (Brenton).
• Targums — Onk. Gen. 2:13: "The name of the second river is Gichon. It surrounds all the land of Kush." PJ Gen. 2:13: "And the name of the second river is Gichon; that is it which encompasseth all the land of Koosh."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 74:2: "i.e. the Gulf of Akaba; cf. Isa. xi. 15" — his reference, not verified here. n. 74:3: "? the northern waters of the Red Sea." n. 74:4: "i.e. Africa in the restricted sense of the Roman province which included Egypt and the other northern parts of Africa bordering the Mediterranean." n. 74:5: "i.e. the Nile."

8:16And it extends towards the east, till it reaches the Garden of Eden, to the south thereof, [to the south] and from the east of the whole land of Eden and of the whole east, it turns to the east and proceeds till it reaches the east of the mountain named Rafa, and it descends to the bank of the mouth of the river Tina.

• MT — Gen. 2:8: "The ETERNAL God planted a garden in Eden, in the east, and placed there the Human who had been fashioned" (וַיִּטַּע ייי א-להים גַּן־בְּעֵדֶן מִקֶּדֶם). Gen. 2:10: "A river issues from Eden to water the garden, and it then divides and becomes four branches."
• LXX — Gen. 2:8: "And God planted a garden eastward in Edem, and placed there the man whom he had formed" (Brenton).
• Targums — Onk. Gen. 2:8: "Adonoy God planted a garden in Eden, to the east, and there He placed the man He had formed." PJ Gen. 2:8: "And a garden from the Eden of the just was planted by the Word of the Lord God before the creation of the world."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 74:6: "? read 'west.'"

8:17This portion came forth by lot for Shem and his sons, that they should possess it for ever unto his generations for evermore.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:18And Noah rejoiced that this portion came forth for Shem and for his sons, and he remembered all that he had spoken with his mouth in prophecy; for he had said: 'Blessed be the Lord God of Shem And may the Lord dwell in the dwelling of Shem.'

• MT — Gen. 9:26–27 (see ch. 7, vv. 11–12): "Blessed be the ETERNAL, the God of Shem… May God enlarge Japheth, and let him dwell in the tents of Shem."
• LXX — Gen. 9:26: "And he said, Blessed be the Lord God of Sem, and Chanaan shall be his bond-servant" (Brenton). Gen. 9:27: "May God make room for Japheth, and let him dwell in the habitations of Sem, and let Chanaan be his servant."
• Targums — Onk. Gen. 9:26–27 (see ch. 7, vv. 11–12). PJ Gen. 9:26: "Blessed be the Lord, the God of Shem, whose work is righteous." PJ Gen. 9:27: "The Lord shall beautify the borders of Japhet, and his sons shall be proselyted and dwell in the schools of Shem."
• Midrash — BR 36, on Gen. 9:26–27 (see ch. 7, vv. 11–12): "'He said: Blessed be the Lord, God of Shem, and Canaan shall be their servant'… 'May God expand Yefet, and he shall dwell in the tents of Shem.'"
• Charles's note — n. 74:7: "Cf. vii. 11" — his cross-reference to Jubilees 7:11.

8:19And he knew that the Garden of Eden is the holy of holies, and the dwelling of the Lord, and Mount Sinai the centre of the desert, and Mount Zion -the centre of the navel of the earth: these three were created as holy places facing each other.

• MT — Gen. 2:8 (see v. 16): "The ETERNAL God planted a garden in Eden, in the east." No MT passage was read for Sinai or Zion as the navel of the earth; Charles n. 73:3 cites Ezek. 38:12 (not verified here).
• LXX — Gen. 2:8 (see v. 16): "And God planted a garden eastward in Edem" (Brenton).
• Targums — Onk. Gen. 2:8 (see v. 16). PJ Gen. 2:8: "And a garden from the Eden of the just was planted by the Word of the Lord God before the creation of the world."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 73:3: "According to Ezek. xxxviii. 12 (1 Enoch xxvi. 1) Palestine was the 'navel' of the earth" — his references, not verified here (Ezekiel 38 and 1 Enoch 26 were not opened). n. 74:8: "These three holy places fall within Shem's lot."

8:20And he blessed the God of gods, who had put the word of the Lord into his mouth, and the Lord for evermore.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:21And he knew that a blessed portion and a blessing had come to Shem and his sons unto the generations for ever -the whole land of Eden and the whole land of the Red Sea, and the whole land of the east and India, and on the Red Sea and the mountains thereof, and all the land of Bashan, and all the land of Lebanon and the islands of Kaftur, and all the mountains of Sanir and 'Amana, and the mountains of Asshur in the north, and all the land of Elam, Asshur, and Babel, and Susan and Ma'edai, and all the mountains of Ararat, and all beyond the sea, which is beyond the mountains of Asshur towards the north, a blessed and spacious land, and all that is in it is very good.

• MT — No direct parallel for the lands listed. Gen. 10:22 names the peoples of Shem's line ("The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram") but gives no territory.
• LXX — No direct parallel for the lands listed. Gen. 10:22 names the peoples.
• Targums — No direct parallel for the lands listed. Onk. Gen. 10:22 names the peoples.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 75:1: "? Crete. The ancient Versions identify Caphtor with Cappadocia." n. 75:2: "i.e. Senir (Deut. iii. 9; Ezek. xxvii. 5) = Hermon" — his references, not verified here. n. 75:3: "? Mt. Amanus in N. Syria." n. 75:4: "i.e. Media; cf. x. 35" — his cross-reference to Jubilees 10:35.

8:22And for Ham came forth the second portion, beyond the Gihon towards the south to the right of the Garden, and it extends towards the south and it extends to all the mountains of fire, and it extends towards the west to the sea of 'Atel and it extends towards the west till it reaches the sea of Ma'uk -that (sea) into which everything which is not destroyed descends.

• MT — No direct parallel for Ham's portion. Gen. 10:6 names the sons of Ham ("The descendants of Ham: Cush, Mizraim, Put, and Canaan") but gives no territory.
• LXX — No direct parallel for Ham's portion. Gen. 10:6 names the sons.
• Targums — No direct parallel for Ham's portion. Onk. Gen. 10:6 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 75:5: "22–24 give details of Ham's portion, which includes all Africa and certain parts of Asia." n. 75:6: "i.e. to the south." n. 75:7: "Cf. 1 Enoch xviii. 6–9, xxiv. 1–3" — his reference, not verified here. n. 75:8: "i.e. the Atlantic." n. 75:9: "? The great ocean stream in the extreme west." n. 75:10: "The text may be corrupt. Render, perhaps, 'if anything descends into it, it perishes' (Charles)."

8:23And it goes forth towards the north to the limits of Gadir, and it goes forth to the coast of the waters of the sea to the waters of the great sea till it draws near to the river Gihon, and goes along the river Gihon till it reaches the right of the Garden of Eden.

• MT — No direct parallel for Ham's portion. Gen. 2:13 names the Gihon (see v. 15), but as a river of Eden, not as Ham's boundary.
• LXX — No direct parallel for Ham's portion. Gen. 2:13 names the Geon.
• Targums — No direct parallel for Ham's portion. Onk. Gen. 2:13 names Gichon.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 75:11: "i.e. Cadiz."

8:24And this is the land which came forth for Ham as the portion which he was to occupy for ever for himself and his sons unto their generations for ever.

• MT — No direct parallel. Gen. 10:6 names the sons of Ham but gives no territory.
• LXX — No direct parallel. Gen. 10:6 names the sons.
• Targums — No direct parallel. Onk. Gen. 10:6 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:25And for Japheth came forth the third portion beyond the river Tina to the north of the outflow of its waters, and it extends north- easterly to the whole region of Gog, and to all the country east thereof.

• MT — No direct parallel for Japheth's portion. Gen. 10:2 names the sons of Japheth ("The descendants of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras") but gives no territory.
• LXX — No direct parallel for Japheth's portion. Gen. 10:2 names the sons.
• Targums — No direct parallel for Japheth's portion. Onk. Gen. 10:2 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 76:1: "25–29 a Japheth's portion (N. Asia, Europe, five great islands); cf. ix. 7–13" — his cross-reference to Jubilees 9. n. 76:2: "Japheth's portion is elaborately described in Josephus, Ant. i. 6, 1" — his reference, not verified here. n. 76:3: "i.e. the river Don." n. 76:4: "In N. Asia. Josephus identifies Gog with the Scythians." n. 76:5: "Qêlt = probably the Celts." n. 76:6: "? Africa." n. 76:7: "? Phrygia."

8:26And it extends northerly to the north, and it extends to the mountains of Qelt towards the north, and towards the sea of Ma'uk, and it goes forth to the east of Gadir as far as the region of the waters of the sea.

• MT — No direct parallel. Gen. 10:2 names the sons of Japheth but gives no territory.
• LXX — No direct parallel. Gen. 10:2 names the sons.
• Targums — No direct parallel. Onk. Gen. 10:2 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 76:8: "i.e. the Sea of Azov (see viii. 12 above)."

8:27And it extends until it approaches the west of Fara and it returns towards 'Aferag, and it extends easterly to the waters of the sea of Me'at.

• MT — No direct parallel. Gen. 10:2 names the sons of Japheth but gives no territory.
• LXX — No direct parallel. Gen. 10:2 names the sons.
• Targums — No direct parallel. Onk. Gen. 10:2 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

8:28And it extends to the region of the river Tina in a north-easterly direction until it approaches the boundary of its waters towards the mountain Rafa, and it turns round towards the north.

• MT — No direct parallel. Gen. 10:2 names the sons of Japheth but gives no territory.
• LXX — No direct parallel. Gen. 10:2 names the sons.
• Targums — No direct parallel. Onk. Gen. 10:2 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 76:9: "? the Ural mountains (Cf. viii. 12 above)."

8:29This is the land which came forth for Japheth and his sons as the portion of his inheritance which he should possess for himself and his sons, for their generations for ever; five great islands, and a great land in the north.

• MT — No direct parallel. Gen. 10:2 names the sons of Japheth but gives no territory.
• LXX — No direct parallel. Gen. 10:2 names the sons.
• Targums — No direct parallel. Onk. Gen. 10:2 names the sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 76:10: "Including, probably, Cyprus, Sicily, Sardinia, Corsica."

8:30But it is cold, and the land of Ham is hot, and the land of Shem is neither hot nor cold, but it is of blended cold and heat.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 11 / 30: 1, 5–10, 15, 16, 18, 19; LXX — 11 / 30: 1, 5–10, 15, 16, 18, 19; Targums — 11 / 30: 1, 5–10, 15, 16, 18, 19; Midrash — 4 / 30: 8–10, 18; Charles's notes — 21 / 30: 1, 3, 5, 7–10, 12–16, 18, 19, 21–23, 25, 26, 28, 29.

Chapter 9 — Subdivision of the Three Portions Cite

Subdivision of the three portions amongst the grandchildren of Noah. Amongst Ham's children, 1: Shem's, 2-6: Japheth's, 7-13. Oath taken by Noah's sons, 14-15. — Charles's heading to the chapter.

Jubilees chapter 9 subdivides the three lots of chapter 8 among the grandchildren: Ham's portion among Cush, Mizraim, Put, and Canaan; Shem's among Elam (the text as printed says "Ham" — see v. 2), Asshur, Arpachshad, Aram, and Lud; Japheth's among Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. The chapter closes with Noah binding his sons by an oath, with a curse on any who seizes a portion that did not fall to him by lot, and their assent "So be it; so be it" until the day of judgment. The biblical parallels are the lists of Genesis 10 almost throughout; the Midrash chapters read yield no parallel for this chapter. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 10:2, 5, 6, 10–13, 22–25.

LXX — the Greek Genesis 10 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 10 where they expand or differ.

Midrash — Bereishit Rabbah 37, which yields no parallel for this chapter (see the tally note).

Under each verse, Charles's own notes are given where they bear on the text.

9:1And Ham divided amongst his sons, and the first portion came forth for Cush towards the east, and to the west of him for Mizraim, and to the west of him for Put, and to the west of him [and to the west thereof] on the sea for Canaan.

• MT — Gen. 10:6: "The descendants of Ham: Cush, Mizraim, Put, and Canaan" (וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן) — the four sons among whom Ham's portion is divided, in the same order.
• LXX — Gen. 10:6: "And the sons of Cham, Chus, and Mesrain, Phud, and Chanaan" (Brenton).
• Targums — Onk. Gen. 10:6: "The sons of Cham were: Cush, Mitzraim, Put and Canaan." PJ Gen. 10:6: "And the sons of Cham, Kush, and Mizraim, and Phut, and Kenaan. And the name of their provinces, Arabia, and Mizraim, and Alichrok, and Kenaan."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 76:11: "Ethiopia" — on Cush. n. 76:12: "i.e. Egypt" — on Mizraim. n. 77:1: "i.e. Libya (west of Egypt)" — on Put. n. 77:2: "i.e. the Atlantic. For Canaan's portion (from Libya to the Atlantic) cf. x. 28–29" — his cross-reference to Jubilees 10. n. 77:3: "For 1 cf. Gen. x. 6."

9:2And Shem also divided amongst his sons, and the first portion came forth for Ham and his sons, to the east of the river Tigris till it approachcs the east, the whole land of India, and on the Red Sea on its coast, and the waters of Dedan, and all the mountains of Mebri and Ela, and all the land of Susan and all that is on the side of Pharnak to the Red Sea and the river Tina.

• MT — Gen. 10:22: "The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram" (בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם). The text as printed is odd here: the first portion of Shem's division is said to come forth "for Ham and his sons," where Genesis names Elam first among Shem's sons. The eastern lands described — India, the Red Sea coast, Susan — suit Elam; "Ham" is presumably a corruption in the text (or in the translation) for Elam.
• LXX — Gen. 10:22: "Sons of Sem, Elam, and Assur, and Arphaxad, and Lud, and Aram, and Cainan" (Brenton).
• Targums — Onk. Gen. 10:22: "The sons of Sheim were: Elam, and Asshur, Arpachshad, Lud, and Aram." PJ Gen. 10:22: "The sons of Shem: Elim, and Athur, and Arphakshad, and Lud, and Aram."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 77:4: "? Pharnacia on the coast of Pontus (Charles)" — on Pharnak. n. 77:5: "Cf. viii. 21" — his cross-reference to Jubilees 8:21.

9:3And for Asshur came forth the second Portion, all the land of Asshur and Nineveh and Shinar and to the border of India, and it ascends and skirts the river.

• MT — Gen. 10:10–11: "The mainstays of his kingdom were Babylon, Erech, Accad, and Calneh in the land of Shinar. From that land Asshur went forth and built Nineveh, Rehoboth-ir, Calah" (

  וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל וְאֶרֶךְ וְאַכַּד וְכַלְנֵה בְּאֶרֶץ שִׁנְעָר׃ מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח

  ). Asshur, Nineveh, and Shinar are Genesis' own associations; the portion itself is Jubilees'.
• LXX — Gen. 10:10: "And the beginning of his kingdom was Babylon, and Orech, and Archad, and Chalanne, in the land of Senaar" (Brenton). Gen. 10:11: "Out of that land came Assur, and built Ninevi, and the city Rhooboth, and Chalach."
• Targums — No Targum entry for this verse. Onkelos and Pseudo-Jonathan on Genesis 10:10–11 were not quoted; the Genesis 10:22 list cited at v. 2 names Asshur among Shem's sons.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

9:4And for Arpachshad came forth the third portion, all the land of the region of the Chaldees to the east of the Euphrates, bordering on the Red Sea, and all the waters of the desert close to the tongue of the sea which looks towards Egypt, all the land of Lebanon and Sanir and 'Amana to the border of the Euphrates.

• MT — Gen. 10:24: "Arpachshad begot Shelah, and Shelah begot Eber" (see ch. 8, v. 5). The Chaldees, Lebanon, Sanir, and Amana have no Genesis parallel as Arpachshad's portion.
• LXX — Gen. 10:24: "And Arphaxad begot Cainan, and Cainan begot Sala. And Sala begot Heber" (Brenton).
• Targums — PJ Gen. 10:24: "Arphakshad begat Shelach, and Shelach begat Eber."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

9:5And for Aram there came forth the fourth portion, all the land of Mesopotamia between the Tigris and the Euphrates to the north of the Chaldees to the border of the mountains of Asshur and the land of 'Arara.

• MT — Gen. 10:22–23: "The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram. The descendants of Aram: Uz, Hul, Gether, and Mash" (וּבְנֵי אֲרָם עוּץ וְחוּל וְגֶתֶר וָמָשׁ). Mesopotamia "between the Tigris and the Euphrates" is Jubilees' geography for Aram's portion.
• LXX — Gen. 10:22 (see v. 2). Gen. 10:23: "And sons of Aram, Uz, and Ul, and Gater, and Mosoch" (Brenton).
• Targums — Onk. Gen. 10:22 (see v. 2): Aram among the sons of Shem.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 77:6: "i.e. the Syrians" — on Aram. n. 77:7: "Ararat; cf. viii. 21" — on 'Arara; his cross-reference to Jubilees 8:21.

9:6And there came forth for Lud the fifth portion, the mountains of Asshur and all appertaining to them till it reaches the Great Sea, and till it reaches the east of Asshur his brother.

• MT — Gen. 10:22 (see v. 2): Lud among the sons of Shem.
• LXX — Gen. 10:22 (see v. 2).
• Targums — Onk. Gen. 10:22 (see v. 2).
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 77:8: "According to Josephus the descendants of Lud were the Lydians" — his reference, not verified here (Josephus was not opened for this chapter).

9:7And Japheth also divided the land of his inheritance amongst his sons.

• MT — Gen. 10:2: "The descendants of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras" (see ch. 7, v. 19) — the sons among whom the division of vv. 8–13 is made.
• LXX — Gen. 10:2 (see ch. 7, v. 19).
• Targums — Onk. Gen. 10:2 (see ch. 7, v. 19). PJ Gen. 10:2: "The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Thubal, and Meshek, and Thiras. And the names of their provinces, Afriki, and Germania, and Medi, and Makadonia, and Iatinia, and Asia, and Tharki."
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

9:8And the first portion came forth for Gomer to the east from the north side to the river Tina; and in the north there came forth for Magog all the inner portions of the north until it reaches to the sea of Me'at.

• MT — Gen. 10:2 (see v. 7): Gomer and Magog among the sons of Japheth.
• LXX — Gen. 10:2 (see v. 7).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Gomer's province Afriki, Magog's Germania.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

9:9And for Madai came forth as his portion that he should posses from the west of his two brothers to the islands, and to the coasts of the islands.

• MT — Gen. 10:2 (see v. 7): Madai among the sons of Japheth. Gen. 10:5: "From these the maritime nations branched out. [These are the descendants of Japheth] by their lands — each with its language — their clans and their nations" (

  מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצֹתָם אִישׁ לִלְשֹׁנוֹ לְמִשְׁפְּחֹתָם בְּגוֹיֵהֶם

  ).
• LXX — Gen. 10:2 (see v. 7). Gen. 10:5: "From these were the islands of the Gentiles divided in their land, each according to his tongue, in their tribes and in their nations" (Brenton).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Madai's province Medi.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 78:1: "Including (?) Britain and Ireland" — on the islands of Madai's portion.

9:10And for Javan came forth the fourth portion every island and the islands which are towards the border of Lud.

• MT — Gen. 10:2 (see v. 7): Javan among the sons of Japheth. Gen. 10:5 (see v. 9): "From these the maritime nations branched out."
• LXX — Gen. 10:2 (see v. 7). Gen. 10:5 (see v. 9).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Javan's province Makadonia.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 78:2: "i.e. properly Ionia (so Isa. lxvi. 19; Ezek. xxvii. 13): but in Daniel (viii. 21, x. 20, xi. 2) it = the Græco-Macedonian Empire. Here it seems to embrace all the islands off the coast of Asia Minor" — his references, not verified here.

9:11And for Tubal there came forth the fifth portion in the midst of the tongue which approaches towards the border of the portion of Lud to the second tongue, to the region beyond the second tongue unto the third tongue.

• MT — Gen. 10:2 (see v. 7): Tubal among the sons of Japheth.
• LXX — Gen. 10:2 (see v. 7).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Tubal's province Iatinia.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 78:3: "? coastland" — on "tongue." n. 78:4: "Tubal's portion apparently extends from Thrace to Italy." n. 78:5: "The three tongues of land may be Thrace, Greece and Italy."

9:12And for Meshech came forth the sixth portion, all the region beyond the third tongue till it approaches the east of Gadir.

• MT — Gen. 10:2 (see v. 7): Meshech among the sons of Japheth.
• LXX — Gen. 10:2 (see v. 7).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Meshek's province Asia.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 78:5 (see v. 11): "The three tongues of land may be Thrace, Greece and Italy." n. 78:6: "i.e. probably Italy." n. 78:7: "i.e. Cadiz" — on Gadir.

9:13And for Tiras there came forth the seventh portion, four great islands in the midst of the sea, which reach to the portion of Ham [and the islands of Kamaturi came out by lot for the sons of Arpachshad as his inheritance].

• MT — Gen. 10:2 (see v. 7): Tiras among the sons of Japheth. Gen. 10:5 (see v. 9): "From these the maritime nations branched out."
• LXX — Gen. 10:2 (see v. 7). Gen. 10:5 (see v. 9).
• Targums — Onk. Gen. 10:2 (see v. 7). PJ Gen. 10:2 (see v. 7): Tiras's province Tharki.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — n. 78:8: "The descendants of Tiras may have been the Tyrseni, a branch of the Pelasgians." n. 78:9: "Cf. viii. 29" — his cross-reference to Jubilees 8:29 (the five great islands). n. 78:10: "The bracketed words are probably an interpolation (Charles). Arpachsad was a son of Shem."

9:14And thus the sons of Noah divided unto their sons in the presence of Noah their father, and he bound them all by an oath, imprecating a curse on every one that sought to seize the portion which had not fallen (to him) by his lot.

• MT — No direct parallel. Genesis records no oath binding the sons to their lots.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

9:15And they all said, 'So be it; so be it ' for themselves and their sons for ever throughout their generations till the day of judgment, on which the Lord God shall judge them with a sword and with fire for all the unclean wickedness of their errors, wherewith they have filled the earth with transgression and uncleanness and fornication and sin.

• MT — No direct parallel. Genesis gives no such assent or day of judgment with sword and fire.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 37 as read.
• Charles's note — No note of Charles's attaches to this verse.

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 13 / 15: 1–13; LXX — 13 / 15: 1–13; Targums — 12 / 15: 1, 2, 4–13; Midrash — 0 / 15: —; Charles's notes — 9 / 15: 1, 2, 5, 6, 9–13.

Chapter 10 — The Demons, Noah's Death, Babel, and Canaan's Seizure Cite

Evil spirits leads astray the sons of Noah, 1-2. Noah's prayer, 3-6. Mastêmâ allowed to retain one-tenth of his subject spirits, 7-11. Noah taught the use of herbs by the angels for resisting the demons, 12-14. Noah dies, 15-17. Building of Babel and the confusion of tongues, 18-27. Canaan seizes on Palestine, 29-34. Madai receives Media, 33-6. — Charles's heading to the chapter.

Jubilees chapter 10 opens with another fragment of the lost Book of Noah (Charles n. 79:1): unclean demons — the spirits of the dead giants — lead Noah's sons astray; Noah prays to the "God of the spirits of all flesh"; the Lord binds them all, but Mastema pleads to keep a tenth to exercise his will on men, and one of the angels teaches Noah the medicines of herbs, which Noah writes in a book and gives to Shem. Noah dies at 950 years and is buried on Mount Lubar. The chapter then retells Genesis 11:1–9 — Peleg's son Reu, the building of Babel in Shinar, the confounding of tongues, the mighty wind overthrowing the tower — and closes with Ham's sons taking their portions, Canaan wrongfully seizing Lebanon and the land to the river of Egypt, and Madai begging Media from Ham, Asshur, and Arpachshad. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 6:2–4, 7:23, 9:1, 7, 28–29, Genesis 10:2, 6, 22, Genesis 11:1–9, 18–19.

LXX — the Greek Genesis 6, 7, 9, 10, and 11 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 6, 7, 9, 10, and 11 where they expand or differ.

Midrash — Bereishit Rabbah 38 and Pirkei de-Rabbi Eliezer 24 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

10:1And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah, and to make to err and destroy them.

• MT — No direct parallel. Genesis says nothing of unclean demons leading Noah's sons astray; the Watchers' children of Gen. 6:4 are their fathers, per Charles n. 79:2.
• LXX — No direct parallel. Gen. 6:4 (the giants) is the background Charles cites (n. 79:2).
• Targums — No direct parallel. PJ Gen. 6:4 names the fallen angels Schamchazai and Uzziel, whose children the demons are said to be.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 79:1: "Here we have (in x. 1–15) another fragment of the lost Apocalypse of Noah (as in vii. 20–39). The Hebrew original of 1–2 and 9–14 of this section is extant." n. 79:2: "i.e. the spirits which issued from the children of the angels and the daughters of men." n. 79:3: "Omit the children of." (The text's "children of the sons of Noah" should read "sons of Noah.")

10:2And the sons of Noah came to Noah their father, and they told him concerning the demons which were leading astray and blinding and slaying his sons' sons.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 79:1 (see v. 1): another fragment of the lost Apocalypse of Noah.

10:3And he prayed before the Lord his God, and said: 'God of the spirits of all flesh, who hast shown mercy unto me And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; For Thy grace has been great towards me, And great has been Thy mercy to my soul; Let Thy grace be lift up upon my sons, And let not wicked spirits rule over them, And let them not have power over the sons of the righteous, That they may not rule over them to corrupt them.'

• MT — Gen. 7:23: "Noah only was left, and they who were with him in the ark" (see ch. 5, v. 11) — the salvation from the Flood Noah recalls. No MT passage was read for "God of the spirits of all flesh"; Charles n. 79:4 cites Num. 16:22 and 27:16 (not verified here; Numbers was not opened for this chapter).
• LXX — Gen. 7:23: "And God blotted out every offspring which was upon the face of the earth… and Noe was left alone, and those with him in the ark" (Brenton).
• Targums — PJ Gen. 7:23: "And all the bodies of men and of beasts upon the face of the earth, from man to cattle, to creeping thing, and to the fowl which wingeth in the air of heaven, perished from the earth; and Noah only was left, and they who were with him in the ark."
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 79:4: "Cf. Num. xvi. 22, xxvii. 16" — his references, not verified here. n. 79:5: "Cf. 2 Thess. ii. 3" — on "sons of perdition"; his reference, not verified here.

10:4But do Thou bless me and my sons, that we may increase and Multiply and replenish the earth.

• MT — Gen. 9:1: "God blessed Noah and his sons, and said to them, 'Be fertile and increase, and fill the earth'" (see ch. 6, v. 5). Gen. 9:7: "Be fertile, then, and increase; abound on the earth and increase on it."
• LXX — Gen. 9:1: "And God blessed Noe and his sons, and said to them, Increase and multiply, and fill the earth and have dominion over it" (Brenton). Gen. 9:7: "But do ye increase and multiply, and fill the earth, and have dominion over it."
• Targums — Onk. Gen. 9:1: "God blessed Noach and his sons. He said to them, Be fruitful and multiply and fill the earth." PJ Gen. 9:1: "And the Lord blessed Noah, and his sons, and said to them, Spread forth and multiply, and replenish the earth."
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:5And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are malignant, and created in order to destroy.

• MT — Gen. 6:2: "the divine beings saw how pleasing the human women were and took wives from among those who delighted them" (see ch. 5, v. 1). Gen. 6:4: "the Nephilim appeared on earth — when divine beings cohabited with the human women, who bore them offspring" (see ch. 5, v. 1).
• LXX — Gen. 6:2: "that the sons of God having seen the daughters of men that they were beautiful, took to themselves wives of all whom they chose" (Brenton). Gen. 6:4: "Now the giants were upon the earth in those days."
• Targums — PJ Gen. 6:4: "Schamchazai and Uzziel, who fell from heaven, were on the earth in those days; and also, after the sons of the Great had gone in with the daughters of men, they bare to them."
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 80:1: "Cf. 1 Enoch x. 4, 12" — his reference, not verified here (1 Enoch 10 is the binding of the angels).

10:6And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore.'

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:7And the Lord our God bade us to bind all.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:8And the chief of the spirits, Mastêmâ, came and said: 'Lord, Creator, let some of them remain before me, and let them harken to my voice, and do all that I shall say unto them; for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men.'

• MT — No MT passage was read for Mastema. Charles n. 80:2 derives the name from maṣṭēmâ, "animosity," in Hos. 9:7, 8 — not verified here (Hosea was not opened for this chapter).
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — BR 38, on Gen. 11:2: "'And they settled there' — Rabbi Yitzḥak said: Wherever you find settlement, Satan leaps. Rabbi Ḥelbo said: Wherever you find tranquility, Satan comes to act as accuser. Rabbi Levi said: Wherever you find [excessive] eating and drinking, Satan comes to act as accuser." Satan leaping to tempt and accuse is the Midrash's parallel for Mastema's work of corruption and leading astray.
• Charles's note — n. 80:2: "The word apparently = maṣtîm (Hif. part of Ṣâṭam), 'to be adverse,' 'inimical'; the Heb. noun maṣṭēmâ = 'animosity,' in Hos. ix. 7, 8. Thus the word = Satan ('adversary'). As a proper name it is practically confined to the Jubilees-literature. The evil spirits under the guidance of Mastêmâ tempt, accuse and destroy men." n. 80:3: "Only one-tenth are permitted to act freely against mankind till the Day of judgment; but in 1 Enoch xv.–xvi. all the demons are allowed to do this" — the 1 Enoch reference is his, not verified here.

10:9And He said: Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation.'

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 80:3 (see v. 8): "Only one-tenth are permitted to act freely against mankind till the Day of judgment."

10:10And one of us He commanded that we should teach Noah all their medicines; for He knew that they would not walk in uprightness, nor strive in righteousness.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 80:4: "The angel Raphael is referred to, as is shown by the Hebrew Book of Noah. For Raphael in this connection cf. Tobit iii. 17, xii. 14, 15" — his references, not verified here (Tobit was not opened for this chapter).

10:11And we did according to all His words: all the malignant evil ones we bound in the place of condemnation and a tenth part of them we left that they might be subject before Satan on the earth.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 80:5: "Thus Satan and Mastêmâ are identical."

10:12And we explained to Noah all the medicines of their diseases, together with their seductions, how he might heal them with herbs of the earth.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:13And Noah wrote down all things in a book as we instructed him concerning every kind of medicine. Thus the evil spirits were precluded from (hurting) the sons of Noah.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:14And he gave all that he had written to Shem, his eldest son; for he loved him exceedingly above all his sons.

• MT — No direct parallel. Genesis names Shem first among Noah's sons (Gen. 9:18; Gen. 10:21 calls Shem "older brother of Japheth") but records no book given to him.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:15And Noah slept with his fathers, and was buried on Mount Lubar in the land of Ararat.

• MT — Gen. 9:29: "And all the days of Noah came to 950 years; then he died" (וַיִּהְיוּ כָּל־יְמֵי־נֹחַ תְּשַׁע מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה וַיָּמֹת). The burial on Mount Lubar is Jubilees' own; Genesis gives no burial place.
• LXX — Gen. 9:29: "And all the days of Noe were nine hundred and fifty years, and he died" (Brenton).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 81:1: "Cf. iv. 24" — his cross-reference to Jubilees 4:24.

10:16Nine hundred and fifty years he completed in his life, nineteen jubilees and two weeks and five years. [1659 A.M.]

• MT — Gen. 9:28–29: "Noah lived after the Flood 350 years. And all the days of Noah came to 950 years; then he died" (וַיְחִי־נֹחַ אַחַר הַמַּבּוּל שְׁלֹשׁ מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה).
• LXX — Gen. 9:28: "And Noe lived after the flood three hundred and fifty years" (Brenton). Gen. 9:29: "And all the days of Noe were nine hundred and fifty years, and he died."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:17And in his life on earth he excelled the children of men save Enoch because of the righteousness, wherein he was perfect. For Enoch's office was ordained for a testimony to the generations of the world, so that he should recount all the deeds of generation unto generation, till the day of judgment.

• MT — Gen. 6:9: "Noah was a righteous man; he was blameless in his age; Noah walked with God" (see ch. 5, v. 19). Gen. 5:21–24: Enoch walked with God and was taken (see ch. 7, v. 39). The comparison "save Enoch" is Jubilees' own.
• LXX — Gen. 6:9 (Brenton; see ch. 5, v. 19). Gen. 5:24: "And Enoch was well-pleasing to God, and was not found, because God translated him" (Brenton).
• Targums — PJ Gen. 6:9: "Noah was a just man, complete in good works in his generation, (and) in the fear of the Lord walked Noah."
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:18And in the three and thirtieth jubilee, in the first year in the second week, Peleg took to himself a wife, whose name was Lomna the daughter of Sina'ar, and she bare him a son in the fourth year of this week, and he called his name Reu; for he said: 'Behold the children of men have become evil through the wicked purpose of building for themselves a city and a tower in the land of Shinar.'

• MT — Gen. 11:18: "When Peleg had lived 30 years, he begot Reu" (וַיְחִי־פֶלֶג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת־רְעוּ). Gen. 11:4: "Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves" (see v. 19).
• LXX — Gen. 11:18: "And Phaleg lived an hundred and thirty years, and begot Ragau" (Brenton) — the LXX gives Peleg 130 years at Reu's birth, against the MT's 30. Gen. 11:4: "And they said, Come, let us build to ourselves a city and tower, whose top shall be to heaven."
• Targums — Onk. Gen. 11:18: "Peleg lived thirty years and had Re'u." PJ Gen. 11:18: "And Peleg lived thirty years, and begat Reu." Both Targums follow the MT's 30 years, against the LXX's 130.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 81:2: "Cf. Gen. xi. 18." n. 81:3: "There is a play on the name Reu in Hebrew here (re'û… rā'û)" — on "Behold (re'û) the children of men have become evil (rā'û)."

10:19For they departed from the land of Ararat eastward to Shinar; for in his days they built the city and the tower, saying, 'Go to, let us ascend thereby into heaven.'

• MT — Gen. 11:2: "And as they migrated from the east, they came upon a valley in the land of Shinar and settled there" (

  וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם

  ). Gen. 11:4: "Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves; else we shall be scattered all over the world" (see v. 21).
• LXX — Gen. 11:2: "And it came to pass as they moved from the east, they found a plain in the land of Senaar, and they dwelt there" (Brenton). Gen. 11:4: "And they said, Come, let us build to ourselves a city and tower, whose top shall be to heaven."
• Targums — PJ Gen. 11:2: "And it was while they were journeying from the east that they found a plain in the land of Bavel, and dwelt there." PJ Gen. 11:4: "And they said, Come, we will build us a city and a tower, and the head of it shall come to the summit of the heavens."
• Midrash — BR 38, on Gen. 11:2: "'And it was while they were journeying from the east' — they moved from the Ancient One of the world. They said: 'We want neither Him nor His divinity.' 'And they found a plain' — Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: All the nations of the world gathered to see which plain would hold them, and in the end they found one. Rabbi Neḥemya said: 'They found' — 'if it is to scoffers, he will scoff' (Proverbs 3:34)."
• Charles's note — n. 81:4: "Cf. Gen. xi. 4."

10:20And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which comes out of the sea, and out of the fountains of water in the land of Shinar.

• MT — Gen. 11:3: "They said to one another, 'Come, let us make bricks and burn them hard.' — Brick served them as stone, and bitumen served them as mortar" (

  וַיֹּאמְרוּ אִישׁ אֶל־רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר

  ).
• LXX — Gen. 11:3: "And a man said to his neighbour, Come, let us make bricks and bake them with fire. And the brick was to them for stone, and their mortar was bitumen" (Brenton).
• Targums — Onk. Gen. 11:3: "They said one to another, Come, let us mold [throw] bricks and bake them thoroughly [in a fire]. They then had bricks to use as stone, and the clay for mortar." PJ Gen. 11:3: "And they said, a man to his fellow, Come, we will cast bricks, and put them in the furnace. And they had brick for stone, and slime for cement."
• Midrash — BR 38, on Gen. 11:3–4: "'The brick was for them as stone…' Rabbi Huna said: They met with success. One would come [with the intention] to lay one brick, and he would lay two. He would come [with the intention] to plaster two bricks, and he would plaster four." PDRE 24: "Rabbi Phineas said: There were no stones there wherewith to build the city and the tower. What did they do? They baked bricks and burnt them like a builder (would do), until they built it seven mils high, and it had ascents on its east and west."
• Charles's note — n. 81:5: "Cf. Gen. xi. 3."

10:21And they built it: forty and three years [1645-1688 A.M.] were they building it; its breadth was 203 bricks, and the height (of a brick) was the third of one; its height amounted to 5433 cubits and 2 palms, and (the extent of one wall was) thirteen stades (and of the other thirty stades).

• MT — Gen. 11:4 (see v. 19): "Come, let us build us a city, and a tower with its top in the sky." The forty-three years and the dimensions are Jubilees' own.
• LXX — Gen. 11:4 (see v. 19).
• Targums — Onk. Gen. 11:4: "Then they said, Come, we will build ourselves a city, and a tower whose top will reach the [height of the] heavens." PJ Gen. 11:4 (see v. 19).
• Midrash — BR 38, on Gen. 11:4: "Rabbi Ḥiyya bar Abba said: The tower that they built, one-third of it was burned, one-third of it sank [into the ground], and one-third of it still exists." PDRE 24 (see v. 20): the tower built seven mils high, with ascents east and west.
• Charles's note — No note of Charles's attaches to this verse.

10:22And the Lord our God said unto us: Behold, they are one people, and (this) they begin to do, and now nothing will be withholden from them. Go to, let us go down and confound their language, that they may not understand one another's speech, and they may be dispersed into cities and nations, and one purpose will no longer abide with them till the day of judgment.'

• MT — Gen. 11:6: "and GOD said, 'If, as one people with one language for all, this is how they have begun to act, then nothing that they may propose to do will be out of their reach'" (

  וַיֹּאמֶר ייי הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת

  ). Gen. 11:7: "Let us, then, go down and confound their speech there, so that they shall not understand one another's speech" (

  הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ

  ).
• LXX — Gen. 11:6: "And the Lord said, Behold, there is one race, and one lip of all, and they have begun to do this, and now nothing shall fail from them of all that they may have undertaken to do" (Brenton). Gen. 11:7: "Come, and having gone down let us there confound their tongue, that they may not understand each the voice of his neighbour."
• Targums — Onk. Gen. 11:6: "Adonoy said, Behold, they are one people, all having one language, and this is their first undertaking. Now will nothing be unattainable for them, [to do] whatever they have a mind to do?" Onk. Gen. 11:7: "Come, let us descend [let us be revealed] and jumble their language, that they will not understand one another's language." PJ Gen. 11:7: "And the Lord said to the seventy angels which stand before Him, Come, we will descend and will there commingle their language, that a man shall not understand the speech of his neighbour."
• Midrash — PDRE 24: "The Holy One, blessed be He, descended with the seventy angels, who surround the throne of His glory, and they confused their speech into seventy nations and seventy languages… and He appointed an angel over each and every nation." BR 38, on Gen. 11:1: the builders said, "let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him."
• Charles's note — n. 82:1: "Cf. Gen. xi. 6 f."

10:23And the Lord descended, and we descended with him to see the city and the tower which the children of men had built.

• MT — Gen. 11:5: "GOD came down to look at the city and tower that the mortals had built" (

  וַיֵּרֶד ייי לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם

  ).
• LXX — Gen. 11:5: "And the Lord came down to see the city and the tower, which the sons of men built" (Brenton).
• Targums — Onk. Gen. 11:5: "Adonoy descended to see [Adonoy became revealed in order to punish them because of the building of] the city and the tower that the sons of man built." PJ Gen. 11:5: "And the Lord was revealed to punish them for the work of the city and the tower which the sons of men builded."
• Midrash — BR 38, on Gen. 11:5: "'The Lord descended to see the city and the tower that the children of man built' (Genesis 11:5). 'The Lord descended to see the city and the tower…' — Rabbi Shimon bar Ḥalafta taught: This is one of ten descents [of God] stated in the Torah." PDRE 24 (see v. 22): "Whence do we know that the Holy One, blessed be He, descended? Because it is said, 'And the Lord God came down to see the city and the tower' (Gen. 11:5). This was the second descent."
• Charles's note — No note of Charles's attaches to this verse.

10:24And he confounded their language, and they no longer understood one another's speech, and they ceased then to build the city and the tower.

• MT — Gen. 11:7–8: "Let us, then, go down and confound their speech there, so that they shall not understand one another's speech. Thus GOD scattered them from there over the face of the whole earth; and they stopped building the city" (

  וַיָּפֶץ ייי אֹתָם מִשָּׁם עַל־פְּנֵי כָל־הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר

  ).
• LXX — Gen. 11:7 (see v. 22). Gen. 11:8: "And the Lord scattered them thence over the face of all the earth, and they left off building the city and the tower" (Brenton).
• Targums — Onk. Gen. 11:7–8: "Come, let us descend and jumble their language… Adonoy scattered them from there all over the face of the earth, and they stopped building the city." PJ Gen. 11:8: "And the Word of the Lord was revealed against the city, and with Him seventy angels, having reference to seventy nations, each having its own language, and thence the writing of its own hand: and He dispersed them from thence upon the face of all the earth into seventy languages."
• Midrash — BR 38, on Gen. 11:4: "'They said: Come, let us build us…' — Rabbi Yudan said: They built the tower, but they did not build the city [completely]… 'They ceased to build the tower' is not written here, but rather, 'they ceased to build the city' (Genesis 11:8)." PDRE 24 (see v. 22): the speech confused into seventy nations and seventy languages.
• Charles's note — No note of Charles's attaches to this verse.

10:25For this reason the whole land of Shinar is called Babel, because the Lord did there confound all the language of the children of men, and from thence they were dispersed into their cities, each according to his language and his nation.

• MT — Gen. 11:9: "That is why it was called Babel, because there GOD confounded the speech of the whole earth; and from there GOD scattered them over the face of the whole earth" (

  עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל ייי שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם ייי עַל־פְּנֵי כָּל־הָאָרֶץ

  ).
• LXX — Gen. 11:9: "On this account its name was called Confusion, because there the Lord confounded the languages of all the earth, and thence the Lord scattered them upon the face of all the earth" (Brenton).
• Targums — Onk. Gen. 11:9: "Therefore He called its name, Bavel, for this was the place where Adonoy jumbled the language of all the earth; and from there, Adonoy scattered them all over the face of the earth." PJ Gen. 11:9: "Therefore He called the name of it Bavel, because there did the Lord commingle the speech of all the inhabitants of the earth."
• Midrash — BR 38, on Gen. 11:9: "'Therefore, its name was called Babel; because the Lord confounded [balal] the language of all the earth there, and from there the Lord dispersed them on the face of the entire earth' (Genesis 11:9). 'Therefore, its name was called Babel' — one of Rabbi Yoḥanan's students was sitting before him… He said to him: 'Do not say that to me, but rather, from Bulsif' — 'because the Lord confounded [balal] the language [safa] of all the earth there.'"
• Charles's note — n. 82:2: "Cf. Gen. xi. 9."

10:26And the Lord sent a mighty wind against the tower and overthrew it upon the earth, and behold it was between Asshur and Babylon in the land of Shinar, and they called its name 'Overthrow'.

• MT — No direct parallel. Genesis has the builders scattered and the building stopped, but no mighty wind overthrowing the tower.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — BR 38, on Gen. 11:4 (see v. 21): "The tower that they built, one-third of it was burned, one-third of it sank [into the ground], and one-third of it still exists" — the Midrash's own account of the tower's fate.
• Charles's note — n. 82:4: "An old tradition; cf. Sibyll. Oracles iii. 98–103; Josephus, Ant. i. 4, 3" — his references, not verified here. n. 82:5: "A play on the preceding verb ('overthrew'). But its real name was Babel."

10:27In the fourth week in the first year [1688 A.M.] in the beginning thereof in the four and thirtieth jubilee, were they dispersed from the land of Shinar.

• MT — Gen. 11:8: "Thus GOD scattered them from there over the face of the whole earth" (see v. 24).
• LXX — Gen. 11:8: "And the Lord scattered them thence over the face of all the earth" (Brenton).
• Targums — Onk. Gen. 11:8: "Adonoy scattered them from there all over the face of the earth." PJ Gen. 11:8 (see v. 24): "He dispersed them from thence upon the face of all the earth into seventy languages."
• Midrash — PDRE 24 (see v. 22): the speech confused into seventy nations and seventy languages, each nation with its angel.
• Charles's note — n. 82:3: "According to Jewish tradition seventy nations (under seventy patron angels) were thus created."

10:28And Ham and his sons went into the land which he was to occupy, which he acquired as his portion in the land of the south.

• MT — Gen. 10:6: "The descendants of Ham: Cush, Mizraim, Put, and Canaan" (see ch. 9, v. 1) — the sons who go with Ham into his portion.
• LXX — Gen. 10:6: "And the sons of Cham, Chus, and Mesrain, Phud, and Chanaan" (Brenton).
• Targums — Onk. Gen. 10:6: "The sons of Cham were: Cush, Mitzraim, Put and Canaan." PJ Gen. 10:6: "And the sons of Cham, Kush, and Mizraim, and Phut, and Kenaan. And the name of their provinces, Arabia, and Mizraim, and Alichrok, and Kenaan."
• Midrash — PDRE 24: "Noah brought his sons and his grandsons, and he blessed them with their (several) settlements, and he gave them as an inheritance all the earth… He blessed Ham and his sons, (making them) dark like the raven, and he gave them as an inheritance the coast of the sea."
• Charles's note — n. 83:1: "'South' should be 'north' here: N. Africa is meant."

10:29And Canaan saw the land of Lebanon to the river of Egypt, that it was very good, and he went not into the land of his inheritance to the west (that is to) the sea, and he dwelt in the land of Lebanon, eastward and westward from the border of Jordan and from the border of the sea.

• MT — Gen. 10:6 (see v. 28): Canaan among the sons of Ham. The seizure of Lebanon to the river of Egypt is Jubilees' own; Genesis gives Canaan no such act.
• LXX — Gen. 10:6 (see v. 28).
• Targums — Onk. Gen. 10:6 (see v. 28). PJ Gen. 10:6 (see v. 28): Canaan's province Kenaan.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 83:2: "i.e. N.-W. Africa (his true inheritance)." n. 83:3: "Canaan wrongfully seized Palestine, which belonged by right to Arpachshad."

10:30And Ham, his father, and Cush and Mizraim his brothers said unto him: 'Thou hast settled in a land which is not thine, and which did not fall to us by lot: do not do so; for if thou dost do so, thou and thy sons will fall in the land and (be) accursed through sedition; for by sedition ye have settled, and by sedition will thy children fall, and thou shalt be rooted out for ever.

• MT — No direct parallel.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:31Dwell not in the dwelling of Shem; for to Shem and to his sons did it come by their lot.

• MT — Gen. 9:27: "May God enlarge Japheth, and let him dwell in the tents of Shem" (see ch. 7, v. 12) — the dwelling of Shem.
• LXX — Gen. 9:27: "May God make room for Japheth, and let him dwell in the habitations of Sem" (Brenton).
• Targums — Onk. Gen. 9:27: "God will enlarge Yefes, but He [His Shechina] will dwell in the tents of Sheim."
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:32Cursed art thou, and cursed shalt thou be beyond all the sons of Noah, by the curse by which we bound ourselves by an oath in the presence of the holy judge, and in the presence of Noah our father.'

• MT — No direct parallel. The oath is the one of Jubilees 9:14–15.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 83:4: "Cf. ix. 14, 15" — his cross-reference to Jubilees 9:14–15. n. 83:5: "i.e. the angel who was present at the lot (viii. 10)" — on "the holy judge."

10:33But he did not harken unto them, and dwelt in the land of Lebanon from Hamath to the entering of Egypt, he and his sons until this day.

• MT — Gen. 10:6 (see v. 28): Canaan among the sons of Ham. The territory "from Hamath to the entering of Egypt" is Jubilees' own.
• LXX — Gen. 10:6 (see v. 28).
• Targums — Onk. Gen. 10:6 (see v. 28).
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — n. 83:6: "Hamath marked the northern boundary of Israel." n. 83:7: "The extreme south" — on "the entering of Egypt."

10:34And for this reason that land is named Canaan.

• MT — No direct parallel. Genesis calls the land Canaan throughout, but no verse names it for this reason.
• LXX — No direct parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:35And Japheth and his sons went towards the sea and dwelt in the land of their portion, and Madai saw the land of the sea and it did not please him, and he begged a (portion) from Ham and Asshur and Arpachshad, his wife's brother, and he dwelt in the land of Media, near to his wife's brother until this day.

• MT — Gen. 10:2: "The descendants of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras" (see ch. 7, v. 19). Gen. 10:22: "The descendants of Shem: Elam, Asshur, Arpachshad, Lud, and Aram" (see ch. 9, v. 2) — Asshur and Arpachshad, from whom Madai begs a portion.
• LXX — Gen. 10:2 (see ch. 7, v. 19). Gen. 10:22 (see ch. 9, v. 2).
• Targums — Onk. Gen. 10:2 (see ch. 7, v. 19). PJ Gen. 10:2: "The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Thubal, and Meshek, and Thiras. And the names of their provinces, Afriki, and Germania, and Medi, and Makadonia, and Iatinia, and Asia, and Tharki" — Madai's province is Medi (Media).
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

10:36And he called his dwelling-place, and the dwelling-place of his sons, Media, after the name of their father Madai.

• MT — Gen. 10:2 (see v. 35): Madai among the sons of Japheth.
• LXX — Gen. 10:2 (see v. 35).
• Targums — PJ Gen. 10:2 (see v. 35): Madai's province Medi.
• Midrash — No parallel was found in Bereishit Rabbah 38 or Pirkei de-Rabbi Eliezer 24 as read.
• Charles's note — No note of Charles's attaches to this verse.

Counted programmatically against this file, then hand-audited. A verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast, even alongside a caveat; background-only citations and "no parallel" entries do not count.

Parallels in this chapter — MT — 21 / 36: 3–5, 15–25, 27–29, 31, 33, 35, 36; LXX — 21 / 36: 3–5, 15–25, 27–29, 31, 33, 35, 36; Targums — 19 / 36: 3–5, 17–25, 27–29, 31, 33, 35, 36; Midrash — 11 / 36: 8, 19–28; Charles's notes — 20 / 36: 1–3, 5, 8–11, 15, 18–20, 22, 25–29, 32, 33.

Chapter 11 — Reu, Serug, and the Youth of Abram Cite

Charles's chapter heading, as printed: Reu and Serug, 1 (cf. Gen. xi.20, 21). Rise of war and bloodshed and eating of blood and idolatry, 2-7. Nachor and Terah, 8-14 (cf. Gen. xi.22-30). Abram's knowledge of God and wonderful deeds, 15-24.

Note on the heading: its "15-24" follows the sacred-texts reprint's numbering. CCEL numbers 23 verses in this chapter; the sacred-texts reprint numbers 24. See the text notes at 11:3 and 11:14, and "What was not verified" below.

This chapter sets out, verse by verse, the parallels between Jubilees chapter 11 and the earlier sources it retells or stands beside: the Torah (Genesis 9 and 11), the Septuagint, the Targums, and the Midrash (Bereishit Rabbah and Pirkei de-Rabbi Eliezer), together with R. H. Charles's own footnotes to his 1913 translation in The Apocrypha and Pseudepigrapha of the Old Testament, vol. 2. The base text is Charles's translation as printed on CCEL. Chapter 11 covers the generations from Reu to Abram: the corruption of mankind in the days of Serug, the rise of war, blood-eating and idolatry, the line through Nahor and Terah, and the boy Abram's recognition of the Creator, his turning back of the ravens, and his invention of the seed-scatterer.

11:1And in the thirty-fifth jubilee, in the third week, in the first year [1681 A.M.] thereof, Reu took to himself a wife, and her name was 'Ôrâ, the daughter of 'Ûr, the son of Kesed, and she bare him a son, and he called his name Sêrôh, in the seventh year of this week in this jubilee. [1687 A.M.]

• MT — Gen. 11:20–21: "When Reu had lived 32 years, he begot Serug. After the birth of Serug, Reu lived 207 years and begot sons and daughters." HE: וַיְחִ֣י רְע֔וּ שְׁתַּ֥יִם וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־שְׂרֽוּג׃. The Torah gives no wife for Reu and no A.M. dates; Jubilees supplies the wife 'Ôrâ, daughter of 'Ûr son of Kesed, and dates the marriage 1681 A.M. and the birth 1687 A.M.
• LXX — Gen. 11:20–21 (Brenton): "And Ragau lived an hundred thirty and two years, and begot Seruch. And Ragau lived after he had begotten Seruch, two hundred and seven years, and begot sons and daughters, and died." Greek: Καὶ ἔζησε Ῥαγαὺ ἑκατὸν τριάκοντα καὶ δύο ἔτη, καὶ ἐγέννησε τὸν Σερούχ. Contrast: the LXX gives Reu 132 years at Serug's birth against the MT's 32.
• Targums — Onk. Gen. 11:20: "Re'u lived thirty-two years and had Serug." PJ Gen. 11:20: "And Reu lived thirty-two years, and begat Serug." Both follow the MT's 32 years.
• Midrash — BR 39:10: R. Berekhya in the name of R. Neḥemya — the Holy One traced the lineage of "Shem, Arpakhshad, Shelaḥ, Ever, Peleg, Re'u, Serug, Naḥor, Teraḥ" for one purpose only: "It was only for you [Abraham]." The genealogy that opens this chapter exists, in the Midrash's reading, for Abram's sake.
• Charles's note — n. 84:1: "Cf. Gen. xi. 20 f. (MT. has Serug for Sêrôḫ)."

11:2And the sons of Noah began to war on each other, to take captive and to slay each other, and to shed the blood of men on the earth, and to eat blood, and to build strong cities, and walls, and towers, and individuals (began) to exalt themselves above the nation, and to found the beginnings of kingdoms, and to go to war people against people, and nation against nation, and city against city, and all (began) to do evil, and to acquire arms, and to teach their sons war, and they began to capture cities, and to sell male and female slaves.

• MT — Gen. 9:4: "You must not, however, eat flesh with its life-blood in it." HE: אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃. The blood-eating Jubilees narrates is the violation of this prohibition — contrast: the Torah prohibits it; Jubilees narrates the doing of it. Background only for the cities and towers: Gen. 11:3–4, the building of brick, city and tower, "let us make a name for ourselves."
• LXX — Gen. 9:4 (Brenton): "But flesh with blood of life ye shall not eat." Greek: Πλὴν κρέας ἐν αἵματι ψυχῆς οὐ φάγεσθε. Background only: LXX Gen. 11:3–4.
• Targums — Onk. Gen. 9:4: "Nevertheless, flesh with its lifeblood, you shall not eat." PJ Gen. 9:4: "But flesh which is torn of the living beast, what time the life is in it, or that torn from a slaughtered animal before all the breath has gone forth, you shall not eat."
• Midrash — BR 38: Yehuda bar Rabbi — should the generation of the Dispersion not have learned from the generation of the Flood, as the generation of the Flood should have learned from the generation of Enosh? Enosh's generation "began engaging in idol worship and God inundated them with the ocean water." The corruption of Serug's days is the third wicked generation after Enosh and the Flood.
• Charles's note — n. 84:2: "In 2-6 the corruption of mankind is ascribed to the period of Serug." n. 84:3: "A note of hostility to monarchy" (on "the beginnings of kingdoms").

11:3And 'Ûr, the son of Kesed, built the city of 'Ara of the Chaldees, and called its name after his own name and the name of his father. And they made for themselves molten images, and they worshipped each the idol, the molten image which they had made for themselves, and they began to make graven images and unclean simulacra, and malignant spirits assisted and seduced (them) into committing transgression and uncleanness.

• MT — Gen. 11:28: "Haran died in the lifetime of his father Terah, in his native land, Ur of the Chaldeans." HE:

  וַיָּ֣מׇת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃.

  The place-name Ur of the Chaldees is the Torah's only anchor here; Jubilees turns it into two persons ('Ûr son of Kesed) and a city ('Ara) named after them. Background only: Gen. 11:3–4, the building of the city and tower.
• LXX — Gen. 11:28 (Brenton): "And Arrhan died in the presence of Tharrha his father, in the land in which he was born, in the country of the Chaldees." Greek: Καὶ ἀπέθανεν Ἀῤῥὰν ἐνώπιον Θάῤῥα τοῦ πατρὸς αὐτοῦ ἐν τῇ γῇ ᾗ ἐγενήθη, ἐν τῇ χώρᾳ τῶν Χαλδαίων.
• Targums — Onk. Gen. 11:28: "Haran died during the lifetime of his father Terach, in the land of his birth in Ur Kasdim." HE:

  וּמִית הָרָן עַל אַפֵּי תֶּרַח אֲבוּהִי בְּאַרְעָא דְיַלָּדוּתֵיהּ בְּאוּרָא דְכַסְדָּאֵי׃.

• Midrash — BR 38 on Gen. 11:4: the builders of the tower planned to "make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him." R. Yishmael on "let us make a name [shem] for us" (Gen. 11:4): "Shem is nothing other than idol worship," from "the name [shem] of other gods you shall not mention" (Exod. 23:13). A direct parallel for the molten images and graven images of this verse.
• Charles's note — n. 84:4: "The place name Ur Kasdîm ('Ur of the Chaldees') is here transformed into the names of two persons, after whom the city is named." n. 84:5: "i. e. Ur" (on the city 'Ara). Text note: CCEL's v. 3 merges two verses of the sacred-texts reprint: the reprint's v. 3 ends with the building of 'Ara, and its v. 4 begins "And they made for themselves molten images…". This is one of the two places where the reprint numbers 24 verses against CCEL's 23.

11:4And the prince Mastêmâ exerted himself to do all this, and he sent forth other spirits, those which were put under his hand, to do all manner of wrong and sin, and all manner of transgression, to corrupt and destroy, and to shed blood upon the earth.

• MT — No direct parallel. Mastema and his spirits have no passage in the Torah.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found in BR 38–39 or PDRE 26–28 as read.
• Charles's note — n. 85:1: "Cf. 1 Enoch xvi." His cross-reference; 1 Enoch was not opened, so this is not verified.

11:5For this reason he called the name of Sêrôh, Serug, for every one turned to do all manner of sin and transgression.

• MT — No direct parallel for the name explanation. Gen. 11:22 names Serug only as background: "When Serug had lived 30 years, he begot Nahor."
• LXX — No direct parallel; LXX Gen. 11:22 is background only.
• Targums — No direct parallel; Onk. and PJ Gen. 11:22 are background only.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:6And he grew up, and dwelt in Ur of the Chaldees, near to the father of his wife's mother, and he worshipped idols, and he took to himself a wife in the thirty-sixth jubilee, in the fifth week, in the first year thereof, [1744 A.M.] and her name was Melka, the daughter of Kaber, the daughter of his father's brother.

• MT — Gen. 11:22–23: "When Serug had lived 30 years, he begot Nahor. After the birth of Nahor, Serug lived 200 years and begot sons and daughters." Contrast: the Torah names no wife for Serug; Jubilees gives him Melka, daughter of Kaber, and the dwelling in Ur.
• LXX — Gen. 11:22–23 (Brenton): "And Seruch lived a hundred and thirty years, and begot Nachor. And Seruch lived after he had begotten Nachor, two hundred years, and begot sons and daughters, and died." Contrast: 130 years at Nahor's birth against the MT's 30.
• Targums — Onk. Gen. 11:22: "Serug lived thirty years and had Nachor." PJ Gen. 11:22: "And Serug lived thirty years, and begat Nahor."
• Midrash — BR 38:14 on Gen. 11:29: Milcah (Milka) is Haran's daughter — "the father of Milka, and the father of Yiska." Contrast: in the Torah, Milcah is the wife of Nahor, Abram's brother, and the daughter of Haran; Jubilees makes Melka the wife of Serug, daughter of Kaber.
• Charles's note — n. 85:2: "In Gen. xi. 29 Milcah is the name of the wife of Nahor, Abram's brother."

11:7And she bare him Nahor, in the first year of this week, and he grew and dwelt in Ur of the Chaldees, and his father taught him the researches of the Chaldees to divine and augur, according to the signs of heaven.

• MT — Gen. 11:22: "When Serug had lived 30 years, he begot Nahor." The birth of Nahor; the teaching of Chaldean divination and augury is Jubilees' own.
• LXX — Gen. 11:22 (Brenton): "And Seruch lived a hundred and thirty years, and begot Nachor." Greek: Καὶ ἔζησε Σεροὺχ ἑκατὸν τριάκοντα ἔτη, καὶ ἐγέννησε τὸν Ναχώρ.
• Targums — Onk. Gen. 11:22: "Serug lived thirty years and had Nachor." PJ Gen. 11:22: "And Serug lived thirty years, and begat Nahor."
• Midrash — No parallel found for the Chaldean divination teaching.
• Charles's note — No note on this verse.

11:8And in the thirty-seventh jubilee in the sixth week, in the first year thereof, [1800 A.M.] he took to himself a wife, and her name was 'Ijaska, the daughter of Nestag of the Chaldees.

• MT — Gen. 11:24–25: "When Nahor had lived 29 years, he begot Terah. After the birth of Terah, Nahor lived 119 years and begot sons and daughters." The wife 'Ijaska is Jubilees' own; the genealogy is the Torah's.
• LXX — Gen. 11:24–25 (Brenton): "And Nachor lived a hundred and seventy-nine years, and begot Tharrha. And Nachor lived after he had begotten Tharrha, an hundred and twenty-five years, and begot sons and daughters, and he died." Contrast: 179 years at Terah's birth against the MT's 29.
• Targums — Onk. Gen. 11:24: "Nachor lived twenty-nine years and had Terach." PJ Gen. 11:24: "And Nahor lived twenty-nine years, and begat Terah."
• Midrash — BR 38:14 on Gen. 11:29: Yiska is Haran's younger daughter — "the father of Milka, and the father of Yiska." Contrast: in the Torah, Iscah is Haran's daughter; Jubilees makes 'Ijaska the wife of Nahor, daughter of Nestag.
• Charles's note — n. 85:3: "= Iscah (cf. Gen. xi. 29; but there she is daughter of Haran)."

11:9And she bare him Terah in the seventh year of this week. [1806 A.M.]

• MT — Gen. 11:24: "When Nahor had lived 29 years, he begot Terah." HE: וַיְחִ֣י נָח֔וֹר תֵּ֥שַׁע וְעֶשְׂרִ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־תָּֽרַח׃.
• LXX — Gen. 11:24 (Brenton): "And Nachor lived a hundred and seventy-nine years, and begot Tharrha." Greek: Καὶ ἔζησε Ναχὼρ ἔτη ἑκατὸν ἑβδομηκονταεννέα, καὶ ἐγέννησε τὸν Θάῤῥα.
• Targums — Onk. Gen. 11:24: "Nachor lived twenty-nine years and had Terach." PJ Gen. 11:24: "And Nahor lived twenty-nine years, and begat Terah."
• Midrash — No parallel found for Terah's birth as such. (BR 38:14's age arithmetic concerns Gen. 11:29, not this birth.)
• Charles's note — n. 85:4: "Cf. Gen. xi. 24."

11:10And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours. Before they could plough in the seed, the ravens picked (it) from the surface of the ground.

• MT — No parallel. No passage in the Torah has ravens devouring sown seed.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel. PDRE 28:7 mentions a raven at the covenant between the pieces — Abraham waving his scarf over the pieces "so that the bird of prey should not prevail over them until the raven came" (Gen. 15:11) — but that is a different raven in a different episode, not a parallel for the seed-devouring ravens here.
• Charles's note — No note on this verse.

11:11And for this reason he called his name Terah because the ravens and the birds reduced them to destitution and devoured their seed.

• MT — No direct parallel for the name explanation. Gen. 11:24 names Terah only.
• LXX — No direct parallel; LXX Gen. 11:24 is background only.
• Targums — No direct parallel; Onk. and PJ Gen. 11:24 are background only.
• Midrash — No parallel found.
• Charles's note — n. 85:5: "Apparently some play on the name Terah is involved in the original Hebrew; but the explanation is uncertain."

11:12And the years began to be barren, owing to the birds, and they devoured all the fruit of the trees from the trees: it was only with great effort that they could save a little of all the fruit of the earth in their days.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:13And in this thirty-ninth jubilee, in the second week in the first year, [1870 A.M.] Terah took to himself a wife, and her name was 'Edna, the daughter of 'Abram, the daughter of his father's sister. And in the seventh year of this week [1876 A.M.] she bare him a son, and he called his name Abram, by the name of the father of his mother;

• MT — Gen. 11:26–27: "When Terah had lived 70 years, he begot Abram, Nahor, and Haran. Now this is the line of Terah: Terah begot Abram, Nahor, and Haran; and Haran begot Lot." Contrast: the Torah names no wife for Terah; Jubilees gives him 'Edna, daughter of 'Abram, and dates Abram's birth 1876 A.M.
• LXX — Gen. 11:26–27 (Brenton): "And Tharrha lived seventy years, and begot Abram, and Nachor, and Arrhan. And these are the generations of Tharrha. Tharrha begot Abram and Nachor, and Arrhan; and Arrhan begot Lot." Greek: Καὶ ἔζησε Θάῤῥα ἑβδομήκοντα ἔτη, καὶ ἐγέννησε τὸν Ἄβραμ, καὶ τὸν Ναχὼρ, καὶ τὸν Ἀῤῥάν.
• Targums — Onk. Gen. 11:26: "Terach lived seventy years and had Avram, Nachor and Haran." Onk. Gen. 11:27: "These are the histories of Terach. Terach produced Avram, Nachor, and Haran. Haran produced Lot." PJ Gen. 11:26: "And Terah lived seventy years, and begat Abram and Nahor and Haran."
• Midrash — BR 38:12 on Gen. 11:27: "These are the descendants of Teraḥ. Teraḥ begot Abram…" R. Abba bar Kahana on the doubled name: God told Abraham "You shall go to your fathers in peace" (Gen. 15:15) — good tidings that his father Terah has a share in the World to Come.
• Charles's note — n. 86:1: "According to the Talmud (Baba bathra 91 a) her name was Amthelai, daughter of Karnebo." His citation; the Talmud passage was not opened. n. 86:2: "i. e. the grandfather of the Biblical Abram" (on 'Abram, father of 'Edna). n. 86:3: "it was customary to name a child after a grandfather. Here the child's name apparently perpetuates the memory of a grandfather who had died before the child was conceived."

11:14for he had died before his daughter had conceived a son.

• MT — No direct parallel. Gen. 11:28 — "Haran died in the lifetime of his father Terah" — is the nearest Torah instance of a death before its time, but it is a different death (Haran, not 'Abram); background only.
• LXX — No direct parallel; LXX Gen. 11:28 is background only.
• Targums — No direct parallel. PJ Gen. 11:28's furnace expansion concerns Haran's doubt, not this death; background only.
• Midrash — No parallel found.
• Charles's note — n. 86:3 (cited at v. 13): the child's name "apparently perpetuates the memory of a grandfather who had died before the child was conceived." Text note: in the sacred-texts reprint this material is split differently from CCEL: the reprint's v. 14 covers Terah's marriage to 'Edna, and its v. 15 covers the birth and naming of Abram, ending with the clause printed here as v. 14. Together with the merge at v. 3, this is why the reprint numbers 24 verses against CCEL's 23.

11:15And the child began to understand the errors of the earth that all went astray after graven images and after uncleanness, and his father taught him writing, and he was two weeks of years old, [1890 A.M.] and he separated himself from his father, that he might not worship idols with him.

• MT — No direct parallel. The Torah gives no account of Abram's childhood, his understanding, or his break with idolatry.
• LXX — No parallel.
• Targums — PJ Gen. 11:28 (furnace expansion): "And it was when Nimrod had cast Abram into the furnace of fire because he would not worship his idol, and the fire had no power to burn him, that Haran's heart became doubtful, saying, If Nimrod overcome, I will be on his side: but if Abram overcome, I will be on his side…" This is the Targum's version of Abram's refusal of idolatry — parallel in theme, contrast in form: Jubilees has the child reasoning his way out of idolatry and separating from his father; PJ has Nimrod's furnace. Onk. Gen. 11:28 has no expansion ("Haran died during the lifetime of his father Terach, in the land of his birth in Ur Kasdim").
• Midrash — BR 39:1: R. Yitzḥak — Abraham said, "Is it possible that this world is without someone in charge?" The parable of the building with a candle burning in it: the owner looked out and said, "I am the owner of the building." A direct parallel for the child's understanding. BR 38:13 on Gen. 11:28: Terah was an idol-worshipper and a seller of idols; left as salesman in his father's stead, Abraham mocked the buyers ("Woe to this man who is sixty years old and seeks to prostrate himself before something that is one day old"), shattered all the idols with a club, and placed the club in the hand of the largest among them. A direct parallel for the break with idols. PDRE 26: the first trial — when Abraham was born, the magnates and magicians sought to kill him, and he was hidden thirteen years without seeing sun or moon; after thirteen years he went forth "speaking the holy language; and he despised idols and held in abomination the graven images, and he trusted in the shadow of his Creator" (Ps. 84:12).
• Charles's note — n. 86:4: "This is the theme of much later Jewish legend. See especially the first part of the Apocalypse of Abraham, an edition of which appears in this series. Cf. xii. 1-14 below." His references; the Apocalypse of Abraham was not opened.

11:16And he began to pray to the Creator of all things that He might save him from the errors of the children of men, and that his portion should not fall into error after uncleanness and vileness.

• MT — No direct parallel.
• LXX — No parallel.
• Targums — PJ Gen. 11:28 (furnace expansion, cited at v. 15): the Targum's version of Abram's refusal to worship the idol, which the prayer here continues in Jubilees' own form.
• Midrash — BR 39:1 (building parable, cited at v. 15): Abraham's recognition of the Owner of the world — the direct parallel for the prayer to the Creator of all things. PDRE 26 (cited at v. 15): Abraham "trusted in the shadow of his Creator."
• Charles's note — No note on this verse.

11:17And the seed time came for the sowing of seed upon the land, and they all went forth together to protect their seed against the ravens, and Abram went forth with those that went, and the child was a lad of fourteen years.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel. (PDRE 28:7's raven belongs to the covenant between the pieces — see v. 10.)
• Charles's note — No note on this verse.

11:18And a cloud of ravens came to devour the seed, and Abram ran to meet them before they settled on the ground, and cried to them before they settled on the ground to devour the seed, and said, ' Descend not: return to the place whence ye came,' and they proceeded to turn back.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:19And he caused the clouds of ravens to turn back that day seventy times, and of all the ravens throughout all the land where Abram was there settled there not so much as one.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:20And all who were with him throughout all the land saw him cry out, and all the ravens turn back, and his name became great in all the land of the Chaldees.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:21And there came to him this year all those that wished to sow, and he went with them until the time of sowing ceased: and they sowed their land, and that year they brought enough grain home and eat and were satisfied.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

11:22And in the first year of the fifth week [1891 A.M.] Abram taught those who made implements for oxen, the artificers in wood, and they made a vessel above the ground, facing the frame of the plough, in order to put the seed thereon, and the seed fell down therefrom upon the share of the plough, and was hidden in the earth, and they no longer feared the ravens.

• MT — No parallel. No passage in the Torah has Abram inventing a seed-scatterer.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — n. 87:1: "An improved method of sowing by means of a seed-scatterer attached to the plough (Arab. bûk) is here described. This marked an advance on the primitive method of scattering the seed by hand, and its invention is ascribed to Abraham. In Rabbinical tradition Noah is the inventor of the plough and kindred instruments. Cf. Krauss, Talmudische Archäologie, ii. 553 (note 151)." His citation of Krauss; Krauss was not opened.

11:23And after this manner they made (vessels) above the ground on all the frames of the ploughs, and they sowed and tilled all the land, according as Abram commanded them, and they no longer feared the birds.

• MT — No parallel.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel found.
• Charles's note — No note on this verse.

Counted programmatically against this file: a verse counts for a corpus when its entry cites a specific passage as a genuine parallel or explicit contrast. Entries that begin "No parallel" / "No direct parallel" / "No note" do not count; background-only citations do not count.

Parallels in this chapter — MT — 8/23: 1, 2, 3, 6, 7, 8, 9, 13; LXX — 8/23: 1, 2, 3, 6, 7, 8, 9, 13; Targums — 10/23: 1, 2, 3, 6, 7, 8, 9, 13, 15, 16; Midrash — 8/23: 1, 2, 3, 6, 8, 13, 15, 16; Charles's notes — 12/23: 1, 2, 3, 4, 6, 8, 9, 11, 13, 14, 15, 22.

Chapter 12 — Abram and Terah; the Burning of the Idols Cite

Abram seeks to convert Terah from Idolatry; the Family of Terah (cf. Gen. xi. 27-30). Abram burns the Idols. Death of Haran (cf. Gen. xi. 28) (xii. 1-14). The Family of Terah in Haran; Abram's Experiences there; his Journey to Canaan (xii. 15-31; cf. Gen. xi, 31-xii. 3). — Charles's headings to the chapter (sacred-texts reprint, pp. 88, 90). No single chapter heading is printed on the CCEL page for chapter 12.

Jubilees chapter 12 tells how Abram, as a young man in Ur, denounced his father Terah's idols, burned the house of the idols (in which his brother Haran died), watched the stars and renounced astrology, prayed to the God of heaven, received the call "Get thee up from thy country," and was given back the Hebrew tongue, lost since Babel. It retells Genesis 11:27–32 and 12:1–3, and expands them with the idol-burning legend, the star-watching, and the restoration of Hebrew.

12:1And it came to pass in the sixth week, in the seventh year thereof, [1904 A.M.] that Abram said to Terah his father, saying, 'Father!'

• MT — Gen. 11:26–27: "When Terah had lived 70 years, he begot Abram, Nahor, and Haran" (וַיְחִי־תֶרַח שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן); "Now this is the line of Terah: Terah begot Abram, Nahor, and Haran; and Haran begot Lot." Genesis gives no date for Abram's address to Terah; the 1904 A.M. dating is Jubilees' own chronology.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific to v. 1 (n. 88:1 covers vv. 1–14 as a group; see v. 2).

12:2And he said, 'Behold, here am I, my son.' And he said, 'What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself?

• MT — No direct parallel in Genesis 11. The polemic against idols as helpless echoes the prophetic idol passages Charles cites (see his note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 88:1: "In 1-14 we have an early form of the legend of Abram's protest against idolatry. This section has remarkable parallels, both in thought and expression, with chaps. i.-viii. of the Apocalypse of Abraham. In the later (Rabbinic) forms of the legend Abram's birth excites the alarm of Nimrod, who endeavours to destroy him in a furnace of fire." n. 88:2: "Cf. Ps. cxxxv. 17" (the idols "have mouths, but they speak not… neither is there any breath in their mouths").

12:3For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not:

• MT — Ps. 135:17 (cited by Charles, n. 88:2): the idols have no breath in their mouths. No parallel in Genesis 11 itself.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 88:2 (above, v. 2).

12:4Worship the God of heaven, Who causes the rain and the dew to descend on the earth And does everything upon the earth, And has created everything by His word, And all life is from before His face.

• MT — No direct parallel in Genesis 11. "Who causes the rain… to descend" is the theme of Jer. 14:22 (cited by Charles, n. 88:3); "created everything by His word" is Ps. 33:6 (cited by Charles, n. 88:4).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 88:3: "Cf. XX. 9; Jer. xiv. 22." n. 88:4: "Cf. Ps. xxxiii. 6: Heb. xi. 3; 2 Pet. iii. 5; 4 Ezra vi. 38."

12:5Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them, And ye have no help from them, But they are a great cause of shame to those who make them, And a misleading of the heart to those who worship them: Worship them not.'

• MT — No direct parallel in Genesis 11. The "work of men's hands" and being carried on shoulders is the language of Jer. 10:3, 9 and Isa. 46:7 (cited by Charles, nn. 88:5–6).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 88:5: "Cf. Jer. x. 3, 9." n. 88:6: "Cf. Isa. xlvi. 7; Jer. x. 5; Assumpt. Moses, viii. 4."

12:6And his father said unto him, I also know it, my son, but what shall I do with a people who have made me to serve before them?

• MT — No parallel in Genesis 11. Terah's excuse is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:1 (with v. 7): "In Ap. Abraham Terah is indignant with Abraham for deriding the idols" — a contrast: there Terah is angry, here he agrees but pleads helplessness.

12:7And if I tell them the truth, they will slay me; for their soul cleaves to them to worship them and honour them.

• MT — No parallel in Genesis 11.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:1 (above, v. 6).

12:8Keep silent, my son, lest they slay thee.' And these words he spake to his two brothers, and they were angry with him and he kept silent.

• MT — No parallel in Genesis 11. Abram speaking to his two brothers (Haran and Nahor) is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:9And in the fortieth jubilee, in the second week, in the seventh year thereof, [1925 A.M.] Abram took to himself a wife, and her name was Sarai, the daughter of his father, and she became his wife.

• MT — Gen. 11:29: "Abram and Nahor took wives for themselves, the name of Abram's wife being Sarai" (וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם נָשִׁים שֵׁם אֵשֶׁת־אַבְרָם שָׂרָי). Genesis does not say Sarai was Abram's half-sister; that comes from Gen. 20:12 (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:2: "Cf. Gen. xx. 12, according to which Sarah was Abraham's half-sister. According to Rabbinic tradition marriage with half-sisters on the father's side was permitted to the descendants of Noah. In Lev. xviii. 9, 11, xx. 17, marriage with a sister or half-sister is strictly forbidden."

12:10And Haran, his brother, took to himself a wife in the third year of the third week, [1928 A.M.] and she bare him a son in the seventh year of this week, [1932 A.M.] and he called his name Lot.

• MT — Gen. 11:27: "Haran begot Lot" (וְהָרָן הוֹלִיד אֶת־לוֹט). Gen. 11:29 names Haran's wife only indirectly (Milcah, daughter of Haran — see Charles's note). The dates are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:3: "According to Gen. xi. 29, Milcah" (i.e. Haran's wife was Milcah, not the unnamed wife of Jubilees here — a discrepancy between Jubilees' account and Genesis, where Milcah is Haran's daughter and Nahor's wife).

12:11And Nahor, his brother, took to himself a wife.

• MT — Gen. 11:29: "the name of Nahor's wife [being] Milcah, the daughter of Haran, the father of Milcah and Iscah" (וְשֵׁם אֵשֶׁת־נָחוֹר מִלְכָּה בַּת־הָרָן אֲבִי־מִלְכָּה וַאֲבִי יִסְכָּה).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:3 (above, v. 10).

12:12And in the sixtieth year of the life of Abram, that is, in the fourth week, in the fourth year thereof, [1936 A.M.] Abram arose by night, and burned the house of the idols, and he burned all that was in the house and no man knew it.

• MT — No parallel in Genesis. The burning of the idols is Jubilees' own expansion (cf. the Apocalypse of Abraham parallel, Charles n. 88:1).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:4 (with v. 14): "In Ap. Abraham, viii. the fire descends from heaven and burns the house and all in it (including Terah). Only Abraham, escapes." — a contrast: in Jubilees Abram himself sets the fire by night and Terah survives.

12:13And they arose in the night and sought to save their gods from the midst of the fire.

• MT — No parallel in Genesis. The image of men trying to rescue their gods from fire answers the polemic of vv. 2–5.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:4 (above, v. 12).

12:14And Haran hasted to save them, but the fire flamed over him, and he was burnt in the fire, and he died in Ur of the Chaldees before Terah his father, and they buried him in Ur of the Chaldees.

• MT — Gen. 11:28: "Haran died in the lifetime of his father Terah, in his native land, Ur of the Chaldeans" (

  וַיָּמָת הָרָן עַל־פְּנֵי תֶּרַח אָבִיו בְּאֶרֶץ מוֹלַדְתּוֹ בְּאוּר כַּשְׂדִּים

  ). Contrast: Genesis gives no cause of death; Jubilees makes Haran die by fire while rescuing the idols.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 89:4 (above, v. 12).

12:15And Terah went forth from Ur of the Chaldees, he and his sons, to go into the land of Lebanon and into the land of Canaan, and he dwelt in the land of Haran, and Abram dwelt with Terah his father in Haran two weeks of years.

• MT — Gen. 11:31: "Terah took his son Abram, his grandson Lot the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and they set out together from Ur of the Chaldeans for the land of Canaan; but when they had come as far as Haran, they settled there" (

  וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם

  ). "The land of Lebanon" is Jubilees' addition; "two weeks of years" (14 years) is Jubilees' chronology.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 90:1: "Cf. Gen. xi. 31."

12:16And in the sixth week, in the fifth year thereof, [1951 A.M.] Abram sat up throughout the night on the new moon of the seventh month to observe the stars from the evening to the morning, in order to see what would be the character of the year with regard to the rains, and he was alone as he sat and observed.

• MT — No parallel in Genesis. Abram the astrologer, watching the stars to forecast the rains, is Jubilees' own introduction to vv. 17–18.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:17And a word came into his heart and he said: All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out?

• MT — No direct parallel in Genesis. The rejection of astrology echoes Deut. 18:10–14 and Isa. 47:13, neither opened for this chapter; the thought is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:18If He desires, He causes it to rain, morning and evening; And if He desires, He withholds it, And all things are in his hand.'

• MT — Jer. 14:22 (cited by Charles, n. 88:3, with v. 4): only the LORD gives rain. No parallel in Genesis.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 88:3 (above, v. 4).

12:19And he prayed that night and said, 'My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are the work of thy hands.

• MT — No direct parallel in Genesis. "God Most High" (אֵל עֶלְיוֹן) is the title of Gen. 14:18–22, read for chapter 13.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:20Deliver me from the hands of evil spirits who have dominion over the thoughts of men's hearts, And let them not lead me astray from Thee, my God. And stablish Thou me and my seed for ever That we go not astray from henceforth and for evermore.'

• MT — No parallel in Genesis. Evil spirits ruling men's thoughts is Jubilees' own demonology (cf. Jub. 1:20; 10; 15:31–32).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:21And he said, 'Shall I return unto Ur of the Chaldees who seek my face that I may return to them, am I to remain here in this place? The right path before Thee prosper it in the hands of Thy servant that he may fulfil (it) and that I may not walk in the deceitfulness of my heart, O my God.'

• MT — No parallel in Genesis.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:22And he made an end of speaking and praying, and behold the word of the Lord was sent to him through me, saying: 'Get thee up from thy country, and from thy kindred and from the house of thy father unto a land which I will show thee, and I shall make thee a great and numerous nation.

• MT — Gen. 12:1: "GOD said to Abram, 'Go forth from your native land and from your father's house to the land that I will show you'" (

  וַיֹּאמֶר ייי אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ

  ). Gen. 12:2: "I will make of you a great nation" (וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל). Jubilees adds "through me" — the angel of the presence as mediator — and "numerous."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 91:1: "Cf. Gen. xii. 1-3 (cf. Acts vii. 3)."

12:23And I will bless thee And I will make thy name great, And thou shalt be blessed in the earth, And in Thee shall all families of the earth be blessed, And I will bless them that bless thee, And curse them that curse thee.

• MT — Gen. 12:2–3: "And I will bless you; I will make your name great, And you shall be a blessing" (וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה); "I will bless those who bless you And curse the one who curses you; And all the families of the earth Shall bless themselves by you" (

  וַאֲבָרְכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה

  ). Jubilees follows Genesis almost word for word here.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 91:1 (above, v. 22).

12:24And I will be a God to thee and thy son, and to thy son's son, and to all thy seed: fear not, from henceforth and unto all generations of the earth I am thy God.'

• MT — Gen. 17:7 (read for chapter 15): "I will maintain My covenant between Me and you, and your offspring to come… to be God to you and to your offspring to come." No such promise stands in Gen. 12:1–3 itself; Jubilees anticipates the covenant formula here.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:25And the Lord God said: 'Open his mouth and his ears, that he may hear and speak with his mouth, with the language which has been revealed'; for it had ceased from the mouths of all the children of men from the day of the overthrow (of Babel).

• MT — Gen. 11:7–9 (read above): "Let us, then, go down and confound their speech there, so that they shall not understand one another's speech" (הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם); "That is why it was called Babel, because there GOD confounded the speech of the whole earth." The restoration of the one tongue to Abram alone is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 91:2: "i. e. the sacred language, Hebrew, knowledge of which had been lost since the overthrow of Babel. According to another tradition Heber alone retained knowledge of Hebrew because he had taken no part in the building of the Tower."

12:26And I opened his mouth, and his ears and his lips, and I began to speak with him in Hebrew in the tongue of the creation.

• MT — No parallel in Genesis. Hebrew as "the tongue of the creation" is Jubilees' own doctrine.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 91:3: "The angel is the speaker."

12:27And he took the books of his fathers, and these were written in Hebrew, and he transcribed them, and he began from henceforth to study them, and I made known to him that which he could not (understand), and he studied them during the six rainy months.

• MT — No parallel in Genesis. The "books of his fathers" in Hebrew are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 91:4: "i. e. the winter."

12:28And it came to pass in the seventh year of the sixth week [1953 A.M.] that he spoke to his father and informed him, that he would leave Haran to go into the land of Canaan to see it and return to him.

• MT — Gen. 12:4 (read above): "Abram went forth as GOD had commanded him, and Lot went with him. Abram was seventy-five years old when he left Haran" (

  וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ייי וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן

  ). Jubilees has Abram propose only a visit and a return; Genesis has a departure.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:29And Terah his father said unto him; Go in peace: May the eternal God make thy path straight. And the Lord [(be) with thee, and] protect thee from all evil, And grant unto thee grace, mercy and favour before those who see thee, And may none of the children of men have power over thee to harm thee; Go in peace.

• MT — No parallel in Genesis. Terah's blessing is Jubilees' own; Terah in Genesis simply dies in Haran (Gen. 11:32).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:30And if thou seest a land pleasant to thy eyes to dwell in, then arise and take me to thee and take Lot with thee, the son of Haran thy brother as thine own son: the Lord be with thee.

• MT — Gen. 12:4–5 (read above): Lot goes with Abram; Terah does not. The plan to fetch Terah later is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

12:31And Nahor thy brother leave with me till thou returnest in peace, and we go with thee all together.'

• MT — Gen. 11:31–32 (read above): Terah settles in Haran and dies there, aged 205; Nahor is not said to stay behind with him in any separate arrangement. The "return in peace" plan is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "Not read" entries do not count.

Parallels in this chapter — Masoretic Text — 13 of 31: 1, 9–11, 14–15, 22–25, 28, 30–31; LXX — 0 of 31: — (LXX of Genesis 11–12 not read; no LXX reading cited by Charles for this chapter); Targums — 0 of 31: — (no Targum read for this chapter); Midrash — 0 of 31: — (no Midrash read for this chapter; Charles's notes cite the Apocalypse of Abraham and a Rabbinic tradition on Hebrew, reported as his citations); Charles's notes — 19 of 31: 2–7, 9–15, 18, 22–23, 25–27.

Chapter 13 — Abram in Canaan and Egypt; Lot; the Tithe Cite

Abram journeys from Haran to Shechem in Canaan, thence to Hebron and thence to Egypt, 1-14a. Returns to Canaan where Lot separates from him, and receives the promise of Canaan and journeys to Hebron, 14b-21. Chedorlaomer's attack on Sodom and Gomorrah: Lot taken captive, 22-4. Law of tithes enacted, 25-9. (Cf. Gen. xii.4-10, 15-17, 19-20; xiii.11-18; xiv.8-14; 21-4.) — Charles's heading to the chapter.

Jubilees chapter 13 retells Abram's journey from Haran to Shechem and Bethel, the famine and the sojourn in Egypt (Sarai seized by Pharaoh), the return to Bethel, Lot's separation to Sodom, the renewed promise of the land, Chedorlaomer's campaign and Lot's capture, and — with the pursuit and Melchizedek left out in a lacuna — the institution of the tithe as an eternal law for the priests.

13:1And Abram journeyed from Haran, and he took Sarai, his wife, and Lot, his brother Haran's son, to the land of Canaan, and he came into Asshur, and proceeded to Shechem, and dwelt near a lofty oak.

• MT — Gen. 12:4–6: "Abram went forth as GOD had commanded him, and Lot went with him"; "Abram took his wife Sarai and his brother's son Lot… and they set out for the land of Canaan"; "Abram passed through the land as far as the site of Shechem, at the terebinth of Moreh" (עַד אֵלוֹן מוֹרֶה). Contrast: Jubilees says Abram "came into Asshur" — Charles notes this is corrupt (see his note).
• LXX — Reported by Charles (n. 92:2): for "lofty oak" (so LXX); the MT has "oak [terebinth] of Moreh."
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 92:1: "Corrupt. Read probably Canaan" (for "Asshur"). n. 92:2: "For 1 cf. Gen. xii. 5-6. For 'lofty oak' (so LXX) NIT has 'oak of Moreh.'"

13:2And he saw, and, behold, the land was very pleasant from the entering of Hamath to the lofty oak.

• MT — No direct parallel in Genesis 12. The land "from the entering of Hamath" is Jubilees' own geography of the promised land.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:3And the Lord said to him: 'To thee and to thy seed will I give this land.'

• MT — Gen. 12:7: "GOD appeared to Abram and said, 'I will assign this land to your offspring'" (לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת). Jubilees adds "to thee" — in Genesis the gift is to the seed.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific (n. 92:4 covers vv. 3–5 as a group; see v. 5).

13:4And he built an altar there, and he offered thereon a burnt sacrifice to the Lord, who had appeared to him.

• MT — Gen. 12:7: "And he built an altar there to GOD who had appeared to him" (וַיִּבֶן שָׁם מִזְבֵּחַ לַייי הַנִּרְאֶה אֵלָיו). Genesis says nothing of a burnt sacrifice here; the offering is Jubilees' addition.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 92:4 (with vv. 3, 5): "For 3-5 cf. Gen. xii. 7, 8."

13:5And he removed from thence unto the mountain . . . Bethel on the west and Ai on the east, and pitched his tent there.

• MT — Gen. 12:8: "From there he moved on to the hill country east of Bethel and pitched his tent, with Bethel on the west and Ai on the east" (

  וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אׇהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 92:3: "Supply (?) 'to the east of Bethel with' (Charles)" — the CCEL text has a lacuna ("unto the mountain . . . Bethel"). n. 92:4 (above, v. 4).

13:6And he saw and behold, the land was very wide and good, and everything grew thereon -vines and figs and pomegranates, oaks and ilexes, and terebinths and oil trees, and cedars and cypresses and date trees, and all trees of the field, and there was water on the mountains.

• MT — No direct parallel in Genesis 12. The catalogue of trees and the water on the mountains is Jubilees' own praise of the land.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:7And he blessed the Lord who had led him out of Ur of the Chaldees, and had brought him to this land.

• MT — Gen. 12:8 (above, v. 5): Abram "invoked GOD by name" at Bethel. The blessing for the Exodus from Ur is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:8And it came to pass in the first year, in the seventh week, on the new moon of the first month, 1954 A.M.] that he built an altar on this mountain, and called on the name of the Lord: 'Thou, the eternal God, art my God.'

• MT — Gen. 12:8: "and he built there an altar to GOD and invoked GOD by name" (וַיִּבֶן־שָׁם מִזְבֵּחַ לַייי וַיִּקְרָא בְּשֵׁם ייי). The date (1954 A.M., new moon of the first month) is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 92:5: "Cf. Gen. xii. 8."

13:9And he offered on the altar a burnt sacrifice unto the Lord that He should be with him and not forsake him all the days of his life.

• MT — No parallel in Genesis 12; no sacrifice is mentioned at Bethel.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:10And he removed from thence and went towards the south, and he came to Hebron and Hebron was built at that time, and he dwelt there two years, and he went (thence) into the land of the south, to Bealoth, and there was a famine in the land.

• MT — Gen. 12:9–10: "Then Abram journeyed by stages toward the Negeb" (וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה); "There was a famine in the land, and Abram went down to Egypt to sojourn there, for the famine was severe in the land" (וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם). Contrast: Genesis has no two-year stay at Hebron (Hebron is not reached until Gen. 13:18) and no Bealoth.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:1: "Cf. Gen. xii. 9." n. 93:2: "A town in S. Judah (Josh. XV. 24)" (Bealoth).

13:11And Abram went into Egypt in the third year of the week, and he dwelt in Egypt five years before his wife was torn away from him.

• MT — Gen. 12:10 (above, v. 10): Abram went down to Egypt because of the famine. Genesis gives no five-year stay and no "torn away" — the phrasing anticipates Pharaoh seizing Sarai (Gen. 12:15).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:3: "Cf. Gen. xii. 10."

13:12Now Tanais in Egypt was at that time built- seven years after Hebron.

• MT — Num. 13:22 (reported by Charles, n. 93:5; not opened for this chapter): "Hebron was built seven years before Zoan in Egypt." Jubilees reverses the comparison into a statement about Tanais (= Zoan) built seven years after Hebron.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:4: "i. e. Zoan." n. 93:5: "Cf. Num. xiii. 22."

13:13And it came to pass when Pharaoh seized Sarai, the wife of Abram that the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife.

• MT — Gen. 12:15, 17: "the woman was taken into Pharaoh's palace" (וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה); "But GOD afflicted Pharaoh and his household with mighty plagues on account of Sarai, the wife of Abram" (

  וַיְנַגַּע ייי אֶת־פַּרְעֹה נְגָעִים גְּדֹלִים וְאֶת־בֵּיתוֹ עַל־דְּבַר שָׂרַי אֵשֶׁת אַבְרָם

  ). Jubilees omits the sister-stratagem of Gen. 12:11–13 and Pharaoh's rebuke (Gen. 12:18–19) entirely.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:6: "For 13-15a cf. Gen. xii. 15-20 (note that Gen. xii. 18 is omitted)."

13:14And Abram was very glorious by reason of possessions in sheep, and cattle, and asses, and horses, and camels, and menservants, and maidservants, and in silver and gold exceedingly. And Lot also his brother's son, was wealthy.

• MT — Gen. 12:16: "And because of her, it went well with Abram; he acquired sheep, oxen, donkeys, male and female slaves, jennies, and camels" (

  וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים

  ). Gen. 13:2: "Now Abram was very rich in cattle, silver, and gold" (וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב). Jubilees adds horses and Lot's wealth here.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:6 (above, v. 13).

13:15And Pharaoh gave back Sarai, the wife of Abram, and he sent him out of the land of Egypt, and he journeyed to the place where he had pitched his tent at the beginning, to the place of the altar, with Ai on the east, and Bethel on the west, and he blessed the Lord his God who had brought him back in peace.

• MT — Gen. 12:19–20: "Now, here is your wife; take her and begone!" (וְעַתָּה הִנֵּה אִשְׁתְּךָ קַח וָלֵךְ); "And Pharaoh put some men in charge of him, and they sent him off with his wife and all that he possessed." Gen. 13:3–4: Abram returned "to the place where his tent had been formerly, between Bethel and Ai, the site of the altar that he had built there at first; and there Abram invoked GOD by name."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:6 (above, v. 13). n. 93:7: "Cf. Gen. xiii. 3-4."

13:16And it came to pass in the forty-first jubilee in the third year of the first week, [1963 A.M.] that he returned to this place and offered thereon a burnt sacrifice, and called on the name of the Lord, and said: 'Thou, the most high God, art my God for ever and ever.'

• MT — Gen. 13:4 (above, v. 15): Abram invoked GOD by name at the altar. The date and the burnt sacrifice are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:8: "Cf. 8 above."

13:17And in the fourth year of this week [1964 A.M.] Lot parted from him, and Lot dwelt in Sodom, and the men of Sodom were sinners exceedingly.

• MT — Gen. 13:11–13: "So Lot chose for himself the whole plain of the Jordan, and Lot journeyed eastward. Thus they parted from each other"; "Lot settled in the cities of the Plain, pitching his tents near Sodom. Now the inhabitants of Sodom were very wicked sinners against GOD" (וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַייי מְאֹד). Genesis gives the quarrel of the herdsmen (Gen. 13:7) and Abram's offer (Gen. 13:8–9) as the cause; Jubilees omits both.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 93:9: "Cf. Gen. xiii. 11, 13."

13:18And it grieved him in his heart that his brother's son had parted from him; for he had no children.

• MT — No parallel in Genesis 13. Abram's grief and childlessness as its reason are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:19In that year when Lot was taken captive, the Lord said unto Abram, after that Lot had parted from him, in the fourth year of this week: 'Lift up thine eyes from the place where thou art dwelling, northward and southward, and westward and eastward.

• MT — Gen. 13:14: "And GOD said to Abram, after Lot had parted from him, 'Raise your eyes and look out from where you are, to the north and south, to the east and west'" (

  וַייי אָמַר אֶל־אַבְרָם אַחֲרֵי הִפָּרֶד־לוֹט מֵעִמּוֹ שָׂא נָא עֵינֶיךָ וּרְאֵה מִן־הַמָּקוֹם אֲשֶׁר־אַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה

  ). Contrast: Jubilees dates this to "that year when Lot was taken captive" — but in Genesis the promise (Gen. 13:14) comes before the capture (Gen. 14:12); Jubilees conflates the two occasions.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:1: "For 19-21 cf. Gen. xiii. 14-18."

13:20For all the land which thou seest I will give to thee and to thy seed for ever, and I will make thy seed as the sand of the sea: though a man may number the dust of the earth, yet thy seed shall not be numbered.

• MT — Gen. 13:15–16: "for I give all the land that you see to you and your offspring forever" (כִּי אֶת־כָּל־הָאָרֶץ אֲשֶׁר־אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד־עוֹלָם); "I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, then your offspring too can be counted" (וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ). Jubilees substitutes "sand of the sea" for "dust of the earth" in the first clause (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:1 (above, v. 19). n. 94:2: "Cf. Gen. xxii. 17 (Gen. xiii. 16 has 'as the dust of the earth')." n. 94:3: "'So that if a man can number then shall thy seed also be numbered' (Gen. xiii. 16)."

13:21Arise, walk (through the land) in the length of it and the breadth of it, and see it all; for to thy seed will I give it.' And Abram went to Hebron, and dwelt there.

• MT — Gen. 13:17–18: "Up, walk about the land, through its length and its breadth, for I give it to you" (קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאׇרְכָּהּ וּלְרׇחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה); "And Abram moved his tent, and came to dwell at the terebinths of Mamre, which are in Hebron; and he built an altar there to GOD."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:1 (above, v. 19).

13:22And in this year came Chedorlaomer, king of Elam, and Amraphel, king of Shinar, and Arioch king of Sellasar, and Tergal, king of nations, and slew the king of Gomorrah, and the king of Sodom fled, and many fell through wounds in the vale of Siddim, by the Salt Sea.

• MT — Gen. 14:1–2, 8–10: "when King Amraphel of Shinar, King Arioch of Ellasar, King Chedorlaomer of Elam, and King Tidal of Goiim made war on King Bera of Sodom, King Birsha of Gomorrah…"; "the kings of Sodom and Gomorrah, in their flight, threw themselves into [the bitumen pits], while the rest escaped to the hill country" (וַיָּנֻסוּ מֶלֶךְ־סְדֹם וַעֲמֹרָה וַיִּפְּלוּ־שָׁמָּה). Contrasts: Jubilees names only four kings and says they "slew the king of Gomorrah"; Genesis has the king of Gomorrah fall into a pit, not slain, and lists five allied kings.
• LXX — Reported by Charles (n. 94:5): "MT Tidal (for form here cf. LXX Θαργάλ)" — Jubilees' "Tergal" follows the LXX form against the MT.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:4: "MT Ellasar" (for Jubilees' "Sellasar"). n. 94:5 (above).

13:23And they took captive Sodom and Adam and Zeboim, and they took captive Lot also, the son of Abram's brother, and all his possessions, and they went to Dan.

• MT — Gen. 14:11–12: "[The invaders] seized all the wealth of Sodom and Gomorrah and all their provisions, and went their way. They also took Lot, the son of Abram's brother, and his possessions, and departed; for he had settled in Sodom" (וַיִּקְחוּ אֶת־לוֹט וְאֶת־רְכֻשׁוֹ בֶּן־אֲחִי אַבְרָם וַיֵּלֵכוּ). Contrast: Genesis has the invaders depart with the spoil; "they went to Dan" is Abram's pursuit destination (Gen. 14:14), moved here by Jubilees. "Adam" is Admah (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:6: "i. e. Admah." n. 94:7: "Cf. Gen. xiv. 14."

13:24And one who had escaped came and told Abram that his brother's son had been taken captive and (Abram) armed his household servants . . .

• MT — Gen. 14:13–14: "A fugitive brought the news to Abram the Hebrew" (וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי); "When Abram heard that his kinsman had been taken captive, he mustered his retainers, born into his household, numbering three hundred and eighteen, and went in pursuit as far as Dan" (

  וַיָּרֶק אֶת־חֲנִיכָיו יְלִידֵי בֵיתוֹ שְׁמֹנָה עָשָׂר וּשְׁלֹשׁ מֵאוֹת וַיִּרְדֹּף עַד־דָּן

  ). The verse breaks off mid-sentence in Jubilees; the pursuit and rescue are lost in the lacuna (see v. 25).
• LXX — Not read for this chapter.
• Targums — Reported by Charles (n. 94:8): "R.V. 'led forth'; the rendering 'armed' has the support of the Targum Onkelos." Onk. Gen. 14:14 renders וַיָּרֶק as arming/mustering — Charles's report, not a fresh Targum reading.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 94:8 (above).

13:25. . . . for Abram, and for his seed, a tenth of the first fruits to the Lord, and the Lord ordained it as an ordinance for ever that they should give it to the priests who served before Him, that they should possess it for ever.

• MT — Gen. 14:20: "And [Abram] gave him a tenth of everything" (וַיִּתֶּן־לוֹ מַעֲשֵׂר מִכֹּל) — to Melchizedek, king of Salem and priest of God Most High (Gen. 14:18–20). In Jubilees the beginning of the verse is lost (lacuna) and the tithe is re-aimed at the Levitical priests for ever; Melchizedek does not appear at all in Jubilees.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:1: "Charles suspects a lacuna at the beginning of 25. It no doubt contained an account of the pursuit of the kings and told of Melchizedek (cf. Gen. xiv. 15-20). That Abraham should have given tithes to Melchizedek (who was uncircumcised) was a difficulty to later Jews (cf. Justin, Trypho xix.). One way of overcoming it was to identify Melchizedek with Shem." n. 95:2: "The law about tithes is made to apply for the Levitical priesthood; cf. xxxii. 15."

13:26And to this law there is no limit of days; for He hath ordained it for the generations for ever that they should give to the Lord the tenth of everything, of the seed and of the wine and of the oil and of the cattle and of the sheep.

• MT — Lev. 27:30, 32 (not opened for this chapter; cited here by book and verse only as the Torah's tithe law): "All tithes from the land, whether seed from the ground or fruit from the tree, are the LORD's"; "all tithes of the herd or flock… shall be holy to the LORD." The Torah's tithe is of produce and cattle; Jubilees' list (seed, wine, oil, cattle, sheep) matches it in substance.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:2 (above, v. 25).

13:27And He gave (it) unto His priests to eat and to drink with joy before Him.

• MT — No direct parallel in Genesis 14. The priests eating the tithe "with joy before Him" is Jubilees' own halakhic expansion (cf. Deut. 14:23, 26, not opened for this chapter).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

13:28And the king of Sodom came to him and bowed himself before him, and said: 'Our Lord Abram, give unto us the souls which thou hast rescued, but let the booty be thine.'

• MT — Gen. 14:21: "Then the king of Sodom said to Abram, 'Give me the persons, and take the possessions for yourself'" (וַיֹּאמֶר מֶלֶךְ־סְדֹם אֶל־אַבְרָם תֶּן־לִי הַנֶּפֶשׁ וְהָרְכֻשׁ קַח־לָךְ). Jubilees adds the bowing and "Our Lord Abram."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:3 (with v. 29): "For 28-29 cf. Gen. xiv. 21-24."

13:29And Abram said unto him: 'I lift up my hands to the Most High God, that from a thread to a shoe-latchet I shall not take aught that is thine lest thou shouldst say, I have made Abram rich; save only what the young men have eaten, and the portion of the men who went with me -Aner, Eschol, and Mamre. These shall take their portion.'

• MT — Gen. 14:22–24: "But Abram said to the king of Sodom, 'I swear to the ETERNAL, God Most High, Creator of heaven and earth: I will not take so much as a thread or a sandal strap of what is yours; you shall not say, "It is I who made Abram rich." For me, nothing but what my servants have used up; as for the share of those who went with me — Aner, Eshkol, and Mamre — let them take their share'" (אִם־מִחוּט וְעַד שְׂרוֹךְ־נַעַל… עָנֵר אֶשְׁכֹּל וּמַמְרֵא הֵם יִקְחוּ חֶלְקָם). Jubilees follows Genesis almost word for word.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:3 (above, v. 28).

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C).

Parallels in this chapter — Masoretic Text — 24 of 29: 1, 3–5, 7–8, 10–17, 19–26, 28–29; LXX — 2 of 29 (C): 1, 22; Targums — 1 of 29 (C): 24; Midrash — 0 of 29: — (no Midrash read for this chapter); Charles's notes — 22 of 29: 1, 4–5, 8, 10–17, 19–26, 28–29.

Chapter 14 — The Covenant Between the Pieces; Ishmael Cite

Abram receives the promise of a son and of innumerable descendants, 1-7. Offers a sacrifice and is told of his seed being in Egypt, 8-17. God's convenant with Abram, 18-20. Hagar bears Ishmael, 21-4. (Cf. Gen. xv.; xvi.1-4, 11.) — Charles's heading to the chapter ("convenant" is Charles's spelling in the CCEL heading).

Jubilees chapter 14 retells Genesis 15 — the promise of an heir, the counting of the stars, the faith counted as righteousness, the covenant between the pieces with its prophecy of 400 years of bondage — and then Genesis 16:1–4, 11: Sarai gives Hagar to Abram, and Ishmael is born. Jubilees adds the festival setting (the covenant renewed on the 15th of Sivan), the fruit and drink offerings, and the angel's voice in the dream.

14:1After these things, in the fourth year of this week, on the new moon of the third month, the word of the Lord came to Abram in a dream, saying: 'Fear not, Abram; I am thy defender, and thy reward will be exceeding great.'

• MT — Gen. 15:1: "Some time later, the word of GOD came to Abram in a vision: 'Fear not, Abram, I am a shield to you; Your reward shall be very great'" (

  אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר־ייי אֶל־אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל־תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד

  ). Jubilees turns the vision into a dream and dates it (new moon of the third month); "defender" renders מָגֵן, "shield."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:4: "For 1-6 cf. Gen. xv. 1-6."

14:2And he said: 'Lord, Lord, what wilt thou give me, seeing I go hence childless, and the son of Maseq, the son of my handmaid, is the Dammasek Eliezer: he will be my heir, and to me thou hast given no seed.'

• MT — Gen. 15:2–3: "But Abram said, 'O my Sovereign GOD, what can You give me, seeing that I shall die childless, and the one in charge of my household is Dammesek Eliezer!'" (

  וַיֹּאמֶר אַבְרָם אֲדֹנָי ייי מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר

  ); "Abram said further, 'Since You have granted me no offspring, my steward will be my heir.'" Contrast: Jubilees (following the LXX, see Charles's note) treats "Maseq" as a proper name and "Dammasek Eliezer" as a person; the MT's בֶּן־מֶשֶׁק בֵּיתִי is obscure (JPS: "the one in charge of my household").
• LXX — Reported by Charles (n. 96:1): "Wrongly taken as a proper name (cf. RX.). So LXX." — the LXX likewise reads Masek as a name.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:1 (above).

14:3And he said unto him: 'This (man) will not be thy heir, but one that will come out of thine own bowels; he will be thine heir.'

• MT — Gen. 15:4: "The word of GOD came to him in reply, 'That one shall not be your heir; none but your very own issue shall be your heir'" (

  לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:4 (above, v. 1).

14:4And He brought him forth abroad, and said unto him: 'Look toward heaven and number the stars if thou art able to number them.'

• MT — Gen. 15:5: "[Then in the vision, God] took him outside and said, 'Look toward heaven and count the stars, if you are able to count them'" (

  וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:4 (above, v. 1).

14:5And he looked toward heaven, and beheld the stars. And He said unto him: 'So shall thy seed be.'

• MT — Gen. 15:5: "—continuing, 'So shall your offspring be'" (וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:4 (above, v. 1).

14:6And he believed in the Lord, and it was counted to him for righteousness.

• MT — Gen. 15:6: "And he put his trust in GOD, who reckoned it to his merit" (וְהֶאֱמִן בַּייי וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה). Jubilees follows Genesis word for word.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 95:4 (above, v. 1).

14:7And He said unto him: 'I am the Lord that brought thee out of Ur of the Chaldees, to give thee the land of the Canaanites to possess it for ever; and I will be God unto thee and to thy seed after thee.'

• MT — Gen. 15:7: "Then [God] said to him, 'I am GOD who brought you out from Ur of the Chaldeans to assign this land to you as a possession'" (

  אֲנִי ייי אֲשֶׁר הוֹצֵאתִיךָ מֵאוּר כַּשְׂדִּים לָתֶת לְךָ אֶת־הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ

  ). "To possess it for ever" and "I will be God unto thee and to thy seed after thee" anticipate Gen. 17:7–8 (read for chapter 15).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:2: "Cf. Gen. xv. 7."

14:8And he said: 'Lord, Lord, whereby shall I know that I shall inherit (it)?'

• MT — Gen. 15:8: "And he said, 'O my Sovereign GOD, how shall I know that I am to possess it?'" (וַיֹּאמַר אֲדֹנָי ייי בַּמָּה אֵדַע כִּי אִירָשֶׁנָּה).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:3: "For 8-9 cf. Gen. xv. 8-9."

14:9And He said unto him: 'Take Me an heifer of three years, and a goat of three years, and a sheep of three years, and a turtle-dove, and a pigeon.'

• MT — Gen. 15:9: "Came the reply, 'Bring Me a three-year-old heifer, a three-year-old she-goat, a three-year-old ram, a turtledove, and a young bird'" (

  קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל

  ). Jubilees reads "a sheep" where the MT has "a ram" (אַיִל).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:3 (above, v. 8).

14:10And he took all these in the middle of the month and he dwelt at the oak of Mamre, which is near Hebron.

• MT — Gen. 15:10: "He brought all these and cut them in two, placing each half opposite the other; but he did not cut up the bird." The cutting is moved to v. 11 in Jubilees; "the oak of Mamre, which is near Hebron" is Gen. 14:13 (read for chapter 13): Abram "dwelling at the terebinths of Mamre the Amorite."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:4: "Cf. Gen. xiv. 13."

14:11And he built there an altar, and sacrificed all these; and he poured their blood upon the altar, and divided them in the midst, and laid them over against each other; but the birds divided he not.

• MT — Gen. 15:10 (above, v. 10): Abram "cut them in two, placing each half opposite the other; but he did not cut up the bird" (

  וַיְבַתֵּר אֹתָם בַּתָּוֶךְ וַיִּתֵּן אִישׁ־בִּתְרוֹ לִקְרַאת רֵעֵהוּ וְאֶת־הַצִּפֹּר לֹא בָתָר

  ). The altar, the sacrifice, and the pouring of blood are Jubilees' additions.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:5: "For 11-12 cf. Gen. xv. 10-11."

14:12And birds came down upon the pieces, and Abram drove them away, and did not suffer the birds to touch them.

• MT — Gen. 15:11: "Birds of prey came down upon the carcasses, and Abram drove them away" (וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 96:5 (above, v. 11).

14:13And it came to pass, when the sun had set, that an ecstasy fell upon Abram, and lo ! an horror of great darkness fell upon him, and it was said unto Abram: 'Know of a surety that thy seed shall be a stranger in a land (that is) not theirs, and they shall bring them into bondage, and afflict them four hundred years.

• MT — Gen. 15:12–13: "As the sun was about to set, a deep sleep fell upon Abram, and a great dark dread descended upon him" (

  וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו

  ); "And [God] said to Abram, 'Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years'" (

  יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה

  ).
• LXX — Not read for this chapter.
• Targums — Reported by Charles (n. 97:1): "According to Targ. Ps.-Jon. on Exod. xii. 40 f., the odd 30 years cover the period between the announcement and Isaac's birth" — on the 400 vs 430 years (see below).
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:1: "Cf. Gen. xv. 13, but Exod. xii. 40 gives the number 430. Tradition assumes that the number includes the sojourn of the Patriarchs in Canaan. Our text reckons the period from the birth of Isaac (when Abraham was 100 years old). St. Paul (Gal. iii. 16-17) reckons 430 years from the announcement. According to Targ. Ps.-Jon. on Exod. xii. 40 f., the odd 30 years cover the period between the announcement and Isaac's birth." n. 97:3: "For 13-16 cf. Gen. xv. 12-16."

14:14And the nation also to whom they will be in bondage will I judge, and after that they shall come forth thence with much substance.

• MT — Gen. 15:14: "but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth" (

  וְגַם אֶת־הַגּוֹי אֲשֶׁר יַעֲבֹדוּ דָּן אָנֹכִי וְאַחֲרֵי־כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:3 (above, v. 13).

14:15And thou shalt go to thy fathers in peace, and be buried in a good old age.

• MT — Gen. 15:15: "As for you, You shall go to your ancestors in peace; You shall be buried at a ripe old age" (וְאַתָּה תָּבוֹא אֶל־אֲבֹתֶיךָ בְּשָׁלוֹם תִּקָּבֵר בְּשֵׂיבָה טוֹבָה).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:3 (above, v. 13).

14:16But in the fourth generation they shall return hither; for the iniquity of the Amorites is not yet full.'

• MT — Gen. 15:16: "And they shall return here in the fourth generation, for the iniquity of the Amorites is not yet complete" (

  וְדוֹר רְבִיעִי יָשׁוּבוּ הֵנָּה כִּי לֹא־שָׁלֵם עֲוֺן הָאֱמֹרִי עַד־הֵנָּה

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:2: "A generation = 100 years. Isaac was born when Abraham was 100 years old (Gen. xxi. 5)."

14:17And he awoke from his sleep, and he arose, and the sun had set; and there was a flame, and behold ! a furnace was smoking, and a flame of fire passed between the pieces.

• MT — Gen. 15:17: "When the sun set and it was very dark, there appeared a smoking oven, and a flaming torch that passed between those pieces" (

  וַיְהִי הַשֶּׁמֶשׁ בָּאָה וַעֲלָטָה הָיָה וְהִנֵּה תַנּוּר עָשָׁן וְלַפִּיד אֵשׁ אֲשֶׁר עָבַר בֵּין הַגְּזָרִים הָאֵלֶּה

  ). Jubilees adds Abram waking from sleep.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:6: "For 17-18 cf. Gen. xv. 17-21."

14:18And on that day the Lord made a covenant with Abram, saying: 'To thy seed will I give this land, from the river of Egypt unto the great river, the river Euphrates, the Kenites, the Kenizzites, the Kadmonites, the Perizzites, and the Rephaim, the Phakorites, and the Hivites, and the Amorites, and the Canaanites, and the Girgashites, and the Jebusites.

• MT — Gen. 15:18–21: "On that day GOD made a covenant with Abram: 'To your offspring I assign this land, from the river of Egypt to the great river, the river Euphrates — the Kenites, the Kenizzites, the Kadmonites, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites'" (

  בַּיּוֹם הַהוּא כָּרַת ייי אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת

  ). Contrasts: Jubilees omits "the Hittites" and adds "the Phakorites" (see Charles's notes).
• LXX — Reported by Charles (n. 97:5): "So LXX and Sam. here (Gen. XV. 20); but MT, Syr. and Vulg. omit" — the Hivites, which Jubilees includes, are in the LXX/Samaritan text of Gen. 15:20 but not the MT.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:4: "Absent from NIT (which inserts 'Hittite' before 'Perizite')" — on "the Phakorites." n. 97:5 (above). n. 97:6 (above, v. 17).

14:19And the day passed, and Abram offered the pieces, and the birds, and their fruit offerings, and their drink offerings, and the fire devoured them.

• MT — Gen. 15:17 (above, v. 17): the fire passes between the pieces. The fruit and drink offerings and the fire devouring them are Jubilees' additions.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

14:20And on that day we made a covenant with Abram, according as we had covenanted with Noah in this month; and Abram renewed the festival and ordinance for himself for ever.

• MT — Gen. 15:18 (above, v. 18): "On that day GOD made a covenant with Abram." The angels as covenant-makers ("we made a covenant"), the link to Noah's covenant, and the festival renewal are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 97:7: "i. e. the 15th of Sivan." n. 97:8: "Probably, according to our author, on the same day of the month" (as Noah's covenant).

14:21And Abram rejoiced, and made all these things known to Sarai his wife; and he believed that he would have seed, but she did not bear.

• MT — Gen. 16:1: "Sarai, Abram's wife, had borne him no children" (וְשָׂרַי אֵשֶׁת אַבְרָם לֹא יָלְדָה לוֹ). Abram's rejoicing and telling Sarai are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (no footnotes are printed for vv. 21–24 in the sacred-texts reprint).

14:22And Sarai advised her husband Abram, and said unto him: 'Go in unto Hagar, my Egyptian maid: it may be that I shall build up seed unto thee by her.'

• MT — Gen. 16:2: "And Sarai said to Abram, 'Look, GOD has kept me from bearing. Consort with my maid; perhaps I shall have a child through her'" (

  וַתֹּאמֶר שָׂרַי אֶל־אַבְרָם הִנֵּה־נָא עֲצָרַנִי ייי מִלֶּדֶת בֹּא־נָא אֶל־שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (see v. 21).

14:23And Abram harkened unto the voice of Sarai his wife, and said unto her, 'Do (so).' And Sarai took Hagar, her maid, the Egyptian, and gave her to Abram, her husband, to be his wife.

• MT — Gen. 16:2–3: "And Abram heeded Sarai's request" (וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי); "So Sarai, Abram's wife, took her maid, Hagar the Egyptian — after Abram had dwelt in the land of Canaan ten years — and gave her to her husband Abram as concubine" (וַתִּקַּח שָׂרַי אֵשֶׁת־אַבְרָם אֶת־הָגָר הַמִּצְרִית שִׁפְחָתָהּ… וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה). Contrast: Genesis calls Hagar a concubine (לְאִשָּׁה here, but the relationship is secondary); Jubilees calls her outright "his wife."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (see v. 21).

14:24And he went in unto her, and she conceived and bare him a son, and he called his name Ishmael, in the fifth year of this week [1965 A.M.]; and this was the eighty-sixth year in the life of Abram.

• MT — Gen. 16:15–16: "Hagar bore a son to Abram, and Abram gave the son that Hagar bore him the name Ishmael" (

  וַתֵּלֶד הָגָר לְאַבְרָם בֵּן וַיִּקְרָא אַבְרָם שֵׁם־בְּנוֹ אֲשֶׁר־יָלְדָה הָגָר יִשְׁמָעֵאל

  ); "Abram was eighty-six years old when Hagar bore Ishmael to Abram" (וְאַבְרָם בֶּן־שְׁמֹנִים שָׁנָה וְשֵׁשׁ שָׁנִים בְּלֶדֶת־הָגָר אֶת־יִשְׁמָעֵאל לְאַבְרָם). Jubilees omits Gen. 16:4–14 (Hagar's flight, the angel at the spring, the naming of Ishmael by the angel) entirely.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (see v. 21).

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C).

Parallels in this chapter — Masoretic Text — 24 of 24: 1–24; LXX — 2 of 24 (C): 2, 18; Targums — 1 of 24 (C): 13; Midrash — 0 of 24: — (no Midrash read for this chapter); Charles's notes — 19 of 24: 1–18, 20.

Chapter 15 — Circumcision Instituted Cite

Abram celebrates the feast of first fruits, 1-2: his name changed and circumcision instituted, 3-14. Sarai's name changed and Isaak promised, 15-21. Abraham, Ishmael, and all his household circumcised, 22-4. Circumcision an eternal ordination, 25, 26. Israel shares this honour with the highest angels who were created circumcised, 27-9. Israel subject to God alone: other nations to angels, 30-2. Future faithlessness of Israel, 33-4. (Cf. Gen. xvii.) — Charles's heading to the chapter.

Jubilees chapter 15 retells Genesis 17 almost verse for verse — the renaming of Abram and Sarai, the covenant, circumcision on the eighth day, the promise of Isaac, Ishmael's blessing, the circumcision of the whole household — and then turns it into law: circumcision is an eternal ordinance written on the heavenly tablets, Israel shares it with the angels of the presence (created circumcised), Israel alone is ruled by God directly while the nations are handed to angels, and Israel will one day fail to keep it.

15:1And in the fifth year of the fourth week of this jubilee, [1979 A.M.] in the third month, in the middle of the month, Abram celebrated the feast of the first-fruits of the grain harvest.

• MT — No parallel in Genesis 17. The feast of first-fruits (Shavuot, 15th of Sivan) is the setting Jubilees gives the covenant; Genesis 17 is undated. Lev. 23:18–20 prescribes different offerings for this festival (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 98:1: "Read 'third'" (for "fourth week"). n. 98:2: "i. e. the 15th of Sivan." n. 98:3: "i. e. the Feast of Weeks. The Pharisees celebrated this feast not on Sivan 15th, but on Sivan 6th. See further Introduction."

15:2And he offered new offerings on the altar, the first-fruits of the produce, unto the Lord, an heifer and a goat and a sheep on the altar as a burnt sacrifice unto the Lord; their fruit offerings and their drink offerings he offered upon the altar with frankincense.

• MT — No parallel in Genesis 17. The offerings differ from the Torah's prescription for the Feast of Weeks (Lev. 23:18–20, reported by Charles).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 98:4: "Cf. xiv. 9. The offerings prescribed for this festival in Lev. xxiii. 118-20 are different." (The reference as printed reads "Lev. xxiii. 18-20".)

15:3And the Lord appeared to Abram, and said unto him: 'I am God Almighty; approve thyself before me and be thou perfect.

• MT — Gen. 17:1: "When Abram was ninety-nine years old, GOD appeared to Abram and said to him, 'I am El Shaddai. Walk in My ways and be blameless'" (

  וַיֵּרָא ייי אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:1: "For 3-4 cf. Gen. xvii. 1 f."

15:4And I will make My covenant between Me and thee, and I will multiply thee exceedingly.'

• MT — Gen. 17:2: "I will establish My covenant between Me and you, and I will make you exceedingly numerous" (וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:1 (above, v. 3).

15:5And Abram fell on his face, and God talked with him, and said:

• MT — Gen. 17:3: "Abram threw himself on his face; and God spoke to him further" (וַיִּפֹּל אַבְרָם עַל־פָּנָיו וַיְדַבֵּר אִתּוֹ א-להים לֵאמֹר).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2: "For 5-10 cf. Gen. xvii. 3-8."

15:6'Behold my ordinance is with thee, And thou shalt be the father of many nations.

• MT — Gen. 17:4: "'As for Me, this is My covenant with you: You shall be the father of a multitude of nations'" (אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2 (above, v. 5).

15:7Neither shall thy name any more be called Abram, But thy name from henceforth, even for ever, shall be Abraham. For the father of many nations have I made thee.

• MT — Gen. 17:5: "And you shall no longer be called Abram, but your name shall be Abraham, for I make you the father of a multitude of nations" (

  וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2 (above, v. 5).

15:8And I will make thee very great, And I will make thee into nations, And kings shall come forth from thee.

• MT — Gen. 17:6: "I will make you exceedingly fertile, and make nations of you; and kings shall come forth from you" (

  וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2 (above, v. 5).

15:9And I shall establish My covenant between Me and thee, and thy seed after thee, throughout their generations, for an eternal covenant, so that I may be a God unto thee, and to thy seed after thee.

• MT — Gen. 17:7: "I will maintain My covenant between Me and you, and your offspring to come, as an everlasting covenant throughout the ages, to be God to you and to your offspring to come" (

  וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵא-להים וּלְזַרְעֲךָ אַחֲרֶיךָ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2 (above, v. 5).

15:10<And I will give to thee and to thy seed after thee> the land where thou hast been a sojourner, the land of Canaan, that thou mayst possess it for ever, and I will be their God.'

• MT — Gen. 17:8: "I assign the land you sojourn in to you and your offspring to come, all the land of Canaan, as an everlasting holding. I will be their God" (

  וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵא-להים

  ). The opening words are bracketed in Charles's text as restored (see his note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:2 (above, v. 5). n. 99:3: "The bracketed words (lost through homoioteleuton) are restored from Gen. xvii. 8."

15:11And the Lord said unto Abraham: 'And as for thee, do thou keep my covenant, thou and thy seed after thee: and circumcise ye every male among you, and circumcise your foreskins, and it shall be a token of an eternal covenant between Me and you.

• MT — Gen. 17:9–11: "God further said to Abraham, 'As for you, you and your offspring to come throughout the ages shall keep My covenant. Such shall be the covenant between Me and you and your offspring to follow that you shall keep: every male among you shall be circumcised. You shall circumcise the flesh of your foreskin, and that shall be the sign of the covenant between Me and you'" (

  זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:4: "For 11-13 cf. Gen. xvii. 9-13."

15:12And the child on the eighth day ye shall circumcise, every male throughout your generations, him that is born in the house, or whom ye have bought with money from any stranger, whom ye have acquired who is not of thy seed.

• MT — Gen. 17:12: "And throughout the generations, every male among you shall be circumcised at the age of eight days. As for the homeborn slave and the one bought from an outsider who is not of your offspring" (

  וּבֶן־שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל־זָכָר לְדֹרֹתֵיכֶם יְלִיד בָּיִת וּמִקְנַת־כֶּסֶף מִכֹּל בֶּן־נֵכָר אֲשֶׁר לֹא מִזַּרְעֲךָ הוּא

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:5: "MT has 'and the child of eight days.' Our text here may be a deliberate alteration."

15:13He that is born in thy house shall surely be circumcised, and those whom thou hast bought with money shall be circumcised, and My covenant shall be in your flesh for an eternal ordinance.

• MT — Gen. 17:13: "they must be circumcised, homeborn and purchased alike. Thus shall My covenant be marked in your flesh as an everlasting pact" (

  הִמֹּל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 99:4 (above, v. 11).

15:14And the uncircumcised male who is not circumcised in the flesh of his foreskin on the eighth day, that soul shall be cut off from his people, for he has broken My covenant.'

• MT — Gen. 17:14: "And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from kin; he has broken My covenant" (

  וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עׇרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר

  ). Contrast: Jubilees adds "on the eighth day" — the MT of Gen. 17:14 has no eighth-day phrase (see Charles's note).
• LXX — Reported by Charles (n. 100:2): "The words on the eighth day are absent from the text of Gen. xvii. 14, in MT, Syr. and Vulg., but are attested by the LXX and Sam." — Jubilees agrees with the LXX/Samaritan against the MT here.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:1: "For 14 cf. Gen. xvii. 14." n. 100:2 (above).

15:15And God said unto Abraham: 'As for Sarai thy wife, her name shall no more be called Sarai, but Sarah shall be her name.

• MT — Gen. 17:15: "And God said to Abraham, 'As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah'" (

  וַיֹּאמֶר א-להים אֶל־אַבְרָהָם שָׂרַי אִשְׁתְּךָ לֹא־תִקְרָא אֶת־שְׁמָהּ שָׂרָי כִּי שָׂרָה שְׁמָהּ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3: "For 15-22 cf. Gen. xvii. 15-22."

15:16And I will bless her, and give thee a son by her, and I will bless him, and he shall become a nation, and kings of nations shall proceed from him.'

• MT — Gen. 17:16: "I will bless her; indeed, I will give you a son by her. I will bless her so that she shall give rise to nations; rulers of peoples shall issue from her" (

  וּבֵרַכְתִּי אֹתָהּ וְגַם נָתַתִּי מִמֶּנָּה לְךָ בֵּן וּבֵרַכְתִּיהָ וְהָיְתָה לְגוֹיִם מַלְכֵי עַמִּים מִמֶּנָּה יִהְיוּ

  ). Contrast: the MT blesses her ("she shall give rise to nations"); Jubilees blesses him (the son) — "I will bless him, and he shall become a nation" (see Charles's note).
• LXX — Reported by Charles (n. 100:4): "So LXX, Sam., Syr. and Vulg. of Gen. xvii. 22" — the note as printed cites Gen. 17:22, but the reading it supports ("I will bless him") belongs to Gen. 17:16; "But MT makes the text refer to Sarah ('yea, I will bless her, [and she shall be a mother of nations: kings of peoples shall be of her],' R.V.)." Jubilees agrees with the LXX/Samaritan/Vulgate against the MT.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15). n. 100:4 (above).

15:17And Abraham fell on his face, and rejoiced, and said in his heart: 'Shall a son be born to him that is a hundred years old, and shall Sarah, who is ninety years old, bring forth?'

• MT — Gen. 17:17: "Abraham threw himself on his face and laughed, as he said to himself, 'Can a child be born to a man a hundred years old, or can Sarah bear a child at ninety?'" (

  וַיִּפֹּל אַבְרָהָם עַל־פָּנָיו וַיִּצְחָק וַיֹּאמֶר בְּלִבּוֹ הַלְּבֶן מֵאָה־שָׁנָה יִוָּלֵד וְאִם־שָׂרָה הֲבַת־תִּשְׁעִים שָׁנָה תֵּלֵד

  ). Jubilees reads "rejoiced" where Genesis has "laughed" (וַיִּצְחָק).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:18And Abraham said unto God: 'O that Ishmael might live before thee!'

• MT — Gen. 17:18: "And Abraham said to God, 'O that Ishmael might live by Your favor!'" (וַיֹּאמֶר אַבְרָהָם אֶל־הָא-להים לוּ יִשְׁמָעֵאל יִחְיֶה לְפָנֶיךָ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:19And God said: 'Yea, and Sarah also shall bear thee a son, and thou shalt call his name Isaac, and I will establish My covenant with him, an everlasting covenant, and for his seed after him.

• MT — Gen. 17:19: "God said, 'Nevertheless, Sarah your wife shall bear you a son, and you shall name him Isaac; and I will maintain My covenant with him as an everlasting covenant for his offspring to come'" (

  וַיֹּאמֶר א-להים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:20And as for Ishmael also have I heard thee, and behold I will bless him, and make him great, and multiply him exceedingly, and he shall beget twelve princes, and I will make him a great nation.

• MT — Gen. 17:20: "As for Ishmael, I have heeded you. I hereby bless him. I will make him fertile and exceedingly numerous. He shall be the father of twelve chieftains, and I will make of him a great nation" (

  וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:21But My covenant will I establish with Isaac, whom Sarah shall bear to thee, in these days, in the next year.'

• MT — Gen. 17:21: "But My covenant I will maintain with Isaac, whom Sarah shall bear to you at this season next year" (

  וְאֶת־בְּרִיתִי אָקִים אֶת־יִצְחָק אֲשֶׁר תֵּלֵד לְךָ שָׂרָה לַמּוֹעֵד הַזֶּה בַּשָּׁנָה הָאַחֶרֶת

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:22And He left off speaking with him, and God went up from Abraham.

• MT — Gen. 17:22: "Done speaking with him, God was gone from Abraham" (וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל א-להים מֵעַל אַבְרָהָם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:3 (above, v. 15).

15:23And Abraham did according as God had said unto him, and he took Ishmael his son, and all that were born in his house, and whom he had bought with his money, every male in his house, and circumcised the flesh of their foreskin.

• MT — Gen. 17:23: "Then Abraham took his son Ishmael, and all his homeborn slaves and all those he had bought, every male in Abraham's household, and he circumcised the flesh of their foreskins on that very day, as God had spoken to him" (

  וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עׇרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ א-להים

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:5: "For 23-24 cf. Gen. xvii. 23-27."

15:24And on the selfsame day was Abraham circumcised, and all the men of his house, <and those born in the house>, and all those, whom he had bought with money from the children of the stranger, were circumcised with him.

• MT — Gen. 17:24–27: "Abraham was ninety-nine years old when he circumcised the flesh of his foreskin, and his son Ishmael was thirteen years old… Thus Abraham and his son Ishmael were circumcised on that very day; and all his household, his homeborn slaves and those that had been bought from outsiders, were circumcised with him" (בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם וְיִשְׁמָעֵאל בְּנוֹ). Jubilees omits the ages (99 and 13).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 100:5 (above, v. 23).

15:25This law is for all the generations for ever, and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordinance, ordained and written on the heavenly tablets.

• MT — Gen. 17:12 (above, v. 12): circumcision "at the age of eight days." The absolute eighth-day rule with no postponement is Jubilees' own halakha (see Charles's notes).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 101:1: "i. e. the 15th of Sivan." n. 101:2: "i. e.? of the days preceding the eighth day." n. 101:3: "Only on the eighth day is the rite to be performed."

15:26And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongs not to the children of the covenant which the Lord made with Abraham, but to the children of destruction; nor is there, moreover, any sign on him that he is the Lord's, but (he is destined) to be destroyed and slain from the earth, and to be rooted out of the earth, for he has broken the covenant of the Lord our God.

• MT — Gen. 17:14 (above, v. 14): the uncircumcised male "shall be cut off from kin; he has broken My covenant" (וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר). "Children of destruction," being "destroyed and slain from the earth," is Jubilees' strengthening of כָּרֵת.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 101:4: "Ethiop. MSS. and Lat. have 'till'" (for "on" the eighth day).

15:27For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels.

• MT — No parallel in Genesis 17. Angels created circumcised, and Israel sanctified before them, is Jubilees' own doctrine (cf. Jub. 2:18–21 on the Sabbath).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 101:5: "The two highest orders of angels, who share with Israel the privilege of observing the Sabbath (cf. ii. 18-21), and of being circumcised." n. 101:6: "i. e. have been created circumcised."

15:28And do thou command the children of Israel and let them observe the sign of this covenant for their generations as an eternal ordinance, and they will not be rooted out of the land.

• MT — Gen. 17:9–10 (above, v. 11): "you and your offspring to come throughout the ages shall keep My covenant." The command is addressed to Abraham, not to Moses for Israel; Jubilees re-addresses it.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

15:29For the command is ordained for a covenant, that they should observe it for ever among all the children of Israel.

• MT — Gen. 17:7, 13 (above, vv. 9, 13): "an everlasting covenant" (לִבְרִית עוֹלָם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

15:30For Ishmael and his sons and his brothers and Esau, the Lord did not cause to approach Him, and he chose them not because they are the children of Abraham, because He knew them, but He chose Israel to be His people.

• MT — Gen. 17:20–21 (above, vv. 20–21): Ishmael is blessed and made a great nation, "But My covenant I will maintain with Isaac." The exclusion of Ishmael's and Esau's descendants from the covenant is Genesis' own distinction, sharpened here into election language; Deut. 7:6 (not opened for this chapter) is the election verse Charles cites elsewhere.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

15:31And He sanctified it, and gathered it from amongst all the children of men; for there are many nations and many peoples, and all are His, and over all hath He placed spirits in authority to lead them astray from Him.

• MT — Deut. 32:8–9 (reported by Charles, n. 102:1; not opened for this chapter): in the LXX form "angels" is read instead of "children of Israel" — "When the Most High gave nations their homes… He fixed the boundaries of peoples in relation to Israel's numbers. For the LORD's portion is His people, Jacob His own allotment." The seventy nations under seventy angels is the tradition Charles cites (Sir. 17:17; Dan. 10:13, 20–21; 12:1).
• LXX — Reported by Charles (n. 102:1): "Israel is God's portion; cf. Deut. xxxii. 8-9 in the LXX form of which 'angels' is read instead of 'children of Israel'."
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 102:1 (above). n. 102:2: "This describes the result, not the original purpose of their appointment" (the spirits leading the nations astray).

15:32But over Israel He did not appoint any angel or spirit, for He alone is their ruler, and He will preserve them and require them at the hand of His angels and His spirits, and at the hand of all His powers in order that He may preserve them and bless them, and that they may be His and He may be theirs from henceforth for ever.

• MT — Deut. 32:9 (reported by Charles, n. 102:1): "For the LORD's portion is His people, Jacob His own allotment." Exod. 19:5–6 (reported by Charles, n. 105:3, for chapter 16 v. 18; the same passage stands behind this verse): "you shall be My treasured possession among all the peoples… a kingdom of priests and a holy nation."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 102:1 (above, v. 31).

15:33And now I announce unto thee that the children of Israel will not keep true to this ordinance, and they will not circumcise their sons according to all this law; for in the flesh of their circumcision they will omit this circumcision of their sons, and all of them, sons of Beliar, will leave their sons uncircumcised as they were born.

• MT — No parallel in Genesis 17. The prophecy of Israel's failure to circumcise is Jubilees' own (cf. Josh. 5:5–7, not opened for this chapter, where the wilderness generation was uncircumcised).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 102:3: "In i. 20 (see note). Beliar is clearly a Satanic being." n. 102:4: "Apparently such apostasy was widely spread when our author wrote."

15:34And there will be great wrath from the Lord against the children of Israel. because they have forsaken His covenant and turned aside from His word, and provoked and blasphemed, inasmuch as they do not observe the ordinance of this law; for they have treated their members like the Gentiles, so that they may be removed and rooted out of the land. And there will no more be pardon or forgiveness unto them [so that there should be forgiveness and pardon] for all the sin of this eternal error.

• MT — Gen. 17:14 (above, v. 14): breaking the covenant brings being cut off. The unforgivable "eternal error" is Jubilees' own severity.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C).

Parallels in this chapter — Masoretic Text — 30 of 34: 3–26, 28–32, 34; LXX — 3 of 34 (C): 14, 16, 31; Targums — 0 of 34: — (no Targum read for this chapter); Midrash — 0 of 34: — (no Midrash read for this chapter); Charles's notes — 30 of 34: 1–27, 31–33.

Chapter 16 — The Promise Repeated; Sodom; Isaac; Tabernacles Cite

Angels appear to Abraham in Hebron and Isaac again promised, 1-4. Destruction of Sodom and Lot's deliverance, 5-9. Abraham at Beersheba: birth of and circumcision of Isaac, whose seed was to be the portion of God, 10-19. Institution of the feast of Tabernacles, 20-31. (Cf. Gen. xviii.1, 10, 12; xix.24, 29, 33-7; xx.1, 4, 8; xxi. 1-4.) — Charles's heading to the chapter.

Jubilees chapter 16 retells the angelic visit at Mamre and the renewed promise of Isaac (Genesis 18), the burning of Sodom and Lot's rescue (Genesis 19), Lot's daughters' sin and the doom of their seed, Abraham's move to Gerar and Beersheba (Genesis 20–21), the birth and circumcision of Isaac, and then — Jubilees' own institution — the first Feast of Tabernacles, kept by Abraham at the Well of the Oath with booths, sacrifices, incense, and sevenfold circuits of the altar.

16:1And on the new moon of the fourth month we appeared unto Abraham, at the oak of Mamre, and we talked with him, and we announced to him that a son would be given to him by Sarah his wife.

• MT — Gen. 18:1, 10 (cited by Charles, n. 103:2; MT not re-opened — see scope): "GOD appeared to him by the terebinths of Mamre" (וַיֵּרָא אֵלָיו ייי בְּאֵלֹנֵי מַמְרֵא); "I will return to you at this time next year, and your wife Sarah shall have a son." Jubilees makes the visitors the angels ("we appeared"), where Genesis has the LORD appear; Gen. 18:2–9 (the three men, the meal) is omitted entirely.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:1: "i. e. the angels." n. 103:2: "For 1 cf. Gen. xviii. i, 10 (vers. 2-9 omitted)."

16:2And Sarah laughed, for she heard that we had spoken these words with Abraham, and we admonished her, and she became afraid, and denied that she had laughed on account of the words.

• MT — Gen. 18:12, 15 (cited by Charles, n. 103:3; MT not re-opened — see scope): "And Sarah laughed to herself, saying, 'Now that I am withered, am I to have enjoyment — with my husband so old?'" (וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ); "Sarah denied it, saying, 'I did not laugh,' for she was frightened" (וַתְּכַחֵשׁ שָׂרָה לֵאמֹר לֹא צָחַקְתִּי כִּי יָרֵאָה).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:3: "Cf. Gen. xviii. 10, 12, 15."

16:3And we told her the name of her son, as his name is ordained and written in the heavenly tablets (i.e.) Isaac,

• MT — Gen. 17:19 (read for chapter 15): "you shall name him Isaac" (וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק). In Genesis 18 the name is not given; Jubilees supplies it here, "ordained and written in the heavenly tablets."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:4And (that) when we returned to her at a set time, she would have conceived a son.

• MT — Gen. 18:10, 14 (cited by Charles, n. 103:3; MT not re-opened — see scope): "I will return to you at this time next year, and your wife Sarah shall have a son"; "At the set time I will return to you, next year, and Sarah shall have a son" (לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:3 (above, v. 2).

16:5And in this month the Lord executed his judgments on Sodom, and Gomorrah, and Zeboim, and all the region of the Jordan, and He burned them with fire and brimstone, and destroyed them until this day, even as [lo] I have declared unto thee all their works, that they are wicked and sinners exceedingly, and that they defile themselves and commit fornication in their flesh, and work uncleanness on the earth.

• MT — Gen. 19:24 (cited by Charles, n. 103:5; MT not re-opened — see scope): "Then GOD rained upon Sodom and Gomorrah sulfurous fire from GOD out of heaven" (

  וַייי הִמְטִיר עַל־סְדֹם וְעַל־עֲמֹרָה גׇּפְרִית וָאֵשׁ מֵאֵת ייי מִן־הַשָּׁמָיִם

  ). Jubilees adds Zeboim and "all the region of the Jordan," and names fornication as the sin; Genesis 19 gives no reason in v. 24 itself.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:4: "Cf. Gen. xiv. 2, 8" (Zeboim as one of the cities of the plain). n. 103:5: "For 5 cf. Gen. xix. 24."

16:6And, in like manner, God will execute judgment on the places where they have done according to the uncleanness of the Sodomites, like unto the judgment of Sodom.

• MT — No direct parallel in Genesis 19. The future judgment "like unto the judgment of Sodom" is Jubilees' own warning (cf. Jub. 20:5–6).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:7But Lot we saved; for God remembered Abraham, and sent him out from the midst of the overthrow.

• MT — Gen. 19:29 (cited by Charles, n. 103:6; MT not re-opened — see scope): "Thus it was that, when God destroyed the cities of the Plain and annihilated the cities where Lot dwelt, God was mindful of Abraham and removed Lot from the midst of the upheaval" (וַיִּזְכֹּר א-להים אֶת־אַבְרָהָם וַיְשַׁלַּח אֶת־לוֹט מִתּוֹךְ הַהֲפֵכָה). Jubilees' "we saved" again puts the angels in the LORD's place.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:6: "For 7-8 cf. Gen. xix. 29, 311 ff." (The reference as printed reads "xix. 29, 31 ff.")

16:8And he and his daughters committed sin upon the earth, such as had not been on the earth since the days of Adam till his time; for the man lay with his daughters.

• MT — Gen. 19:31–36 (cited by Charles, n. 103:6; MT not re-opened — see scope): the elder daughter says "let us make our father drink wine, and lie with him, that we may maintain life through our father"; "Thus the two daughters of Lot came to be with child by their father." Jubilees calls it a sin "such as had not been on the earth since the days of Adam"; Genesis narrates it without that judgment.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:6 (above, v. 7).

16:9And, behold, it was commanded and engraven concerning all his seed, on the heavenly tablets, to remove them and root them out, and to execute judgment upon them like the judgment of Sodom, and to leave no seed of the man on earth on the day of condemnation.

• MT — Gen. 19:37–38 (cited by Charles, n. 103:6; MT not re-opened — see scope): the daughters bear Moab and Ben-ammi, "the ancestor of the present-day Moabites… the ancestor of the present-day Ammonites." Genesis gives no doom on their seed; the sentence of rooting out is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 103:6 (above, v. 7).

16:10And in this month Abraham moved from Hebron, and departed and dwelt between Kadesh and Shur in the mountains of Gerar.

• MT — Gen. 20:1 (cited by Charles's heading; MT not re-opened — see scope): "Abraham journeyed from there to the region of the Negeb and settled between Kadesh and Shur" (

  וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין־קָדֵשׁ וּבֵין שׁוּר

  ). Jubilees adds "in the mountains of Gerar"; Genesis has Abraham sojourn in Gerar (Gen. 20:1). The whole Abimelech episode (Gen. 20:2–18) is omitted.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:1: "Or 'territories'" (for "mountains").

16:11And in the middle of the fifth month he moved from thence, and dwelt at the Well of the Oath.

• MT — Gen. 21:31 (reported by Charles, n. 104:2; MT not re-opened — see scope): the place is called Beer-sheba, "Well of the Oath," because there the two swore. In Genesis the naming follows the covenant with Abimelech (Gen. 21:22–32), which Jubilees omits; here Abraham simply moves there.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:2: "i. e. Beersheba; cf. Gen. xxi. 31."

16:12And in the middle of the sixth month the Lord visited Sarah and did unto her as He had spoken and she conceived.

• MT — Gen. 21:1–2 (cited by Charles, n. 104:3; MT not re-opened — see scope): "GOD took note of Sarah as promised, and GOD did for Sarah as spoken" (

  וַייי פָּקַד אֶת־שָׂרָה כַּאֲשֶׁר אָמָר וַיַּעַשׂ ייי לְשָׂרָה כַּאֲשֶׁר דִּבֵּר

  ); "Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:3: "For 12-14 cf. Gen. xxi. 1-4."

16:13And she bare a son in the third month, and in the middle of the month, at the time of which the Lord had spoken to Abraham, on the festival of the first fruits of the harvest, Isaac was born.

• MT — Gen. 21:2–3 (cited by Charles, n. 104:3; MT not re-opened — see scope): "Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken. Abraham gave his newborn son, whom Sarah had borne him, the name Isaac" (וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק). The birth "on the festival of the first fruits" (15th of Sivan) is Jubilees' dating.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:3 (above, v. 12). n. 104:4: "i. e. the 15th of Sivan." n. 104:5: "i. e. Pentecost."

16:14And Abraham circumcised his son on the eighth day: he was the first that was circumcised according to the covenant which is ordained for ever.

• MT — Gen. 21:4 (cited by Charles, n. 104:3; MT not re-opened — see scope): "And when his son Isaac was eight days old, Abraham circumcised him, as God had commanded him" (

  וַיָּמָל אַבְרָהָם אֶת־יִצְחָק בְּנוֹ בֶּן־שְׁמֹנַת יָמִים כַּאֲשֶׁר צִוָּה אֹתוֹ א-להים

  ). "The first that was circumcised according to the covenant" is Jubilees' gloss: Ishmael was circumcised at thirteen, before the covenant's eighth-day rule (cf. Jub. 15:25–26).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:3 (above, v. 12).

16:15And in the sixth year of the fourth week we came to Abraham, to the Well of the Oath, and we appeared unto him [as we had told Sarah that we should return to her, and she would have conceived a son.

• MT — Gen. 18:10, 14 (above, vv. 1, 4): the return "at this time next year." This verse looks back to that promise; the bracketed words are a gloss (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:6: "Read 'third' as in xv. 1 (Charles)" (for "fourth week"). n. 104:7: "The bracketed words are an incorrect gloss, according to Charles, and should be omitted."

16:16And we returned in the seventh month, and found Sarah with child before us] and we blessed him, and we announced to him all the things which had been decreed concerning him, that he should not die till he should beget six sons more, and should see (them) before he died; but (that) in Isaac should his name and seed be called:

• MT — Gen. 21:12 (reported by Charles, n. 104:9; MT not re-opened — see scope): "for it is through Isaac that offspring shall be continued for you" (כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע). The "six sons more" are the six sons of Keturah (Gen. 25:2; see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 104:7 (above, v. 15). n. 104:8: "Six sons by Keturah (Gen. xxv. 2)." n. 104:9: "Cf. Gen. xxi. 12."

16:17And (that) all the seed of his sons should be Gentiles, and be reckoned with the Gentiles; but from the sons of Isaac one should become a holy seed, and should not be reckoned among the Gentiles.

• MT — Gen. 21:12–13 (MT not re-opened — see scope): "it is through Isaac that offspring shall be continued for you. As for the son of the slave-woman, I will make a nation of him, too, for he is your seed." The Gentile reckoning of all other seed is Jubilees' own (cf. Jub. 15:30–31).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:1: "All Abraham's descendants, except Jacob and his seed, were to be reckoned among the Gentiles."

16:18For he should become the portion of the Most High, and all his seed had fallen into the possession of God, that it should be unto the Lord a people for (His) possession above all nations and that it should become a kingdom and priests and a holy nation.

• MT — Deut. 7:6 and Exod. 19:5–6 (reported by Charles, nn. 105:2–4; not opened here): Deut. 7:6, "For you are a people consecrated to the ETERNAL your God: of all the peoples on earth, the ETERNAL your God chose you to be the treasured one" (כִּי עַם קָדוֹשׁ אַתָּה לַייי אֱלֹהֶיךָ); Exod. 19:6, "you shall be to Me a kingdom of priests and a holy nation" (וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ). Contrast: Jubilees reads "a kingdom and priests" (two nouns) where the MT has "a kingdom of priests."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:2: "Cf. xv. 31 f." n. 105:3: "Cf. Deut. vii. 6; Exod. xix. 5." n. 105:4: "Cf. Exod. xix. 6 (MT has 'a kingdom of priests'); cf. Rev. v. 10, i. 6, which agree with our text substantially, and this may be the original sense."

16:19And we went our way, and we announced to Sarah all that we had told him, and they both rejoiced with exceeding great joy.

• MT — No direct parallel in Genesis 18–21. The angels' report to Sarah is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:20And he built there an altar to the Lord who had delivered him, and who was making him rejoice in the land of his sojourning, and he celebrated a festival of joy in this month seven days, near the altar which he had built at the Well of the Oath.

• MT — Lev. 23:41 (reported by Charles, n. 106:2; not opened here): "You shall observe it as a festival of the LORD for seven days in the year" — the Feast of Tabernacles. Genesis has no festival here; the institution is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:5: "In 20-31 we have an account of the Feast of Tabernacles which is marked by peculiar features."

16:21And he built booths for himself and for his servants on this festival, and he was the first to celebrate the feast of tabernacles on the earth.

• MT — Lev. 23:42 (reported by Charles, n. 106:2; not opened here): "You shall live in booths seven days; all citizens in Israel shall live in booths." Abraham as the first keeper of Tabernacles is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:5 (above, v. 20).

16:22And during these seven days he brought each day to the altar a burnt offering to the Lord, two oxen, two rams, seven sheep, one he-goat, for a sin offering, that he might atone thereby for himself and for his seed.

• MT — Num. 29:13–33 (reported by Charles, nn. 105:6–7; not opened here): the Torah's Tabernacles offerings begin with thirteen bullocks on the first day, diminishing by one each day, with fourteen he-lambs — contrast: Jubilees' daily two oxen, two rams, seven sheep, one he-goat does not match Numbers.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:6: "According to Num. xxix. 13-33 thirteen bullocks were sacrificed the first day, and this number was diminished by one each day following." n. 105:7: "In Num. xxix. 13 fourteen he-lambs."

16:23And, as a thank-offering, seven rams, seven kids, seven sheep, and seven he-goats, and their fruit offerings and their drink offerings; and he burnt all the fat thereof on the altar, a chosen offering unto the Lord for a sweet smelling savour.

• MT — 2 Chron. 29:21 (reported by Charles, n. 105:8; not opened here) is cited for the thank-offering pattern. The sevenfold offerings are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:8: "Cf. 2 Chron. xxix. 21."

16:24And morning and evening he burnt fragrant substances, frankincense and galbanum, and stackte, and nard, and myrrh, and spice, and costum; all these seven he offered, crushed, mixed together in equal parts (and) pure.

• MT — Exod. 30:34 (reported by Charles, n. 105:9; not opened here): the sacred incense of "stacte, onycha, and galbanum" with frankincense. Jubilees' seven ingredients (adding nard, myrrh, spice, costum) go beyond Exodus; Sir. 24:15 is also cited by Charles.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 105:9: "Cf. Exod. xxx. 34; Ecclus. xxiv. 15."

16:25And he celebrated this feast during seven days, rejoicing with all his heart and with all his soul, he and all those who were in his house, and there was no stranger with him, nor any that was uncircumcised.

• MT — Lev. 23:40–42 (reported by Charles; not opened here): the seven-day festival with rejoicing before the LORD. The exclusion of strangers and the uncircumcised is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:26And he blessed his Creator who had created him in his generation, for He had created him according to His good pleasure; for He knew and perceived that from him would arise the plant of righteousness for the eternal generations, and from him a holy seed, so that it should become like Him who had made all things.

• MT — No direct parallel in Genesis 18–21. The "plant of righteousness" is Jubilees' own (cf. Jub. 21:24; 1 Enoch 10:16, cited by Charles).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 106:1: "Cf. xxi. 24; 1 Enoch x. 16, xciii. 5, 10."

16:27And he blessed and rejoiced, and he called the name of this festival the festival of the Lord, a joy acceptable to the Most High God.

• MT — Lev. 23:41 (reported by Charles; not opened here): "a festival of the LORD." The naming is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:28And we blessed him for ever, and all his seed after him throughout all the generations of the earth, because he celebrated this festival in its season, according to the testimony of the heavenly tablets.

• MT — No direct parallel in Genesis 18–21.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

16:29For this reason it is ordained on the heavenly tablets concerning Israel, that they shall celebrate the feast of tabernacles seven days with joy, in the seventh month, acceptable before the Lord -a statute for ever throughout their generations every year.

• MT — Lev. 23:41 (reported by Charles, n. 106:2; not opened here): "You shall observe it as a festival of the LORD for seven days in the year… in the seventh month."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 106:2: "Cf. Lev. xxiii. 41."

16:30And to this there is no limit of days; for it is ordained for ever regarding Israel that they should celebrate it and dwell in booths, and set wreaths upon their heads, and take leafy boughs, and willows from the brook.

• MT — Lev. 23:40 (reported by Charles, n. 106:4; not opened here): "On the first day you shall take the product of goodly trees, branches of palm trees, boughs of leafy trees, and willows of the brook" (

  וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ־עָבֹת וְעַרְבֵי־נָחַל

  ). The wreaths on the heads are Jubilees' own (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 106:3: "This custom in connection with Tabernacles seems to be unknown to tradition; cf., however, Wisdom ii. 7 f.; Josephus, Ant. xix. 9, 1. Bridegrooms wore wreaths, but the custom was later abolished." n. 106:4: "Cf. Lev. xxiii. 40."

16:31And Abraham took branches of palm trees, and the fruit of goodly trees, and every day going round the altar with the branches seven times [a day] in the morning, he praised and gave thanks to his God for all things in joy.

• MT — Lev. 23:40 (above, v. 30): the palm branches and fruit of goodly trees. Going round the altar seven times every day is Jubilees' own; later tradition has the seven circuits only on the seventh day (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 106:5: "According to later Jewish tradition it was only on the seventh day that the worshippers went round the altar seven times."

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope.

Parallels in this chapter — Masoretic Text — 27 of 31 (U): 1–5, 7–18, 20–25, 27, 29–31; LXX — 0 of 31: — (LXX of Genesis 18–21 not read); Targums — 0 of 31: — (no Targum read for this chapter); Midrash — 0 of 31: — (no Midrash read for this chapter); Charles's notes — 25 of 31: 1–2, 4–5, 7–18, 20–24, 26, 29–31.

Chapter 17 — Hagar and Ishmael Expelled; Mastêmâ's Proposal Cite

Expulsion of Hagar and Ishmael, 1-14. Mastêmâ proposes that God should require Abraham to sacrifice Isaac in order to test his love and obedience: Abraham's ten trials, 15-18. (Cf. Gen.xxi.8-21.) — Charles's heading to the chapter.

Jubilees chapter 17 retells Genesis 21:8–21 — Isaac's weaning feast, Sarah's demand to cast out Hagar and Ishmael, God's reassurance, the bread and water in the wilderness of Beersheba, the angel at the well, Ishmael the archer, his Egyptian wife and his son Nebaioth — and then steps back: in heaven voices praise Abraham's faithfulness, the prince Mastêmâ proposes the test of Isaac, and the Lord recounts Abraham's trials so far, in which he was found faithful.

17:1And in the first year of the fifth week Isaac was weaned in this jubilee, [1982 A.M.] and Abraham made a great banquet in the third month, on the day his son Isaac was weaned.

• MT — Gen. 21:8 (cited by Charles, n. 107:2; MT not re-opened — see scope): "The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned" (

  וַיִּגְדַּל הַיֶּלֶד וַיִּגָּמַל וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָדוֹל בְּיוֹם הִגָּמֵל אֶת־יִצְחָק

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:1: "Read 'fourth' (Charles)" (for "fifth week"). n. 107:2: "Cf. Gen. xxi. 8."

17:2And Ishmael, the son of Hagar, the Egyptian, was before the face of Abraham, his father, in his place, and Abraham rejoiced and blessed God because he had seen his sons and had not died childless.

• MT — Gen. 21:9 (cited by Charles, n. 107:5; MT not re-opened — see scope) introduces Ishmael at the feast; Abraham's rejoicing at seeing both sons is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:3: "Cf. xvi. 16."

17:3And he remembered the words which He had spoken to him on the day on which Lot had parted from him, and he rejoiced because the Lord had given him seed upon the earth to inherit the earth, and he blessed with all his mouth the Creator of all things.

• MT — Gen. 13:14–17 (read for chapter 13): the promise given "after Lot had parted from him" — "Raise your eyes and look out… for I give all the land that you see to you and your offspring forever." Abraham remembering it at the weaning feast is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:4: "Cf. xiii. 19 ff."

17:4And Sarah saw Ishmael playing and dancing, and Abraham rejoicing with great joy, and she became jealous of Ishmael and said to Abraham, 'Cast out this bondwoman and her son; for the son of this bondwoman will not be heir with my son, Isaac.'

• MT — Gen. 21:9–10 (cited by Charles, n. 107:5; MT not re-opened — see scope): "Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing" (וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק); "she said to Abraham, 'Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac'" (

  גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת־בְּנָהּ כִּי לֹא יִירַשׁ בֶּן־הָאָמָה הַזֹּאת עִם־בְּנִי עִם־יִצְחָק

  ). Contrast: Genesis has Ishmael "playing" (מְצַחֵק); Jubilees has him "playing and dancing" — and Charles notes "dancing" may be corrupt for "with Isaac" (see his note).
• LXX — Reported by Charles (n. 107:6): "Possibly and dancing is corrupt for with Isaac, which is read in LXX and Vulg.; cf. Gen. xxi. 9."
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5: "For 4-13 cf. Gen. xxi. 9-21." n. 107:6 (above).

17:5And the thing was grievous in Abraham's sight, because of his maidservant and because of his son, that he should drive them from him.

• MT — Gen. 21:11 (cited by Charles, n. 107:5; MT not re-opened — see scope): "The matter distressed Abraham greatly, for it concerned his son" (וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:6And God said to Abraham 'Let it not be grievous in thy sight, because of the child and because of the bondwoman; in all that Sarah hath said unto thee, harken to her words and do (them); for in Isaac shall thy name and seed be called.

• MT — Gen. 21:12 (cited by Charles, n. 107:5; MT not re-opened — see scope): "But God said to Abraham, 'Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you'" (

  אַל־יֵרַע בְּעֵינֶיךָ עַל־הַנַּעַר וְעַל־אֲמָתֶךָ כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:7But as for the son of this bondwoman I will make him a great nation, because he is of thy seed.'

• MT — Gen. 21:13 (cited by Charles, n. 107:5; MT not re-opened — see scope): "As for the son of the slave-woman, I will make a nation of him, too, for he is your seed" (וְגַם אֶת־בֶּן־הָאָמָה לְגוֹי אֲשִׂימֶנּוּ כִּי זַרְעֲךָ הוּא).
• LXX — Reported by Charles (n. 107:7): "LXX, Sam., Syr. and Vulg. of Gen. xxi. 13, have great; but MT omits" — Jubilees' "a great nation" agrees with the LXX/Samaritan/Vulgate against the MT.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4). n. 107:7 (above).

17:8And Abraham rose up early in the morning, and took bread and a bottle of water, and placed them on the shoulders of Hagar and the child, and sent her away.

• MT — Gen. 21:14 (cited by Charles, n. 107:5; MT not re-opened — see scope): "Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away" (

  וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח־לֶחֶם וְחֵמַת מַיִם וַיִּתֵּן אֶל־הָגָר שָׂם עַל־שִׁכְמָהּ וְאֶת־הַיֶּלֶד וַיְשַׁלְּחֶהָ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:9And she departed and wandered in the wilderness of Beersheba, and the water in the bottle was spent, and the child thirsted, and was not able to go on, and fell down.

• MT — Gen. 21:14–15 (cited by Charles, n. 107:5; MT not re-opened — see scope): "She went off and wandered in the wilderness of Beer-sheba. When the water was gone from the skin, she left the child under one of the bushes" (וַתֵּלֶךְ וַתֵּתַע בְּמִדְבַּר בְּאֵר שָׁבַע… וַתַּשְׁלֵךְ אֶת־הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:10And his mother took him and cast him under an olive tree, and went and sat her down over against him, at the distance of a bow-shot; for she said, 'Let me not see the death of my child,' and as she sat she wept.

• MT — Gen. 21:15–16 (cited by Charles, n. 107:5; MT not re-opened — see scope): "she left the child under one of the bushes. And she went and sat down at a distance, a bowshot away; for she thought, 'Let me not look on as the child dies.' And sitting thus afar, she burst into tears" (

  וַתֵּשֶׁב מִנֶּגֶד הַרְחֵק כִּמְטַחֲוֵי קֶשֶׁת כִּי אָמְרָה אַל־אֶרְאֶה בְּמוֹת הַיָּלֶד וַתֵּשֶׁב מִנֶּגֶד וַתִּשָּׂא אֶת־קֹלָהּ וַתֵּבְךְּ

  ). Contrast: Genesis has "one of the bushes" (הַשִּׂיחִם); Jubilees has "an olive tree" (see Charles's note).
• LXX — Reported by Charles (n. 108:1): "LXX (Gen. xxi. 15) 'under a fir tree'; MT 'under one of the shrubs.'" Jubilees' "olive tree" agrees with neither.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4). n. 108:1 (above).

17:11And an angel of God, one of the holy ones, said unto her, 'Why weepest thou, Hagar? Arise take the child, and hold him in thine hand; for God hath heard thy voice, and hath seen the child.'

• MT — Gen. 21:17–18 (cited by Charles, n. 107:5; MT not re-opened — see scope): "God heard the cry of the boy, and an angel of God called to Hagar from heaven and said to her, 'What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. Come, lift up the boy and hold him by the hand, for I will make a great nation of him'" (

  מַה־לָּךְ הָגָר אַל־תִּירְאִי כִּי־שָׁמַע א-להים אֶל־קוֹל הַנַּעַר בַּאֲשֶׁר הוּא־שָׁם

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:12And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink, and she arose and went towards the wilderness of Paran.

• MT — Gen. 21:19–21 (cited by Charles, n. 107:5; MT not re-opened — see scope): "Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink" (וַיִּפְקַח א-להים אֶת־עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם); "He grew up… and dwelt in the wilderness of Paran" (וַיֵּשֶׁב בְּמִדְבַּר פָּארָן). Jubilees has Hagar herself go to Paran; Genesis has Ishmael dwell there.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4). n. 108:2: "Read (?) 'He' (God)" — for "she opened her eyes," i.e. God opened them, as in Gen. 21:19.

17:13And the child grew and became an archer, and God was with him, and his mother took him a wife from among the daughters of Egypt.

• MT — Gen. 21:20–21 (cited by Charles, n. 107:5; MT not re-opened — see scope): "God was with the boy and he grew up… he became a bowman" (וַיְהִי א-להים אֶת־הַנַּעַר וַיִּגְדָּל… וַיְהִי רֹבֶה קַשָּׁת); "his mother got a wife for him from the land of Egypt" (וַתִּקַּח־לוֹ אִמּוֹ אִשָּׁה מֵאֶרֶץ מִצְרָיִם).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 107:5 (above, v. 4).

17:14And she bare him a son, and he called his name Nebaioth; for she said, 'The Lord was nigh to me when I called upon him.'

• MT — Gen. 25:13 (reported by Charles, n. 108:3; MT not re-opened — see scope): "These are the names of the sons of Ishmael… the first-born of Ishmael, Nebaioth" (נְבָיוֹת). Genesis gives no birth narrative for Nebaioth and no "The Lord was nigh to me" saying; both are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 108:3: "Cf. Gen. xxv. 13."

17:15And it came to pass in the seventh week, in the first year thereof, [2003 A.M.] in the first month in this jubilee, on the twelfth of this month, there were voices in heaven regarding Abraham, that he was faithful in all that He told him, and that he loved the Lord, and that in every affliction he was faithful.

• MT — No parallel in Genesis. The heavenly voices praising Abraham are Jubilees' own framing for the Akedah.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 108:4: "According to the chronology of our Book (Cf. xvi. 12 with this passage) Isaac was twenty-three years old when he was offered up; according to the Seder Olam. he was thirty-seven."

17:16And the prince Mastêmâ came and said before God, 'Behold, Abraham loves Isaac his son, and he delights in him above all things else; bid him offer him as a burnt-offering on the altar, and Thou wilt see if he will do this command, and Thou wilt know if he is faithful in everything wherein Thou dost try him.

• MT — Gen. 22:1–2 (cited by Charles's heading for chapter 18; MT not re-opened — see scope): "God put Abraham to the test… 'Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering'" (קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק). Contrast: in Genesis God Himself tests Abraham; in Jubilees the prince Mastêmâ proposes the test and God accepts it.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 109:1 (chapter 18): "In Gen. xxii. 1 it is God Himself who directly proves Abraham."

17:17And the Lord knew that Abraham was faithful in all his afflictions; for He had tried him through his country and with famine, and had tried him with the wealth of kings, and had tried him again through his wife, when she was torn (from him), and with circumcision; and had tried him through Ishmael and Hagar, his maid-servant, when he sent them away.

• MT — No single parallel in Genesis. The trials listed correspond to Jub. 12:22 (country), 13:10–13 (famine; wife seized), 13:22–29 (wealth of kings), 15 (circumcision), and 17:1–14 (Ishmael and Hagar).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 109:2 (chapter 18, with v. 18): "Seven of the traditional ten trials of Abraham are here mentioned: (1) Departure from his country; (2) famine; (3) the wealth of kings; (4) seizure of his wife; (5) circumcision; (6) and (7) expulsion of Hagar and Ishmael [(8) is the unfruitfulness of Sarah; (9) the sacrifice of Isaac, and (10) the burial of Sarah; Cf. xiv. 21 and xix. 3, 8]. Slightly different enumerations occur elsewhere (e. g. Pirḳe de R. Eliezer, xxvi.-xxx.)."

17:18And in everything wherein He had tried him, he was found faithful, and his soul was not impatient, and he was not slow to act; for he was faithful and a lover of the Lord.

• MT — No direct parallel in Genesis.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 109:2 (above, v. 17).

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope.

Parallels in this chapter — Masoretic Text — 15 of 18 (U): 1–14, 16; LXX — 3 of 18 (C): 4, 7, 10; Targums — 0 of 18: — (no Targum read for this chapter); Midrash — 0 of 18: — (no Midrash read for this chapter; PDRE 26–30 on the ten trials is reported only through Charles n. 109:2); Charles's notes — 18 of 18: 1–18.

Chapter 18 — The Sacrifice of Isaac Cite

The Sacrifice of Isaac: Abraham returns to Beersheba (xviii. 1-19; Cf. Gen. xxii. 1-19). — Charles's heading to the chapter (sacred-texts reprint, jub40.htm). The CCEL page for chapter 18 is truncated (see "What was not verified") and prints no heading.

Jubilees chapter 18 retells Genesis 22 — the command to offer Isaac, the three days' journey, the wood on Isaac, Isaac's question about the sheep, the binding, the angel's intervention, the ram, the naming of the place, the oath of blessing — and then makes the return a festival: Abraham kept it seven days with joy every year, and so it is ordained on the heavenly tablets for Israel. The angel of the presence stands between Abraham and the prince of Mastêmâ throughout.

18:1And God said to him, "Abraham, Abraham"; and he said, "Behold, (here) am I."

• MT — Gen. 22:1, 11 (cited by Charles's heading; MT not re-opened — see scope): "God put Abraham to the test, and said to him, 'Abraham,' and he answered, 'Here I am'" (וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי). The doubled call "Abraham, Abraham" is Gen. 22:11 (the angel's call), moved to the opening here.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 109:1: "In Gen. xxii. 1 it is God Himself who directly proves Abraham" — against Jubilees 17:16, where Mastêmâ proposes the test.

18:2And He said, "Take thy beloved son whom thou lovest, (even) Isaac, and go unto the high country, and offer him on one of the mountains which I will point out unto thee."

• MT — Gen. 22:2 (MT not re-opened — see scope): "Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you" (

  קַח־נָא אֶת־בִּנְךָ אֶת־יְחִידְךָ אֲשֶׁר־אָהַבְתָּ אֶת־יִצְחָק וְלֶךְ־לְךָ אֶל־אֶרֶץ הַמֹּרִיָּה וְהַעֲלֵהוּ שָׁם לְעֹלָה עַל אַחַד הֶהָרִים אֲשֶׁר אֹמַר אֵלֶיךָ

  ). Contrasts: the MT has "your only son" (יְחִידְךָ); Jubilees has "thy beloved son" (see Charles's note) — and "the high country" for "the land of Moriah."
• LXX — Reported by Charles (n. 109:3): "So LXX (Gen. xxii. 2): MT only (son)." — Jubilees' "beloved son" follows the LXX (ἀγαπητός) against the MT. n. 109:4: "So LXX; but NIT 'the land of Moriah'" — for "the high country."
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 109:3 (above). n. 109:4 (above).

18:3And he rose early in the morning and saddled his ass, and took his two young men with him, and Isaac his son, and clave the wood of the burnt-offering, and he went to the place on the third day, and he saw the place afar off.

• MT — Gen. 22:3–4 (MT not re-opened — see scope): "So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. On the third day Abraham looked up and saw the place from afar" (

  וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת־חֲמֹרוֹ וַיִּקַּח אֶת־שְׁנֵי נְעָרָיו אִתּוֹ וְאֵת יִצְחָק בְּנוֹ וַיְבַקַּע עֲצֵי עֹלָה

  … בַּיּוֹם הַשְּׁלִישִׁי וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא אֶת־הַמָּקוֹם מֵרָחֹק).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:4And he came to a well of water, and he said to his young men, "Abide ye here with the ass, and I and the lad shall go (yonder), and when we have worshipped we shall come again to you."

• MT — Gen. 22:5 (MT not re-opened — see scope): "Then Abraham said to his servants, 'You stay here with the ass. The boy and I will go up there; we will worship and return to you'" (

  וַיֹּאמֶר אַבְרָהָם אֶל־נְעָרָיו שְׁבוּ־לָכֶם פֹּה עִם־הַחֲמוֹר וַאֲנִי וְהַנַּעַר נֵלְכָה עַד־כֹּה וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם

  ). The well of water is Jubilees' addition.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:5And he took the wood of the burnt-offering and laid it on Isaac his son, and he took in his hand the fire and the knife, and they went both of them together to that place.

• MT — Gen. 22:6 (MT not re-opened — see scope): "Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together" (

  וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:6And Isaac said to his father, "Father"; and he said, "Here am I, my son." And he said unto him, "Behold the fire, and the knife, and the wood; but where is the sheep for the burnt-offering, father?"

• MT — Gen. 22:7 (MT not re-opened — see scope): "Then Isaac said to his father Abraham, 'Father!' And he answered, 'Yes, my son.' And he said, 'Here are the firestone and the wood; but where is the sheep for the burnt offering?'" (

  וַיֹּאמֶר יִצְחָק אֶל־אַבְרָהָם אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי בְנִי וַיֹּאמֶר הִנֵּה הָאֵשׁ וְהָעֵצִים וְאַיֵּה הַשֶּׂה לְעֹלָה

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:7And he said, "God will provide for himself a sheep for a burnt-offering, my son." And he drew near to the place of the mount of God.

• MT — Gen. 22:8 (MT not re-opened — see scope): "And Abraham said, 'God will see to the sheep for the burnt offering, my son'" (וַיֹּאמֶר אַבְרָהָם א-להים יִרְאֶה־לּוֹ הַשֶּׂה לְעֹלָה בְּנִי). Contrast: "the place of the mount of God" is Jubilees' phrase; the MT (Gen. 22:9) reads "the place of which God had told him" (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 110:1: "Instead of the words of the mount of God, MT (Gen. xxii. 9) reads, which God hath told him of."

18:8And he built an altar, and he placed the wood on the altar, and bound Isaac his son, and placed him on the wood which was upon the altar, and stretched forth his hand to take the knife to slay Isaac his son.

• MT — Gen. 22:9–10 (MT not re-opened — see scope): "They arrived at the place of which God had told him. Abraham built an altar there; he laid out the wood; he bound his son Isaac; he laid him on the altar, on top of the wood. And Abraham picked up the knife to slay his son" (

  וַיִּבֶן שָׁם אַבְרָהָם אֶת־הַמִּזְבֵּחַ וַיַּעֲרֹךְ אֶת־הָעֵצִים וַיַּעֲקֹד אֶת־יִצְחָק בְּנוֹ וַיָּשֶׂם אֹתוֹ עַל־הַמִּזְבֵּחַ מִמַּעַל לָעֵצִים וַיִּשְׁלַח אַבְרָהָם אֶת־יָדוֹ וַיִּקַּח אֶת־הַמַּאֲכֶלֶת לִשְׁחֹט אֶת־בְּנוֹ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:9And I stood before him, and before the prince of the Mastêmâ, and the Lord said, "Bid him not to lay his hand on the lad, nor to do anything to him, for I have shown that he feareth the Lord."

• MT — Gen. 22:11–12 (MT not re-opened — see scope): "Then an angel of GOD called to him from heaven: 'Abraham! Abraham!' And he answered, 'Here I am.' And the angel said, 'Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me'" (

  אַל־תִּשְׁלַח יָדְךָ אֶל־הַנַּעַר וְאַל־תַּעַשׂ לוֹ מְאוּמָה כִּי עַתָּה יָדַעְתִּי כִּי־יְרֵא א-להים אַתָּה

  ). Contrast: in Genesis the angel calls from heaven; in Jubilees the angel of the presence stands before Abraham and before Mastêmâ, and the LORD speaks through him.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 110:2: "Here (cf., also, xviii. 12, xlvii. 9, 12, 15), Mastêmâ is the name given to the whole class of evil spirits, or Satans; elsewhere of the prince of these himself."

18:10And I called to him from heaven, and said unto him: "Abraham, Abraham"; and he was terrified and said: "Behold, (here) am I."

• MT — Gen. 22:11 (above, v. 9): "Then an angel of GOD called to him from heaven: 'Abraham! Abraham!' And he answered, 'Here I am.'" Abraham being "terrified" is Jubilees' addition.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:11And I said unto him: "Lay not thy hand upon the lad, neither do thou anything to him; for now I have shown that thou fearest the Lord, and hast not withheld thy son, thy first-born son, from me."

• MT — Gen. 22:12 (above, v. 9): "Do not raise your hand against the boy, or do anything to him. For now I know that you fear God, since you have not withheld your son, your favored one, from Me." Contrast: Jubilees says "thy first-born son" — Isaac was not Abraham's first-born (Ishmael was); the MT has "your favored one" (יְחִידְךָ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:12And the prince of the Mastêmâ was put to shame; and Abraham lifted up his eyes and looked, and, behold, a single ram caught . . . by his horns, and Abraham went and took the ram and offered it for a burnt-offering in the stead of his son.

• MT — Gen. 22:13 (MT not re-opened — see scope): "When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son" (

  וַיִּשָּׂא אַבְרָהָם אֶת־עֵינָיו וַיַּרְא וְהִנֵּה־אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת־הָאַיִל וַיַּעֲלֵהוּ לְעֹלָה תַּחַת בְּנוֹ

  ). The shaming of Mastêmâ is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 110:3: "? add in a thicket" — the lacuna in Jubilees' "caught . . . by his horns" is to be supplied from Gen. 22:13.

18:13And Abraham called that place "The Lord hath seen," so that it is said "(in the mount) the Lord hath seen": that is Mount Sion.

• MT — Gen. 22:14 (MT not re-opened — see scope): "And Abraham named that site Adonai-yireh, whence the present saying, 'On the mount of the LORD there is vision'" (

  וַיִּקְרָא אַבְרָהָם שֵׁם־הַמָּקוֹם הַהוּא ייי יִרְאֶה אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר ייי יֵרָאֶה

  ). Contrast: Jubilees identifies the place as "Mount Sion" (Zion) — Genesis names Moriah, not Zion.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 111:1: "Syr. and Vulg. render (Gen. xxii. 14) 'will see,' 'seeth.' MT 'it shall be seen' (provided)."

18:14And the Lord called Abraham by his name a second time from heaven, as he caused us to appear to speak to him in the name of the Lord.

• MT — Gen. 22:15 (MT not re-opened — see scope): "The angel of GOD called to Abraham a second time from heaven" (וַיִּקְרָא מַלְאַךְ ייי אֶל־אַבְרָהָם שֵׁנִית מִן־הַשָּׁמָיִם). Jubilees again puts the angels ("us") in the angel's place.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:15And He said: 'By Myself have I sworn, saith the Lord, Because thou hast done this thing, And hast not withheld thy son, thy beloved son, from Me, That in blessing I will bless thee, And in multiplying I will multiply thy seed As the stars of heaven, And as the sand which is on the seashore. And thy seed shall inherit the cities of its enemies,

• MT — Gen. 22:16–17 (MT not re-opened — see scope): "'By Myself I swear, the LORD declares: Because you have done this and have not withheld your son, your favored one, I will bestow My blessing upon you and make your descendants as numerous as the stars of heaven and the sands on the seashore; and your descendants shall seize the gates of their foes'" (

  בִּי נִשְׁבַּעְתִּי נְאֻם־ייי כִּי יַעַן אֲשֶׁר עָשִׂיתָ אֶת־הַדָּבָר הַזֶּה וְלֹא חָשַׂכְתָּ אֶת־בִּנְךָ אֶת־יְחִידְךָ

  … וְיִירַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו). Contrasts: Jubilees has "thy beloved son" (LXX, see Charles's note) for the MT's "your favored one"; and "cities" for the MT's "gates" (see Charles's note).
• LXX — Reported by Charles (n. 111:2): "MT 'thine only' (Gen. xxii. 16)" — for Jubilees' "beloved son." n. 111:3: "So Sam., version, LXX: MT 'gate' (Gen. xxii. 17)" — for Jubilees' "cities."
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 111:2 (above). n. 111:3 (above).

18:16And in thy seed will all nations of the earth be blessed; Because thou hast obeyed My voice, And I have shown to all that thou art faithful unto Me in all that I have said unto thee: Go in peace."

• MT — Gen. 22:18 (MT not re-opened — see scope): "And all the nations of the earth shall bless themselves by your descendants, because you have obeyed My command" (

  וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ עֵקֶב אֲשֶׁר שָׁמַעְתָּ בְּקֹלִי

  ). "Go in peace" is Jubilees' addition (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 111:4: "Cf. 1 Sam. i. 17" (for "Go in peace").

18:17And Abraham went to his young men, and they arose and went together to Beersheba, and Abraham dwelt by the Well of the Oath.

• MT — Gen. 22:19 (MT not re-opened — see scope): "Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba" (

  וַיָּשָׁב אַבְרָהָם אֶל־נְעָרָיו וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו אֶל־בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:18And he celebrated this festival every year, seven days with joy, and he called it the festival of the Lord according to the seven days during which he went and returned in peace.

• MT — No parallel in Genesis 22. The yearly seven-day festival of the Akedah is Jubilees' own institution — the same festival shape as the Tabernacles institution of chapter 16:20–31, here tied to the seven days of going and returning.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

18:19And accordingly hath it been ordained and written on the heavenly tablets regarding Israel and its seed that they should observe this festival seven days with the joy of festival.

• MT — No parallel in Genesis 22. The ordinance on the heavenly tablets is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope.

Parallels in this chapter — Masoretic Text — 17 of 19 (U): 1–17; LXX — 2 of 19 (C): 2, 15; Targums — 0 of 19: — (no Targum read for this chapter); Midrash — 0 of 19: — (no Midrash read for this chapter; PDRE 26–30 on the ten trials is reported only through Charles n. 109:2); Charles's notes — 8 of 19: 1–2, 7, 9, 12–13, 15–16.

Chapter 19 — Sarah's Death; Isaac's Marriage; Jacob Blessed Cite

The Death and Burial of Sarah (xix. 1-9; cf. Gen. xxiii.). Marriage of Isaac and second Marriage of Abraham (cf. Gen. xxiv. 15, xxv. 1-4); the Birth of Esau and Jacob (cf. Gen. xxv. 19 ff.) (xix. 10-14). Abraham loves Jacob and blesses him (xix. 15-31). — Charles's headings to the chapter (sacred-texts reprint, jub41.htm, jub42.htm, jub43.htm). The CCEL page for chapter 19 prints no chapter heading.

Jubilees chapter 19 retells Sarah's death and burial in the double cave (Genesis 23) as Abraham's tenth trial, then compresses Isaac's marriage to Rebekah (Genesis 24), Abraham's marriage to Keturah and her six sons (Genesis 25:1–4), and the birth of Jacob and Esau (Genesis 25:19–28) into a few verses — and ends with Abraham's long blessing of Jacob over Esau, charging Rebekah to watch over him, and blessing him as the first-born son and the seed through whom the patriarchs' blessings will cleave.

19:1And in the first year of the first week in the forty-second jubilee, Abraham returned and dwelt opposite Hebron, that is Kirjath Arba, two weeks of years.

• MT — Gen. 23:2 (cited by Charles's heading; MT not re-opened — see scope): Sarah died "in Kiriath-arba — now Hebron — in the land of Canaan" (וַתָּמָת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן). Abraham's two-weeks-of-years residence is Jubilees' chronology.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:2And in the first year of the third week of this jubilee the days of the life of Sarah were accomplished, and she died in Hebron.

• MT — Gen. 23:1–2 (MT not re-opened — see scope): "Sarah's lifetime — the span of Sarah's life — came to one hundred and twenty-seven years" (

  וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים

  ); "Sarah died in Kiriath-arba — now Hebron."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 112:1: "Read 'second' (Charles)" (for "third week").

19:3And Abraham went to mourn over her and bury her, and we tried him [to see] if his spirit were patient and he were not indignant in the words of his mouth; and he was found patient in this, and was not disturbed.

• MT — Gen. 23:2 (MT not re-opened — see scope): "and Abraham proceeded to mourn for Sarah and to bewail her" (וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ). The trial of Abraham's patience is Jubilees' own — the tenth trial (see v. 8).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 112:2: "This is the tenth trial of Abraham; cf. xvii. 17 note."

19:4For in patience of spirit he conversed with the children of Heth, to the intent that they should give him a place in which to bury his dead.

• MT — Gen. 23:3–4 (MT not re-opened — see scope): "Then Abraham rose from beside his dead, and spoke to the Hittites, saying, 'I am a resident alien among you; sell me a burial site among you, that I may bury my dead'" (

  וַיָּקָם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל־בְּנֵי־חֵת לֵאמֹר גֵּר־וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ־לִי אֲחֻזַּת־קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:5And the Lord gave him grace before all who saw him, and he besought in gentleness the sons of Heth, and they gave him the land of the double cave over against Mamre, that is Hebron, for four hundred pieces of silver.

• MT — Gen. 23:15–16 (MT not re-opened — see scope): Ephron says "the land is worth four hundred shekels of silver" (אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל־כֶּסֶף); "Abraham paid out to Ephron the silver that he had named… four hundred shekels of silver" (וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת־הַכֶּסֶף). The "double cave" is Machpelah (see Charles's note).
• LXX — Reported by Charles (n. 112:3): "i. e. the cave of Machpelah (LXX, τὸ σπήλαιον τὸ διπλοῦν)" — the LXX's "double cave" is Jubilees' phrase.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 112:3 (above).

19:6And they besought him saying, We shall give it to thee for nothing; but he would not take it from their hands for nothing, for he gave the price of the place, the money in full, and he bowed down before them twice, and after this he buried his dead in the double cave.

• MT — Gen. 23:11–13, 19 (MT not re-opened — see scope): Ephron says "I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead" (נָתַתִּי לְךָ אֶת־הַשָּׂדֶה וְאֶת־הַמְּעָרָה אֲשֶׁר־בּוֹ לְךָ נְתַתִּיהָ); Abraham insists on paying, bows down (וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ), and "buried his wife Sarah in the cave of the field of Machpelah, facing Mamre — now Hebron."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:7And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah.

• MT — Gen. 23:1 (above, v. 2): "Sarah's lifetime… came to one hundred and twenty-seven years." The jubilee reckoning (2 jubilees + 4 weeks + 1 year = 98 + 28 + 1 = 127) is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:8This is the tenth trial wherewith Abraham was tried, and he was found faithful, patient in spirit.

• MT — No direct parallel in Genesis 23. The numbering of the trials is Jubilees' own scheme (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 112:2 (above, v. 3).

19:9And he said not a single word regarding the rumour in the land how that God had said that He would give it to him and to his seed after him, and he begged a place there to bury his dead; for he was found faithful, and was recorded on the heavenly tablets as the friend of God.

• MT — Gen. 12:7; 13:15; 15:18 (read for chapters 13–14): the promise of the land to Abraham's seed. Abraham begging a burial plot instead of claiming the promised land is Jubilees' point. "Friend of God" is the title of Isa. 41:8 (reported by Charles, n. 113:1) and Jas. 2:23.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 113:1: "A traditional title of Abraham. It goes back to Isa. xli. 8; cf. Jas. ii. 23, T.B. Men. 53*b*."

19:10And in the fourth year thereof he took a wife for his son Isaac and her name was Rebecca [2020 A.M.] [the daughter of Bethuel, the son of Nahor, the brother of Abraham] the sister of Laban and daughter of Bethuel; and Bethuel was the son of Melca, who was the wife of Nahor, the brother of Abraham.

• MT — Gen. 24:15 (cited by Charles's heading; MT not re-opened — see scope): Rebekah is "the daughter of Bethuel son of Milcah, the wife of Abraham's brother Nahor" (בְּתוּאֵל בֶּן־מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם). The whole Genesis 24 narrative (the servant's journey, the well, Laban, the marriage) is compressed by Jubilees into this one verse.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 113:2: "The bracketed words a dittograph."

19:11And Abraham took to himself a third wife, and her name was Keturah, from among the daughters of his household servants, for Hagar had died before Sarah. And she bare him six sons, Zimram, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah, in the two weeks of years.

• MT — Gen. 25:1–2 (cited by Charles's heading; MT not re-opened — see scope): "Abraham took another wife, whose name was Keturah. She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah" (

  וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה וַתֵּלֶד לוֹ אֶת־זִמְרָן וְאֶת־יָקְשָׁן וְאֶת־מְדָן וְאֶת־מִדְיָן וְאֶת־יִשְׁבָּק וְאֶת־שׁוּחַ

  ). Genesis does not call Keturah a "third wife" (Hagar is not counted as a wife there), nor say she was from the household servants, nor that Hagar died before Sarah.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — Reported by Charles (n. 113:3): "This explains why Abraham did not take Hagar back. The later tradition (cf. e. g. Pirḳe de R. Eliezer xxx.) identifies Hagar with Keturah." — a contrast: PDRE identifies Hagar with Keturah, while Jubilees makes Keturah a different woman and Hagar already dead.
• Charles's note — n. 113:3 (above).

19:12And in the sixth week, in the second year thereof, Rebecca bare to Isaac two sons, Jacob and Esau,

• MT — Gen. 25:24–26 (MT not re-opened — see scope): "When her time to give birth was at hand, there were twins in her womb… After that, his brother came out… and he was named Jacob" (וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָהּ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:13and [2046 A.M.] Jacob was a smooth and upright man, and Esau was fierce, a man of the field, and hairy, and Jacob dwelt in tents.

• MT — Gen. 25:27 (reported by Charles, n. 113:4; MT not re-opened — see scope): "When the boys grew up, Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who stayed in camp" (

  וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים

  ). Gen. 27:11 (also cited by Charles): Esau is "a hairy man" (אִישׁ שָׂעִר).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 113:4: "Cf. Gen. xxv. 27 (where 'plain' = lit. 'upright'), and Gen. xxvii. 11 (combined here)."

19:14And the youths grew, and Jacob learned to write; but Esau did not learn, for he was a man of the field and a hunter, and he learnt war, and all his deeds were fierce.

• MT — Gen. 25:27 (above, v. 13): Esau "a skillful hunter, a man of the outdoors." Jacob learning to write and Esau learning war are Jubilees' own.
• LXX — Not read for this chapter.
• Targums — Reported by Charles (n. 113:5): "According to the Targums the 'tents' were academies. Jacob is represented as a lifelong student of the Torah (cf. Ber. rabba lxiii; Pirḳe de R. Eliezer xxxii.)." — Charles's report of the Targumic/Midrashic reading of "dwelling in tents" (Gen. 25:27), not a fresh Targum reading.
• Midrash — Reported by Charles (n. 113:5, above): BR 63 and PDRE 32 on Jacob as a lifelong student of Torah in the tents/academies.
• Charles's note — n. 113:5 (above).

19:15And Abraham loved Jacob, but Isaac loved Esau.

• MT — Gen. 25:28 (MT not re-opened — see scope): "Isaac favored Esau because he had a taste for game; but Rebekah favored Jacob" (וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו כִּי־צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת־יַעֲקֹב). Contrast: Genesis has Rebekah love Jacob; Jubilees here has Abraham love Jacob (Rebekah's love is stated at v. 31).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:16And Abraham saw the deeds of Esau, and he knew that in Jacob should his name and seed be called; and he called Rebecca and gave commandment regarding Jacob, for he knew that she (too) loved Jacob much more than Esau.

• MT — Gen. 21:12 (read for chapter 17): "for it is through Isaac that offspring shall be continued for you" (כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע). The extension to Jacob — "in Jacob should his name and seed be called" — is Jubilees' own. Gen. 25:28 (above, v. 15) has Rebekah love Jacob.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 114:1: "Jacob was to be the founder of the chosen nation; cf. ii. 20."

19:17And he said unto her: My daughter, watch over my son Jacob, For he shall be in my stead on the earth, And for a blessing in the midst of the children of men, And for the glory of the whole seed of Shem.

• MT — No direct parallel in Genesis 25. Abraham's charge to Rebekah is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:18For I know that the Lord will choose him to be a people for possession unto Himself, above all peoples that are upon the face of the earth.

• MT — Deut. 7:6 (reported by Charles, n. 114:2; not opened here): "For you are a people consecrated to the ETERNAL your God: of all the peoples on earth, the ETERNAL your God chose you to be the treasured one" (

  כִּי עַם קָדוֹשׁ אַתָּה לַייי אֱלֹהֶיךָ בְּךָ בָּחַר ייי אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה

  ). Exod. 19:5 (reported by Charles for chapter 16 v. 18): "you shall be My treasured possession among all the peoples."
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 114:2: "Cf. Deut. vii. 6."

19:19And behold, Isaac my son loves Esau more than Jacob, but I see that thou truly lovest Jacob.

• MT — Gen. 25:28 (above, v. 15): Isaac loved Esau; Rebekah loved Jacob.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:20Add still further to thy kindness to him, And let thine eyes be upon him in love; For he shall be a blessing unto us on the earth from henceforth unto all generations of the earth.

• MT — No direct parallel in Genesis 25.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:21Let thy hands be strong And let thy heart rejoice in thy son Jacob; For I have loved him far beyond all my sons. He shall be blessed for ever, And his seed shall fill the whole earth.

• MT — No direct parallel in Genesis 25. The blessing of Jacob's seed filling the earth echoes Gen. 13:16 and 22:17 (read for chapters 13 and 18).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:22If a man can number the sand of the earth, His seed also shall be numbered.

• MT — Gen. 13:16 (read for chapter 13): "I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, then your offspring too can be counted" (

  וְשַׂמְתִּי אֶת־זַרְעֲךָ כַּעֲפַר הָאָרֶץ אֲשֶׁר אִם־יוּכַל אִישׁ לִמְנוֹת אֶת־עֲפַר הָאָרֶץ גַּם־זַרְעֲךָ יִמָּנֶה

  ). Jubilees substitutes "sand of the earth" (cf. Jub. 13:20).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 114:3: "Cf. Gen. xiii. 16 (cf. also xiii. 20 of our Book)."

19:23And all the blessings wherewith the Lord hath blessed me and my seed shall belong to Jacob and his seed alway.

• MT — Gen. 12:2–3; 22:17–18 (read for chapters 12 and 18): the blessings of Abraham pass to his seed; Jubilees assigns them to Jacob specifically.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:24And in his seed shall my name be blessed, and the name of my fathers, Shem, and Noab, and Enoch, and Mahalalel, and Enos, and Seth, and Adam.

• MT — Gen. 12:3 (read for chapter 12): "And all the families of the earth Shall bless themselves by you" (וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה). The list of fathers — Shem, Noah ("Noab" in CCEL), Enoch, Mahalalel, Enos, Seth, Adam — is Jubilees' own; note Methuselah is omitted (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 115:1: "Notice that Methuselah is omitted, and Adam is reckoned among the saints (with Noah and Enoch)."

19:25And these shall serve To lay the foundations of the heaven, And to strengthen the earth, And to renew all the luminaries which are in the firmament.

• MT — No direct parallel in Genesis. The patriarchs as cosmic builders is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:26And he called Jacob before the eyes of Rebecca his mother, and kissed him, and blessed him, and said:

• MT — Gen. 27:26–27 (MT not re-opened — see scope): Isaac says to Jacob, "Come close and kiss me, my son" (גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי), and blesses him. Here it is Abraham, not Isaac, who kisses and blesses Jacob — before the blessing of Genesis 27.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:27'Jacob, my beloved son, whom my soul loveth, may God bless thee from above the firmament, and may He give thee all the blessings wherewith He blessed Adam, and Enoch, and Noah, and Shem; and all the things of which He told me, and all the things which He promised to give me, may he cause to cleave to thee and to thy seed for ever, according to the days of heaven above the earth.

• MT — Gen. 27:28–29 (MT not re-opened — see scope): Isaac's blessing of Jacob, "May God give you of the dew of heaven and the fat of the earth, abundance of new grain and wine. Let peoples serve you, and nations bow to you." Abraham's blessing here transfers the patriarchal blessings (Adam, Enoch, Noah, Shem) to Jacob in advance.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 115:2: "Cf. xxii. 13."

19:28And the Spirits of Mastêmâ shall not rule over thee or over thy seed to turn thee from the Lord, who is thy God from henceforth for ever.

• MT — No direct parallel in Genesis. Protection from Mastêmâ's spirits is Jubilees' own (cf. Jub. 15:31–32, on the nations under spirits).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 115:3: "As over the Gentiles" — i.e. Mastêmâ's spirits rule over the Gentiles, not over Jacob.

19:29And may the Lord God be a father to thee and thou the first-born son, and to the people alway.

• MT — Exod. 4:22 (read for the pilot, chapter 2): "Israel is My first-born son" (בְּנִי בְכֹרִי יִשְׂרָאֵל). Jacob as "first-born son" — though Esau was born first (Gen. 25:25–26) — is Jubilees' election language (cf. Jub. 2:20).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:30Go in peace, my son.' And they both went forth together from Abraham.

• MT — No direct parallel in Genesis. (In the CCEL base text this verse is the closing sentence of Abraham's blessing; see "What was not verified.")
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

19:31And Rebecca loved Jacob, with all her heart and with all her soul, very much more than Esau; but Isaac loved Esau much more than Jacob.

• MT — Gen. 25:28 (above, v. 15): "Isaac favored Esau because he had a taste for game; but Rebekah favored Jacob" (וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו כִּי־צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת־יַעֲקֹב).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope. Verses 15–16, 22–24, 29 draw on MT passages read on Sefaria for earlier chapters (Gen. 12, 13, 21, 22; Exod. 4:22).

Parallels in this chapter — Masoretic Text — 24 of 31 (U): 1–7, 9–16, 18–19, 22–24, 26–27, 29, 31; LXX — 1 of 31 (C): 5; Targums — 1 of 31 (C): 14; Midrash — 2 of 31 (C): 11, 14; Charles's notes — 15 of 31: 2–3, 5, 8–11, 13–14, 16, 18, 22, 24, 27–28.

Chapter 20 — Abraham's Last Words to His Children Cite

Abraham's Last Words to his Children and Grandchildren (xx. 1-11). The Dwelling-places of the Ishmaelites and of the Sons of Keturah (xx. 12-13). — Charles's headings to the chapter (sacred-texts reprint, jub44.htm, jub45.htm). The CCEL page for chapter 20 prints no chapter heading.

Jubilees chapter 20 is Abraham's farewell address to Ishmael and his twelve sons, Isaac and his two sons, and the six sons of Keturah and their sons: keep the way of the LORD, circumcise your sons, keep from fornication and uncleanness, do not marry Canaanite women, do not make idols — the God of heaven will bless your bread, water, womb, land, cattle, and sheep, and all nations will desire you. Then Abraham gives gifts to Ishmael and Keturah's sons, sends them away eastward from Isaac, and gives everything to Isaac; the Ishmaelites and Keturah's sons dwell from Paran to Babylon and are called Arabs and Ishmaelites.

20:1And in the forty-second jubilee, in the first year of the seventh week, Abraham called Ishmael, [2052 (2045?) A.M.] and his twelve sons, and Isaac and his two sons, and the six sons of Keturah, and their sons.

• MT — Gen. 25:13–15 (reported by Charles, n. 115:5; MT not re-opened — see scope): the twelve sons of Ishmael are named — Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, Kedemah (

  נְבָיוֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם וּמִשְׁמָע וְדוּמָה וּמַשָּׂא חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה

  ). Gen. 25:1–4 (chapter 19, v. 11) names Keturah's six sons. The gathering itself is Jubilees' own.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 115:4: "Probably corrupt for 'sixth' (Charles)" (for "seventh week"). n. 115:5: "Cf. Gen. xxv. 13-15."

20:2And he commanded them that they should observe the way of the Lord; that they should work righteousness, and love each his neighbour, and act on this manner amongst all men; that they should each so walk with regard to them as to do judgment and righteousness on the earth.

• MT — Gen. 18:19 (MT not re-opened — see scope): God chose Abraham "that he may instruct his children and his posterity to keep the way of the LORD by doing what is just and right" (

  לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ייי לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט

  ). Abraham's farewell command here is Jubilees' expansion of that charge.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

20:3That they should circumcise their sons, according to the covenant which He had made with them, and not deviate to the right hand or the left of all the paths which the Lord had commanded us; and that we should keep ourselves from all fornication and uncleanness, [and renounce from amongst us all fornication and uncleanness].

• MT — Gen. 17:9–10 (read for chapter 15): "you and your offspring to come throughout the ages shall keep My covenant… every male among you shall be circumcised." Deut. 5:32 (not opened here): "do not turn aside to the right or to the left" (לֹא תָסֻרוּ יָמִין וּשְׂמֹאל). Contrast: circumcision is here imposed on Ishmael's and Keturah's descendants as well as Isaac's (see Charles's note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — Reported by Charles (n. 116:1): "According to Pirḳe de R. Eliezer xxix., Esau, though he had been circumcised, 'despised circumcision' (his birthright)." — on the omission of Esau's descendants from the gathering.
• Charles's note — n. 116:1: "Circumcision, according to our author, is binding upon Ishmael's and Keturah's descendants (cf. Gen. xvii. 9f.). Notice the omission of Esau's descendants. According to Pirḳe de R. Eliezer xxix., Esau, though he had been circumcised, 'despised circumcision' (his birthright)." n. 116:2: "Bracketed as a dittograph" (the repeated "renounce from amongst us all fornication and uncleanness").

20:4And if any woman or maid commit fornication amongst you, burn her with fire and let them not commit fornication with her after their eyes and their heart; and let them not take to themselves wives from the daughters of Canaan; for the seed of Canaan will be rooted out of the land.

• MT — Lev. 21:9 (reported by Charles, n. 116:3; not opened here): "If the daughter of a priest defiles herself through prostitution, it is her father whom she defiles; she shall be burned with fire" (

  וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת אֶת־אָבִיהָ הִיא מְחַלֶּלֶת בָּאֵשׁ תִּשָּׂרֵף

  ). Contrast: the Torah's burning applies only to the adulterous priest's daughter; others were stoned (Lev. 20:10). Jubilees extends burning to any woman or maid. The ban on Canaanite wives is Gen. 24:3; 28:1 (not opened here).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 116:3: "According to the Law only the adulterous priest's daughter was to be burned with fire; others were to be stoned (cf. Lev. xxi. 9, xx. 10)."

20:5And he told them of the judgment of the giants, and the judgment of the Sodomites, how they had been judged on account of their wickedness, and had died on account of their fornication, and uncleanness, and mutual corruption through fornication.

• MT — Gen. 6:4–7, 11–13 (the giants/Nephilim and the Flood; not opened here) and Gen. 19:24–25 (chapter 16, v. 5): Sodom destroyed. Jubilees names fornication as the sin of both — Genesis does not.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 116:4: "Cf. vii. 21 (note)" (the judgment of the giants in Jubilees 7).

20:6'And guard yourselves from all fornication and uncleanness, And from all pollution of sin, Lest ye make our name a curse, And your whole life a hissing, And all your sons to be destroyed by the sword, And ye become accursed like Sodom, And all your remnant as the sons of Gomorrah.

• MT — Isa. 65:15 and Jer. 29:18 (reported by Charles, n. 116:5; not opened here): the name left "for a curse" and a "hissing" — the prophetic curse formulae Jubilees borrows.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 116:5: "Cf. Isa. lxv. 15; Jer. xxix. 18."

20:7I implore you, my sons, love the God of heaven And cleave ye to all His commandments. And walk not after their idols, and after their uncleannesses,

• MT — Deut. 6:5; 10:12 (not opened here): love God and cleave to Him. The idolatry warning echoes Jub. 12:2–5.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

20:8And make not for yourselves molten or graven gods; For they are vanity, And there is no spirit in them; For they are work of (men's) hands, And all who trust in them, trust in nothing.

• MT — Deut. 27:15 (reported by Charles, n. 117:2; not opened here): "Cursed be the man who makes a sculptured or molten image" (אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה). The "no spirit in them… work of men's hands" language is Jub. 12:3–5, repeated here.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 117:1: "For 8 cf. xii. 5, xxii. 18." n. 117:2: "Cf. Deut. xxvii. 15."

20:9Serve them not, nor worship them, But serve ye the most high God, and worship Him continually: And hope for His countenance always, And work uprightness and righteousness before Him, That He may have pleasure in you and grant you His mercy, And send rain upon you morning and evening, And bless all your works which ye have wrought upon the earth, And bless thy bread and thy water, And bless the fruit of thy womb and the fruit of thy land, And the herds of thy cattle, and the flocks of thy sheep.

• MT — Exod. 20:5 (reported by Charles, n. 117:3; not opened here): "You shall not bow down to them or serve them" (לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעׇבְדֵם). Exod. 23:25 (reported by Charles, n. 117:5): "You shall serve the LORD your God, and He will bless your bread and your water" (וַעֲבַדְתֶּם אֵת ייי אֱלֹהֵיכֶם וּבֵרַךְ אֶת־לַחְמְךָ וְאֶת־מֵימֶיךָ). Deut. 7:13 (reported by Charles, n. 117:6): "He will bless the fruit of your womb and the fruit of your soil… the calving of your herds and the lambing of your flocks." The morning and evening rain is Jub. 12:4, 18.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 117:3: "Cf. Exod. xx. 5." n. 117:4: "Cf. xii. 4, 18" (the rain). n. 117:5: "Cf. Exod. xxiii. 25." n. 117:6: "Cf. Deut. vii. 13."

20:10And ye will be for a blessing on the earth, And all nations of the earth will desire you, And bless your sons in my name, That they may be blessed as I am.

• MT — Gen. 12:2–3 (read for chapter 12): "I will make of you a great nation, And I will bless you… And you shall be a blessing… And all the families of the earth Shall bless themselves by you" (וֶהְיֵה בְּרָכָה… וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה). Here the blessing is extended to all Abraham's sons, not to Abram alone.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 117:7: "Cf. Gen. xii. 2."

20:11And he gave to Ishmael and to his sons, and to the sons of Keturah, gifts, and sent them away from Isaac his son, and he gave everything to Isaac his son.

• MT — Gen. 25:5–6 (reported by Charles, n. 117:8; MT not re-opened — see scope): "Abraham willed all that he owned to Isaac; but to Abraham's sons by concubines Abraham gave gifts while he was still living, and he sent them away from his son Isaac eastward, to the land of the East" (

  וַיִּתֵּן אַבְרָהָם אֶת־כָּל־אֲשֶׁר־לוֹ לְיִצְחָק וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל־אֶרֶץ קֶדֶם

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 117:8: "Cf. Gen. xxv. 5-6."

20:12And Ishmael and his sons, and the sons of Keturah and their sons, went together and dwelt from Paran to the entering in of Babylon in all the land which is towards the East facing the desert.

• MT — Gen. 25:6 (above, v. 11): they were sent "eastward, to the land of the East." Gen. 21:21 (chapter 17, v. 12): Ishmael "dwelt in the wilderness of Paran." The settlement "from Paran to the entering in of Babylon" is Jubilees' geography.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (no footnotes are printed for vv. 12–13 in the sacred-texts reprint).

20:13And these mingled with each other, and their name was called Arabs, and Ishmaelites.

• MT — No direct parallel in Genesis. The mingling of Ishmaelites and Keturah's sons under the name "Arabs, and Ishmaelites" is Jubilees' own ethnography.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None (see v. 12).

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope. Verse 2 draws on Gen. 18:19 (not opened here); verse 10 draws on Gen. 12:2–3, read on Sefaria for chapter 12.

Parallels in this chapter — Masoretic Text — 11 of 13 (U): 1–6, 8–12; LXX — 0 of 13: — (LXX of Genesis 25 not read); Targums — 0 of 13: — (no Targum read for this chapter); Midrash — 1 of 13 (C): 3; Charles's notes — 9 of 13: 1, 3–6, 8–11.

Chapter 21 — Abraham's Last Words to Isaac Cite

Abraham's Last Words to Isaac (xxi. 1-25). — Charles's heading to the chapter (sacred-texts reprint, jub46.htm). The CCEL page for chapter 21 is truncated (see "What was not verified") and prints no heading. The chapter in fact runs to v. 26.

Jubilees chapter 21 is Abraham's last testament to Isaac: he is old, 175 years old, and does not know the day of his death. The testament is a halakhic manual — keep the commandments, eat no blood, offer peace-offerings and thank-offerings correctly with their fat, flour, and drink-offerings, eat the meat on the first and second days and leave nothing for the third, strew salt on every oblation, use only the fourteen clean kinds of wood for the altar, wash before and after sacrificing, guard against blood (for blood is the soul), take no ransom for bloodshed — and a warning: the works of men are sin and wickedness; do not walk in their ways, lest God hide His face and root thee out; turn away, be upright, and God will raise up the plant of righteousness and thy name will not be forgotten.

21:1And in the sixth year of the seventh week of this jubilee Abraham called Isaac his son, and commanded him, saying: "I am become old, and know not the day of my death, and am full of my days.

• MT — Gen. 27:2 (reported by Charles, n. 118:3; MT not re-opened — see scope): Isaac says, "I am old and do not know the day of my death" (הִנֵּה־נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי). Contrast: in Genesis these words are Isaac's, spoken to Esau; in Jubilees they are Abraham's, spoken to Isaac. Gen. 25:8 (reported by Charles, n. 118:4): Abraham died "old and contented" — the LXX, Samaritan, and Vulgate read "full of days," which the MT omits.
• LXX — Reported by Charles (n. 118:4): "Cf. Gen. xxv. 8, where LXX, Sam., Vulg. read 'full of days,' but MT omits 'days.'" — Jubilees' "full of my days" follows the LXX/Samaritan/Vulgate against the MT.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 118:1: "Read 'sixth' (Charles)" (for "seventh week"). n. 118:2: "The rest of this chapter purports to give Abraham's directions to Isaac regarding certain kinds of sacrifice. It has a remarkable parallel in Test. XII Patriarchs, Levi ix., where Isaac instructs Levi in the law of the priesthood, of sacrifices, etc. The latter is much shorter than our chapter, but hardly more original. The two books may have used a common source." n. 118:3 (above). n. 118:4 (above). n. 118:5: "Cf. Gen. xxv. 7" (Abraham was 175 years old; see v. 2).

21:2And behold, I am one hundred and seventy-five years old, and throughout all the days of my life I have remembered the Lord, and sought with all my heart to do His will, and to walk uprightly in all His ways.

• MT — Gen. 25:7 (reported by Charles, n. 118:5; MT not re-opened — see scope): "This was the total span of Abraham's life: one hundred and seventy-five years" (

  וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 118:5 (above, v. 1).

21:3My soul hath hated idols, (and I have despised those that served them, and I have given my heart and spirit) that I might observe to do the will of Him who created me.

• MT — No direct parallel in Genesis 25. The hatred of idols recalls Jub. 12:2–5 and 20:7–9.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 118:6: "The bracketed words are supplied from the Latin."

21:4For He is the living God, and He is holy and faithful, and He is righteous beyond all, and there is with Him no accepting of (men's) persons and no accepting of gifts; for God is righteous, and executeth judgment on all those who transgress His commandments and despise His covenant.

• MT — Deut. 10:17 (reported by Charles, n. 118:7; not opened here): "For the ETERNAL your God is God supreme and Lord supreme, the great, the mighty, and the awesome God, who shows no favor and takes no bribe" (אֲשֶׁר לֹא־יִשָּׂא פָנִים וְלֹא יִקַּח שֹׁחַד).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 118:7: "Cf. Deut. x. 17."

21:5And do thou, my son, observe His commandments and His ordinances and His judgments, and walk not after the abominations and after the graven images and after the molten images.

• MT — Lev. 18:30; 19:4 (not opened here): "You shall keep My charge…"; "Do not turn to idols or make molten gods for yourselves" (אַל־תִּפְנוּ אֶל־הָאֱלִילִם וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם). The warning repeats Jub. 20:7–8.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

21:6And eat no blood at all of animals or cattle, or of any bird which flieth in the heaven.

• MT — Lev. 17:10–14 (reported by Charles, n. 120:7, for v. 18; not opened here): "I will set My face against the person who eats blood… for the life of the flesh is in the blood." Deut. 12:23 (reported by Charles, n. 120:7): "make sure that you do not partake of the blood; for the blood is the life" (

  רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ

  ). Jub. 7:28 (reported by Charles, n. 119:1) already gave the blood prohibition to Noah's sons.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 119:1: "Cf. vii. 28 (note)."

21:7And if thou dost slay a victim as an acceptable peace-offering, slay ye it, and pour out its blood upon the altar, and all the fat of the offering offer on the altar with fine flour (and the meat-offering) mingled with oil, with its drink-offering--offer them all together on the altar of burnt-offering; it is a sweet savour before the Lord.

• MT — Lev. 3:7–11 (reported by Charles, n. 119:4; not opened here): the peace-offering — its fat, kidneys, and lobe of the liver are burned on the altar; "it is food, an offering by fire to the LORD" (לֶחֶם אִשֶּׁה לַייי). Lev. 2:4 (reported by Charles, n. 119:3): the grain-offering of fine flour mingled with oil.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 119:2: "For 7-9 cf. the summary in Test. XII Patr. Levi ix. 7." n. 119:3: "Cf. Lev. ii. 4." n. 119:4: "For 7 cf. Lev. iii. 7-10."

21:8And thou wilt offer the fat of the sacrifice of thank-offerings on the fire which is upon the altar, and the fat which is on the belly, and all the fat on the inwards and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys.

• MT — Lev. 3:9–10 (reported by Charles, n. 119:5; not opened here): "the fat tail entire… the fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them… and the lobe of the liver, which he shall remove with the kidneys" (

  וְאֶת־הַחֵלֶב הַמְכַסֶּה אֶת־הַקֶּרֶב וְאֵת כָּל־הַחֵלֶב אֲשֶׁר עַל־הַקֶּרֶב וְאֵת שְׁתֵּי הַכְּלָיֹת

  … וְאֶת־הַיֹּתֶרֶת עַל־הַכָּבֵד).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 119:5: "Cf. Lev. iii. 9-10."

21:9And offer all these for a sweet savour acceptable before the Lord, with its meat-offering and with its drink-offering, for a sweet savour, the bread of the offering unto the Lord,

• MT — Lev. 3:11 (reported by Charles, n. 119:6; not opened here): the priest "shall turn it into smoke on the altar as food, an offering by fire to the LORD" (וְהִקְטִירוֹ הַכֹּהֵן הַמִּזְבֵּחָה לֶחֶם אִשֶּׁה לַייי).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 119:2 (above, v. 7). n. 119:6: "'Or food'; cf. Lev. iii. 11."

21:10And eat its meat on that day and on the second day, and let not the sun on the second day go down upon it till it is eaten, and let nothing be left over for the third day; for it is not acceptable [for it is not approved] and let it no longer be eaten, and all who eat thereof will bring sin upon themselves; for thus I have found it written in the books of my forefathers, and in the words of Enoch, and in the words of Noah.

• MT — Lev. 7:15–18 (not opened here): the flesh of the thanksgiving peace-offering "shall be eaten on the day that it is offered; none of it shall be left until morning"; "if any of the flesh… is eaten on the third day, it shall not be acceptable" (

  וְאִם הֵאָכֹל יֵאָכֵל מִבְּשַׂר־זֶבַח שְׁלָמָיו בַּיּוֹם הַשְּׁלִישִׁי לֹא יֵרָצֶה

  ). Contrast: the Torah allows eating on the second day for the vow/freewill offering (Lev. 7:16) but the thanksgiving offering must be eaten the same day (Lev. 7:15); Jubilees allows the second day for the thank-offering too. Charles notes that no such rule is found in the extant Enoch or Noah books (see his note).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 119:7: "Bracketed words a dittograph." n. 119:8: "No trace of such halakic rules exists in the Books of Enoch or the fragments of the Noah apocalypse that are extant. The statement in the text seems to be original to the author of Jubilees."

21:11And on all thy oblations thou shalt strew salt, and let not the salt of the covenant be lacking in all thy oblations before the Lord.

• MT — Lev. 2:13 (reported by Charles, n. 120:1; not opened here): "You shall season your every offering of grain with salt; you shall not omit from your grain offering the salt of your covenant with God" (

  וְכָל־קָרְבַּן מִנְחָתְךָ בַּמֶּלַח תִּמְלָח וְלֹא תַשְׁבִּית מֶלַח בְּרִית אֱלֹהֶיךָ מֵעַל מִנְחָתֶךָ

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 120:1: "Cf. Lev. ii. 13; Test. Levi ix. 14."

21:12And as regards the wood of the sacrifices, beware lest thou bring (other) wood for the altar in addition to these: cypress, dêfrân, sagâd, pine, fir, cedar, savin, palm, olive, myrrh, laurel, and citron, juniper, and balsam.

• MT — No parallel in the Torah. The list of fourteen kinds of wood is Jubilees' own (see Charles's notes). The Mishnah (Tamid 2:3) allows all kinds of wood except olive and vine (reported by Charles) — a contrast: Jubilees requires olive wood.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — Reported by Charles (n. 120:4): "The Mishna (Tamid ii. 3) allows all kinds of wood except that of the olive and vine; cf., also, Sifra on Lev. i. 8." — a contrast with Jubilees' list, which includes olive.
• Charles's note — n. 120:2: "In Test. Levi ix. 12 'twelve' evergreen trees are mentioned; here fourteen, and this number is probably correct." n. 120:3: "Probably a kind of fir" (dêfrân). n. 120:4 (above).

21:13And of these kinds of wood lay upon the altar under the sacrifice, such as have been tested as to their appearance, and do not lay (thereon) any split or dark wood, (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before.

• MT — No parallel in the Torah. The wood rules are Jubilees' own halakha.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 120:4 (above, v. 12): "This may be the old halaka; the Mishna has no trace of it."

21:14Besides these kinds of wood there is none other that thou shalt place (on the altar), for the fragrance is dispersed, and the smell of its fragrance goeth not up to heaven.

• MT — No parallel in the Torah.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

21:15Observe this commandment and do it, my son, that thou mayst be upright in all thy deeds.

• MT — No direct parallel in Genesis 25.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

21:16And at all times be clean in thy body, and wash thyself with water before thou approachest to offer on the altar, and wash thy hands and thy feet before thou drawest near to the altar; and when thou art done sacrificing, wash again thy hands and thy feet.

• MT — Exod. 30:19–21 (reported by Charles, n. 120:5; not opened here): Aaron and his sons "shall wash their hands and feet" from the laver before entering the Tent or approaching the altar, "that they may not die" (וְרָחֲצוּ אַהֲרֹן וּבָנָיו מִמֶּנּוּ אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם). Washing the whole body before offering is Jubilees' extension.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 120:5: "Cf. Exod. xxx. 19-21; cf. Test. Levi ix. ii."

21:17And let no blood appear upon you nor upon your clothes; be on thy guard, my son, against blood, be on thy guard exceedingly; cover it with dust.

• MT — Lev. 17:13 (reported by Charles, n. 120:6; not opened here): "anyone… who hunts down an animal or bird that may be eaten shall pour out its blood and cover it with earth" (וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 120:6: "Cf. Lev. xvii. 13."

21:18And do not eat any blood, for it is the soul; eat no blood whatever.

• MT — Lev. 17:14 and Deut. 12:23 (reported by Charles, n. 120:7; not opened here): "for the life of all flesh — its blood is its life" (כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא); "for the blood is the life" (כִּי הַדָּם הוּא הַנָּפֶשׁ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 120:7: "Cf. Lev. xvii. 14; Deut. xii. 23."

21:19And take no gifts for the blood of man, lest it be shed with impunity, without judgment; for it is the blood that is shed that causeth the earth to sin, and the earth cannot be cleansed from the blood of man save by the blood of him who shed it.

• MT — Num. 35:33 (reported by Charles, n. 121:1; not opened here): "You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of him who shed it" (

  וְלֹא־תַחֲנִיפוּ אֶת־הָאָרֶץ אֲשֶׁר אַתֶּם בָּהּ כִּי הַדָּם הוּא יַחֲנִיף אֶת־הָאָרֶץ וְלָאָרֶץ לֹא־יְכֻפַּר לַדָּם אֲשֶׁר שֻׁפַּךְ־בָּהּ כִּי־אִם בְּדַם שֹׁפְכוֹ

  ). Jub. 7:33 is also cited by Charles.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 121:1: "Cf. vii. 33; Num. xxxv. 33."

21:20And take no present or gift for the blood of man: blood for blood, that thou mayest be accepted before the Lord, the Most High God; for He is the defence of the good: and that thou mayest be preserved from all evil, and that He may save thee from every kind of death..

• MT — Num. 35:31–33 (reported by Charles, n. 121:1; not opened here): "You may not accept a ransom for the life of a murderer who is guilty of a capital crime; he must be put to death" (

  וְלֹא־תִקְחוּ כֹפֶר לְנֶפֶשׁ רֹצֵחַ אֲשֶׁר־הוּא רָשָׁע לָמוּת כִּי־מוֹת יוּמָת

  ).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 121:1 (above, v. 19).

21:21I see, my son, That all the works of the children of men are sin and wickedness, And all their deeds are uncleanness and an abomination and a pollution, And there is no righteousness with them.

• MT — No direct parallel in Genesis 25. The sweeping condemnation of men's works is Jubilees' own (cf. Jub. 20:5–6).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

21:22Beware, lest thou shouldest walk in their ways And tread in their paths, And sin a sin unto death before the Most High God.

• MT — No direct parallel in Genesis 25.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 121:2: "Cf. xxxiii. 18" (for "sin unto death"; the note as printed in the reprint reads "Cf. xxxiii. 18" — the cross-reference is to Jubilees 33:18).

21:23Else He will [hide His face from thee And] give thee back into the hands of thy transgression, And root thee out of the land, and thy seed likewise from under heaven, And thy name and thy seed shall perish from the whole earth.

• MT — Deut. 31:17–18 (not opened here): "I will hide My face from them" (וְהִסְתַּרְתִּי פָנַי מֵהֶם). The rooting out of the land is the covenant curse of Deut. 28:63 (not opened here).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 121:3: "Bracketed by Charles as an interpolation" (the words "hide His face from thee And"). n. 121:4: "i. e. into the power of" (for "into the hands of thy transgression").

21:24Turn away from all their deeds and all their uncleanness, And observe the ordinance of the Most High God, And do His will and be upright in all things.

• MT — No direct parallel in Genesis 25.
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — None specific.

21:25And He will bless thee in all thy deeds, And will raise up from thee the plant of righteousness through all the earth, throughout all generations of the earth, And my name and thy name will not be forgotten under heaven for ever.

• MT — No direct parallel in Genesis 25. The "plant of righteousness" is Jubilees' own (cf. Jub. 16:26).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 121:5: "Cf. xvi. 26."

21:26Go, my son, in peace. May the Most High God, my God and thy God, strengthen thee to do His will, And may He bless all thy seed and the residue of thy seed for the generations for ever, with all righteous blessings, That thou mayest be a blessing on all the earth." And he went out from him rejoicing.

• MT — Gen. 12:2 (read for chapter 12): "And you shall be a blessing" (וֶהְיֵה בְּרָכָה). "Go in peace" is 1 Sam. 1:17 (reported by Charles, n. 111:4, for chapter 18 v. 16).
• LXX — Not read for this chapter.
• Targums — No Targum was read for this verse in this session.
• Midrash — No Midrash was read for this verse in this session.
• Charles's note — n. 122:1: "Cf. xx. 10."

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. Entries reported only through Charles's notes are marked (C). MT entries in this chapter are flagged (U) — quoted from the standard text via Charles's citations, not re-opened on Sefaria; see scope. Verse 26 draws on Gen. 12:2, read on Sefaria for chapter 12.

Parallels in this chapter — Masoretic Text — 16 of 26 (U): 1–2, 4, 6–11, 16–20, 23, 26; LXX — 1 of 26 (C): 1; Targums — 0 of 26: — (no Targum read for this chapter); Midrash — 1 of 26 (C): 12; Charles's notes — 21 of 26: 1–4, 6–13, 16–20, 22–23, 25–26.

Chapter 22 — Abraham's Last Festival with His Sons; Abraham's Blessing of Jacob Cite

"Isaac, Ishmael and Jacob join in Festival with Abraham for the Last Time. Abraham's Prayer (xxii. 1-9)" and "Abraham's Last Words to and Blessings of Jacob (xxii. 10-30)" — Charles's section headings to the chapter (sacred-texts reprint). The CCEL page for this chapter carries no chapter heading in the crawl.

Jubilees chapter 22 is Abraham's deathbed scene. Isaac and Ishmael come up from Beersheba to Hebron for the feast of weeks; Abraham eats the first-fruits, blesses God, and then blesses Jacob — the blessing of the first-born in substance, though Isaac has not yet given it — with a long charge to keep separate from the nations, take no Canaanite wife, and remember that Canaan's seed is doomed. The chapter retells, in expanded form, Genesis 25:7–11 (Abraham's death at 175 and burial in Machpelah) and anticipates Genesis 27:27–29 (the blessing of dew, grain, and nations serving). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 25 and 27, and Genesis 9 for the curse of Canaan.

LXX — the Greek Genesis 25, 26, and 27 where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 25 and 27.

Midrash — Bereishit Rabbah 62, on Genesis 25:7–18.

Under each verse, Charles's own notes are given where they bear on the text.

22:1And it came to pass in the first week in the forty-fourth jubilee, in the second year, that is, the year in which Abraham died, that Isaac and Ishmael came from the Well of the Oath to celebrate the feast of weeks -that is, the feast of the first fruits of the harvest-to Abraham, their father, and Abraham rejoiced because his two sons had come.

• MT — Gen. 25:7–8: "This was the total span of Abraham's life: one hundred and seventy-five years. And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin" (

  וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו

  ). The feast of weeks itself has no parallel in Genesis 25; Jubilees sets Abraham's death at the festival.
• LXX — Gen. 25:7–8: "And these were the years of the days of the life of Abraam as many as he lived, a hundred and seventy-five years. And Abraam failing died in a good old age, an old man and full of days, and was added to his people" (Ταῦτα δὲ τὰ ἔτη ἡμερῶν τῆς ζωῆς Ἁβραὰμ ὅσα ἔζησεν, ἑκατὸν ἑβδομηκονταπεντε ἔτη. Καὶ ἐκλείπων ἀπέθανεν Ἁβραὰμ ἐν γήρᾳ καλῷ πρεσβύτης, καὶ πλήρης ἡμερῶν).
• Targums — Onk. Gen. 25:7–8 is literal, with one flagged departure: Abraham died "old and satisfied [and in the fullness of days]" (סִיב וּשְׂבַע יוֹמִין). PJ Gen. 25:8: "And Abraham expired, and died in a good old age, aged and satisfied with all good. (Also Ishmael wrought repentance in his days, and afterwards was gathered to his people.)"
• Midrash — BR 62 (on Gen. 25:7–8): "The Lord knows the days of the faultless" (Ps. 37:18) — "this is Abraham"; "the Holy One blessed be He was fond of the years of the righteous and recorded them in the Torah, so the legacy of their days would be remembered forever." At the departure of the righteous, God shows them the reward prepared for them in the future, "and their souls are satisfied [with what they have seen], and they go to sleep."
• Charles's note — n. 122:2: read "sixth" (for "first week"); n. 122:3: read "forty-second" (for "forty-fourth jubilee"). See the text note below.
• Text note — CCEL prints "first week in the forty-fourth jubilee" without marks. The sacred-texts reprint obelizes both words (†first†, †forty-fourth†) and Charles's notes correct them to "sixth" week and "forty-second" jubilee.

22:2For Isaac had many possessions in Beersheba, and Isaac was wont to go and see his possessions and to return to his father.

• MT — No direct parallel in the passages read (Gen. 25, 27, 9). Isaac's possessions at Beersheba belong to Genesis 26, which was not read in the MT for this chapter (it is read for chapter 24).
• LXX — Gen. 26:12–14: "And Isaac sowed in that land, and he found in that year barley an hundred-fold, and the Lord blessed him. And the man was exalted, and advancing he increased, till he became very great. And he had cattle of sheep, and cattle of oxen, and many tilled lands, and the Phylistines envied him" (Ἔσπειρε δὲ Ἰσαὰκ ἐν τῇ γῇ ἐκείνῃ, καὶ εὗρεν ἐν τῷ ἐνιαυτῷ ἐκείνῳ ἑκατοστεύουσαν κριθήν).
• Targums — No parallel: nothing in Onkelos or Pseudo-Jonathan on Genesis 25 speaks of Isaac's possessions at Beersheba.
• Midrash — No direct parallel in BR 62; see BR 62 on Gen. 25:11, cited at v. 9 below, for the world regressing after Abraham's death, including the sealing of the wells (Gen. 26:15, 18).
• Charles's note — None.

22:3And in those days Ishmael came to see his father, and they both came together, and Isaac offered a sacrifice for a burnt offering, and presented it on the altar of his father which he had made in Hebron.

• MT — Gen. 25:9: "His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre" (וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל־מְעָרַת הַמַּכְפֵּלָה). The two sons together at their father is the Genesis scene; the burnt offering on Abraham's altar at Hebron is Jubilees' own addition.
• LXX — Gen. 25:9: "And Isaac and Ismael his sons buried him in the double cave, in the field of Ephron the son of Saar the Chettite, which is over against Mambre" (Καὶ ἔθαψαν αὐτὸν Ἰσαὰκ καὶ Ἰσμαὴλ οἱ υἱοὶ αὐτοῦ εἰς τὸ σπήλαιον τὸ διπλοῦν).
• Targums — Onk. Gen. 25:9 is literal ("the Machpeilah cave"). PJ Gen. 25:9: "And Izhak and Ishmael his sons buried him in the double cavern." No Targum expansion on the sacrifice or the altar.
• Midrash — BR 62 (on Gen. 25:9): "here the maidservant's son [Ishmael] accorded honor to the mistress's son [Isaac, by allowing him to go first]." Rabbi Shmuel bar Naḥman: "Shem and Ever were walking before his bier, and they saw an empty spot alongside her [Sarah] for our patriarch Abraham, and they buried him in that adjacent plot."
• Charles's note — None.

22:4And he offered a thank offering and made a feast of joy before Ishmael, his brother: and Rebecca made new cakes from the new grain, and gave them to Jacob, her son, to take them to Abraham, his father, from the first fruits of the land, that he might eat and bless the Creator of all things before he died.

• MT — No parallel in the passages read. The first-fruits cakes and the thank offering are Jubilees' own festival detail; Genesis 25 says nothing of a feast before Abraham's death.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:5And Isaac, too, sent by the hand of Jacob to Abraham a best thank offering, that he might eat and drink.

• MT — No parallel in the passages read.
• LXX — No parallel.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:6And he eat and drank, and blessed the Most High God, Who hath created heaven and earth, Who hath made all the fat things of the earth, And given them to the children of men That they might eat and drink and bless their Creator.

• MT — No parallel cited: the blessing of God as Creator echoes Genesis 1, which was not re-read for this chapter, and no passage in Genesis 25, 27, or 9 carries this doxology.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:7'And now I give thanks unto Thee, my God, because thou hast caused me to see this day: behold, I am one hundred three score and fifteen years, an old man and full of days, and all my days have been unto me peace.

• MT — Gen. 25:7–8 (above, v. 1): one hundred and seventy-five years; "dying at a good ripe age, old and contented."
• LXX — Gen. 25:7–8 (above, v. 1): "a hundred and seventy-five years… an old man and full of days" (πρεσβύτης, καὶ πλήρης ἡμερῶν).
• Targums — Onk. Gen. 25:7–8: "These are the days of the years of Avraham which he lived, one hundred years, seventy years and five years. Avraham expired and died in a good old age, old and satisfied [and in the fullness of days]." PJ Gen. 25:8: "aged and satisfied with all good."
• Midrash — BR 62 (on Gen. 25:7–8): God "was fond of the years of the righteous and recorded them in the Torah"; the righteous are shown their future reward at death and "go to sleep" satisfied. The lamp and fig parables: a lamp extinguished on its own when the oil runs out "is good for it and good for the wick" — so a righteous man dying at his proper time.
• Charles's note — n. 123:1: "Cf. xxi. 1."

22:8The sword of the adversary has not overcome me in all that Thou hast given me and my children all the days of my life until this day.

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 123:2: "Cf. Jer. vi. 25" — his citation, not verified here.

22:9My God, may Thy mercy and Thy peace be upon Thy servant, and upon the seed of his sons, that they may be to Thee a chosen nation and an inheritance from amongst all the nations of the earth from henceforth unto all the days of the generations of the earth, unto all the ages.'

• MT — Gen. 25:11: "After the death of Abraham, God blessed his son Isaac. And Isaac settled near Beer-lahai-roi" (וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ א-להים אֶת־יִצְחָק בְּנוֹ). The "chosen nation and inheritance" language is Deuteronomy's (cf. Deut. 7:6); Charles cites Deut. 4:20 (see his note below) — that passage was not opened for this chapter.
• LXX — Gen. 25:11: "And it came to pass after Abraam was dead, that God blessed Isaac his son, and Isaac dwelt by the well of the vision" (Εὐλόγησεν ὁ Θεὸς τὸν Ἰσαὰκ υἱὸν αὐτοῦ).
• Targums — PJ Gen. 25:11: "And because Abraham had not designed to bless Ishmael, therefore he blessed not Izhak; for had he blessed Izhak and not Ishmael, it would have kept them in enmity. But, after the death of Abraham, the Lord blessed Izhak." Onk. Gen. 25:11 is literal, with Beer-lahai-roi glossed "the well at which a living angel appeared" (בֵּירָא דְמַלְאַךְ קַיָּמָא אִתְחֲזֵי עֲלַהּ).
• Midrash — BR 62 (on Gen. 25:11): R. Simon: "Everywhere that it is stated 'it was after [the death],' the world regressed. 'It was after the death of Abraham' — immediately, 'All the cisterns… the Philistines sealed them after Abraham's death' (Genesis 26:15, 18)."
• Charles's note — n. 123:3: "Israel is God's inheritance; cf. Deut. iv. 20" — his citation, not verified here.

22:10And he called Jacob and said: 'My son Jacob, may the God of all bless thee and strengthen thee to do righteousness, and His will before Him, and may He choose thee and thy seed that ye may become a people for His inheritance according to His will alway.

• MT — Gen. 25:23: "Two nations are in your womb, two separate peoples shall issue from your body; one people shall be mightier than the other, and the older shall serve the younger" (וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר). Gen. 27:29 (see v. 11): "Let peoples serve you, and nations bow to you."
• LXX — Gen. 25:23: "There are two nations in thy womb, and two peoples shall be separated from thy belly, and one people shall excel the other, and the elder shall serve the younger" (δύο ἔθνη ἐν γαστρί σου εἰσὶ… καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι). Gen. 27:29: "And let nations serve thee, and princes bow down to thee" (Καὶ δουλευσάτωσάν σοι ἔθνη).
• Targums — Onk. Gen. 25:23: "Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one." PJ Gen. 25:23 adds a condition: "and the elder shall serve the younger, if the children of the younger will keep the commandments of the Law." PJ Gen. 27:28–29: "Let peoples be subject to thee, all the sons of Esau, and kingdoms bend before thee, all the sons of Keturah."
• Midrash — No parallel in BR 62 (which covers Gen. 25:7–18 only); Bereishit Rabbah 63, on Gen. 25:19–34, was not read for this chapter.
• Charles's note — n. 123:4: "i.e. of the universe; this idea often recurs in our author" (on "the God of all").

22:11And do thou, my son, Jacob, draw near and kiss me.' And he drew near and kissed him, and he said: 'Blessed be my son Jacob And all the sons of God Most High, unto all the ages: May God give unto thee a seed of righteousness; And some of thy sons may He sanctify in the midst of the whole earth; May nations serve thee, And all the nations bow themselves before thy seed.

• MT — Gen. 27:27–29. Gen. 27:27: "Ah, the smell of my son is like the smell of the fields that GOD has blessed" (רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ייי). Gen. 27:28–29: "May God give you of the dew of heaven and the fat of the earth, abundance of new grain and wine. Let peoples serve you, and nations bow to you; be master over your brothers, and let your mother's sons bow to you. Cursed be they who curse you, blessed they who bless you" (יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים). Abraham's blessing of Jacob here is drawn verbally from Isaac's blessing of Jacob there.
• LXX — Gen. 27:27–29: "Behold, the smell of my son is as the smell of an abundant field, which the Lord has blessed" (ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους, ὃν εὐλόγησε Κύριος). "And let nations serve thee, and princes bow down to thee" — the LXX has "princes" (ἄρχοντες) where the MT has "nations" (לְאֻמִּים); "and the sons of thy father shall do thee reverence" where the MT has "thy mother's sons."
• Targums — Onk. Gen. 27:28–29: "And may God give you of the dew of heaven, and of the fatness [richness] [goodness] of the land… Peoples will serve you and nations bow to you [kingdoms will be subservient to you]." PJ Gen. 27:27: Jacob's smell is "as the smell of the fragrant incense which is to be offered on the mountain of the house of the sanctuary, which shall be called a field which the Lord hath blessed." PJ Gen. 27:28–29: "Let peoples be subject to thee, all the sons of Esau, and kingdoms bend before thee, all the sons of Keturah… Let them who curse thee, my son, be accursed as Bileam bar Beor; and them who bless thee be blessed as Mosheh the prophet, the scribe of Israel."
• Midrash — No parallel in BR 62; the blessing is treated in Bereishit Rabbah 65–66, not read for this chapter.
• Charles's note — n. 124:1: "Verbally from Gen. xxvii. 29 (Isaac's blessing of Jacob)."

22:12Be strong in the presence of men, And exercise authority over all the seed of Seth. Then thy ways and the ways of thy sons will be justified, So that they shall become a holy nation.

• MT — No parallel in the passages read. "A holy nation" is Exod. 19:6, not opened for this chapter.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 124:2: "i.e. all mankind (Charles)" (on "the seed of Seth").

22:13May the Most High God give thee all the blessings Wherewith He has blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever.

• MT — Gen. 9:1: "God blessed Noah and his sons, and said to them, 'Be fertile and increase, and fill the earth'" (וַיְבָרֶךְ א-להים אֶת־נֹחַ וְאֶת־בָּנָיו). The blessing of Adam (Gen. 1:28) was not re-read for this chapter.
• LXX — The LXX of Genesis 9 was not read for this chapter.
• Targums — No Targum on Genesis 9 was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 124:3: "Cf. xix. 27."

22:14And may He cleanse thee from all unrighteousness and impurity, That thou mayest be forgiven all the transgressions; which thou hast committed ignorantly. And may He strengthen thee, And bless thee. And mayest thou inherit the whole earth,

• MT — No parallel in the passages read. Forgiveness for sins committed in ignorance is Leviticus 4–5 and Numbers 15:27–29, not opened for this chapter.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.
• Text note — CCEL reads "That thou mayest be forgiven all the transgressions; which thou hast committed ignorantly." The sacred-texts reprint reads "That thou mayest be forgiven all (thy) transgressions; (and) thy sins of ignorance."

22:15And may He renew His covenant with thee. That thou mayest be to Him a nation for His inheritance for all the ages, And that He may be to thee and to thy seed a God in truth and righteousness throughout all the days of the earth.

• MT — No parallel in the passages read. The covenant-renewal and "nation for His inheritance" language belongs to Genesis 17 and Deuteronomy 4:20 / 7:6, none of which was opened for this chapter.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 124:4: "Cf. xxii, 9" (above, v. 9).

22:16And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father: Separate thyself from the nations, And eat not with them: And do not according to their works, And become not their associate; For their works are unclean, And all their ways are a Pollution and an abomination and uncleanness.

• MT — No parallel in the passages read. Separation from the nations and their practices is Leviticus 18:3 and Deuteronomy 18:9, not opened for this chapter.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 124:5: "A strict observance of the dietary laws would make this practically impossible; cf. Dan. i. 8; Matt. ix. 11. The question was one of crucial importance in the early Maccabean period; cf. e.g. 1 Macc. i. 62" — his citations, not verified here.

22:17They offer their sacrifices to the dead And they worship evil spirits, And they eat over the graves, And all their works are vanity and nothingness.

• MT — No passage opened for this chapter carries this. Charles cites Deut. 26:14 (see his note below); that verse was not opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 125:1: "Cf. Deut. xxvi. 14; Ecclus. xxx. 18, 19, etc." n. 125:2: "Cf. 1 Cor. x. 20 (1 Enoch xix. i)." n. 125:3: "i.e. Partake of the sacrifices offered to the dead; cf. Deut. xxvi. 14 (according to one interpretation)." All his citations, not verified here.

22:18They have no heart to understand And their eyes do not see what their works are, And how they err in saying to a piece of wood: 'Thou art my God,' And to a stone: 'Thou art my Lord and thou art my deliverer.' [And they have no heart.]

• MT — No passage opened for this chapter carries this. Charles cites Jer. 2:27 (see his note below); that verse was not opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 125:4: "Cf. Jer. ii. 27" — his citation, not verified here. n. 125:5: "Bracketed words a dittograph."

22:19And as for thee, my son Jacob, May the Most High God help thee And the God of heaven bless thee And remove thee from their uncleanness and from all their error.

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:20Be thou ware, my son Jacob, of taking a wife from any seed of the daughters of Canaan; For all his seed is to be rooted out of the earth.

• MT — No passage opened for this chapter carries this. Charles cites Gen. 28:1 (see his note below); Genesis 28 was not read in the MT for this chapter (it is read for chapter 27).
• LXX — No parallel in the passages read.
• Targums — No Targum on Genesis 28 was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 125:6: "Cf. Gen. xxviii. i; Test. Levi ix. 10" — his citations, not verified here.

22:21For, owing to the transgression of Ham, Canaan erred, And all his seed shall be destroyed from off the earth and all the residue thereof, And none springing from him shall be saved on the day of judgment.

• MT — Gen. 9:18–27. Gen. 9:22: "Ham, the father of Canaan, saw his father's nakedness and told his two brothers outside" (וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו). Gen. 9:25: "Cursed be Canaan; the lowest of slaves shall he be to his brothers" (אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו). Contrast: in Genesis it is Ham who sees Noah's nakedness and Canaan who is cursed, with no mention of Canaan himself erring; Jubilees makes Canaan err "owing to the transgression of Ham" and extends the curse to the destruction of all his seed on the day of judgment, which Genesis does not say.
• LXX — The LXX of Genesis 9 was not read for this chapter.
• Targums — No Targum on Genesis 9 was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 125:7: "Cf. vii. 8." n. 125:8: "Canaan wrongfully seized Palestine; cf. x. 29-34."

22:22And as for all the worshippers of idols and the profane (b) There shall be no hope for them in the land of the living; (c) And there shall be no remembrance of them on the earth; (c) For they shall descend into Sheol, (d) And into the place of condemnation shall they go, As the children of Sodom were taken away from the earth So will all those who worship idols be taken away.

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 125:9: "The four following lines have been transposed by Charles for the sake of parallelism." n. 126:1: "Cf. vii. 29."
• Text note — CCEL labels the four lines (b), (c), (c), (d). The sacred-texts reprint labels them (b), (e), (c), (d), in the order Charles transposed them (see n. 125:9).

22:23Fear not, my son Jacob, And be not dismayed, O son of Abraham: May the Most High God preserve thee from destruction, And from all the paths of error may he deliver thee.

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:24This house have I built for myself that I might put my name upon it in the earth: [it is given to thee and to thy seed for ever], and it will be named the house of Abraham; it is given to thee and to thy seed for ever; for thou wilt build my house and establish my name before God for ever: thy seed and thy name will stand throughout all generations of the earth.'

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 126:2: "Bracketed words a dittograph." n. 126:3: "'House' throughout this passage = 'family.'"

22:25And he ceased commanding him and blessing him.

• MT — No passage opened for this chapter carries this. Charles cites Gen. 49:33 (see his note below); that verse was not opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 126:4: "i.e. giving the last commands; cf. Gen. xlix. 33 and often" — his citation, not verified here.

22:26And the two lay together on one bed, and Jacob slept in the bosom of Abraham, his father's father and he kissed him seven times, and his affection and his heart rejoiced over him.

• MT — No parallel in the passages read. Jacob sleeping in Abraham's bosom has no Genesis parallel.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

22:27And he blessed him with all his heart and said: 'The Most High God, the God of all, and Creator of all, who brought me forth from Ur of the Chaldees that he might give me this land to inherit it for ever, and that I might establish a holy seed-blessed be the Most High for ever.'

• MT — No passage opened for this chapter carries this. Charles cites Gen. 15:7 and Neh. 9:7 (see his note below); neither was opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 126:5: "Charles suspects 27 may be an interpolation." n. 126:6: "Cf. Gen. xv. 7; Neh. ix. 7" — his citations, not verified here.

22:28And he blessed Jacob and said: 'My son, over whom with all my heart and my affection I rejoice, may Thy grace and Thy mercy be lift up upon him and upon his seed alway.

• MT — No passage opened for this chapter carries this. Charles cites Num. 6:26 (see his note below); that verse was not opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 127:1: "Cf. Num. vi. 26" — his citation, not verified here.

22:29And do not forsake him, nor set him at nought from henceforth unto the days of eternity, and may Thine eyes be opened upon him and upon his seed, that Thou mayst preserve him, and bless him, and mayest sanctify him as a nation for Thine inheritance;

• MT — No passage opened for this chapter carries this. Charles cites 1 Kings 8:29, 52 and Dan. 9:18 (see his note below); neither was opened here.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — n. 127:2: "Cf. 1 Kings viii. 29, 52; Dan. ix. 18" — his citations, not verified here.

22:30And bless him with all Thy blessings from henceforth unto all the days of eternity, and renew Thy covenant and Thy grace with him and with his seed according to all Thy good pleasure unto all the generations of the earth.'

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel.
• Midrash — No parallel in BR 62.
• Charles's note — None.

Counted programmatically from the tally markers in this file (a verse counts where a genuine parallel, contrast, or note was recorded).

Parallels in this chapter — Masoretic Text — 8 of 30: 1, 3, 7, 9, 10, 11, 13, 21; LXX — 7 of 30: 1, 2, 3, 7, 9, 10, 11; Targums — 5 of 30: 1, 7, 9, 10, 11; Midrash — 4 of 30: 1, 3, 7, 9; Charles's notes — 20 of 30: 1, 7, 8, 9, 10, 11, 12, 13, 15, 16, 17, 18, 20, 21, 22, 24, 25, 27, 28, 29.

1. The curse of Canaan (v. 21). Genesis 9:22–25 has Ham see Noah's nakedness and Noah curse Canaan; Jubilees says "owing to the transgression of Ham, Canaan erred," and extends the curse to the destruction of all Canaan's seed on the day of judgment — an extension with no Genesis parallel.

Chapter 23 — The Death and Burial of Abraham; the Messianic Woes Cite

"The Death and Burial of Abraham (xxiii. 1-8; cf. Gen. xxv. 7-10)", "The decreasing Years and increasing Corruption of Mankind (xxiii. 9-17)", "The Messianic Woes (xxiii. 18-25). [Eschatological partly.]", and "Renewed Study of the Law followed by a Renewal of Mankind. The Messianic Kingdom and the Blessedness of the Righteous (xxiii. 26-32; cf. Isa. lxv. 17 ff. [Eschatological.]" — Charles's section headings to the chapter (sacred-texts reprint). The CCEL page for this chapter carries no chapter heading in the crawl.

Jubilees chapter 23 is two things joined: a deathbed scene and an apocalypse. Verses 1–8 retell, in expanded form, Genesis 25:7–11 — Abraham dies at 175, Isaac and Ishmael bury him in the double cave near Sarah — with details borrowed from the death of Jacob (Gen. 49:33; 50:1–3, 10–13): the closing of the eyes, the falling on the face, the weeping and kissing, the forty days. Verses 9–32 then turn the death into a meditation on the shortening of human life since the Flood (Gen. 5; Ps. 90:10), a catalogue of the woes of the last generations — plainly the writer's own time, the Maccabean struggle against the Hellenizers (Charles's notes cite 1 Maccabees throughout) — and a restoration in which the days grow long again toward a thousand years, after Isaiah 65:17–25. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 25, 23, 5, 49, and 50; Psalms 90; Isaiah 65.

LXX — the Greek Genesis 25 and 5 where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 23 and 25.

Midrash — Bereishit Rabbah 62, on Genesis 25:7–18.

Under each verse, Charles's own notes are given where they bear on the text.

23:1And he placed two fingers of Jacob on his eyes, and he blessed the God of gods, and he covered his face and stretched out his feet and slept the sleep of eternity, and was gathered to his fathers.

• MT — Gen. 49:33 (of Jacob, not Abraham): "When Jacob finished his instructions to his sons, he drew his feet into the bed and, breathing his last, he was gathered to his kin" (וַיֶּאֱסֹף רַגְלָיו אֶל־הַמִּטָּה וַיִּגְוַע וַיֵּאָסֶף אֶל־עַמָּיו). Jubilees transfers Jacob's deathbed posture — stretching out the feet, being gathered to his kin — to Abraham, with Jacob himself present as the one who closes the eyes. Contrast: in Genesis the closing of the eyes belongs to Joseph at Jacob's death (Gen. 46:4, cited by Charles below); here the grandson Jacob does it for Abraham, and before death rather than after.
• LXX — The LXX of Genesis 49 was not read for this chapter.
• Targums — The Targums on Genesis 49 were not read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 127:3: "Cf. Gen. xlvi. 4. The closing of the eyes (by the eldest son) should strictly only be done after death, according to Jewish tradition"; n. 127:4: "Cf. Gen. xlix. 33 (of the death of Jacob)"; n. 127:5: "Cf. Jer. li. 39, 57" (his citation; Jeremiah 51 was not opened for this chapter) — on "slept the sleep of eternity", i.e. the perpetual sleep of Jer. 51:39, 57.

23:2And notwithstanding all this Jacob was lying in his bosom, and knew not that Abraham, his father's father, was dead.

• MT — No parallel in the passages read. Genesis says nothing of Jacob lying in Abraham's bosom at his death.
• LXX — No parallel in the passages read.
• Targums — No parallel: nothing in Onkelos or Pseudo-Jonathan on Genesis 25 speaks of Jacob at Abraham's death.
• Midrash — No parallel in BR 62.
• Charles's note — None.

23:3And Jacob awoke from his sleep, and behold Abraham was cold as ice, and he said 'Father, father'; but there was none that spake, and he knew that he was dead.

• MT — No parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — None.

23:4And he arose from his bosom and ran and told Rebecca, his mother; and Rebecca went to Isaac in the night, and told him; and they went together, and Jacob with them, and a lamp was in his hand, and when they had gone in they found Abraham lying dead.

• MT — No parallel in the passages read. Genesis 25:7–11 records Abraham's death and burial with no scene of discovery, no night visit, no lamp.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — None.

23:5And Isaac fell on the face of his father and wept and kissed him.

• MT — Gen. 50:1 (of Joseph at Jacob's death, not Isaac at Abraham's): "Joseph flung himself upon his father's face and wept over him and kissed him" (וַיִּפֹּל יוֹסֵף עַל־פְּנֵי אָבִיו וַיֵּבְךְּ עָלָיו וַיִּשַּׁק־לוֹ). Jubilees transfers the gesture, word for word in substance, from Joseph to Isaac.
• LXX — The LXX of Genesis 50 was not read for this chapter.
• Targums — The Targums on Genesis 50 were not read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 127:6: "Cf. Gen. l. 1."

23:6And the voices were heard in the house of Abraham, and Ishmael his son arose, and went to Abraham his father, and wept over Abraham his father, he and all the house of Abraham, and they wept with a great weeping.

• MT — No direct parallel in the passages read. The great weeping itself is Jubilees' expansion; Ishmael's presence at Abraham's death is implied by Gen. 25:9 ("His sons Isaac and Ishmael buried him"), cited at v. 7 below.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25 on the weeping.
• Midrash — No parallel in BR 62 on the weeping; see BR 62 on Gen. 25:9, cited at v. 7 below, for Ishmael honouring Isaac at the burial.
• Charles's note — None.

23:7And his sons Isaac and Ishmael buried him in the double cave, near Sarah his wife, and they wept for him forty days, all the men of his house, and Isaac and Ishmael, and all their sons, and all the sons of Keturah in their places; and the days of weeping for Abraham were ended.

• MT — Gen. 25:9–10: "His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre, the field that Abraham had bought from the Hittites; there Abraham was buried, with his wife Sarah." Gen. 23:9, 16–20: the purchase itself — the cave of Machpelah (מְעָרַת הַמַּכְפֵּלָה) at the end of Ephron's field, bought for four hundred shekels of silver, "the field and the cave that is in it" passing to Abraham as a burial possession, and Sarah buried there (23:19). Gen. 50:13: Jacob likewise buried "in the cave of the field of Machpelah, the field near Mamre, which Abraham had bought for a burial site from Ephron the Hittite." Contrast on the forty days: Gen. 50:3 gives forty days as the full period of embalming ("It required forty days, for such is the full period of embalming. The Egyptians bewailed him seventy days"), and seven days of mourning at Goren ha-Atad (50:10); Jubilees makes the forty days a period of weeping for Abraham, with no embalming and no Egyptian mourning.
• LXX — The LXX of Genesis 23 and 50 was not read for this chapter.
• Targums — Onk. Gen. 23:9 renders Machpelah as the "Machpeilah [double] cave" (מְעָרַת כָּפֶלְתָּא), "which belongs to him, which is at the end of his field"; PJ Gen. 23:9: "that he sell me his double cave which is built in the side of his field, for the full price in silver". Onk. and PJ Gen. 25:9 both preserve the burial by Isaac and Ishmael, with no expansion on the verse beyond the plain rendering. PJ Gen. 23:2 adds that Abraham "came from the mountain of worship, and found that she was dead" — i.e. he had been on Mount Moriah when Sarah died — which belongs to the purchase narrative, not to Abraham's own burial.
• Midrash — BR 62 (on Gen. 25:9): Ishmael honoured Isaac at the burial, letting him go first; and on Gen. 25:17: Ishmael's years are recorded in the Torah because he came to do kindness for his father.
• Charles's note — n. 128:1: "i. e. Machpelah; cf. Gen. xxv. 9."

23:8And he lived three jubilees and four weeks of years, one hundred and seventy-five years, and completed the days of his life, being old and full of days.

• MT — Gen. 25:7–8: "This was the total span of Abraham's life: one hundred and seventy-five years. And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin" (

  וְאֵלֶּה יְמֵי שְׁנֵי־חַיֵּי אַבְרָהָם אֲשֶׁר־חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים׃ וַיִּגְוַע וַיָּמָת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל־עַמָּיו

  ). Three jubilees and four weeks of years is Jubilees' arithmetic for the same total: 3 × 49 + 4 × 7 = 175. Gen. 25:17: Ishmael lived a hundred and thirty-seven years.
• LXX — Gen. 25:7–8: "And these were the years of the days of the life of Abraam as many as he lived, a hundred and seventy-five years. And Abraam failing died in a good old age, an old man and full of days, and was added to his people" (Ταῦτα δὲ τὰ ἔτη ἡμερῶν τῆς ζωῆς Ἁβραὰμ ὅσα ἔζησεν, ἑκατὸν ἑβδομηκονταπεντε ἔτη. Καὶ ἐκλείπων ἀπέθανεν Ἁβραὰμ ἐν γήρᾷ καλῷ πρεσβύτης, καὶ πλήρης ἡμερῶν).
• Targums — Onk. Gen. 25:7–8 is literal, with one flagged departure: Abraham died "old and satisfied [and in the fullness of days]" (סִיב וּשְׂבַע יוֹמִין). PJ Gen. 25:8: "And Abraham expired, and died in a good old age, aged and satisfied with all good. (Also Ishmael wrought repentance in his days, and afterwards was gathered to his people.)"
• Midrash — BR 62 (on Gen. 25:7–8): "The Lord knows the days of the faultless" (Ps. 37:18) — "this is Abraham"; "the Holy One blessed be He was fond of the years of the righteous and recorded them in the Torah, so the legacy of their days would be remembered forever." At the departure of the righteous, God shows them the reward prepared for them in the future, "and their souls are satisfied [with what they have seen], and they go to sleep."
• Charles's note — None on this verse.

23:9For the days of the forefathers, of their life, were nineteen jubilees; and after the Flood they began to grow less than nineteen jubilees, and to decrease in jubilees, and to grow old quickly, and to be full of their days by reason of manifold tribulation and the wickedness of their ways, with the exception of Abraham.

• MT — Gen. 5: the lifespans of the forefathers before the Flood: Adam 930 years (5:5), Seth 912 (5:8), Enosh 905 (5:11), Kenan 910 (5:14), Mahalalel 895 (5:17), Jared 962 (5:20), Enoch 365 — "God took him" (5:23–24), Methuselah 969 (5:27), Lamech 777 (5:31). Contrast: nineteen jubilees is 19 × 49 = 931 years, which matches no patriarch exactly — Adam, at 930, falls one year short, and Methuselah, at 969, exceeds it. Jubilees' round figure is a scheme, not a quotation of Genesis 5.
• LXX — Gen. 5: the totals agree with the MT (Adam 930, Seth 912, Enosh 905, Kenan 910, Mahalalel 895, Jared 962, Enoch 365, Methuselah 969), but the begetting ages differ throughout: Adam begot Seth at 230 (MT 130), Seth begot Enosh at 205 (MT 105), Enosh at 190 (MT 90), Kenan at 170 (MT 70), Mahalalel at 165 (MT 65), Enoch at 165 (MT 65), Methuselah at 167 (MT 187), Lamech at 188 (MT 182). The LXX total for Lamech (5:31) was not seen in the portion of the chapter read.
• Targums — The Targums on Genesis 5 were not read for this chapter.
• Midrash — BR 24 (on Gen. 5) was not read for this chapter.
• Charles's note — n. 128:2: "Man's years grow less as mankind grows more corrupt; cf. for a similar idea 4 Ezra v. 50-55" (his citation; 4 Ezra was not opened for this chapter).

23:10For Abraham was perfect in all his deeds with the Lord, and well-pleasing in righteousness all the days of his life; and behold, he did not complete four jubilees in his life, when he had grown old by reason of the wickedness, and was full of his days.

• MT — Gen. 25:8: Abraham died "at a good ripe age, old and contented" (בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ). Contrast: four jubilees is 4 × 49 = 196 years; Abraham lived 175, twenty-one years short of it — Jubilees' point being that even Abraham, the exception of v. 9, grew old prematurely "by reason of the wickedness".
• LXX — Gen. 25:8: Abraham "died in a good old age, an old man and full of days" (ἐν γήρᾳ καλῷ πρεσβύτης, καὶ πλήρης ἡμερῶν).
• Targums — No expansion in Onkelos or Pseudo-Jonathan on Gen. 25:8 beyond what is cited at v. 8 above.
• Midrash — No further parallel in BR 62 beyond what is cited at v. 8 above.
• Charles's note — n. 128:3: "Even Abraham grew prematurely old owing to the universal wickedness."

23:11And all the generations which shall arise from this time until the day of the great judgment shall grow old quickly, before they complete two jubilees, and their knowledge shall forsake them by reason of their old age [and all their knowledge shall vanish away].

• MT — No direct parallel in the passages read. Two jubilees is 98 years; Ps. 90:10 (cited at vv. 12 and 15 below) gives seventy or eighty.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 128:4: "Bracketed words a dittograph."
• Text note — CCEL prints the bracketed clause awkwardly ("their old age Land all their know-ledge shall vanish away]") through a line-joining fault in the crawl; the sacred-texts reprint reads "[and all their knowledge will vanish away]", with the opening bracket before "and". The bracket marks Charles's dittograph (n. 128:4).

23:12And in those days, if a man live a jubilee and a-half of years, they shall say regarding him: 'He has lived long, and the greater part of his days are pain and sorrow and tribulation, and there is no peace:'

• MT — Ps. 90:10: "The span of our life is seventy years, or, given the strength, eighty years; but the best of them are trouble and sorrow. They pass by speedily, and we are in darkness" (

  יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרׇהְבָּם עָמָל וָאָוֶן כִּי־גָז חִישׁ וַנָּעֻפָה

  ). A jubilee and a half is 73½ years — inside the psalm's seventy to eighty. Jubilees' "pain and sorrow and tribulation, and there is no peace" answers the psalm's "trouble and sorrow".
• LXX — The LXX of Psalm 90 was not read for this chapter.
• Targums — No Targum on the Psalms was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:1: "Cf. Ps. xc. 10."
• Text note — CCEL reads "a jubilee and a-half of years"; the sacred-texts reprint reads "a jubilee and a half of years" (hyphenation only).

23:13For calamity follows on calamity, and wound on wound, and tribulation on tribulation, and evil tidings on evil tidings, and illness on illness, and all evil judgments such as these, one with another, illness and overthrow, and snow and frost and ice, and fever, and chills, and torpor, and famine, and death, and sword, and captivity, and all kinds of calamities and pains.'

• MT — No direct parallel in the passages read. The catalogue of calamities is Jubilees' own, in the manner of the covenant curses (cf. Deut. 28, cited by Charles at v. 17 below), but no single passage read matches it.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:2: "a picture of contemporary misfortunes (200 B.C. and following years)."

23:14And all these shall come on an evil generation, which transgresses on the earth: their works are uncleanness and fornication, and pollution and abominations.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:3: "Cf. vii. 21, xx. 5, xxii. 16" (internal cross-references to Jubilees itself).

23:15Then they shall say: 'The days of the forefathers were many (even), unto a thousand years, and were good; but behold, the days of our life, if a man has lived many, are three score years and ten, and, if he is strong, four score years, and those evil, and there is no peace in the days of this evil generation.'

• MT — Ps. 90:10, quoted almost verbatim: "The span of our life is seventy years, or, given the strength, eighty years; but the best of them are trouble and sorrow" (

  יְמֵי־שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה וְרׇהְבָּם עָמָל וָאָוֶן

  ). Gen. 5: on "the days of the forefathers were many (even), unto a thousand years" — no patriarch in Genesis 5 reached a thousand years; the longest, Methuselah, lived 969 (Gen. 5:27). Jubilees' "unto a thousand years" is a round figure, not a Genesis number.
• LXX — The LXX of Psalm 90 was not read for this chapter; on Gen. 5, see v. 9 above (totals agree with the MT, including Methuselah's 969).
• Targums — No Targum on the Psalms was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:4: "Cf. Ps. xc. 10."

23:16And in that generation the sons shall convict their fathers and their elders of sin and unrighteousness, and of the words of their mouth and the great wickednesses which they perpetrate, and concerning their forsaking the covenant which the Lord made between them and Him, that they should observe and do all His commandments and His ordinances and all His laws, without departing either to the right hand or the left.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:5: "the protest of the Hasidim ('the pious') against the Hellenizers; cf. 1 Macc. ii. 42 ff."; n. 129:6: "Cf. 1 Macc. i. 15." (His citations; 1 Maccabees was not opened for this chapter.)

23:17For all have done evil, and every mouth speaks iniquity and all their works are an uncleanness and an abomination, and all their ways are pollution, uncleanness and destruction.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 129:7: "Cf. 1 Macc. ii. 21 f. (Deut. v. 31-32, xxviii. 14)"; n. 129:8: "Cf. 1 Macc. i. 52-53"; n. 129:9: "Cf. 1 Macc. ii, 6." (His citations; 1 Maccabees and Deuteronomy 5 and 28 were not opened for this chapter.)

23:18Behold the earth shall be destroyed on account of all their works, and there shall be no seed of the vine, and no oil; for their works are altogether faithless, and they shall all perish together, beasts and cattle and birds, and all the fish of the sea, on account of the children of men.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 130:1: "Cf. 4 Ezra v. 7 (Ezek. xxxviii. 20)." (His citation; 4 Ezra and Ezekiel 38 were not opened for this chapter.)

23:19And they shall strive one with another, the young with the old, and the old with the young, the poor with the rich, the lowly with the great, and the beggar with the prince, on account of the law and the covenant; for they have forgotten commandment, and covenant, and feasts, and months, and Sabbaths, and jubilees, and all judgments.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 130:2: "Internecine strife is a standing feature in such eschatological passages; cf. 4 Ezra vi. 24; Matt. xxiv. 10; Ap. Bar., lxx. 3-4." (His citations; none of these works was opened for this chapter.)

23:20And they shall stand <with bows and> swords and war to turn them back into the way; but they shall not return until much blood has been shed on the earth, one by another.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 130:3: "Here the writer passes to a description of what is happening in his own time"; n. 130:4: "'Way' here = the true path of religion; cf. Isa. xxx. 21 Acts ix. 2, etc." (His citations; Isaiah 30 and Acts 9 were not opened for this chapter.)
• Text note — CCEL prints "<with bows and>"; the sacred-texts reprint prints "(with bows and)" (angle brackets vs parentheses).

23:21And those who have escaped shall not return from their wickedness to the way of righteousness, but they shall all exalt themselves to deceit and wealth, that they may each take all that is his neighbour's, and they shall name the great name, but not in truth and not in righteousness, and they shall defile the holy of holies with their uncleanness and the corruption of their pollution.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 130:5: "The conflicts between the early Maccabeans (at the head of the national party in Judah) and the Hellenizers seem to be referred to."

23:22And a great punishment shall befall the deeds of this generation from the Lord, and He will give them over to the sword and to judgment and to captivity, and to be plundered and devoured.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 130:6: "Probably the machinations of the Hellenizing party under the High Priest Alcimus are referred to; cf. 1 Macc. ix. 54." (His citation; 1 Maccabees was not opened for this chapter.)

23:23And He will wake up against them the sinners of the Gentiles, who have neither mercy nor compassion, and who shall respect the person of none, neither old nor young, nor any one, for they are more wicked and strong to do evil than all the children of men. And they shall use violence against Israel and transgression against Jacob, And much blood shall be shed upon the earth, And there shall be none to gather and none to bury.

• MT — No direct parallel in the passages read. Contrast with v. 7 above: there Abraham is buried by his sons with forty days of weeping; here, in the last days, "there shall be none to gather and none to bury."
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 131:1: "The sufferings of the nation up to (but not including) Simon's High Priesthood (142-135 B.C.) may be referred to. For the last line cf. Jer. viii. 2." (His citation; Jeremiah 8 was not opened for this chapter.)

23:24In those days they shall cry aloud, And call and pray that they may be saved from the hand of the sinners, the Gentiles; But none shall be saved.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 131:2: "Cf. Gal. ii. 15." (His citation; Galatians was not opened for this chapter.) The phrase "sinners of the Gentiles" is the point of the comparison.

23:25And the heads of the children shall be white with grey hair, And a child of three weeks shall appear old like a man of one hundred years, And their stature shall be destroyed by tribulation and oppression.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 131:3: "Cf. Sibylline Oracles, ii. 155 ('children with grey hair on their temples born') — one of the signs of the coming in of the Messianic age." (His citation; the Sibylline Oracles were not opened for this chapter.)

23:26And in those days the children shall begin to study the laws, And to seek the commandments, And to return to the path of righteousness.

• MT — No direct parallel in the passages read. Isaiah 65:17–25 (cited at vv. 27–30 below) is the heading's source for the whole restoration section, but no single verse of it matches the renewed study of the law in this verse.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — None on this verse.

23:27And the days shall begin to grow many and increase amongst those children of men Till their days draw nigh to one thousand years. And to a greater number of years than (before) was the number of the days.

• MT — Isa. 65:22: "For the days of My people shall be as long as the days of a tree, My chosen ones shall outlive the work of their hands" (כִּי־כִימֵי הָעֵץ יְמֵי עַמִּי וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי). Gen. 5: the longest life in the genealogy is Methuselah's 969 years (Gen. 5:27); none drew nigh to a thousand. Jubilees' restoration therefore passes even the forefathers: the days grow "to a greater number of years than (before) was the number of the days."
• LXX — The LXX of Isaiah 65 was not read for this chapter; on Gen. 5, see v. 9 above (totals agree with the MT, including Methuselah's 969).
• Targums — No Targum on Isaiah was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 132:1: "The span of life originally designed for mankind. Adam fell short of this because of his sin."

23:28And there shall be no old man Nor one who is <not> satisfied with his days, For all shall be (as) children and youths.

• MT — Isa. 65:20: "No more shall there be an infant or graybeard who does not live out their lifetime. Someone who dies at a hundred years shall be reckoned a youth, and one who fails to reach a hundred shall be reckoned accursed" (

  לֹא־יִהְיֶה מִשָּׁם עוֹד עוּל יָמִים וְזָקֵן אֲשֶׁר לֹא־יְמַלֵּא אֶת־יָמָיו כִּי הַנַּעַר בֶּן־מֵאָה שָׁנָה יָמוּת וְהַחוֹטֶא בֶּן־מֵאָה שָׁנָה יְקֻלָּל

  ). Jubilees inverts the prophet's figure: where Isaiah says one who dies at a hundred shall be reckoned a youth, Jubilees says there shall be no old man at all, and all shall be as children and youths.
• LXX — The LXX of Isaiah 65 was not read for this chapter.
• Targums — No Targum on Isaiah was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 132:2: "Cf. Isa. lxv. 20."
• Text note — CCEL prints "Nor one who is <not> satisfied with his days"; the sacred-texts reprint prints "Nor one who is not satisfied with his days" (angle brackets dropped).

23:29And all their days they shall complete and live in peace and in joy, And there shall be no Satan nor any evil destroyer; For all their days shall be days of blessing and healing.

• MT — Isa. 65:14: "My servants shall shout in gladness, and you shall cry out in anguish, howling in heartbreak"; Isa. 65:19: "Never again shall be heard there the sounds of weeping and wailing" (וְלֹא־יִשָּׁמַע בָּהּ עוֹד קוֹל בְּכִי וְקוֹל זְעָקָה). Jubilees' "live in peace and in joy" and "days of blessing and healing" answer the prophet's gladness and the end of weeping.
• LXX — The LXX of Isaiah 65 was not read for this chapter.
• Targums — No Targum on Isaiah was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 132:3: "Cf. Isa. lxv. 14"; n. 132:4: "Cf. Assumpt. Moses x. 1" (on "there shall be no Satan" — his citation; the Assumption of Moses was not opened for this chapter); n. 132:5: "Cf. i. 29" (on "days of blessing and healing" — an internal cross-reference to Jubilees chapter 1).

23:30And at that time the Lord will heal His servants, And they shall rise up and see great peace, And drive out their adversaries. And the righteous shall see and be thankful, And rejoice with joy for ever and ever, And shall see all their judgments and all their curses on their enemies.

• MT — Isa. 65:17–19: "For behold! I am creating a new heaven and a new earth; the former things shall not be remembered, they shall never come to mind. Be glad, then, and rejoice forever in what I am creating. For I shall create Jerusalem as a joy, and her people as a delight; and I will rejoice in Jerusalem and delight in her people" (

  כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב

  ). The section heading at sacred-texts cites Isa. 65:17 ff. for the whole restoration (vv. 26–32); the new heaven and new earth, the joy, and the rejoicing "for ever and ever" are the prophet's, while the rising up, the driving out of adversaries, and the seeing of judgments on enemies are Jubilees' own.
• LXX — The LXX of Isaiah 65 was not read for this chapter.
• Targums — No Targum on Isaiah was read for this chapter.
• Midrash — No parallel in BR 62.
• Charles's note — n. 132:6: "Probably there is no reference here to a resurrection. Apparently the Messianic kingdom depicted is a temporary one. The eschatology harmonizes with that of 1 Enoch xci.-civ." (on "they shall rise up" — his citation; 1 Enoch was not opened for this chapter); n. 132:7: "i.e. enjoy" (on "see great peace").

23:31And their bones shall rest in the earth, And their spirits shall have much joy, And they shall know that it is the Lord who executes judgment, And shows mercy to hundreds and thousands and to all that love Him

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — n. 132:8: "i.e. they will enjoy a blessed immortality (with no bodily resurrection); cf. 1 Enoch ciii. 3-4" (his citation; 1 Enoch was not opened for this chapter); n. 132:9: "Cf. 4 Ezra vii. 132 ff." (on "showeth mercy to hundreds and thousands" — his citation; 4 Ezra was not opened for this chapter).

23:32And do thou, Moses, write down these words; for thus are they written, and they record (them) on the heavenly tablets for a testimony for the generations for ever.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in BR 62.
• Charles's note — None on this verse.

Counted programmatically from the tally markers at the end of each verse section (one verse counts once per corpus if it carries a genuine parallel, contrast, or Charles note for that corpus). Use an anchored grep (`^<!-- tally:`) so the explanatory sentence below the table is not itself counted.

Parallels in this chapter — MT — 1, 5, 7, 8, 9, 10, 12, 15, 27, 28, 29, 30: 12; LXX — 8, 9, 10: 3; Targums — 7, 8: 2; Midrash — 7, 8: 2; Charles's notes — 1, 5, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31: 25; No parallel at all — 2, 3, 4, 6, 26, 32: 6.

Chapter 24 — Isaac at the Well of Vision; Esau Sells His Birthright Cite

"Isaac at the Well of Vision: Esau sells his Birthright (xxiv. 1-7; cf. Gen. xxv. 11, 29-34)", "Isaac's Sojourn in Gerar and Dealings with Abimelech (xxiv. 8-27; cf. Gen. xxvi.)", and "Isaac curses the Philistines (xxiv. 28-33)" — Charles's section headings to the chapter (sacred-texts reprint). The CCEL page for this chapter is truncated: fetched twice, it contains only one verse of the chapter — v. 31, the first stanza of the curse poem, without verse numbers — and nothing else: no heading, no verses 1–30, no verses 32–33. The base text for this chapter is therefore the sacred-texts reprint of the same edition (SPCK, London, 1917), and the truncation is flagged as a discrepancy below and at v. 31.

Jubilees chapter 24 retells Genesis 25:29–34 (Esau sells his birthright) and Genesis 26 (Isaac in Gerar), and then adds what Genesis does not have at all: Isaac's curse of the Philistines (vv. 28–33), a Maccabean-era imprecation whose poem is built on Amos 9:2–4. The retelling is close to Genesis 26 in vv. 8–27, with three telling changes: Isaac's deception about Rebekah (Gen. 26:7–10) is omitted altogether; the well of Genesis 26:32 is not found, where the MT says water was found — and here Jubilees agrees with the LXX against the MT; and the covenant with Abimelech is sworn "under constraint" (v. 27). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 25 and 26, and Amos 9 for the curse.

LXX — the Greek Genesis 26, where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 25 and 26.

Midrash — Bereishit Rabbah 62 (on Gen. 25:7–18) and Bereishit Rabbah 64 (on Gen. 26).

Under each verse, Charles's own notes are given where they bear on the text.

24:1And it came to pass after the death of Abraham, that the Lord blessed Isaac his son, and he arose from Hebron and went and dwelt at the Well of the Vision in the first year of the third week of this jubilee, seven years.

• MT — Gen. 25:11: after the death of Abraham, God blessed his son Isaac, and Isaac dwelt by Beer-lahai-roi (בְּאֵר לַחַי רֹאִי). Jubilees' "Well of the Vision" is the name in translation; the move from Hebron is Jubilees' addition.
• LXX — Gen. 25:11: the LXX too has God blessing Isaac after Abraham's death, and Isaac dwelling by the "well of vision".
• Targums — Onk. Gen. 25:11: Beer-lahai-roi is glossed as the "well at which a living angel appeared". PJ Gen. 25:11: Abraham did not bless Isaac, lest there be enmity with Ishmael — so the blessing Isaac receives here comes from God, not from his father.
• Midrash — BR 62 (on Gen. 25:11): "It was after the death of Abraham — the world regressed", and the wells were sealed (Gen. 26:15, 18) — the world going backward after Abraham's death, which is the setting of this whole chapter.
• Charles's note — n. 133:1: "i.e. Beer-lahai-roi ('the well of the Living One that seeth me'); Gen. xxv. 11."

24:2And in the first year of the fourth week a famine began in the land, besides the first famine, which had been in the days of Abraham.

• MT — Gen. 26:1: "There was a famine in the land—aside from the previous famine that had occurred in the days of Abraham—and Isaac went to Abimelech, king of the Philistines, in Gerar" (

  וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל־אֲבִימֶלֶךְ מֶלֶךְ־פְּלִשְׁתִּים גְּרָרָה

  ).
• LXX — Gen. 26:1: "And there was a famine in the land, besides the former famine, which was in the days of Abraam."
• Targums — Onk. and PJ Gen. 26:1 render the verse literally, without expansion (PJ adds only "mighty" to the famine, "in the land of Kenaan").
• Midrash — BR 64 (on Gen. 26:1): "There was a famine" — ten famines came to the world, one during the days of Adam, one during the days of Lamech, one during the days of Abraham, "one during the days of Isaac: 'there was a famine in the land'"; and "The Lord knows the days of the faultless" (Ps. 37:18) — "this is Isaac."
• Charles's note — n. 133:2: "Cf. Gen. xxvi. 11" — as printed; the famine passage is Gen. 26:1.

24:3And Jacob sod lentil pottage, and Esau came from the field hungry. And he said to Jacob his brother: "Give me of this red pottage." And Jacob said to him: "Sell to me thy [primogeniture, this] birthright and I will give thee bread, and also some of this lentil pottage."

• MT — Gen. 25:29–31: Jacob is cooking a stew when Esau comes in from the field famished and asks for "some of that red stuff"; Jacob answers, "Sell me first your birthright."
• LXX — The LXX of Genesis 25:29–34 was not read for this chapter (OpenLXX Genesis 25 was read only through v. 24).
• Targums — PJ Gen. 25:29: "On the day that Abraham died" Jacob cooked lentils to comfort his father — the stew is a mourner's meal, which Genesis does not say. PJ adds that Esau that day committed five transgressions: strange worship, shedding innocent blood, going in to a betrothed damsel, denying the world to come, and despising the birthright. Onk. Gen. 25:29–31 renders the verses literally, without expansion.
• Midrash — No parallel: BR 62 covers Gen. 25:7–18 only, and BR 63 (on Gen. 25:19–34) was not read for this chapter.
• Charles's note — n. 133:3: "Cf. Gen. xxv. 30."

24:4And Esau said in his heart: "I shall die; of what profit to me is this birthright?" And he said to Jacob: "I give it to thee."

• MT — Gen. 25:32: Esau says he is at the point of death, "so of what use is my birthright to me?" — Jubilees keeps the reasoning and makes the inward speech ("said in his heart") explicit.
• LXX — The LXX of Genesis 25:29–34 was not read for this chapter.
• Targums — PJ Gen. 25:29, cited at v. 3 above: among Esau's five transgressions that day were denying the world to come and despising the birthright — the contempt behind "of what profit to me is this birthright?" Onk. Gen. 25:32 renders the verse literally, without expansion.
• Midrash — No parallel in the Midrash read for this chapter.
• Charles's note — None on this verse.

24:5And Jacob said "Swear to me, this day," and he sware unto him.

• MT — Gen. 25:33: Jacob says "Swear to me first," and Esau swears to him.
• LXX — The LXX of Genesis 25:29–34 was not read for this chapter.
• Targums — Onk. and PJ Gen. 25:33 render the verse literally, without expansion.
• Midrash — No parallel in the Midrash read for this chapter.
• Charles's note — None on this verse.

24:6And Jacob gave his brother Esau bread and pottage, and he ate till he was satisfied, and Esau despised his birthright; for this reason was Esau's name called Edom, on account of the red pottage which Jacob gave him for his birthright.

• MT — Gen. 25:34: Jacob gives Esau bread and lentil stew; he eats, drinks, rises, and goes away — "So Esau spurned the birthright." Gen. 25:30: Esau's name was called Edom because of the red stuff. Contrast: Jubilees says Esau "ate till he was satisfied"; Genesis says he ate, drank, rose, and went away.
• LXX — The LXX of Genesis 25:29–34 was not read for this chapter.
• Targums — Onk. and PJ Gen. 25:34 render the verse literally, without expansion.
• Midrash — No parallel in the Midrash read for this chapter.
• Charles's note — n. 133:4: "Edom = 'red.'"

24:7And Jacob became the elder, and Esau was brought down from his dignity.

• MT — No direct parallel in the passages read. Genesis records the sale (Gen. 25:29–34) and leaves the reversal of elder and younger to be worked out in Genesis 27; the sentence "Jacob became the elder" is Jubilees' own conclusion from the sale.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 25.
• Midrash — No parallel in the Midrash read for this chapter.
• Charles's note — None on this verse.

24:8And the famine was over the land, and Isaac departed to go down into Egypt in the second year of this week, and went to the king of the Philistines to Gerar, unto Abimelech.

• MT — Gen. 26:1–2: Isaac went to Abimelech in Gerar, and the Lord appeared to him and said, "Do not go down to Egypt." Contrast: in Genesis, Isaac never sets out for Egypt — the prohibition comes before any departure; in Jubilees, Isaac has already "departed to go down into Egypt" and is diverted to Gerar.
• LXX — Gen. 26:1–2 agrees with the MT.
• Targums — PJ Gen. 26:2: "It had been in Izhak's heart to go down to Mizraim; but the Lord appeared to him, and said, Go not down to Mizraim" — the intention to go down, which Jubilees turns into an actual departure. Onk. Gen. 26:2 renders the prohibition literally.
• Midrash — BR 64 (on Gen. 26:2): "shekhon in the land" — "establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches on trees"; alternatively, "cause the Divine Presence [haShekhina] to rest in the land." BR 64 (on Gen. 26:3): "You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified."
• Charles's note — None on this verse.

24:9And the Lord appeared unto him and said unto him: "Go not down into Egypt; dwell in the land that I shall tell thee of, and sojourn in this land, and I shall be with thee and bless thee.

• MT — Gen. 26:2–3: "GOD had appeared to him and said, 'Do not go down to Egypt; stay in the land that I point out to you. Reside in this land, and I will be with you and bless you; I will assign all these lands to you and to your heirs, fulfilling the oath that I swore to your father Abraham'" (

  וַיֵּרָא אֵלָיו ייי וַיֹּאמֶר אַל־תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ׃ גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ

  ).
• LXX — Gen. 26:2–3 agrees with the MT.
• Targums — Onk. Gen. 26:2–3: the Lord "appeared [became revealed]" to him; "I will be with you and bless you [My Word will be your support and I will bless you]". PJ Gen. 26:2–3: "My Word shall be for thy help, and I will bless thee."
• Midrash — BR 64 (on Gen. 26:2 and 26:3), cited at v. 8 above.
• Charles's note — n. 133:5: "For 9-12 cf. Gen. xxvi. 2-6."

24:10For to thee and to thy seed shall I give all this land, and I shall establish My oath which I sware unto Abraham thy father, and I shall multiply thy seed as the stars of heaven, and shall give unto thy seed all this land.

• MT — Gen. 26:3–4: "I will assign all these lands to you and to your heirs, fulfilling the oath that I swore to your father Abraham. I will make your heirs as numerous as the stars of heaven, and assign to your heirs all these lands, so that all the nations of the earth shall bless themselves by your heirs."
• LXX — Gen. 26:3–4 agrees with the MT.
• Targums — Onk. Gen. 26:3–4: "I will [thus] keep the oath that I swore to Avraham, your father"; "Through [Because of] your descendants shall be blessed all the nations of the world." PJ Gen. 26:3–4: "I will establish the covenant which I have covenanted with Abraham thy father."
• Midrash — BR 64 (on Gen. 26:3): "To you, and to your descendants, I will give all these [ha'el] lands — the mighty"; "why does it not state haeleh, but rather, ha'el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future."
• Charles's note — n. 133:5: "For 9-12 cf. Gen. xxvi. 2-6" (cited at v. 9 above).

24:11And in thy seed will all the nations of the earth be blessed, because thy father obeyed My voice, and kept My charge and My commandments, and My laws, and My ordinances, and My covenant; and now obey My voice and dwell in this land."

• MT — Gen. 26:4–5: "so that all the nations of the earth shall bless themselves by your heirs — inasmuch as Abraham obeyed Me and kept My charge: My commandments, My laws, and My teachings" (

  עֵקֶב אֲשֶׁר־שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי

  ). Jubilees expands the list with "My ordinances, and My covenant" and adds the closing command, "and now obey My voice and dwell in this land."
• LXX — Gen. 26:4–5 agrees with the MT in substance (injunctions, commandments, ordinances, statutes).
• Targums — Onk. Gen. 26:5: "[All this is] because Avraham listened to [accepted] My voice [Word], and minded My mandate [the mandate of My Word], My commandments, My decrees and My teachings." PJ Gen. 26:5: "on account that Abraham obeyed My Word, and kept the keeping of My word, My statutes, My covenants, and My laws."
• Midrash — BR 64 (on Gen. 26:5): "'Because [ekev] Abraham heeded My voice' — Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator"; and "'And observed My commission, My commandments, My statutes, and My Torahs' — Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot. 'My Torahs' — two Torahs; he fulfilled even minor mitzvot of the Oral Law."
• Charles's note — n. 133:5: "For 9-12 cf. Gen. xxvi. 2-6" (cited at v. 9 above).

24:12And he dwelt in Gerar three weeks of years.

• MT — Gen. 26:6: "So Isaac stayed in Gerar." Contrast: Genesis gives no length of stay; Jubilees gives three weeks of years (21 years).
• LXX — Gen. 26:6 agrees with the MT.
• Targums — Onk. and PJ Gen. 26:6 render the verse literally, without expansion ("Yitzchok [thus] settled in Gerar" / "And Izhak dwelt in Gerar").
• Midrash — No parallel in BR 64 on Gen. 26:6.
• Charles's note — n. 133:5: "For 9-12 cf. Gen. xxvi. 2-6" (cited at v. 9 above).

24:13And Abimelech charged concerning him, and concerning all that was his, saying: "Any man that shall touch him or aught that is his shall surely die."

• MT — Gen. 26:11: "Abimelech then charged all the people, saying, 'Anyone who molests this man or his wife shall be put to death'" (

  וַיְצַו אֲבִימֶלֶךְ אֶת־כָּל־הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת

  ). Contrast: in Genesis the charge follows the discovery of Isaac's deception about Rebekah (Gen. 26:7–10) — "She is my sister" — which Jubilees omits altogether (see Charles's note below). Jubilees also extends the charge from Isaac and his wife to "all that was his".
• LXX — Gen. 26:11 agrees with the MT.
• Targums — Onk. Gen. 26:11: "Whoever touches [injures] this man or his wife, shall die." PJ Gen. 26:11: "Whoever shall go near to injure this man or his wife, shall verily be put to death."
• Midrash — BR 64 (on Gen. 26:11): Rabi Aivu said, "No person should even cast a rock at them" — the charge extends to the least touch.
• Charles's note — n. 134:1: "Cf. Gen. xxvi. 11. Notice that no reference is made in our text to Isaac's deception about Rebecca."

24:14And Isaac waxed strong among the Philistines, and he got many possessions, oxen and sheep and camels and asses and a great household.

• MT — Gen. 26:12–14: "Isaac sowed in that land and reaped a hundredfold the same year. GOD blessed him, and the man grew richer and richer until he was very wealthy: he acquired flocks and herds, and a large household, so that the Philistines envied him." Jubilees' list adds camels and asses, which Genesis does not name here.
• LXX — Gen. 26:12–14: Isaac "found in that year barley an hundred-fold, and the Lord blessed him. And the man was exalted, and advancing he increased, till he became very great. And he had cattle of sheep, and cattle of oxen, and many tilled lands, and the Phylistines envied him."
• Targums — Onk. Gen. 26:12: Isaac "reaped a hundred fold [more than that which they estimated]"; Onk. 26:14: "He owned flocks of sheep, herds of cattle, and many slaves, and the Philistines were jealous of him." PJ Gen. 26:12: "And Izhak sowed unto righteousness in that land, and found in that year a hundred for one, according to his measure."
• Midrash — BR 64 (on Gen. 26:12): "And found in that year one hundredfold" — "one hundred kor; 'one hundredfold' — one hundred times"; "it teaches that it produced one hundred times more than they had estimated for it"; the measuring was "due to the tithes." BR 64 (on Gen. 26:13): "The man grew wealthy, and continued to grow" — Rabbi Ḥanin said, "To the extent that they would say: The manure of Isaac's mules, and not Avimelekh's silver and gold." BR 64 (on Gen. 26:14): on "a great household" — "if a person does not render himself like a slave with his slave, he does not acquire it."
• Charles's note — None on this verse.

24:15And he sowed in the land of the Philistines and brought in a hundred-fold, and Isaac became exceedingly great, and the Philistines envied him.

• MT — Gen. 26:12–14, cited at v. 14 above. Contrast of order: Genesis has the sowing and the hundredfold before the growth in possessions; Jubilees gives the possessions first (v. 14) and the sowing second (v. 15).
• LXX — Gen. 26:12–14, cited at v. 14 above.
• Targums — Onk. and PJ Gen. 26:12, cited at v. 14 above (Onk.'s "more than that which they estimated"; PJ's "sowed unto righteousness").
• Midrash — BR 64 (on Gen. 26:12), cited at v. 14 above.
• Charles's note — None on this verse.

24:16Now all the wells which the servants of Abraham had dug during the life of Abraham, the Philistines had stopped them after the death of Abraham, and filled them with earth.

• MT — Gen. 26:15: "And the Philistines stopped up all the wells that his father's servants had dug in the days of his father Abraham, filling them with earth" (

  וְכָל־הַבְּאֵרֹת אֲשֶׁר חָפְרוּ עַבְדֵי אָבִיו בִּימֵי אַבְרָהָם אָבִיו סִתְּמוּם פְּלִשְׁתִּים וַיְמַלְאוּם עָפָר

  ).
• LXX — Gen. 26:15 agrees with the MT.
• Targums — Onk. and PJ Gen. 26:15 render the verse literally, without expansion.
• Midrash — No parallel in BR 64 on Gen. 26:15.
• Charles's note — None on this verse.

24:17And Abimelech said unto Isaac: "Go from us, for thou art much mightier than we"; and Isaac departed thence in the first year of the seventh week, and sojourned in the valleys of Gerar.

• MT — Gen. 26:16–17: "And Abimelech said to Isaac, 'Go away from us, for you have become far too big for us.' So Isaac departed from there and encamped in the wadi of Gerar, where he settled" (

  וַיֹּאמֶר אֲבִימֶלֶךְ אֶל־יִצְחָק לֵךְ מֵעִמָּנוּ כִּי־עָצַמְתָּ מִמֶּנּוּ מְאֹד׃ וַיֵּלֶךְ מִשָּׁם יִצְחָק וַיִּחַן בְּנַחַל־גְּרָר וַיֵּשֶׁב שָׁם

  ).
• LXX — Gen. 26:16–17 agrees with the MT.
• Targums — Onk. and PJ Gen. 26:16–17 render the verses literally, without expansion ("You have become much more powerful than us" / "thou art stronger than we in riches very much").
• Midrash — BR 64 (on Gen. 26:16): "'Avimelekh said to Isaac: Leave us, for you have grown…mightier than we' — he said to him: 'All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.'"
• Charles's note — None on this verse.

24:18And they digged again the wells of water which the servants of Abraham, his father, had digged, and which the Philistines had closed after the death of Abraham his father, and he called their names as Abraham his father had named them.

• MT — Gen. 26:18: "Isaac dug anew the wells that had been dug in the days of his father Abraham and that the Philistines had stopped up after Abraham's death; and he gave them the same names that his father had given them" (

  וַיָּשָׁב יִצְחָק וַיַּחְפֹּר אֶת־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמֹת כַּשֵּׁמֹת אֲשֶׁר־קָרָא לָהֶן אָבִיו

  ).
• LXX — Gen. 26:18 agrees with the MT.
• Targums — Onk. and PJ Gen. 26:18 render the verse literally, without expansion.
• Midrash — BR 64 (on Gen. 26:18): "how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. The Rabbis say: Five, corresponding to the five books of the Torah."
• Charles's note — None on this verse.

24:19And the servants of Isaac dug a well in the valley, and found living water, and the shepherds of Gerar strove with the shepherds of Isaac, saying: "The water is ours"; and Isaac called the name of the well "Perversity," because they had been perverse with us.

• MT — Gen. 26:19–20: "But when Isaac's servants, digging in the wadi, found there a well of spring water, the herdsmen of Gerar quarreled with Isaac's herdsmen, saying, 'The water is ours.' He named that well Esek, because they contended with him" (

  וַיַּחְפְּרוּ עַבְדֵי־יִצְחָק בַּנָּחַל וַיִּמְצְאוּ־שָׁם בְּאֵר מַיִם חַיִּים׃ וַיָּרִיבוּ רֹעֵי גְרָר עִם־רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם־הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ

  ). Contrast: Genesis names the well Esek ("contention"); Jubilees names it "Perversity".
• LXX — Gen. 26:19–20: the well is named "Injury" (Ἀδικία) — Jubilees' "Perversity" agrees with neither the MT's Esek nor the LXX's "Injury".
• Targums — Onk. Gen. 26:19–20: "a well of spring [flowing] water"; "He named the well Eisek [Quarrel], because they had quarreled with him." PJ Gen. 26:20: "And it was the will of Heaven, and it dried. But when they returned to Izhak, it flowed. And he called the name of the well (Esek) Contention, because (etheseku) they had quarrelled with him on account of it."
• Midrash — BR 64 (on Gen. 26:20): "He called the name of the well Esek [because they involved themselves (hitaseku) with him]" — "corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world." BR 64 (on Gen. 26:19): "They found there a well of fresh water" — "corresponding to the book of Leviticus, which is filled with many halakhot."
• Charles's note — n. 134:2: "= Esek; cf. Gen. xxvi. 20."

24:20And they dug a second well, and they strove for that also, and he called its name "Enmity." And he arose from thence and they digged another well, and for that they strove not, and he called the name of it "Room," and Isaac said: "Now the Lord hath made room for us, and we have increased in the land."

• MT — Gen. 26:21–22: "And when they dug another well, they disputed over that one also; so he named it Sitnah. He moved from there and dug yet another well, and they did not quarrel over it; so he called it Rehoboth, saying, 'Now at last GOD has granted us ample space to increase in the land'" (

  וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם־עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה׃ וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי־עַתָּה הִרְחִיב ייי לָנוּ וּפָרִינוּ בָאָרֶץ

  ). Contrast: Genesis names the wells Sitnah and Rehoboth; Jubilees names them "Enmity" and "Room" — translations of the sense, not the Hebrew names.
• LXX — Gen. 26:21–22: the second well is named "Enmity" (Ἐχθρία) and the third "Room" (Εὐρυχωρία) — Jubilees agrees with the LXX's renderings against the MT's proper names Sitnah and Rehoboth.
• Targums — Onk. Gen. 26:21–22: "He named the well Sitnah [Obstruction]"; "He named it Rechovos [Wide Spaces]." PJ Gen. 26:21: "they contended for it also; and it dried, and did not flow again. And he called the name of it (Sitnah) Accusation." PJ Gen. 26:22: "he called the name of it (Ravchatha) Spaciousness."
• Midrash — BR 64 (on Gen. 26:21): "He called it Sitna" — "corresponding to the book of Exodus, after, 'they embittered their lives with hard work' (Exodus 1:14)." BR 64 (on Gen. 26:22): "He called its name Reḥovot" — "corresponding to the book of Deuteronomy, due to, 'when the Lord your God will expand [yarḥiv]' (Deuteronomy 12:20)."
• Charles's note — n. 135:1: "= Sinai; cf. Gen. xxvi. 21" — as printed ("Sinai" evidently for Sitnah); n. 135:2: "= Rehoboth; cf. Gen. xxvi. 22."

24:21And he went up from thence to the Well of the Oath in the first year of the first week in the forty-fourth jubilee.

• MT — Gen. 26:23: "From there he went up to Beer-sheba" (וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע).
• LXX — Gen. 26:23: "And he went up thence to the well of the oath" (Ἀνέβη δὲ ἐκεῖθεν ἐπὶ τὸ φρέαρ τοῦ ὅρκου) — Jubilees' "Well of the Oath" follows the LXX's rendering, not the MT's "Beer-sheba".
• Targums — Onk. and PJ Gen. 26:23 render the verse literally, without expansion ("From there he went to Beer Sheva" / "And he went up from thence unto Beersheba").
• Midrash — No parallel in BR 64 on Gen. 26:23.
• Charles's note — n. 135:3: "i. e. Beersheba."

24:22And the Lord appeared to him that night, on the new moon of the first month, and said unto him: "I am the God of Abraham thy father; fear not, for I am with thee, and shall bless thee and shall surely multiply thy seed as the sand of the earth, for the sake of Abraham my servant."

• MT — Gen. 26:24: "That night GOD appeared to him and said, 'I am the God of your father Abraham. Fear not, for I am with you, and I will bless you and increase your offspring for the sake of My servant Abraham'" (

  וַיֵּרָא אֵלָיו ייי בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל־תִּירָא כִּי־אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת־זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי

  ). Contrast: Jubilees adds "on the new moon of the first month" and "multiply thy seed as the sand of the earth" — Genesis gives no date and no sand simile here.
• LXX — Gen. 26:24 agrees with the MT.
• Targums — Onk. Gen. 26:24: "I am the God of your father, Avraham. Do not fear for I am with you [My Word is your support]. I will bless you and make your descendants numerous, because of My servant, Avraham." PJ Gen. 26:24: "My Word is for thy help, and I will bless thee, and multiply thy sons for the righteousness' sake of Abraham My servant."
• Midrash — No parallel in BR 64 on Gen. 26:24.
• Charles's note — None on this verse.

24:23And he built an altar there, which Abraham his father had first built, and he called upon the name of the Lord, and he offered sacrifice to the God of Abraham his father.

• MT — Gen. 26:25: "So he built an altar there and invoked GOD by name. Isaac pitched his tent there and his servants started digging a well" (

  וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם ייי וַיֶּט־שָׁם אׇהֳלוֹ וַיִּכְרוּ־שָׁם עַבְדֵי־יִצְחָק בְּאֵר

  ). Contrast: Genesis does not say Abraham had first built this altar, and does not mention a sacrifice; both are Jubilees' additions.
• LXX — Gen. 26:25 agrees with the MT.
• Targums — Onk. Gen. 26:25: "He [Yitzchok] built an altar there, and proclaimed [prayed in] the Name of Adonoy." PJ Gen. 26:25: "And he builded there an altar, and prayed in the name of the Lord."
• Midrash — No parallel in BR 64 on Gen. 26:25.
• Charles's note — None on this verse.

24:24And they digged a well and they found living water.

• MT — Gen. 26:25 (end of the verse, cited at v. 23 above): "and his servants started digging a well" — Jubilees adds that they found living water; Genesis does not say what the digging found. Contrast with v. 25 below, where the next well is not found.
• LXX — Gen. 26:25: "there the servants of Isaac dug a well in the valley of Gerara."
• Targums — Onk. and PJ Gen. 26:25 render the digging literally, without expansion ("Yitzchok's servants dug a well there" / "the servants of Izhak digged there a well").
• Midrash — No parallel in BR 64 on Gen. 26:25.
• Charles's note — None on this verse.

24:25And the servants of Isaac digged another well and did not find water, and they went and told Isaac that they had not found water, and Isaac said: "I have sworn this day to the Philistines and this thing hath been announced to us."

• MT — Gen. 26:32: "That same day Isaac's servants came and told him about the well they had dug, and said to him, 'We have found water!'" (

  וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל־אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם

  ). Direct contrast: the MT says the servants found water; Jubilees says they did not find water.
• LXX — Gen. 26:32: "And it came to pass in that day, that the servants of Isaac came and told him of the well which they had dug; and they said, We have not found water" (Ἐγένετο δὲ ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ παραγενόμενοι οἱ παῖδες Ἰσαὰκ ἀπήγγειλαν αὐτῷ περὶ τοῦ φρέατος οὗ ὤρυξαν, καὶ εἶπαν, οὐχ εὕρομεν ὕδωρ). The LXX agrees with Jubilees against the MT — the one place in this chapter where Jubilees sides with the Greek against the Hebrew.
• Targums — Onk. Gen. 26:32: "On that day Yitzchok's servants came and told him about the well they had dug; and they said to him, We have found water." PJ Gen. 26:32: "We have found water" — both Targums follow the MT against Jubilees and the LXX.
• Midrash — BR 64 (on Gen. 26:32): "'Isaac's servants came' — we do not know whether they found or did not find. From what is written: 'They found there a well of fresh water' (Genesis 26:19) — that is, they found fresh water." The Midrash notices the same ambiguity and resolves it toward "found", against Jubilees and the LXX.
• Charles's note — n. 135:4: "In Gen. xxvi. 32 the MT does not read not; but LXX agrees with our text in so reading. It is implied here that their failure to find water was due to the covenant made with Abimelech."

24:26And he called the name of that place the "Well of the Oath"; for there he had sworn to Abimelech and Ahuzzath his friend and Phicol the prefect of his host.

• MT — Gen. 26:26, 31, 33: "And Abimelech came to him from Gerar, with Ahuzzath his councilor and Phicol chief of his troops"; "Early in the morning, they exchanged oaths. Isaac then bade them farewell, and they departed from him in peace"; "He named it Shibah; therefore the name of the city is Beer-sheba to this day" (

  וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל־כֵּן שֵׁם־הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה

  ). Contrast: Genesis names the well Shibah (oath) and the city Beer-sheba; Jubilees names the place the "Well of the Oath" for the oath sworn there, and treats the oath as Isaac's alone, sworn to Abimelech's party.
• LXX — Gen. 26:33: "And he called it, Oath: therefore he called the name of that city, the Well of Oath, until this day" (Καὶ ἐκάλεσεν αὐτὸ, Ὅρκος· διὰ τοῦτο ἐκάλεσεν ὄνομα τῇ πόλει ἐκείνῃ, Φρέαρ Ὅρκου, ἕως τῆς σήμερον ἡμέρας) — the LXX's "Well of Oath" is Jubilees' name, against the MT's Shibah/Beer-sheba.
• Targums — Onk. Gen. 26:26: "Avimelech came to Yitzchok from Gerar along with a group of friends and Pichol, his general"; Onk. 26:33: "He named it Shiva. Therefore the city is called Beer Sheva until this very day." PJ Gen. 26:26 adds that when Isaac went forth from Gerar "the wells dried up, and the trees made no fruit; and they felt that it was because they had driven him away" — the reason Abimelech came. PJ Gen. 26:31: "he broke off from the bridle of his ass, and gave one part to them for a testimony. And Izhak prayed for them, and they were enlarged."
• Midrash — BR 64 (on Gen. 26:26): "'Avimelekh went to him from Gerar [miGerar]' — megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night"; alternatively, boils developed on him (cf. Job 2:8, "to scratch [lehitgared] with it"). "'And a group of his associates [vaaḥuzat mere'ehu]' — Rabbi Yehuda said: His name was aḥuzat mere'ehu. Rabbi Neḥemya said: A group of his friends." "'And Fikhol the captain of his guard' — Rabbi Yehuda said: Pikhol was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv]."
• Charles's note — n. 135:5: "Cf. Gen. xxvi. 31, 33" — the reprint prints "Geri." for "Gen." here.

24:27And Isaac knew that day that under constraint he had sworn to them to make peace with them.

• MT — Gen. 26:31: "Early in the morning, they exchanged oaths. Isaac then bade them farewell, and they departed from him in peace" (

  וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם

  ). Contrast: Genesis has the parties swear to each other and part in peace; Jubilees reads the oath as sworn "under constraint" — Isaac's own gloss on the covenant.
• LXX — Gen. 26:31 agrees with the MT.
• Targums — Onk. Gen. 26:31 renders the mutual oath literally. PJ Gen. 26:31 adds the bridle token (cited at v. 26 above) and "Izhak prayed for them, and they were enlarged."
• Midrash — BR 64 (on Gen. 26:28–29): "'Let there now be an oath… if you will do us [no harm… and just as we have done only [rak] good with you]' — rak is restrictive, as they did not perform absolute good with him." The Midrash agrees that the Philistines' "good" was not absolute — the same reservation Jubilees makes with "under constraint".
• Charles's note — None on this verse.

24:28And Isaac on that day cursed the Philistines and said: "Cursed be the Philistines unto the day of wrath and indignation from the midst of all nations; may God make them a derision and a curse and an object of wrath and indignation in the hands of the sinners the Gentiles and in the hands of the Kittim.

• MT — No direct parallel in the passages read. Genesis 26 has no curse of the Philistines; the curse is Jubilees' own, addressed to the writer's own time.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 26.
• Midrash — No parallel in BR 64.
• Charles's note — n. 136:1: "The text reflects the bitter feeling towards the Philistines existing among the Jews in Maccabean times. The Philistine cities were either destroyed or captured by the Maccabees."; n. 136:2: "i. e. the Macedonians; cf. 1 Macc. i. 1, viii. 5." (His citation; 1 Maccabees was not opened for this chapter.)

24:29And whoever escapeth the sword of the enemy and the Kittim, may the righteous nation root out in judgment from under heaven; for they will be the enemies and foes of my children throughout their generations upon the earth.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 26.
• Midrash — No parallel in BR 64.
• Charles's note — n. 136:3: "i. e. Judah under the Maccabees."

24:30And no remnant will be left to them, Nor one that will be saved on the day of the wrath of judgment; For for destruction and rooting out and expulsion from the earth is the whole seed of the Philistines (reserved), And there will no longer be left for these Caphtorim a name or a seed on the earth.

• MT — Amos 9:1: "not one of them shall escape, and not one of them shall survive" (לֹא־יָנוּס לָהֶם נָס וְלֹא־יִמָּלֵט לָהֶם פָּלִיט); Amos 9:7: "But also the Philistines from Caphtor" (וּפְלִשְׁתִּיִּים מִכַּפְתּוֹר) — the Caphtorim of this verse; Amos 9:8: "Behold, my Sovereign GOD is keeping an eye on the sinful kingdom: I will wipe it off the face of the earth! But, I will not wholly wipe out the House of Jacob" — contrast: Amos wipes out the sinful kingdom but spares the House of Jacob; Jubilees leaves the Philistines no remnant at all.
• LXX — The LXX of Amos 9 was not read for this chapter.
• Targums — No Targum on Amos was read for this chapter.
• Midrash — No parallel in BR 64.
• Charles's note — n. 136:4: "The Philistines came originally from Caphtor according to Amos ix. 7 (Deut. ii. 23; Jer. xlvii. 4)." (His citations; Deuteronomy 2 and Jeremiah 47 were not opened for this chapter.)

24:31For though he ascend unto heaven, Thence will he be brought down, And though he make himself strong on earth, Thence will he be dragged forth, And though he hide himself amongst the nations, Even from thence will he be rooted out; And though he descend into Sheol, There also will his condemnation be great, And there also he will have no peace.

• MT — Amos 9:2: "If they burrow down to Sheol, from there My hand shall take them; and if they ascend to heaven, from there I will bring them down" (

  אִם־יַחְתְּרוּ בִשְׁאוֹל מִשָּׁם יָדִי תִקָּחֵם וְאִם־יַעֲלוּ הַשָּׁמַיִם מִשָּׁם אוֹרִידֵם

  ). Jubilees takes the prophet's pairs — heaven/Sheol, hiding among the nations (cf. Amos 9:3, "If they hide on the top of Carmel, there I will search them out and seize them") — and turns God's first-person pursuit into the Philistine's inescapable fate, reversing the order so that heaven comes first.
• LXX — The LXX of Amos 9 was not read for this chapter.
• Targums — No Targum on Amos was read for this chapter.
• Midrash — No parallel in BR 64.
• Charles's note — n. 136:5: "The basis of 31-32 seems to be Amos ix. 2-4."
• Text note — This verse is the only part of the chapter the CCEL page carries (24.htm, without verse numbers). CCEL reads "shall" where the reprint reads "will" throughout: "Thence shall he be brought down", "Thence shall he be dragged forth", "Even from thence shall he be rooted out", "There also shall his condemnation be great, / And there also he shall have no peace."

24:32And if he go into captivity, By the hands of those that seek his life will they slay him on the way, And neither name nor seed will be left to him on all the earth; For into eternal malediction will he depart.

• MT — Amos 9:4: "And if they go into captivity before their enemies, there I will command the sword to slay them. I will fix My eye on them for evil and not for good" (

  וְאִם־יֵלְכוּ בַשְּׁבִי לִפְנֵי אֹיְבֵיהֶם מִשָּׁם אֲצַוֶּה אֶת־הַחֶרֶב וַהֲרָגָתַם וְשַׂמְתִּי עֵינִי עֲלֵיהֶם לְרָעָה וְלֹא לְטוֹבָה

  ).
• LXX — The LXX of Amos 9 was not read for this chapter.
• Targums — No Targum on Amos was read for this chapter.
• Midrash — No parallel in BR 64.
• Charles's note — n. 136:5: "The basis of 31-32 seems to be Amos ix. 2-4" (cited at v. 31 above).
• Text note — This verse is absent from the CCEL page, which ends at v. 31 (see the truncation note above).

24:33And thus is it written and engraved concerning him on the heavenly tables, to do unto him on the day of judgment, so that he may be rooted out of the earth.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in Onkelos or Pseudo-Jonathan on Genesis 26.
• Midrash — No parallel in BR 64.
• Charles's note — None on this verse.

Counted programmatically from the tally markers at the end of each verse section (one verse counts once per corpus if it carries a genuine parallel, contrast, or Charles note for that corpus; a Targum entry that says only "renders literally, without expansion" is not counted). Use an anchored grep (`^<!-- tally:`) so the explanatory sentence below the table is not itself counted.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 30, 31, 32: 29; LXX — 1, 2, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27: 22; Targums — 1, 3, 4, 8, 9, 10, 11, 13, 14, 15, 19, 20, 22, 23, 25, 26, 27: 17; Midrash — 1, 2, 8, 9, 10, 11, 13, 14, 15, 17, 18, 19, 20, 25, 26, 27: 16; Charles's notes — 1, 2, 3, 6, 9, 10, 11, 12, 13, 19, 20, 21, 25, 26, 28, 29, 30, 31, 32: 19; No parallel at all — 7, 33: 2.

Chapter 25 — Rebecca Admonishes Jacob; Rebecca's Blessing Cite

"Rebecca admonishes Jacob not to marry a Canaanitish Woman. Rebecca's Blessing (xxv. 1-23; cf. Gen. xxviii. 1-4)" — Charles's section heading to the chapter (sacred-texts reprint). The CCEL page for this chapter is complete (23 verses) and is the base text; the sacred-texts reprint (jub56.htm) supplies Charles's notes. The reprint numbers v. 10 as "19." — a misprint; see the discrepancies below.

Jubilees chapter 25 retells Genesis 28:1–4, but with the blessing transferred from Isaac to Rebekah: it is the mother, not the father, who charges Jacob not to take a Canaanite wife and who then blesses him at length (vv. 11–23). Genesis gives Isaac's charge and blessing in four verses; Jubilees keeps the charge (vv. 1–10) and expands the blessing into a thirteen-verse litany (vv. 11–23) that gathers up the promises of Genesis — fruitfulness, the land, seed as the stars and the sand, the sanctuary built by Jacob's seed — and closes with the blessing/curse formula of Genesis 27:29. The Bethel theophany of Genesis 28:10–22 is not retold here at all; it belongs to chapter 27. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 28:1–4 (the charge and blessing), Genesis 26:34–35 and 27:46 (Esau's Canaanite wives), Genesis 24:3–4, 24:37, 24:60 (Abraham's oath and Rebekah's blessing), Genesis 25:28, Genesis 27:29.

LXX — the Greek Genesis 28:1–19, Genesis 27:26–29, and Genesis 26:34–35, where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 28.

Midrash — Bereishit Rabbah 68 (on Gen. 28:7, 28:10–11), as far as it was read.

Under each verse, Charles's own notes are given where they bear on the text.

25:1And in the second year of this week in this jubilee, Rebecca called Jacob her son, and spake unto [2109 A.M.] him, saying: 'My son, do not take thee a wife of the daughters of Canaan, as Esau, thy brother, who took him two wives of the daughters of Canaan, and they have embittered my soul with all their unclean deeds: for all their deeds are fornication and lust, and there is no righteousness with them, for (their deeds) are evil.'

• MT — Gen. 28:1: Isaac calls Jacob, blesses him, and charges him, "You shall not take a wife from among the Canaanite women" (לֹא־תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן). Jubilees gives the same charge in the mouth of Rebekah. Gen. 26:34–35: Esau, at forty, took Judith daughter of Beeri and Basemath daughter of Elon, "and they were a bitterness of spirit to Isaac and to Rebekah" (וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה) — the "embittered my soul" of this verse. Gen. 27:46: Rebekah says, "I am weary of my life because of the daughters of Heth" (קַצְתִּי בְחַיַּי מִפְּנֵי בְּנוֹת־חֵת).
• LXX — Gen. 28:1: "Thou shalt not take a wife of the daughters of the Chananites." Gen. 28:6–9: Esau saw that the daughters of Chanaan were evil before his father Isaac, and went to Ishmael and took Mahalath (Μαελέθ) in addition to his other wives. Gen. 26:34–35: Esau's wives were "provoking to Isaac and Rebecca".
• Targums — Onk. Gen. 28:1 renders the charge literally, without expansion. PJ Gen. 28:9 identifies Esau's new wife: Mahalath "who is Besemath the daughter of Ishmael" — the Basemath of Gen. 26:34 under another name.
• Midrash — No parallel in BR 68 as read (the part read covers Gen. 28:7 and 28:10–11, not 28:1 or 26:34).
• Charles's note — n. 137:1: "With this section also compare xxvii. of our Book." n. 137:2: "Cf. Gen. xxvi. 34." n. 137:3: "Cf. Gen. xxvii. 46, xxvi. 35."

25:2And I, my son, love thee exceedingly, and my heart and my affection bless thee every hour of the day and watch of the night.

• MT — Gen. 25:28: "Isaac loved Esau... but Rebekah loved Jacob" (וְרִבְקָה אֹהֶבֶת אֶת־יַעֲקֹב) — the one verse of Genesis that names Rebekah's love for Jacob.
• LXX — The LXX of Genesis 25:28 was not read for this chapter (the LXX of Genesis 25 was read only through v. 24).
• Targums — No Targum expansion on this verse was seen (the Targums on Genesis 25:28 were not noted).
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:3And now, my son, hearken to my voice, and do the will of thy mother, and do not take thee a wife of the daughters of this land, but only of the house of my father, and of my father's kindred. Thou shalt take thee a wife of the house of my father, and the Most High God will bless thee, and thy children shall be a righteous generation and a holy seed.'

• MT — Gen. 28:2: "Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and take a wife from there from the daughters of Laban, your mother's brother." Gen. 28:7: "Jacob hearkened to his father and his mother, and was gone to Paddan-aram" (וַיִּשְׁמַע יַעֲקֹב אֶל־אָבִיו וְאֶל־אִמּוֹ) — the hearkening this verse demands.
• LXX — Gen. 28:2: "take to thyself thence a wife of the daughters of Laban thy mother's brother." Gen. 28:7: "Jacob hearkened to his father and his mother, and went to Mesopotamia of Syria."
• Targums — No Targum expansion on this verse was seen; Onk. Gen. 28:2 renders literally.
• Midrash — BR 68 (on Gen. 28:7): Rabbi Hoshaya said, "It is already written: 'Jacob heeded his father and his mother' (Genesis 28:7), why does the verse state: 'Jacob departed from Beersheba'" — the midrash takes the hearkening of Gen. 28:7 as the given fact and asks what Gen. 28:10 adds to it.
• Charles's note — None on this verse.

25:4And then spake Jacob to Rebecca, his mother, and said unto her: 'Behold, mother, I am nine weeks of years old, and I neither know nor have I touched any woman, nor have I betrothed myself to any, nor even think of taking me a wife of the daughters of Canaan.

• MT — No parallel in the passages read: Genesis gives no age for Jacob at this point.
• LXX — No parallel in the passages read.
• Targums — No Targum expansion on this verse.
• Midrash — BR 68: Ḥizkiya said, "Our patriarch Jacob was sixty-three years old when he took the blessings" — the same figure: nine weeks of years is 63.
• Charles's note — n. 137:4: "i.e. 63."

25:5For I remember, mother, the words of Abraham, our father, for he commanded me not to take a wife of the daughters of Canaan, but to take me a wife from the seed of my father's house and from my kindred.

• MT — Gen. 24:3–4: Abraham makes his servant swear "that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, but will go to the land of my birth and get a wife for my son Isaac" — the command Jacob here remembers, applied by Abraham to Isaac and now by Jacob to himself. Gen. 24:37: the servant repeats the oath verbatim. Gen. 28:1: Isaac's charge to Jacob repeats the same prohibition.
• LXX — Gen. 28:1: "Thou shalt not take a wife of the daughters of the Chananites." The LXX of Genesis 24 was not read for this chapter.
• Targums — Onk. Gen. 28:1 renders literally, without expansion.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:6I have heard before that daughters have been born to Laban, thy brother, and I have set my heart on them to take a wife from amongst them.

• MT — Gen. 28:2: "take a wife from there from the daughters of Laban, your mother's brother." (Gen. 29:16, where Laban's two daughters are named, was not read for this chapter.)
• LXX — Gen. 28:2: "take to thyself thence a wife of the daughters of Laban thy mother's brother."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:7And for this reason I have guarded myself in my spirit against sinning or being corrupted in all my ways throughout all the days of my life; for with regard to lust and fornication, Abraham, my father, gave me many commands.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 68 as read.
• Charles's note — n. 138:1: "Cf. xx. 4, xxxix. 6." (His citations; Jubilees 20 and 39 were not read for this chapter.)

25:8And, despite all that he has commanded me, these two and twenty years my brother has striven with me, and spoken frequently to me and said: 'My brother, take to wife a sister of my two wives'; but I refuse to do as he has done.

• MT — Gen. 26:34: Esau was forty years old when he took Judith and Basemath to wife — the starting point of the twenty-two years, with Jacob now sixty-three (v. 4); the two figures do not come out exactly (63 − 40 = 23), and no verse of Genesis records Esau pressing Jacob to marry as he did.
• LXX — Gen. 26:34–35: Esau took wives at forty, and they were "provoking to Isaac and Rebecca".
• Targums — PJ Gen. 26:34–35: Esau's wives "bowed in strange worship, and set themselves to rebel" — the unclean deeds of v. 1, and the reason for Jacob's refusal here.
• Midrash — No parallel in BR 64 on Gen. 26:34–35 was noted.
• Charles's note — None on this verse.

25:9I swear before thee, mother, that all the days of my life I will not take me a wife from the daughters of the seed of Canaan, and I will not act wickedly as my brother has done.

• MT — Gen. 24:3: Abraham makes his servant swear by the ETERNAL not to take a Canaanite wife for Isaac — the oath-form Jacob here uses himself. Gen. 28:1: Isaac's charge, "You shall not take a wife from among the Canaanite women."
• LXX — Gen. 28:1: "Thou shalt not take a wife of the daughters of the Chananites."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:10Fear not, mother; be assured that I shall do thy will and walk in uprightness, and not corrupt my ways for ever.'

• MT — Gen. 28:7: "Jacob hearkened to his father and his mother, and was gone to Paddan-aram" — the obedience Jacob here promises.
• LXX — Gen. 28:7: "Jacob hearkened to his father and his mother, and went to Mesopotamia of Syria."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 68 (on Gen. 28:7): Rabbi Hoshaya's comment quoted at v. 3 above — the midrash treats Jacob's hearkening to father and mother as the given fact.
• Charles's note — None on this verse.

25:11And thereupon she lifted up her face to heaven and extended the fingers of her hands, and opened her mouth and blessed the Most High God, who had created the heaven and the earth, and she gave Him thanks and praise.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:12And she said: 'Blessed be the Lord God, and may His holy name be blessed for ever and ever, who has given me Jacob as a pure son and a holy seed; for he is Thine, and Thine shall his seed be continually and throughout all the generations for evermore.

• MT — Gen. 28:3–4: "May El Shaddai bless you and make you fruitful and multiply you, that you may become an assembly of peoples. May He give you the blessing of Abraham, to you and your seed with you" — the blessing Rebekah here anticipates. Gen. 24:60: Rebekah's own household blesses her at her departure, "O sister! May you grow into thousands of myriads; may your descendants seize the gates of their foes" — the closest Genesis analogue to a blessing spoken over Rebekah herself.
• LXX — Gen. 28:3–4: "And may my God bless thee, and increase thee, and multiply thee, and thou shalt become gatherings of nations. And may he give thee the blessing of my father Abraam."
• Targums — No Targum expansion on this verse (PJ's twelve-tribes expansion of Gen. 28:3 is cited at v. 15).
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:13Bless him, O Lord, and place in my mouth the blessing of righteousness, that I may bless him.'

• MT — Gen. 28:3–4: the blessing itself, which Rebekah here asks to be given into her mouth.
• LXX — Gen. 28:3–4: "And may my God bless thee, and increase thee, and multiply thee."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:14And at that hour, when the spirit of righteousness descended into her mouth, she placed both her hands on the head of Jacob, and said:

• MT — No direct parallel in the passages read: Genesis 28 has no laying on of hands.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 68 as read.
• Charles's note — n. 138:2: "Cf. John xiv. 17, xv. 26, xvi. 13 (τὸ πνεῦμα τῆς ἀληθείας); variant reading here is 'Holy Spirit'." (His citations; the Gospel passages were not opened for this chapter.)

25:15Blessed art thou, Lord of righteousness and God of the ages. And may He bless thee beyond all the generations of men. May He give thee, my Son, the path of righteousness, and reveal righteousness to thy seed.

• MT — Gen. 28:3: "May El Shaddai bless you and make you fruitful and multiply you, that you may become an assembly of peoples" (וְיִהְיֶה לִקְהַל עַמִּים).
• LXX — Gen. 28:3: "And may my God bless thee, and increase thee, and multiply thee, and thou shalt become gatherings of nations" (συναγωγὰς ἐθνῶν).
• Targums — PJ Gen. 28:3: "El Shadai will bless thee with many possessions, and increase thee and multiply thee into twelve tribes, and thou shalt be worthy of the congregation of the sons of the Sanhedrin, the sum of which is seventy, according to the number of the nations." Onk. Gen. 28:3 renders "assembly of peoples [tribes]".
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:16And may He make thy sons many during thy life, and may they arise according to the number of the months of the year. And may their sons become many and great beyond the stars of heaven, and their numbers be more than the sand of the sea.

• MT — Gen. 28:3–4: "make you fruitful and multiply you." Gen. 28:14: "Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants." The stars and the sand of this verse are the language of Gen. 15:5 and Gen. 22:17, which were not read for this chapter.
• LXX — Gen. 28:14: "And thy seed shall be as the sand of the earth; and it shall spread abroad to the sea, and the south, and the north, and to the east" (ὡς ἡ ἄμμος τῆς γῆς).
• Targums — Onk. Gen. 28:14 renders "thy seed shall be [many] as the dust" with only the small gloss "[many]"; no expansion on the stars or the sand was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:17And may He give them this goodly land — as He said He would give it to Abraham and to his seed after him alway — and may they hold it as a possession for ever.

• MT — Gen. 28:4: "May He give you the blessing of Abraham... that you may possess the land where you are sojourning, which God gave to Abraham." Gen. 28:13: "The land on which you lie, I will give to you and your descendants."
• LXX — Gen. 28:4: "to inherit the land of thy sojourning, which God gave to Abraam." Gen. 28:13: "the land on which thou liest, to thee will I give it, and to thy seed."
• Targums — No Targum expansion on the land promise was seen; Onk. Gen. 28:13 turns instead on the theophany ("the Glory of Adonoy stood over him").
• Midrash — No parallel in BR 68 as read.
• Charles's note — n. 139:1: "Cf. Luke i. 55." (His citation; the Gospel passage was not opened for this chapter.)

25:18And may I see (born) unto thee, my son, blessed children during my life, and a blessed and holy seed may all thy seed be.

• MT — Gen. 28:3–4: "May El Shaddai bless you and make you fruitful and multiply you... May He give you the blessing of Abraham, to you and your seed with you."
• LXX — Gen. 28:3–4: "And may my God bless thee, and increase thee, and multiply thee... And may he give thee the blessing of my father Abraam, even to thee and to thy seed after thee."
• Targums — No Targum expansion on this verse (PJ's twelve-tribes expansion of Gen. 28:3 is cited at v. 15).
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:19And as thou hast refreshed thy mother's spirit during her life, the womb of her that bare thee blesses thee thus, [My affection] and my breasts bless thee and my mouth and my tongue praise thee greatly.

• MT — No direct parallel in the passages read.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 68 as read.
• Charles's note — n. 139:2: "Read 'thy'." — the reprint obelizes †my† in "during †my† life"; Charles would read "thy life".
• Text note — CCEL and the reprint differ here in two places: CCEL reads "during her life" where the reprint reads "during †my† life", and CCEL reads "blesses thee thus" where the reprint reads "blesseth thee" with no "thus" (see the discrepancies below).

25:20Increase and spread over the earth, and may thy seed be perfect in the joy of heaven and earth for ever; and may thy seed rejoice, and on the great day of peace may it have peace.

• MT — Gen. 28:14: "Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south."
• LXX — Gen. 28:14: "And thy seed shall be as the sand of the earth; and it shall spread abroad to the sea, and the south, and the north, and to the east."
• Targums — Onk. Gen. 28:14 renders "you shall spread out [be strong]" with only a small gloss; no expansion on this verse was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

25:21And may thy name and thy seed endure to all the ages, and may the Most High God be their God, and may the God of righteousness dwell with them, and by them may His sanctuary be built unto all the ages.

• MT — Gen. 28:15: "I am with you: I will guard you wherever you go... I will not leave you until I have done what I have promised you" — God's abiding presence with Jacob's seed. Gen. 28:21–22: "the ETERNAL shall be my God. And this stone, which I have set up as a pillar, shall be God's abode" — the sanctuary of this verse in its Genesis form.
• LXX — Gen. 28:15: "And behold I am with thee to preserve thee continually in all the way wherein thou shalt go." (The LXX of Gen. 28:20–22 was not seen in the crawl.)
• Targums — PJ Gen. 28:22: the stone is "ordained for the house of the sanctuary of the Lord, and upon it shall generations worship the Name of the Lord." Onk. Gen. 28:22: the stone "will become a House of God [place where I will worship upon it before God]".
• Midrash — BR 68 (on Gen. 28:11): "He encountered the place" — "he prayed in the Temple"; the place of Jacob's night is the Temple, the sanctuary this verse looks forward to.
• Charles's note — n. 140:1: "Cf. i. 29." (His citation; Jubilees 1 was not read for this chapter.)

25:22Blessed be he that blesseth thee, and all flesh that curseth thee falsely, may it be cursed.'

• MT — Gen. 27:29: "Cursed be they who curse you, blessed be they who bless you" (אֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךָ בָּרוּךְ) — the formula this verse repeats, with Jubilees adding "falsely" to the cursing.
• LXX — Gen. 27:29: "cursed be he that curseth thee, and blessed be he that blesseth thee" (the LXX of Gen. 27:29 was read; it renders "nations" as "princes" and "thy mother's sons" as "sons of thy father" elsewhere in the verse).
• Targums — No Targum expansion on Gen. 27:29 was seen (PJ's curse/blessing gloss at Gen. 27:28 — "cursed as Balaam, blessed as Moses" — attaches to the dew and fatness of v. 28, not to this formula).
• Midrash — No parallel was read: Bereishit Rabbah 65–66 (on Gen. 27) was not read for this chapter.
• Charles's note — n. 140:2: "Cf. Gen. xxvii. 29."

25:23And she kissed him, and said to him; 'May the Lord of the world love thee as the heart of thy mother and her affection rejoice in thee and bless thee.' And she ceased from blessing.

• MT — Gen. 27:26–27: Isaac says to Jacob, "Come close and kiss me, my son," and Jacob kisses him, and Isaac blesses him — the kiss before the blessing, here in the mother's mouth. Gen. 28:1: Isaac blesses Jacob before sending him away.
• LXX — Gen. 27:26–27: Isaac likewise summons Jacob to kiss him before the blessing. Gen. 28:1: Isaac calls Jacob and blesses him.
• Targums — No Targum expansion on this verse was seen.
• Midrash — No parallel in BR 68 as read.
• Charles's note — None on this verse.

Counted programmatically from the tally markers at the end of each verse section (one verse counts once per corpus if it carries a genuine parallel, contrast, or Charles note for that corpus; a Targum entry that says only "renders literally, without expansion" is not counted). Use an anchored grep (`^<!-- tally:`) so the explanatory sentence below the table is not itself counted.

Parallels in this chapter — MT — 1, 2, 3, 5, 6, 8, 9, 10, 12, 13, 15, 16, 17, 18, 20, 21, 22, 23: 18; LXX — 1, 3, 5, 6, 8, 9, 10, 12, 13, 15, 16, 17, 18, 20, 21, 22, 23: 17; Targums — 1, 8, 15, 21: 4; Midrash — 3, 4, 10, 21: 4; Charles's notes — 1, 4, 7, 14, 17, 19, 21, 22: 8; No parallel at all — 11: 1.

Chapter 26 — Jacob Obtains the Blessing of the Firstborn Cite

"Jacob obtains the Blessing of the Firstborn (xxvi. 1-35; cf. Gen. xxvii.)" — Charles's section heading to the chapter (sacred-texts reprint). The CCEL page for this chapter is complete (35 verses) and is the base text; the sacred-texts reprint (jub57.htm) supplies Charles's notes. The two differ on the verse division between vv. 17 and 18; see the discrepancies below.

Jubilees chapter 26 retells Genesis 27 almost verse for verse: Isaac, old and dim-eyed, sends Esau to hunt; Rebekah overhears and sends Jacob with two kids in Esau's place; Jacob is blessed with the dew of heaven and the lordship over his brethren; Esau returns too late, and his blessing is a dwelling far from the dew and a life by the sword. The retelling is close, but Jubilees adds its own edges: the blindness is "a dispensation from heaven to remove his power of perception" (v. 18); the blessing reads "dew of the earth" where Genesis reads "fatness of the earth", and "oil" where Genesis reads "wine" (v. 23); Esau's yoke-breaking becomes "thou wilt sin a complete sin unto death, and thy seed shall be rooted out from under heaven" (v. 34). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 27:1–41, with Genesis 28:4 for v. 24.

LXX — the Greek Genesis 27:1–41, where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 27.

Midrash — Bereishit Rabbah 65 (on Gen. 27:1–27) and Bereishit Rabbah 66 (on Gen. 27:28–31), as far as they were read.

Under each verse, Charles's own notes are given where they bear on the text.

26:1And in the seventh year of this week Isaac called Esau, his elder Son, and said unto him: 'I am [2114 A.M.] old, my son, and behold my eyes are dim in seeing, and I know not the day of my death.

• MT — Gen. 27:1–2: "When Isaac was old and his eyes were too dim to see, he called his older son Esau... 'Behold, I am old, and I do not know the day of my death'" (וַיְהִי כִּי־זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת... הִנֵּה־נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי).
• LXX — Gen. 27:1–2: Isaac was old, and his eyes were dimmed so that he could not see; "Behold, I am grown old, and I know not the day of my death."
• Targums — PJ Gen. 27:1: Isaac's eyes were darkened because at the Binding he looked and saw the Throne of Glory; he called Esau on the fourteenth of Nisan, when the treasures of dew are opened. Onk. Gen. 27:1 renders literally.
• Midrash — BR 65 (on Gen. 27:1): his eyes dimmed because he exonerated the wicked — "One who exonerates the wicked and one who condemns the righteous, both of them are an abomination to the Lord" (Prov. 17:15); or because of the bribe of Esau's honouring him (Exod. 23:8); or, R. Ḥanina bar Pappa: "Why did Isaac's eyes dim? It was so Jacob could come and take the blessings"; or, R. Elazar ben Azarya: from seeing the evil of the wicked one, so that he would remain inside his house; or from the Binding — the ministering angels wept, and their tears fell into his eyes, or he directed his eyes heavenward and looked at the Divine Presence, and God decreed his eyes would dim. BR 65 (on Gen. 27:2): Isaac was 123 years old; "There are seven matters that are obscured from people: the day of [their] death," derived from "a person, too, does not know his time" (Eccl. 9:12).
• Charles's note — None on this verse.

26:2And now take thy hunting weapons thy quiver and thy bow, and go out to the field, and hunt and catch me (venison), my son, and make me savoury meat, such as my soul loveth, and bring it to me that I may eat, and that my soul may bless thee before I die.'

• MT — Gen. 27:3–4: "Take your gear, your quiver and your bow, and go out to the field, and hunt game for me. Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die."
• LXX — Gen. 27:3–4: "take thy weapons, both thy quiver and thy bow, and go into the plain, and get me venison, and make me meats, as I like them, and bring them to me that I may eat, that my soul may bless thee before I die."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:3): "take your gear" — sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals, nor stolen or forcibly-taken items; "your quiver" — "The blessings are pending [teluyot]. The one who is worthy to be blessed, he will be blessed." BR 65 (on Gen. 27:4): "Prepare for me delicacies" — Isaac said, "Initially, I would enjoy the sight, but now I enjoy only the taste"; "from here [we learn] that the blind are not sated."
• Charles's note — None on this verse.

26:3But Rebecca heard Isaac speaking to Esau.

• MT — Gen. 27:5: "Rebecca heard as Isaac spoke to Esau his son" (וְרִבְקָה שֹׁמַעַת בְּדַבֵּר יִצְחָק אֶל־עֵשָׂו בְּנוֹ).
• LXX — Gen. 27:5: "And Rebecca heard Isaac speaking to Esau his son."
• Targums — PJ Gen. 27:5: Rebekah heard by the Holy Spirit.
• Midrash — No midrashic expansion on "Rebecca heard" was seen in BR 65 (its comment on Gen. 27:5 concerns Esau's hunting, and is cited at v. 4).
• Charles's note — None on this verse.

26:4And Esau went forth early to the field to hunt and catch and bring home to his father.

• MT — Gen. 27:5: "Esau went to the field to hunt game to bring" (וְעֵשָׂו הָלַךְ הַשָּׂדֶה לָצוּד צַיִד לְהָבִיא).
• LXX — Gen. 27:5: "And Esau went to the plain to procure venison for his father."
• Targums — No Targum expansion on this verse was seen (PJ's expansion of Gen. 27:5 concerns Rebekah's hearing, cited at v. 3).
• Midrash — BR 65 (on Gen. 27:5): "Esau went to the field to hunt game to bring" — "if he finds, excellent, but if not, 'to bring' — from stolen or forcibly-taken items."
• Charles's note — None on this verse.

26:5And Rebecca called Jacob, her son, and said unto him: 'Behold, I heard Isaac, thy father, speak unto Esau, thy brother, saying: "Hunt for me, and make me savoury meat, and bring (it) to me that I may eat and bless thee before the Lord before I die."'

• MT — Gen. 27:6–7: Rebekah said to Jacob her son, "Behold, I heard your father speak to Esau your brother, saying, 'Bring me game, and prepare me tasty food and I will eat, and I will bless you before the Lord before my death.'"
• LXX — Gen. 27:6–7: Rebecca said to Jacob her son, "Behold, I heard thy father speaking to Esau thy brother, saying, Bring me venison, and prepare me meats, that I may eat and bless thee before the Lord before I die."
• Targums — No Targum expansion on this verse was seen.
• Midrash — Gen. 27:6–7 are quoted in BR 65 without a comment following in the part read.
• Charles's note — None on this verse.

26:6And now, my son, obey my voice in that which I command thee: Go to thy flock and fetch me two good kids of the goats, and I will make them savoury meat for thy father, such as he loves, and thou shalt bring (it) to thy father that he may eat and bless thee before the Lord before he die, and that thou mayst be blessed.'

• MT — Gen. 27:8–9: "Now, my son, heed my voice to what I am commanding you. Go now to the flock, and take for me from there two fine goat kids, and I will make of them tasty food for your father, like that he likes."
• LXX — Gen. 27:8–9: "Now then, my son, hearken to me, as I command thee, and go to the cattle and take for me thence two kids, tender and good, and I will make them meats for thy father, as he likes."
• Targums — PJ Gen. 27:9: the two kids — one for the Passover offering, one for the feast oblation.
• Midrash — BR 65 (on Gen. 27:9): "Take for me from there two fine goat kids" — R. Levi: "If you find, excellent, but if not, go and bring me from my dowry," as Isaac had written to her that he would provide her with two goat kids each day. "Fine [tovim]" — R. Ḥelbo: "Good for you, as through them, you will take the blessings, and good for your descendants, as through them they will gain atonement on Yom Kippur" (Lev. 16:30).
• Charles's note — None on this verse.

26:7And Jacob said to Rebecca his mother: 'Mother, I shall not withhold anything which my father would eat, and which would please him: only I fear, my mother, that he will recognise my voice and wish to touch me.

• MT — Gen. 27:11–12: "Behold, Esau my brother is a hairy man, and I am a man of smooth skin. Perhaps my father will feel me, and I will be in his eyes as a deceiver."
• LXX — Gen. 27:11–12: "Behold, Esau my brother is a hairy man, and I am a smooth man. My father peradventure will feel me, and I shall be before him as one that mocks."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:11): "Esau my brother is a hairy [sa'ir] man" — a demon-like man, "Demons [se'irim] will dance there" (Isa. 13:21). "And I am a man of smooth [ḥalak] skin" — "For the Lord's portion [ḥelek] is His people" (Deut. 32:9). R. Levi: Esau is sullied with iniquities all the days of the year and has no means of atonement; Jacob is sullied, but Yom Kippur comes and he has the means of atonement (Lev. 16:30).
• Charles's note — None on this verse.

26:8And thou knowest that I am smooth, and Esau, my brother, is hairy, and I shall appear before his eyes as an evildoer, and shall do a deed which he had not commanded me, and he will be wroth with me, and I shall bring upon myself a curse, and not a blessing.'

• MT — Gen. 27:11–12: "Behold, Esau my brother is a hairy man, and I am a man of smooth skin... and I will bring upon myself a curse, and not a blessing."
• LXX — Gen. 27:11–12: "Behold, Esau my brother is a hairy man, and I am a smooth man... and I shall bring upon myself a curse, and not a blessing."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:12): "I will be in his eyes as a deceiver [metate'a]" — like a dead man [met], an aberration [to'eh], and an idolater. "I will bring upon myself a curse" — even the one blessing that he is destined to bestow at the end (Gen. 28:4), he will not bestow it upon me.
• Charles's note — None on this verse.

26:9And Rebecca, his mother, said unto him: 'Upon me be thy curse, my son, only obey my voice.'

• MT — Gen. 27:13: "His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me."
• LXX — Gen. 27:13: "And his mother said to him, On me be thy curse, son; only hearken to my voice, and go and bring them to me."
• Targums — Onk. Gen. 27:13: "It was said regarding me in a prophecy that curses will not come upon you" — Rebekah answers with a prophecy, not a bare acceptance.
• Midrash — BR 65 (on Gen. 27:13): "Your curse is upon me, my son" — R. Abba bar Kahana: Adam, who sinned, was it not his mother that was cursed, "The ground is cursed on your account" (Gen. 3:17)? "You, too, 'your curse is upon me, my son.'" R. Yitzḥak: "It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked."
• Charles's note — None on this verse.

26:10And Jacob obeyed the voice of Rebecca, his mother, and went and fetched two good and fat kids of the goats, and brought them to his mother, and his mother made them ~savoury meat~ such as he loved.

• MT — Gen. 27:14: "He went, took, and brought to his mother, and his mother made tasty food, like that his father likes."
• LXX — Gen. 27:14: "And he went, and took, and brought them to his mother; and his mother made meats, as his father liked them."
• Targums — No Targum expansion on this verse was seen (PJ's two-kids expansion of Gen. 27:9 is cited at v. 6).
• Midrash — BR 65 (on Gen. 27:14): "He went, took, and brought to his mother" — compelled, coerced, and weeping.
• Charles's note — None on this verse.

26:11And Rebecca took the goodly rainment of Esau, her elder son, which was with her in the house, and she clothed Jacob, her younger son, (with them), and she put the skins of the kids upon his hands and on the exposed parts of his neck.

• MT — Gen. 27:15–16: "Rebecca took the fine garments of Esau, her elder son, that were with her in the house, and she dressed Jacob her younger son. And the hides of the goat kids, she placed on his arms and on the smoothness of his neck."
• LXX — Gen. 27:15–16: "And Rebecca having taken the fine raiment of her elder son Esau, which was with her in the house, put it on Jacob her younger son. And she put on his arms and on the bare parts of his neck the skins of the kids."
• Targums — PJ Gen. 27:15: Esau's garments were formerly Adam's — the garments Adam wore, which Esau had taken.
• Midrash — BR 65 (on Gen. 27:15): "the fine [haḥamudot] garments of Esau" — what he had coveted [sheḥamad] from Nimrod, and he killed him and took them: "The wicked covets the prey of the evil" (Prov. 12:12). "That were with her in the house" — in them he would attend his father; Rabban Shimon ben Gamliel: "I attended my father all my days, and I did not attend him one one-hundredth of what Esau attended his father... Esau, when he would attend his father, he would attend him only with royal garments." And: Esau kept the garments with his mother because he knew what his wives' actions were. BR 65 (on Gen. 27:16): "And the hides of the goat kids" — R. Yoḥanan: "The two arms of our patriarch Jacob were like two pillars of marble, and you say 'she placed on his arms'? It is, rather, that she sewed them."
• Charles's note — None on this verse.

26:12And she gave the meat and the bread which she had prepared into the hand of her son Jacob.

• MT — Gen. 27:17: "She gave the delicacies and the bread that she prepared into the hand of Jacob her son."
• LXX — Gen. 27:17: "And she gave the meats and the loaves which she had prepared into the hands of Jacob her son."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:17): "She gave the delicacies and the bread" — she accompanied him until the entrance. She said: "To this point I was obligated to you, from here on, your Creator will stand with you."
• Charles's note — None on this verse.

26:13And Jacob went in to his father and said: 'I am thy son: I have done according as thou badest me: arise and sit and eat of that which I have caught, father, that thy soul may bless me.'

• MT — Gen. 27:18–19: "He came to his father, and said: My father, and he said: Here I am; who are you, my son? Jacob said to his father: I am Esau your firstborn; I did as you spoke to me. Arise please, sit and eat from my game, so that your soul will bless me."
• LXX — Gen. 27:18–19: "And he brought them to his father, and said, Father; and he said, Behold I am here; who art thou, son? And Jacob said to his father, I, Esau thy first-born, have done as thou toldest me; rise, sit, and eat of thy venison, that thy soul may bless me."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:18–19): "I am Esau your firstborn" — R. Levi: "I am destined to receive the Ten Commandments, but Esau is your firstborn." "Arise please, sit" — the Holy One blessed be He said to Jacob: "You said: 'Arise please, sit.' As you live, I will repay you," as it is stated: "Arise Lord, and may Your enemies be dispersed" (Num. 10:35).
• Charles's note — None on this verse.

26:14And Isaac said to his son: 'How hast thou found so quickly, my son?'

• MT — Gen. 27:20: "Isaac said to his son: How is it that you were so quick to find it, my son?" (מַה־זֶּה מִהַרְתָּ לִמְצֹא בְּנִי).
• LXX — Gen. 27:20: "And Isaac said to his son, What is this which thou hast quickly found, son?"
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:20): "How is it that you were so quick to find it, my son?" — you were so quick to find the blessing, my son? "Your father was blessed at seventy five years old, and you are sixty-three years old."
• Charles's note — None on this verse.

26:15And Jacob said: 'Because <the Lord> thy God caused me to find.'

• MT — Gen. 27:20: "And he said: Because the Lord your God coordinated it before me" (כִּי הִקְרָה ייי אֱלֹהֶיךָ לְפָנָי).
• LXX — Gen. 27:20: "And he said, Because the Lord thy God brought it before me."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:20): "Because the Lord your God coordinated it before me" — R. Yoḥanan and Reish Lakish: "If for your offering, the Holy One blessed be He provided for you, as it is stated: 'Abraham lifted his eyes and saw that behold, there was a ram' (Gen. 22:13); for your food, all the more so." R. Yoḥanan: "This is analogous to a raven that brought fire to its nest. When he said: 'Because the Lord your God coordinated it before me,' Isaac said: 'I know that Esau would not mention the name of the Holy One blessed be He; this one mentions. This is not Esau, but Jacob.'"
• Charles's note — None on this verse.

26:16And Isaac said unto him: 'Come near, that I may feel thee, my son, if thou art my son Esau or not.'

• MT — Gen. 27:21: "Isaac said to Jacob: Please approach, that I may feel you, my son, are you my son Esau or not?"
• LXX — Gen. 27:21: "And Isaac said to Jacob, Draw nigh to me, and I will feel thee, son, if thou art my son Esau or not."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:21): "When Isaac said to Jacob: 'Please approach, that I may feel you, my son,' water spilled on his [Jacob's] thighs, and his heart was as soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they were holding his elbow so he would not fall. That is what is written: 'Do not waver [tishta], as I am your God' (Isa. 41:10) — do not become wax [tishva]."
• Charles's note — None on this verse.

26:17And Jacob went near to Isaac, his father, and he felt him and said: 'The voice is Jacob's voice, but the hands are the hands of Esau,'

• MT — Gen. 27:22: "Jacob approached Isaac his father and he felt him, and he said: The voice is the voice of Jacob, but the hands are the hands of Esau" (הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו).
• LXX — Gen. 27:22: "And Jacob drew nigh to his father Isaac, and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:22): "The voice is the voice of Jacob" — this voice is the voice of a wise man, but his hands are those that flay dead animals. "Jacob rules only with his voice... Esau rules only with his hands." R. Berekhya: "When Jacob murmurs with his voice, the hands of Esau dominate... But when he calls loudly with his voice, the hands are not the hands of Esau." R. Abba bar Kahana: "if you find children there crying out [words of Torah], you will not be able to confront them, as this is what their ancestor promised them: 'The voice is the voice of Jacob' — when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, 'the hands are the hands of Esau' — you can overcome them."
• Charles's note — None on this verse.
• Text note — CCEL ends v. 17 with "The voice is Jacob's voice, but the hands are the hands of Esau,"; the reprint ends v. 17 at "and he felt him and said:" and puts the voice/hands sentence at the start of v. 18 (see the discrepancies below).

26:18and he discerned him not, because it was a dispensation from heaven to remove his power of perception and Isaac discerned not, for his hands were hairy as his brother Esau's, so that he blessed him.

• MT — Gen. 27:22–23: "He did not recognize him, because his hands were hairy like the hands of his brother Esau, and he blessed him" (

  וְלֹא הִכִּירוֹ כִּי־הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו שְׂעִרֹת וַיְבָרְכֵהוּ

  ).
• LXX — Gen. 27:22–23: "and he knew him not, for his hands were hairy as the hands of his brother Esau; and he blessed him."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:23): "He did not recognize him" — when wicked people were produced from him, he [Isaac] did not recognize them.
• Charles's note — n. 141:1: "Cf. 1 Kings xii. 15." (His citation; 1 Kings 12 was not opened for this chapter.) The "dispensation from heaven" of this verse is the turning of events by God of 1 Kings 12:15, "for it was a turn of affairs brought about by the Lord."

26:19And he said: 'Art thou my son Esau?' and he said: 'I am thy son': and he said, 'Bring near to me that I may eat of that which thou hast caught, my son, that my soul may bless thee.'

• MT — Gen. 27:23–25: "And he said: Are you my son Esau? And he said: I am. And he said: Bring it near to me, and I will eat from the game of my son, so that my soul will bless you."
• LXX — Gen. 27:23–25: "And he said, Art thou my son Esau? and he said, I am. And he said, Bring it near to me, and I will eat of thy venison, son, that my soul may bless thee."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No comment on Gen. 27:24–25 was seen in BR 65 (it passes from Gen. 27:23 to Gen. 27:26).
• Charles's note — None on this verse.

26:20And he brought near to him, and he did eat, and he brought him wine and he drank.

• MT — Gen. 27:25: "And he brought it near to him, and he ate; and he brought him wine and he drank" (וַיַּגֶּשׁ־לוֹ וַיֹּאכַל וַיָּבֵא־לוֹ יַיִן וַיֵּשְׁתְּ).
• LXX — Gen. 27:25: "And he brought it near to him, and he ate; and he brought him wine, and he drank."
• Targums — PJ Gen. 27:20–21: an angel brought the wine, kept in its grapes from the beginning of the world.
• Midrash — No comment on Gen. 27:25 was seen in BR 65.
• Charles's note — None on this verse.

26:21And Isaac, his father, said unto him: 'Come near and kiss me, my son.'

• MT — Gen. 27:26: "His father Isaac said to him: Approach and kiss me, my son" (גְּשָׁה־נָּא וּשְׁקָה־לִּי בְּנִי).
• LXX — Gen. 27:26: "And Isaac his father said to him, Draw nigh to me, and kiss me, my son."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 65 (on Gen. 27:26): "Approach and kiss me" — he said to him: "You will be adjacent to me in burial, but no other will be adjacent to me in burial."
• Charles's note — None on this verse.

26:22And he came near and kissed him. And he smelled the smell of his raiment, and he blessed him and said: 'Behold, the smell of my son is as the smell of a <full> field which the Lord hath blessed.

• MT — Gen. 27:27: "He approached and kissed him, and he smelled the scent of his garments, and blessed him, and said: See, the scent of my son is as the scent of a field that the Lord blessed" (רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ייי). The MT has no word for "full" before "field".
• LXX — Gen. 27:27: "Behold, the smell of my son is as the smell of an abundant field (ἀγροῦ πλήρους) which the Lord has blessed" — the LXX has "full", as Jubilees does, where the MT omits it.
• Targums — PJ Gen. 27:27: the smell was as the fragrant incense of the sanctuary.
• Midrash — BR 65 (on Gen. 27:27): R. Yoḥanan: "There is nothing whose odor is viler than this goat hide, and you say: 'He smelled the scent of his garments, and blessed him'? It is, rather, that when our patriarch Jacob entered to his father, the Garden of Eden entered with him. That is what he said to him: 'See, the scent of my son is as the scent of a field.' But when Esau entered to his father, Gehenna entered with him, just as it says: 'With the arrival of spite, disgrace arrives' (Prov. 11:2)." And: the Holy One blessed be He showed him the Temple built and destroyed and built — "See, the scent of my son" is built (Num. 28:2), "like the scent of a field" is destroyed ("Zion will be plowed as a field," Mic. 3:12), "that the Lord blessed" is built and enhanced in the future (Ps. 133:3).
• Charles's note — n. 142:1: "So Latin here, and Sam. LXX and Vulg. in Gen. xxvii. 27: MT omits." — the "(full)" of this verse rests on the Latin, Samaritan, LXX, and Vulgate against the MT.

26:23And may the Lord give thee of the dew of heaven And of the dew of the earth, and plenty of corn and oil: Let nations serve thee, And peoples bow down to thee.

• MT — Gen. 27:28: "And may God give you from the dew of the heavens, and from the fat of the land, and an abundance of grain and wine" (

  וְיִתֶּן־לְךָ הָא-להים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ

  ). Contrast: Jubilees reads "dew of the earth" where the MT reads "fatness of the earth", and "oil" where the MT reads "wine".
• LXX — Gen. 27:28: "And may God give thee of the dew of heaven, and of the fatness of the earth, and abundance of corn and wine" — agreeing with the MT against Jubilees on both "fatness" and "wine".
• Targums — PJ Gen. 27:28: "the Word of the Lord give thee of the good dew of heaven"; the peoples are the sons of Esau, the kingdoms the sons of Keturah; "cursed as Balaam, blessed as Moses."
• Midrash — BR 66 (on Gen. 27:28): Jacob said, "Because I was engaged in Torah that is likened to water, I was privileged to be blessed with dew." "May [God] give you" — He will give, and give you again; "yours, and your father's... yours, and your brother's." "From the dew of the heavens" — this is the manna (Exod. 16:4); "and from the fat of the land" — the well that brought up fat fish, or the offerings (Ps. 66:15); "grain" — the lads, "wine" — the maidens (Zech. 9:17). And: "from the dew of the heavens" is the Bible; "from the fat of the land" is Mishna; "grain" is Talmud; "wine" is aggada.
• Charles's note — n. 142:2: "Text of Gen. xxvii. 28 has 'fatness.'" n. 142:3: "Text of Genesis has 'wine.'"

26:24Be lord over thy brethren, And let thy mother's sons bow down to thee; And may all the blessings wherewith the Lord hath blessed me and blessed Abraham, my father; Be imparted to thee and to thy seed for ever: Cursed be he that curseth thee, And blessed be he that blesseth thee.'

• MT — Gen. 27:29: "Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother's sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you" (

  יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲוּוּ לְךָ לְאֻמִּים הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲוּוּ לְךָ בְּנֵי אִמֶּךָ אֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךָ בָּרוּךְ

  ). Gen. 28:4: "May He give you the blessing of Abraham, to you and your seed with you" — the blessings of Abraham imparted to Jacob's seed.
• LXX — Gen. 27:29: "And nations shall serve thee, and princes (ἄρχοντες) shall bow down to thee, and be thou lord of thy brother, and the sons of thy father (οἱ υἱοὶ τοῦ πατρός σου) shall do thee reverence; cursed is he that curseth thee, and blessed is he that blesseth thee" — "princes" where the MT reads "nations", and "sons of thy father" where the MT reads "thy mother's sons".
• Targums — Onk. Gen. 27:29: "kingdoms will be subservient to you."
• Midrash — BR 66 (on Gen. 27:29): "Peoples will serve you" — these are the seventy nations. "And nations will prostrate themselves to you" — these are the descendants of Ishmael and the sons of Keturah (Gen. 25:3). "Be a lord to your brethren" — this is Esau and his chieftains. "And your mother's sons will prostrate themselves to you" — here it says "your mother's sons", but elsewhere it says "your father's sons" (Gen. 49:8): Jacob, because he took four wives, Leah, Rachel, Zilpah, and Bilhah, says "your father's sons"; Isaac took Rebecca, so he said "your mother's sons." "Cursed be one who curses you" — and elsewhere (Num. 24:9) it says "Those who bless you are blessed, and those who curse you are cursed": Bilam, because he was a hater, began with a blessing and concluded with a curse; Isaac, who was a lover, opened with a curse and concluded with a blessing.
• Charles's note — n. 142:4: "Cf. Gen; xxviii. 4." (As printed, with the semicolon.)

26:25And it came to pass as soon as Isaac had made an end of blessing his son Jacob, and Jacob had gone forth from Isaac his father he hid himself and Esau, his brother, came in from his hunting.

• MT — Gen. 27:30: "It was when Isaac concluded to bless Jacob, and Jacob had just departed from the presence of Isaac his father, and Esau his brother came from his hunt" (

  וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת־יַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ

  ).
• LXX — Gen. 27:30: "And it came to pass after Isaac had ceased blessing his son Jacob, Jacob went out from the presence of Isaac, and Esau his brother came in from his hunting."
• Targums — PJ Gen. 27:30: Esau killed a dog for venison.
• Midrash — BR 66 (on Gen. 27:30): R. Aivu: "The tent of our patriarch Isaac was open on all sides. One came from here and one came from there." The Rabbis: "It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: 'Jacob had just departed' — he appeared to go out but was not going out." "And Esau his brother came from his hunt" — he was armed to hunt for his life, as it says: "But if one did not have intent" (Exod. 21:13). This is the "he hid himself" of Jubilees.
• Charles's note — n. 142:5: Charles suspects this to be an addition to the text: read "that" — i.e. the reprint obelizes "†he hid himself and†".
• Text note — The reprint obelizes "†he hid himself and†"; CCEL prints the words unmarked and without punctuation after "father" (see the discrepancies below).

26:26And he also made savoury meat, and brought (it) to his father, and said unto his father: 'Let my father arise, and eat of my venison that thy soul may bless me.'

• MT — Gen. 27:31: "He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise, and eat from his son's game, so that your soul will bless me."
• LXX — Gen. 27:31: "And he also made meats and brought them to his father; and he said to his father, Let my father arise, and eat of his son's venison, that thy soul may bless me."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 66 (on Gen. 27:31): "He, too, prepared delicacies" — "The spider grasps with hands" (Prov. 30:28); R. Ḥama bar Ḥanina: "By virtue of what merit does the spider grasp? It is due to the merit of those hands — 'he, too, prepared delicacies.'" "Let my father arise" — "because he said to him: 'Let [my father] arise,' I will exact retribution against him with that same expression: 'May God arise... His enemies scatter' (Ps. 68:2)."
• Charles's note — None on this verse.

26:27And Isaac, his father, said unto him: 'Who art thou?' And he said unto him: 'I am thy first born, thy son Esau: I have done as thou hast commanded me.'

• MT — Gen. 27:32: "Isaac his father said to him: Who are you? And he said: I am your son, your firstborn, Esau."
• LXX — Gen. 27:32: "And Isaac his father said to him, Who art thou? And he said, I am thy first-born son Esau."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:32 was read (the English text of BR 66 as returned ends at Gen. 27:31).
• Charles's note — None on this verse.

26:28And Isaac was very greatly astonished, and said: 'Who is he that hath hunted and caught and brought (it) to me, and I have eaten of all before thou camest, and have blessed him: (and) he shall be blessed, and all his seed for ever.'

• MT — Gen. 27:33: "Isaac trembled, a very great trembling, and said: Who, then, was it who hunted game and brought it to me, and I ate of everything before you came, and I blessed him; indeed, he will be blessed."
• LXX — Gen. 27:33: "And Isaac was amazed with very great amazement, and said, Who then is he that hath procured venison and brought it to me and I have eaten of all before thou camest, and I have blessed him, and he shall be blessed?"
• Targums — PJ Gen. 27:33: the smell of Esau's food was like the burning of Gehenna.
• Midrash — No midrash on Gen. 27:33 was read (the English text of BR 66 as returned ends at Gen. 27:31).
• Charles's note — None on this verse.

26:29And it came to pass when Esau heard the words of his father Isaac that he cried with an exceeding great and bitter cry, and said unto his father: 'Bless me, (even) me also, father.'

• MT — Gen. 27:34: "When Esau heard the words of his father, he cried out, a great and exceedingly bitter cry, and said to his father: Bless me, me also, father."
• LXX — Gen. 27:34: "And it came to pass when Esau heard the words of his father Isaac, he cried with a great and very bitter cry, and said, Bless, I pray thee, me also, father."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:34 was read.
• Charles's note — None on this verse.

26:30And he said unto him: 'Thy brother came with guile, and hath taken away thy blessing.' And he said: 'Now I know why his name is named Jacob: behold, he hath supplanted me these two times: he took away my birth-right, and now he hath taken away my blessing.'

• MT — Gen. 27:35–36: "And he said: Your brother came with deceit, and took your blessing. And he said: Is he not rightly named Jacob? For he has supplanted me these two times: he took my birthright, and behold, now he has taken my blessing."
• LXX — Gen. 27:35–36: "And he said to him, Thy brother has come with subtlety, and has taken thy blessing. And he said, Justly was his name called Jacob, for lo! this second time has he supplanted me; he has both taken my birthright, and now he has taken my blessing."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:35–36 was read.
• Charles's note — None on this verse.

26:31And he said: 'Hast thou not reserved a blessing for me, father?' and Isaac answered and said unto Esau: 'Behold, I have made him thy lord, And all his brethren have I given to him for servants, And with plenty of corn and wine and oil have I strengthened him: And what now shall I do for thee, my son?'

• MT — Gen. 27:36–37: "And he said: Have you not reserved a blessing for me? And Isaac answered and said to Esau: Behold, I have made him a lord over you, and all his brethren I have given to him for servants, and with grain and wine I have sustained him. And what, then, can I do for you, my son?"
• LXX — Gen. 27:36–37: "And he said, Hast thou not reserved a blessing for me, father? And Isaac answered and said to Esau, If I have made him thy lord, and have made all his brethren his servants, and have strengthened him with corn and wine, what then shall I do for thee, son?"
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:36–37 was read.
• Charles's note — None on this verse.

26:32And Esau said to Isaac, his father: 'Hast thou but one blessing, O father? Bless me, (even) me also, father:'

• MT — Gen. 27:38: "Esau said to his father: Have you but one blessing, father? Bless me, me also, father."
• LXX — Gen. 27:38: "And Esau said to his father, Hast thou only one blessing, father? Bless, I pray thee, me also, father."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:38 was read.
• Charles's note — None on this verse.

26:33And Esau lifted up his voice and wept. And Isaac answered and said unto him: 'Behold, far from the dew of the earth shall be thy dwelling, And far from the dew of heaven from above.

• MT — Gen. 27:38–39: "And Esau lifted up his voice and wept. And Isaac his father answered and said to him: Behold, away from the fatness of the earth shall your dwelling be, and away from the dew of heaven above" (הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ וּמִטַּל הַשָּׁמַיִם מֵעָל). Jubilees agrees with the MT on "far/away from", but reads "dew of the earth" where the MT reads "fatness of the earth" — the same substitution as in v. 23.
• LXX — Gen. 27:39: "And Isaac his father answered and said to him, Behold, thy dwelling shall be of the fatness of the earth (ἀπὸ τῆς πιότητος τῆς γῆς), and of the dew of heaven from above" — no "away from": the LXX gives Esau a dwelling of the fatness, where both the MT and Jubilees put it far from it. Contrast with both.
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 27:39 was read.
• Charles's note — None on this verse.

26:34And by thy sword wilt thou live, And thou wilt serve thy brother. And it shall come to pass when thou becomest great, And dost shake his yoke from off thy neck, Thou shalt sin a complete sin unto death, And thy seed shall be rooted out from under heaven.'

• MT — Gen. 27:40: "By your sword you shall live, and you shall serve your brother; but when you break loose, you shall shake his yoke from off your neck" (

  וְעַל־חַרְבְּךָ תִחְיֶה וְאֶת־אָחִיךָ תַּעֲבֹד וְהָיָה כַּאֲשֶׁר תָּרִיד וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ

  ). Contrast: "when thou becomest great" follows the Samaritan against the MT's "when thou shalt break loose", and "thou wilt sin a complete sin unto death, and thy seed shall be rooted out from under heaven" has no counterpart in Genesis.
• LXX — Gen. 27:40: "and thou shalt live by thy sword, and shalt serve thy brother; and there shall be a time when thou shalt break loose (καθελεῖν) and shake off his yoke from thy neck" — agreeing with the MT against Jubilees' "when thou becomest great".
• Targums — Onk. Gen. 27:40: "When his sons will transgress the words of the Torah, you will throw off his yoke" — Onkelos, like Jubilees, ties the breaking of the yoke to transgression, where the MT ties it only to breaking loose.
• Midrash — No midrash on Gen. 27:40 was read.
• Charles's note — n. 143:1: "So Sam. of Gen. xxvii. 40: MT 'when Thou shalt break loose.'" n. 143:2: "This line is a complete departure from the original text, which has: 'thou shalt shake his yoke from off thy neck.' The interpretation here given in the text has no support elsewhere."

26:35And Esau kept threatening Jacob because of the blessing wherewith his father blessed him, and he: said in his heart: 'May the days of mourning for my father now come, so that I may slay my brother Jacob.'

• MT — Gen. 27:41: "Esau hated Jacob because of the blessing with which his father had blessed him; and Esau said in his heart: The days of mourning for my father draw near; then I will kill my brother Jacob" (

  וַיִּשְׂטֹם עֵשָׂו אֶת־יַעֲקֹב עַל־הַבְּרָכָה אֲשֶׁר בֵּרֲכוֹ אָבִיו וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת־יַעֲקֹב אָחִי

  ).
• LXX — Gen. 27:41: "And Esau was angry with Jacob because of the blessing, with which his father blessed him; and Esau said in his mind, Let the days of my father's mourning come on, that I may slay my brother Jacob."
• Targums — PJ Gen. 27:41: Esau will not do as Cain did — he will not kill Jacob in his father's lifetime — but will wait for the days of mourning, "and will be found the killer and the heir."
• Midrash — No midrash on Gen. 27:41 was read (BR 67 was not read for this chapter).
• Charles's note — None on this verse.

Counted programmatically from the tally markers at the end of each verse section (one verse counts once per corpus if it carries a genuine parallel, contrast, or Charles note for that corpus; a Targum entry that says only "renders literally, without expansion" is not counted). Use an anchored grep (`^<!-- tally:`) so the explanatory sentence below the table is not itself counted.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35: 35; LXX — 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35: 35; Targums — 1, 3, 6, 9, 11, 20, 22, 23, 24, 25, 28, 34, 35: 13; Midrash — 1, 2, 4, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 21, 22, 23, 24, 25, 26: 22; Charles's notes — 18, 22, 23, 24, 25, 34: 6; No parallel at all — —: 0.

Chapter 27 — Rebecca Sends Jacob to Mesopotamia; Jacob's Dream and Vow at Bethel Cite

"Rebecca induces Isaac to send Jacob to Mesopotamia. Jacob's Dream and View at Bethel (xxvii. 1-27; cf. Gen. xxviii.)" — Charles's section heading to the chapter as printed in the sacred-texts reprint. CCEL gives a fuller descriptive heading (quoted above as the chapter title). The CCEL page for this chapter is complete (27 verses) and is the base text; the sacred-texts reprint (jub58.htm) supplies Charles's notes.

Jubilees chapter 27 retells Genesis 27:42–46 and Genesis 28:1–22: Rebekah, warned of Esau's threat, sends Jacob to Laban; Isaac, on the pretext of the Canaanite wives, blesses Jacob and sends him to Paddan-aram; and Jacob dreams at Bethel of the ladder, hears the promise, and vows his vow. The retelling adds what Genesis does not have: the warning comes to Rebekah "in a dream" (v. 1); Jacob at first refuses to leave his blind father, and only goes when Isaac himself sends him (vv. 4–7); Isaac comforts the weeping Rebekah with a promise of Jacob's safe return (vv. 13–18); and at Bethel Jacob sleeps "under the tree" (v. 20). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 27:42–46, Genesis 28:1–22, and Genesis 25:27 for v. 17.

LXX — the Greek Genesis 27:42–46 and Genesis 28:1–22, where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 27 and 28.

Midrash — Bereishit Rabbah 67 (on Gen. 27:42–28:10), Bereishit Rabbah 68 (on Gen. 28:10–12), and Bereishit Rabbah 69 (on Gen. 28:13–19), as far as they were read.

Under each verse, Charles's own notes are given where they bear on the text.

27:1And the words of Esau, her elder son, were told to Rebecca in a dream, and Rebecca sent and called Jacob her younger son,

• MT — Gen. 27:42: "The words of Esau her elder son were told to Rebekah, and she sent and called Jacob her younger son" (

  וַיֻּגַּד לְרִבְקָה אֶת־דִּבְרֵי עֵשָׂו בְּנָהּ הַגָּדֹל וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב בְּנָהּ הַקָּטָן

  ). Contrast: Genesis does not say how the words were told; Jubilees adds "in a dream".
• LXX — Gen. 27:42: "And the words of Esau her elder son were reported to Rebecca, and she sent and called Jacob her younger son."
• Targums — PJ Gen. 27:42: the words of Esau were shown to Rebekah by the Holy Spirit.
• Midrash — BR 67 (on Gen. 27:42): "Were told to Rebecca..." — "who told her? R. Ḥagai in the name of R. Yitzḥak: The matriarchs were prophets, and Rebecca was one of the matriarchs." And: "Rebecca told Jacob to take the blessings, and this led Esau to plan to kill him. Therefore, Rebecca, who was a prophetess, had been told by God of Esau's plan." "She sent and summoned Jacob" — she said to him: "This wicked one, how much he regrets about you, how much he is accepting condolences [mitnaḥem] in your regard, and he has already drunk a cup of consolation over you."
• Charles's note — None on this verse.

27:2and said unto him: 'Behold Esau thy brother will take vengeance on thee so as to kill thee.

• MT — Gen. 27:42: "Behold, your brother Esau consoles himself in your regard to kill you" (הִנֵּה עֵשָׂו אָחִיךָ מִתְנַחֵם לְךָ לְהָרְגֶךָ) — Esau "comforts himself" with the thought of killing Jacob; Jubilees turns the consolation into vengeance.
• LXX — Gen. 27:42: "Behold, Esau thy brother threatens thee to kill thee" — the LXX's "threatens" agrees with Jubilees' "will take vengeance" against the MT's "consoles himself".
• Targums — No separate Targum expansion on this verse (PJ on Gen. 27:42 is cited at v. 1).
• Midrash — No separate midrashic expansion on this verse (BR 67 on Gen. 27:42 is cited at v. 1).
• Charles's note — None on this verse.

27:3Now, therefore, my son, obey my voice, and arise and flee thou to Laban, my brother, to Haran, and tarry with him a few days until thy brother's anger turns away, and he remove his anger from thee, and forget all that thou hast done; then I will send and fetch thee from thence.'

• MT — Gen. 27:43–45: "Now my son, heed my voice and arise, flee to Laban my brother, to Haran. Live with him a few days, until your brother's anger will subside... until your brother's anger will subside from you, and he will forget that which you did to him, and I will send and take you from there."
• LXX — Gen. 27:43–45: "Now then, my son, hear my voice, and rise and depart quickly into Mesopotamia to Laban my brother into Charran. And dwell with him certain days, until thy brother's anger [depart]... and he forget what thou hast done to him; and I will send and fetch thee thence."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 67 (on Gen. 27:43–44): "'Live with him a few [aḥadim] years.' It is written: 'Jacob worked seven years for Rachel; they were in his eyes but a few [aḥadim] days, in his love of her' (Gen. 29:20). R. Ḥanina bar Pazi said: Aḥadim is written here and aḥadim is written elsewhere. Just as elsewhere, aḥadim is seven years, so, too aḥadim that is stated here is seven years." Contrast: the midrash reads the "few days" as seven years; Jubilees keeps "a few days".
• Charles's note — None on this verse.

27:4And Jacob said: 'I am not afraid; if he wishes to kill me, I will kill him.'

• MT — No parallel in the passages read: Jacob's defiance is Jubilees' addition; Genesis has no such exchange.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 27.
• Midrash — No parallel in BR 67 as read.
• Charles's note — None on this verse.

27:5But she said unto him: 'Let me not be bereft of both my sons on one day.'

• MT — Gen. 27:45: "why should I be bereaved of you both in one day?" (לָמָה אֶשְׁכַּל גַּם־שְׁנֵיכֶם יוֹם אֶחָד).
• LXX — Gen. 27:45: "lest at any time I should be bereaved of you both in one day."
• Targums — PJ on Gen. 27:42–45: Rebekah's fear of being bereaved of both sons is compared to Eve, bereaved of Abel and Cain in one day.
• Midrash — BR 67 (on Gen. 27:45): "'Until your brother's anger will subside' — his mother in her righteousness said: 'Until your brother's anger will subside,' but he did not do so, but rather: 'His wrath mauled perpetually and his fury kept forever' (Amos 1:11). Reish Lakish said: His fury and his wrath did not move from his mouth — 'why should I be bereaved of both of you?'"
• Charles's note — None on this verse.

27:6And Jacob said to Rebecca his mother: 'Behold, thou knowest that my father has become old, and does not see because his eyes are dull, and if I leave him it will be evil in his eyes, because I leave him and go away from you, and my father will be angry, and will curse me. I will not go; when he sends me, then only will I go.'

• MT — Gen. 27:1 (background to the "old... eyes are dull" of this verse): "When Isaac was old and his eyes were too dim to see" (see ch. 26, v. 1). The refusal itself — Jacob will go only when Isaac sends him — is Jubilees' addition; Genesis has no such exchange.
• LXX — Gen. 27:1: Isaac was old, and his eyes were dimmed so that he could not see.
• Targums — PJ Gen. 27:1: Isaac's eyes were darkened because at the Binding he looked and saw the Throne of Glory (see ch. 26, v. 1).
• Midrash — BR 65 (on Gen. 27:1): his eyes dimmed because he exonerated the wicked, or so that Jacob could take the blessings, or from the angels' tears at the Binding, or from looking at the Divine Presence (see ch. 26, v. 1).
• Charles's note — n. 144:1: "The author desires to relieve Jacob of the reproach of leaving his father in his old age."

27:7And Rebecca said to Jacob: 'I will go in and speak to him, and he will send thee away.'

• MT — No parallel in the passages read: Rebekah's promise to speak to Isaac is Jubilees' addition; in Genesis she goes to Isaac directly (Gen. 27:46) without this exchange.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 27.
• Midrash — No parallel in BR 67 as read.
• Charles's note — None on this verse.

27:8And Rebecca went in and said to Isaac: 'I loathe my life because of the two daughters of Heth, whom Esau has taken him as wives; and if Jacob take a wife from among the daughters of the land such as these, for what purpose do I further live, for the daughters of Canaan are evil.'

• MT — Gen. 27:46: "Rebecca said to Isaac: I loathe my life due to the daughters of Ḥet. If Jacob takes a wife from the daughters of Ḥet, like these, from the daughters of the land, why do I need life?" Jubilees adds "for the daughters of Canaan are evil" and names the two daughters of Heth as Esau's wives.
• LXX — Gen. 27:46: "And Rebecca said to Isaac, I am weary of my life, because of the daughters of the sons of Chet; if Jacob shall take a wife of the daughters of this land, wherefore should I live?"
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 67 (on Gen. 27:46): "'Rebecca said to Isaac: I loathe my life [due to the daughters of Ḥet]' — Rav Huna said: She began collecting mucus from her nose and casting it down. 'If Jacob takes... from the daughters of Ḥet, like these' — she was striking this one, then that one, and that one, then this one." (Esau's wives were standing there.)
• Charles's note — n. 145:1: "Cf. Gen. xxvii. 46."

27:9And Isaac called Jacob and blessed him, and admonished him and said unto him: 'Do not take thee a wife of any of the daughters of Canaan;

• MT — Gen. 28:1: "Isaac summoned Jacob and he blessed him. He commanded him and said to him: Do not take a wife from the daughters of Canaan."
• LXX — Gen. 28:1: "And Isaac having called for Jacob, blessed him, and charged him, saying, Thou shalt not take a wife of the daughters of the Chananites."
• Targums — No Targum expansion on this verse was seen; Onk. Gen. 28:1 renders literally.
• Midrash — BR 67 (on Gen. 28:1): "'Isaac summoned Jacob and he blessed him' — R. Abahu said: Because the blessings were uncertain in his hand. Where were they reinforced in his hand? It is here, 'Isaac summoned Jacob.' R. Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received his blessings. The verse states: 'Isaac summoned Jacob and he blessed him.' R. Berekhya said: This is analogous to the son of kings who was digging to take a pound of gold. He [the king] said to him: 'Why clandestinely? Come and take it openly.' 'Isaac summoned Jacob and he blessed him.' 'He commanded him' — he cautioned him against the daughters of Aner, Eshkol, and Mamre (Gen. 14:24)."
• Charles's note — None on this verse.

27:10arise and go to Mesopotamia, to the house of Bethuel, thy mother's father, and take thee a wife from thence of the daughters of Laban, thy mother's brother.

• MT — Gen. 28:2: "Arise, go to Paddan-aram, to the house of Bethuel your mother's father; and take a wife from there from the daughters of Laban, your mother's brother."
• LXX — Gen. 28:2: "Rise and depart quickly into Mesopotamia, to the house of Bathuel the father of thy mother, and take to thyself thence a wife of the daughters of Laban thy mother's brother."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No separate midrashic expansion on this verse (BR 67 on Gen. 28:1, on the "commanded him", is cited at v. 9).
• Charles's note — None on this verse.

27:11And God Almighty bless thee and increase and multiply thee that thou mayest become a company of nations, and give thee the blessings of my father Abraham, to thee and to thy seed after thee, that thou mayest inherit the land of thy sojournings and all the land which God gave to Abraham: go, my son, in peace.'

• MT — Gen. 28:3–4: "May El Shaddai bless you and make you fruitful and multiply you, that you may become an assembly of peoples. May He give you the blessing of Abraham, to you and your seed with you, that you may possess the land where you are sojourning, which God gave to Abraham."
• LXX — Gen. 28:3–4: "And may my God bless thee, and increase thee, and multiply thee, and thou shalt become gatherings of nations. And may he give thee the blessing of my father Abraam, even to thee and to thy seed after thee, to inherit the land of thy sojourning, which God gave to Abraam."
• Targums — PJ Gen. 28:3: "El Shadai will bless thee with many possessions, and increase thee and multiply thee into twelve tribes, and thou shalt be worthy of the congregation of the sons of the Sanhedrin, the sum of which is seventy, according to the number of the nations." Onk. Gen. 28:3 renders "assembly of peoples [tribes]".
• Midrash — No midrash on Gen. 28:3–4 was seen in BR 67 or BR 68 as read.
• Charles's note — None on this verse.

27:12And Isaac sent Jacob away, and he went to Mesopotamia, to Laban the son of Bethuel the Syrian, the brother of Rebecca, Jacob's mother.

• MT — Gen. 28:5: "So Isaac sent away Jacob, and he went into Mesopotamia to Laban the son of Bethuel the Syrian, the brother of Rebecca the mother of Jacob and Esau" (

  וַיִּשְׁלַח יִצְחָק אֶת־יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָה אֲרָם אֶל־לָבָן בֶּן־בְּתוּאֵל הָאֲרַמִּי אֲחִי רִבְקָה אֵם יַעֲקֹב וְעֵשָׂו

  ).
• LXX — Gen. 28:5: "So Isaac sent away Jacob, and he went into Mesopotamia to Laban the son of Bethuel the Syrian, the brother of Rebecca the mother of Jacob and Esau."
• Targums — No Targum expansion on this verse was seen.
• Midrash — No midrash on Gen. 28:5 was seen in BR 67 or BR 68 as read.
• Charles's note — None on this verse.

27:13And it came to pass after Jacob had arisen to go to Mesopotamia that the spirit of Rebecca was grieved after her son, and she wept.

• MT — No parallel in the passages read: Rebekah's grief and weeping after Jacob's departure is Jubilees' addition; Genesis has no such scene.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 67 or BR 68 as read.
• Charles's note — None on this verse.

27:14And Isaac said to Rebecca: 'My sister, weep not on account of Jacob, my son; for he goeth in peace, and in peace will he return.

• MT — No direct parallel in the passages read: Isaac's "My sister, weep not" is Jubilees' addition; Genesis has no such scene.
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 67 or BR 68 as read.
• Charles's note — n. 145:2: "The use of 'sister' as a term of endearment (to a wife) may be illustrated from Tobit V. 20, vii. 16; Canticles iv. 9, etc., but appears to be unknown to Rabbinic literature. Its use here may be designed to justify Isaac's having called Rebecca his sister at Abimelech's court." (His citations; Tobit and the Song of Songs were not opened for this chapter.)

27:15The Most High God will preserve him from all evil, and will be with him; for He will not forsake him all his days;

• MT — Gen. 28:15: "And behold, I am with you: I will guard you wherever you go... for I will not leave you until I have done what I have promised you" (הִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ... כִּי לֹא אֶעֱזָבְךָ) — Isaac's assurance repeats God's own promise to Jacob.
• LXX — Gen. 28:15: "And behold I am with thee to preserve thee continually in all the way wherein thou shalt go; and I will bring thee back to this land; for I will not desert thee, until I have done all that I have said to thee."
• Targums — Onk. Gen. 28:15: "My Word is your support."
• Midrash — BR 69 (on Gen. 28:15): "And, behold, I am with you, and will keep you wherever you will go" — the Rabbis say: "He answered him regarding everything, but regarding sustenance, he did not answer him." "If God will be with me" (Gen. 28:20) — He said to him: "Behold I am with you"; "and He will keep me on this way" — "and will keep you wherever you will go"; "and I return to my father's house in peace" — "and will bring you back to this land." But regarding sustenance, he did not answer him. R. Isi said: "He answered him regarding sustenance as well, as it is stated: 'For I will not leave you [e'ezovkha],' just as it says: 'I have never seen a righteous man forsaken [ne'ezav], [or his children seeking bread]' (Ps. 37:25)."
• Charles's note — None on this verse.

27:16For I know that his ways will be prospered in all things wherever he goes, until he return in peace to us, and we see him in peace.

• MT — Gen. 28:15: "I will guard you wherever you go, and will bring you back to this land" — the return in peace of this verse.
• LXX — Gen. 28:15: "I will bring thee back to this land."
• Targums — No separate Targum expansion on this verse (Onk. Gen. 28:15 is cited at v. 15).
• Midrash — No separate midrashic expansion on this verse (BR 69 on Gen. 28:15 is cited at v. 15).
• Charles's note — None on this verse.

27:17Fear not on his account, my sister, for he is on the upright path and he is a perfect man: and he is faithful and will not perish. Weep not.'

• MT — Gen. 25:27: "Jacob was a perfect man (אִישׁ תָּם), dwelling in tents" — the "perfect man" of this verse.
• LXX — The LXX of Genesis 25:27 was not read for this chapter.
• Targums — Onk. Gen. 25:27: Jacob was "serving in the house of study." PJ Gen. 25:27: Jacob was "a minister of the instruction-house of Eber" — the upright path of this verse.
• Midrash — No midrash on Gen. 25:27 was read (Bereishit Rabbah 63 was not read for this chapter).
• Charles's note — None on this verse.

27:18And Isaac comforted Rebecca on account of her son Jacob, and blessed him.

• MT — No parallel in the passages read: Isaac's comforting of Rebekah and second blessing is Jubilees' addition (the blessing of Gen. 28:1–4 is already given at vv. 9–11 above).
• LXX — No parallel in the passages read.
• Targums — No parallel in the Targums on Genesis 28.
• Midrash — No parallel in BR 67 or BR 68 as read.
• Charles's note — None on this verse.

27:19And Jacob went from the Well of the Oath to go to Haran on the first year of the second week in the forty-fourth jubilee, and he came to Luz on the mountains, that is, Bethel, on the new moon of the first month of this week, [2115 A.M.] and he came to the place at even and turned from the way to the west of the road that night: and he slept there; for the sun had set.

• MT — Gen. 28:10–11: "Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." Contrast: Jubilees names the departure point "the Well of the Oath" (Beer-sheba), dates the arrival at Luz/Bethel to the new moon of the first month, and adds the turn "to the west of the road".
• LXX — Gen. 28:10–11: "And Jacob went forth from the well of the oath (ἀπὸ τοῦ φρέατος τοῦ ὅρκου), and departed into Charrhan. And came to a certain place and slept there, for the sun had gone down; and he took one of the stones of the place, and put it at his head, and lay down to sleep in that place" — the LXX's "well of the oath" is Jubilees' "Well of the Oath", where the MT reads Beer-sheba.
• Targums — PJ Gen. 28:10–11: five miracles were wrought for Jacob on leaving Beersheba — (1) the hours of the day were shortened and the sun set before its time, for the Word desired to speak with him; (2) the four stones he set for his pillow became one stone in the morning; (3) the stone that all the flocks rolled from the well's mouth, he rolled away with one of his arms; (4) the well overflowed, water rising to the edge, all the days he was in Haran; (5) the country was shortened before him, so in one day he went forth and came to Haran. "He prayed in the place of the house of the sanctuary."
• Midrash — BR 68 (on Gen. 28:10): "Jacob departed from Beersheba" — R. Pinḥas: "Then you will walk on your way securely... When you lie down, you will not be afraid" (Prov. 3:23–24) — of Esau and Laban. "From Beersheba" — R. Yudan: "From the source [be'er] of the oath [shevua]"; Rav Huna: "From the source of the birthright" (Gen. 25:33); R. Berekhya: "From the source of the blessings." "Because the sun had set" — the Rabbis: "it teaches that the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately." "Those two hours that the Holy One blessed be He caused the orb of the sun to set when he left his father's house, when did He restore them? It was when he returned to his father's house. That is what is written: 'The sun rose for him' (Gen. 32:32)."
• Charles's note — None on this verse.

27:20And he took one of the stones of that place and laid <it at his head> under the tree, and he was journeying alone, and he slept.

• MT — Gen. 28:11: "he took one of the stones of the place, and put it under his head, and lay down in that place to sleep." Contrast: Jubilees adds "under the tree" and "he was journeying alone"; Genesis has no tree.
• LXX — Gen. 28:11: "he took one of the stones of the place, and put it at his head, and lay down to sleep in that place."
• Targums — PJ Gen. 28:11: "he prayed in the place of the house of the sanctuary"; the four stones of the holy place. Onk. Gen. 28:11 renders literally.
• Midrash — BR 68 (on Gen. 28:11): "He took from the stones of the place" — R. Yehuda: "He took twelve stones. So, the Holy One blessed be He decreed that he would produce twelve tribes." R. Neḥemya: "He took three stones... if these three stones join with one another, I know that He will designate His name upon me." The Rabbis: "The minimum number of 'stones' is two... if these two stones join with one another, I will know that waste will not emerge from me." R. Levi and R. Elazar: "He made them in the shape of a roof gutter and placed it beneath his head because he feared the beasts." R. Berekhya: "Those stones that Jacob placed under his head became like a bed and a feather pillow under him."
• Charles's note — n. 146:1: "? which marked a shrine." — as printed, with the leading query mark; the note evidently concerns the tree of this verse.

27:21And he dreamt that night, and behold a ladder set up on the earth, and the top of it reached to heaven, and behold, the angels of the Lord ascended and descended on it: and behold, the Lord stood upon it.

• MT — Gen. 28:12–13: "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. And, behold, the LORD stood beside him" (

  וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי א-להים עֹלִים וְיֹרְדִים בּוֹ.

  .. וְהִנֵּה ייי נִצָּב עָלָיו).
• LXX — Gen. 28:12–13: "and dreamed, and behold a ladder fixed on the earth, whose top reached to heaven, and the angels of God ascended and descended on it. And the Lord stood upon it."
• Targums — PJ Gen. 28:12: the two angels who had gone to Sodom, expelled for revealing the secrets of the Lord of the world, accompanied Jacob to Bethel; they ascended and said, "Come, see Jakob the pious, whose likeness is inlaid in the throne of glory."
• Midrash — BR 68 (on Gen. 28:12): Bar Kappara: "'Behold, a ladder' — this is the ramp; 'was set on the earth' — this is the altar, 'you shall make for Me an altar of earth' (Exod. 20:21); 'Its top was reaching the heavens' — these are the offerings whose fragrance reaches the heavens; 'Behold, the angels of God' — these are the High Priests; 'were ascending and descending on it' — as they ascend and descend on the ramp." The Rabbis: "'Behold, a ladder' — this is Sinai... The letters of sulam (ladder) equal the letters of Sinai (130)." R. Salmoni: "He showed him a three-legged Throne of Glory. R. Yehoshua of Sikhnin: '[God told Jacob] You are the third leg.'" R. Levi: "The ministering angels, because they revealed the secrets of the Holy One blessed be He, they were banished from their place for one hundred and thirty eight years... Where did they return? It was here. 'Ascending and descending' — ascending and then descending." And: "those who accompanied him in the Land of Israel were ascending; 'descending' — those who would accompany him outside the Land of Israel."
• Charles's note — None on this verse.

27:22And he spake to Jacob and said: 'I am the Lord God of Abraham, thy father, and the God of Isaac; the land whereon thou art sleeping, to thee will I give it, and to thy seed after thee.

• MT — Gen. 28:13: "I am the ETERNAL, the God of your father Abraham and the God of Isaac. The land on which you lie, I will give to you and your descendants" (

  אֲנִי ייי אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ

  ).
• LXX — Gen. 28:13: "I am the God of thy father Abraam, and the God of Isaac; fear not, the land on which thou liest, to thee will I give it, and to thy seed."
• Targums — Onk. Gen. 28:13: "the Glory of Adonoy stood over him."
• Midrash — BR 69 (on Gen. 28:13): "And, behold, the Lord was standing over him" — R. Abahu: "So, initially, 'behold, the angels of God were ascending and descending on it' (Gen. 28:12). When the Holy One blessed be He revealed Himself they fled from on it." R. Ḥiyya Rabba and R. Yanai: "'On it' — on the ladder; and one said: 'On it' — on Jacob." R. Yoḥanan: "The wicked stand over their gods — 'Pharaoh was dreaming, and behold, he stood over the Nile' (Gen. 41:1). But the righteous, their God stands over them." "The land upon which you lie, to you I will give it, and to your descendants" — R. Shimon in the name of bar Kappara: "He folded it like a notepad and placed it under his head, like a person who says: 'Whatever is under your head is yours.'"
• Charles's note — None on this verse.

27:23And thy seed shall be as the dust of the earth, and thou shalt increase to the west and to the east, to the north and the south, and in thee and in thy seed shall all the families of the nations be blessed.

• MT — Gen. 28:14: "Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants."
• LXX — Gen. 28:14: "And thy seed shall be as the sand of the earth; and it shall spread abroad to the sea, and the south, and the north, and to the east; and in thee and in thy seed shall all the tribes of the earth be blessed."
• Targums — Onk. Gen. 28:14 renders "thy seed shall be [many] as the dust" and "you shall spread out [be strong]" with only small glosses; no expansion on this verse was seen.
• Midrash — BR 69 (on Gen. 28:14): "'Your descendants will be as the dust' — just as the dust is blessed only by means of water, so, your descendants will be blessed only by means of Torah, that is likened to water. Just as the dust of the earth outlasts all metal vessels and endures forever, so, your descendants will outlast the entire world and endure forever. Just as dust is trodden upon by all, so, your children will be trodden upon (Isa. 51:23)." "'You shall spread out to the west, and to the east, and to the north, and to the south' — R. Abba bar Kahana said: It is you who split the sea (Mic. 2:13). R. Yosei bar Ḥanina said: He also showed them the divisions of Ezekiel (Ezek. 48:1–29)... Isaiah came and articulated: 'For you will spread out to the right and the left...' (Isa. 54:3)."
• Charles's note — None on this verse.

27:24And behold, I will be with thee, and will keep thee whithersoever thou goest, and I will bring thee again into this land in peace; for I will not leave thee until I do everything that I told thee of.'

• MT — Gen. 28:15: "And behold, I am with you: I will guard you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you."
• LXX — Gen. 28:15: "And behold I am with thee to preserve thee continually in all the way wherein thou shalt go; and I will bring thee back to this land; for I will not desert thee, until I have done all that I have said to thee."
• Targums — No separate Targum expansion on this verse (Onk. Gen. 28:15 is cited at v. 15).
• Midrash — No separate midrashic expansion on this verse (BR 69 on Gen. 28:15 is cited at v. 15).
• Charles's note — None on this verse.

27:25And Jacob awoke from his sleep, and said, 'Truly this place is the house of the Lord, and I knew it not.' And he was afraid and said: 'Dreadful is this place which is none other than the house of God, and this is the gate of heaven.'

• MT — Gen. 28:16–17: "Jacob awaked out of his sleep, and said, Surely the LORD is in this place; and I knew it not. And he was afraid, and said, How full of awe is this place! this is none other than the house of God, and this is the gate of heaven."
• LXX — Gen. 28:16–17: "And Jacob awaked out of his sleep, and said, The Lord is in this place, and I knew it not. And he was afraid, and said, How fearful is this place! this is none other than the house of God, and this is the gate of heaven."
• Targums — Onk. Gen. 28:16: "the Glory of Adonoy dwells in this place." Onk. Gen. 28:17: "This is none other than the house of God [not a regular place but a place where it is the will of God to receive prayers], and this is the gate of [opposite] heaven." PJ Gen. 28:16: "the Glory of the Lord's Shekinah dwelleth in this place." PJ Gen. 28:17: "the sanctuary of the Name of the Lord, the proper spot for prayer, set forth before the gate of heaven and founded beneath the throne of glory."
• Midrash — BR 69 (on Gen. 28:16): "'Jacob awoke from his sleep' — R. Yoḥanan said: From his studies [mimishnato]. 'He said: Indeed, the Lord is in this place' — indeed, the Divine Presence is resting in this place, and I did not know." BR 69 (on Gen. 28:17): "R. Elazar said in the name of R. Yosei ben Zimra: The ladder was standing in Beersheba, and its incline reached the Temple... R. Yehuda ben R. Simon said: The ladder was standing at the Temple and its incline reached Beit El." "This is nothing other than the house of God, and this is the gate of the heavens" — Rav Aḥa: "This gate is destined to open for many righteous men like you." R. Shimon ben Yoḥai: "The supernal Temple is only eighteen mil higher than the earthly Temple. What is the source? 'And this is [vezeh] the gate of the heavens' — the numerical value of vezeh [is 18]." And: "the Holy One blessed be He showed him the Temple destroyed and built. 'He was frightened, and he said: How awesome is this place' — that is built (Ps. 68:36). 'This is nothing' — that is destroyed (Lam. 5:17). 'Other than the house of God' — built and enhanced in the future (Ps. 147:13)."
• Charles's note — None on this verse.

27:26And Jacob arose early in the morning, and took the stone which he had put under his head and set it up as a pillar for a sign, and he poured oil upon the top of it. And he called the name of that place Bethel; but the name of the place was Luz at the first.

• MT — Gen. 28:18–19: "Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first."
• LXX — Gen. 28:18–19: "And Jacob rose up in the morning, and took the stone he had laid there by his head, and he set it up as a pillar, and poured oil on the top of it. And he called the name of that place, the House of God; and the name of the city before was Ulam-luz."
• Targums — No Targum expansion on this verse was seen.
• Midrash — BR 69 (on Gen. 28:18): "Jacob awoke early in the morning, and he took the stone... and poured oil on the top of it" — "He provided to him, from the heavens, enough to fill a jug to its mouth." BR 69 (on Gen. 28:19): "'However, Luz' — this is Luz, in which they dye sky blue wool. This is Luz that Sennacherib attacked but did not transfer its population; [that] Nebuchadnezzar [attacked], but he did not destroy it. This is Luz, over which the angel of death never had dominion... R. Abba bar Kahana said: Why is it called Luz? Anyone who would enter it would proliferate mitzvot and good deeds like an almond tree [luz]. The Rabbis say: Just as a luz has no opening, so, too, no man could ascertain the location of the city entrance" (Judg. 1:24–25).
• Charles's note — None on this verse.

27:27And Jacob vowed a vow unto the Lord, saying: 'If the Lord will be with me, and will keep me in this way that I go, and give me bread to eat and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God, and this stone which I have set up as a pillar for a sign in this place, shall be the Lord's house, and of all that thou givest me, I shall give the tenth to thee, my God.'

• MT — Gen. 28:20–22: "Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the LORD be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee."
• LXX — Gen. 28:20–22: "And Jacob vowed a vow, saying, If the Lord God will be with me, and guard me throughout on this journey, on which I am going, and give me bread to eat, and raiment to put on, and bring me back in safety to the house of my father, then shall the Lord be for a God to me. And this stone, which I have set up for a pillar, shall be to me a house of God; and of all whatsoever thou shalt give me, I will tithe a tenth for thee."
• Targums — Onk. Gen. 28:20–22: "the Word of God will be my support"; the stone "will become a House of God [place where I will worship upon it before God]"; the tithe is given "before You". PJ Gen. 28:20: the vow adds keeping "from shedding innocent blood, and from strange worship, and from impure converse". PJ Gen. 28:22: the stone is "ordained for the house of the sanctuary of the Lord, and upon it shall generations worship the Name of the Lord".
• Midrash — No midrash on Gen. 28:20–22 was seen (the English text of BR 69 as returned ends at Gen. 28:19).
• Charles's note — None on this verse.

Counted programmatically from the tally markers at the end of each verse section (one verse counts once per corpus if it carries a genuine parallel, contrast, or Charles note for that corpus; a Targum entry that says only "renders literally, without expansion" is not counted). Use an anchored grep (`^<!-- tally:`) so the explanatory sentence below the table is not itself counted.

Parallels in this chapter — MT — 1, 2, 3, 5, 6, 8, 9, 10, 11, 12, 15, 16, 17, 19, 20, 21, 22, 23, 24, 25, 26, 27: 22; LXX — 1, 2, 3, 5, 6, 8, 9, 10, 11, 12, 15, 16, 19, 20, 21, 22, 23, 24, 25, 26, 27: 21; Targums — 1, 5, 6, 11, 15, 17, 19, 20, 21, 22, 25, 27: 12; Midrash — 1, 3, 5, 6, 8, 9, 15, 19, 20, 21, 22, 23, 25, 26: 14; Charles's notes — 6, 8, 14, 20: 4; No parallel at all — 4, 7, 13, 18: 4.

Chapter 28 — Jacob Marries Leah and Rachel; His Children Cite

"Jacob's Marriage to Leah and Rachel; his Children and Riches (xxviii. i-30; cf. Gen. xxix., xxx., xxxi. 1-2)." — Charles's section heading to the chapter as printed in the sacred-texts reprint. CCEL gives the fuller descriptive heading (quoted above as the chapter title, with "leah" uncapitalised as printed there). The CCEL page for this chapter is complete (30 verses) and is the base text; the sacred-texts reprint (jub59.htm) supplies Charles's notes.

Jubilees chapter 28 retells Genesis 29:21–35, Genesis 30:1–13, 30:17–22, 30:24–25, 30:28, 30:32, 30:39, 30:43, and Genesis 31:1–2: Jacob's marriage to Leah and then Rachel, the births of the eleven sons and Dinah, Jacob's request to leave Laban, the wage of marked animals, his enrichment, and Laban's turning against him. The retelling adds what Genesis does not have: a dated birth for every child (day, month, and week of years, from Reuben on the fourteenth day of the ninth month in the first year of the third week to Joseph on the new moon of the fourth month in the sixth year of the fourth week); the rule against giving the younger daughter before the elder, written in the heavenly tablets, with guilt set down in heaven and a command to Israel (vv. 6–7); Jacob himself naming the first five sons and Dan ("he called") where Genesis has the mother name them ("she called"); Zebulun and Dinah born as twins (v. 23); Issachar handed to a nurse (v. 22); and Laban taking back his sheep and watching Jacob with evil intent (v. 30). It also omits what Genesis has: the whole well scene (Gen. 29:1–13), the mandrake bargain (Gen. 30:14–16), and the rods at the watering troughs (Gen. 30:37–42) — the marked lambs are simply born so. The birth dates do not run in strict order: Issachar is dated to the fourth year of the fourth week (2132 A.M.) but is narrated after Asher, dated to the fifth year (2133 A.M.); Dan is dated to the same year as Levi (2127 A.M.). Charles's note 148:5 flags this: "The order of birth, as given in Jubilees, is complicated by textual difficulties." This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 29, Genesis 30, and Genesis 31:1–2.

LXX — the Greek Genesis 29, Genesis 30, and Genesis 31:1–2, where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 29, 30, and 31:1–2.

Midrash — Bereishit Rabbah 70 (on Gen. 28:20–29:30), Bereishit Rabbah 71 (on Gen. 29:31–30:13), Bereishit Rabbah 72 (on Gen. 30:14–21), Bereishit Rabbah 73 (on Gen. 30:22–31:2), and Pirkei de-Rabbi Eliezer 36 (on Jacob and Laban), as far as they were read.

Under each verse, Charles's own notes are given where they bear on the text.

28:1And he went on his journey, and came to the land of the east, to Laban, the brother of Rebecca, and he was with him, and served him for Rachel his daughter one week.

• MT — Gen. 29:1: "Then Jacob went on his journey, and came to the land of the people of the east" (וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי־קֶדֶם). Gen. 29:20: "Jacob served seven years for Rachel, and they seemed unto him but a few days, for the love he had to her." Contrast: Genesis has Jacob arrive at a well, roll the stone away, water Laban's flock, and kiss Rachel before he ever reaches Laban's house (Gen. 29:2–13); Jubilees skips the whole well scene and has him go straight to Laban and serve "one week" — one week of years, i.e. seven years.
• LXX — Gen. 29:1: "And Jacob started and went to the land of the east to Laban, the son of Bathuel the Syrian, and the brother of Rebecca, mother of Jacob and Esau" (Καὶ ἐξᾴρας Ἰακὼβ τοὺς πόδας ἐπορεύθη εἰς γῆν ἀνατολῶν, πρὸς Λάβαν). Gen. 29:20: "And Jacob served for Rachel seven years, and they were before him as a few days, by reason of his loving her." Like the MT, the LXX then has the well scene (29:2–13), which Jubilees omits.
• Targums — PJ Gen. 29:1: "And Jakob lifted up his feet lightly to proceed, and he came to the land of the children of the east." PJ Gen. 29:10, on the omitted well scene: Jacob "rolled the stone with one of his arms from the mouth of the Well; and the well uprose, and the waters ascended to the top of it; and he watered the sheep of Laban... and it uprose for twenty years."
• Midrash — BR 70 (on Gen. 29:1): "'Jacob lifted his feet' — Rabbi Aḥa said: 'A healing heart is the life of the flesh' (Prov. 14:30) — when one is the recipient of good tidings, his heart bears his feet. That is what is said: The stomach bears the feet." BR 70 (on Gen. 29:2–3), on the omitted well scene: R. Ḥama bar Ḥanina interprets the well in six ways — the well that accompanied Israel in the desert (the three flocks being Moses, Aaron, and Miriam); Zion, with the three flocks as the three pilgrimage festivals, or the three courts, or the first three kingdoms, or the Sanhedrin with its three rows of students, or the synagogue with the three called to the Torah; and R. Yoḥanan interprets it of Sinai, the well being Sinai, the three flocks priests, Levites, and Israelites, the great stone the Divine Presence.
• Charles's note — 147:1: "i. e. seven years. For 1 cf. Gen. xxix. 1, 20."

28:2And in the first year of the third week he said unto him: 'Give me my wife, for whom I have served thee seven years'; and Laban said unto Jacob: 'I will give thee thy wife.'

• MT — Gen. 29:21: "And Jacob said to Laban, Give me my wife, for my time is fulfilled" (וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי). Jubilees dates the demand to "the first year of the third week" (2122 A.M. in Charles's apparatus); Genesis gives no date.
• LXX — Gen. 29:21: "And Jacob said to Laban, Give me my wife, for my days are fulfilled, that I may go in to her" (πεπλήρωνται γὰρ αἱ ἡμέραι).
• Targums — No Targum expansion on this verse was seen (Onk. Gen. 29:21 renders literally, "for my term [of labor] is completed").
• Midrash — BR 70 (on Gen. 29:21): "'Jacob said to Laban: Give me my wife' — Rabbi Aivu said: Even a dissolute person does not use that language, but Jacob said so: 'Give me my wife... and I will consort with her'? Rather, this is what he said to him: 'The Holy One blessed be He said to me that I would produce twelve tribes. Now, I am approximately eighty-four years old, and if I do not produce them now, when will I produce them?' That is why it was necessary for the verse to say: 'Jacob said to Laban: Give me my wife.'"
• Charles's note — 147:2: "For 2-4 cf. Gen. xxix. 21-25."

28:3And Laban made a feast, and took Leah his elder daughter, and gave (her) to Jacob as a wife, and gave her Zilpah his handmaid for an handmaid; and Jacob did not know, for he thought that she was Rachel.

• MT — Gen. 29:22–24: "And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. And Laban gave unto his daughter Leah Zilpah his maid for an handmaid." Contrast: Genesis does not say Jacob failed to notice; Jubilees adds "and Jacob did not know, for he thought that she was Rachel."
• LXX — Gen. 29:22–24: "And Laban gathered together all the men of the place, and made a marriage-feast. And it was even, and he took his daughter Lea, and brought her in to Jacob, and Jacob went in to her. And Laban gave to his daughter Lea, Zelpha his handmaid, as a handmaid for her."
• Targums — PJ Gen. 29:22: Laban gathered the men of the place and "made them a feast. Answering he said to them, Behold, seven years since Jakob came to us the wells have not failed and the watered places are multiplied: and now come, let us counsel against him cunning counsel, that he may remain with us. And they gave him cunning counsel that he should take Leah to him instead of Rahel." PJ Gen. 29:23: Laban "gave to him Zilpha his daughter, whom his concubine had borne to him, and he delivered her to Leah his daughter to be her handmaid."
• Midrash — BR 70 (on Gen. 29:22–24): "Laban gathered all the people of his place. He said to them: 'You know that we were hard-pressed for water, but once this righteous man came here, the water was blessed.' [They said to him:] 'What can we do for you?' He said to them: 'If you wish, I will deceive him, and give him Leah, as he loves this Rachel greatly, and he will spend another seven years with you.' They said to him: 'Do as you please.' He said to them: 'Give me collateral that no one of you will disclose it.' They gave him collateral and he obtained with it wine, oil, and meat. That is why he is called Laban the Aramean; because he deceived [sherima] the people of his place. All day they were praising him. When night fell, he said to them: 'What is this?' They told him 'You performed an act of kindness with your merit.' They were lauding before him, and saying: 'It is fitting, it is fitting [ha laya ha laya] — she is Leah, she is Leah.' At night, they brought the bride and covered the lamps. He said to them: 'What is this?' They said to him: 'What, do you think that we are rams like you?' All that night he called her Rachel and she answered him."
• Charles's note — 147:2: "For 2-4 cf. Gen. xxix. 21-25."

28:4And he went in unto her, and behold, she was Leah; and Jacob was angry with Laban, and said unto him: 'Why hast thou dealt thus with me? Did not I serve thee for Rachel and not for Leah? Why hast thou wronged me?

• MT — Gen. 29:25: "And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?" (

  וַיְהִי בַבֹּקֶר וְהִנֵּה־הִוא לֵאָה וַיֹּאמֶר אֶל־לָבָן מַה־זֹּאת עָשִׂיתָ לִּי הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ וְלָמָּה רִמִּיתָנִי

  ). Contrast: Genesis has Jacob discover it was Leah in the morning; Jubilees has him discover it on going in to her, and adds "Jacob was angry with Laban."
• LXX — Gen. 29:25: "And it was morning, and behold it was Lea; and Jacob said to Laban, What is this that thou hast done to me? did I not serve thee for Rachel? and wherefore hast thou deceived me?" (Ἐγένετο δὲ πρωῒ, καὶ ἰδοὺ ἦν Λεία).
• Targums — PJ Gen. 29:25: "And it was the time of the morning and he saw her, and behold, she was Leah, whom all the night he had thought to be Rahel; because Rahel had delivered to her all the things with which Jakob had presented her." (Rachel gave Leah the signs Jacob had given her — the detail Genesis does not have.)
• Midrash — BR 70 (on Gen. 29:25): "'In the morning, and behold, she was Leah.' He said to her: 'What, you are a deceiver, daughter of a deceiver, did I not call you Rachel at night and you answered me?' She said to him: 'Is there a barber without disciples? Did your father not call you Esau and you answered him?'" BR 70 treats Gen. 29:25–27 together, with the comment (R. Yaakov bar Aḥa) "From here we learn that one does not mix joy with joy, but rather, 'complete the week for this one...'" — that comment attaches to 29:27 and is given under v. 8.
• Charles's note — 147:2: "For 2-4 cf. Gen. xxix. 21-25."

28:5Take thy daughter, and I will go; for thou hast done evil to me.' For Jacob loved Rachel more than Leah; for Leah's eyes were weak, but her form was very handsome; but Rachel had beautiful eyes and a beautiful and very handsome form.

• MT — Gen. 29:17: "Leah had weak eyes (וְעֵינֵי לֵאָה רַכּוֹת); Rachel was shapely and beautiful" (וְרָחֵל הָיְתָה יְפַת־תֹּאַר וִיפַת מַרְאֶה). Jubilees' "Leah's eyes were weak, but her form was very handsome" follows the MT's wording, adding the handsome form for Leah as well. (In the reprint this verse begins "For Jacob loved Rachel more than Leah"; CCEL puts "Take thy daughter, and I will go; for thou hast done evil to me" at the head of this verse — see "What was not verified".)
• LXX — Gen. 29:17: "And the eyes of Lea were weak (Οἱ δὲ ὀφθαλμοὶ Λείας, ἀσθενεῖς). But Rachel was beautiful in appearance, and exceedingly fair in countenance." The LXX agrees with the MT and with Jubilees on "weak" eyes.
• Targums — Onk. Gen. 29:17: "The eyes of Leah were tender [beautiful] (יָאֲיָן)." Contrast: Onkelos softens "weak" into "beautiful", against the MT, the LXX, and Jubilees. PJ Gen. 29:17: "And the eyes of Leah were moist, (or dropping, running,) from weeping and praying before the Lord that he would not destine her for Esau the wicked; and Rahel was beautiful in appearance, and of a fair countenance."
• Midrash — BR 70 (on Gen. 29:17): "'Leah's eyes were delicate' — Rabbi Yoḥanan's disseminator interpreted: Leah's eyes were weak. He said to him: 'Your mother's eyes were weak.' What is delicate? They were delicate from weeping, as they would say: 'These were the stipulations: The elder to the elder and the younger to the younger.' She would weep and say: 'May it be His will that I will not fall to the lot of that wicked man.' Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister."
• Charles's note — 147:3: "Cf. Gen. xxix. 17-18*a*."

28:6And Laban said to Jacob: 'It is not so done in our country, to give the younger before the elder.' And it is not right to do this; for thus it is ordained and written in the heavenly tablets, that no one should give his younger daughter before the elder; but the elder, one gives first and after her the younger — and the man who does so, they set down guilt against him in heaven, and none is righteous that does this thing, for this deed is evil before the Lord.

• MT — Gen. 29:26: "And Laban said, It must not be so done in our country, to give the younger before the firstborn" (

  וַיֹּאמֶר לָבָן לֹא־יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָה

  ). All the rest of the verse — the heavenly tablets, the guilt set down in heaven, "none is righteous that does this thing" — is Jubilees' own halakhic addition; Genesis has none of it.
• LXX — Gen. 29:26: "And Laban answered, It is not done thus in our country, to give the younger before the elder" (οὐκ ἔστιν οὕτως ἐν τῷ τόπῳ ἡμῶν, δοῦναι τὴν νεωτέραν πρινὴ τὴν πρεσβυτέραν). The heavenly-tablets rule is absent here too.
• Targums — No Targum expansion on this verse was seen (Onk. and PJ Gen. 29:26 render literally).
• Midrash — No midrash comment on Gen. 29:26 alone was seen. BR 70 treats Gen. 29:25–27 together; its comment ("one does not mix joy with joy") attaches to 29:27 and is given under v. 8.
• Charles's note — 147:4: "Cf. Gen. xxix. 26." 147:5: "The comment of the angels. This rule seems to be unknown to tradition." (On the heavenly-tablets passage: the angels' comment, a rule Charles says is unknown to tradition.)

28:7And command thou the children of Israel that they do not this thing; let them neither take nor give the younger before they have given the elder, for it is very wicked.

• MT — No parallel. The command to Israel is Jubilees' own legislation, with no counterpart in Genesis 29 or elsewhere in the Torah as read for this chapter.
• LXX — No parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No midrash on this verse was seen.
• Charles's note — None on this verse.

28:8And Laban said to Jacob: 'Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou mayst serve me another seven years, that thou mayst pasture my sheep as thou didst in the former week.'

• MT — Gen. 29:27: "Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years" (

  מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם־אֶת־זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת

  ). Jubilees adds "that thou mayst pasture my sheep as thou didst in the former week."
• LXX — Gen. 29:27: "Fulfil then her sevens, and I will give to thee her also in return for thy labour, which thou labourest with me, yet seven other years" (Συντέλεσον οὖν τὰ ἕβδομα ταύτης).
• Targums — No Targum expansion on this verse was seen (Onk. and PJ Gen. 29:27 render literally).
• Midrash — BR 70 (on Gen. 29:27): "Rabbi Yaakov bar Aḥa said: From here we learn that one does not mix joy with joy, but rather, 'complete the week for this one...'"
• Charles's note — 148:1: "For 8-10 cf. Gen. xxix. 27-29."

28:9And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years, and he gave to Rachel Bilhah, the sister of Zilpah, as a handmaid.

• MT — Gen. 29:28–29: "And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also. And Laban gave to Rachel his daughter Bilhah his handmaid to be her maid." Contrast: Genesis calls Bilhah and Zilpah Laban's handmaids; Jubilees calls Bilhah "the sister of Zilpah".
• LXX — Gen. 29:28–29: "And Jacob did so, and fulfilled her sevens; and Laban gave him his daughter Rachel to wife. And Laban gave to his daughter his handmaid Balla, for a handmaid to her."
• Targums — PJ Gen. 29:23: Laban "gave to him Zilpha his daughter, whom his concubine had borne to him, and he delivered her to Leah his daughter to be her handmaid." PJ Gen. 29:29: Laban "gave to Rahel his daughter Bilhah, whom his concubine bare him, and he delivered her unto her to be her handmaid." Pseudo-Jonathan makes both handmaids Laban's own daughters by his concubine — the same tradition Jubilees' "sister of Zilpah" implies.
• Midrash — PDRE 36: "(Laban) took his two handmaids, and gave them to his two daughters. Were they his handmaids? Were they not his daughters? But according to the law of the land the daughters of a man by his concubines are called handmaids, as it is said, 'And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid' (Gen. 29:29)."
• Charles's note — 148:2: "The marriage of two living sisters to the same man is expressly forbidden in the Mosaic Law; cf. Lev. xviii. 18." 148:3: "According to Test. Naphtali i. also, Bilhah and Zilpah were sisters. In later Jewish tradition they are represented as daughters of Laban; cf. e. g. Pirḳe de R. Eliezer, xxxvi." (The PDRE passage is quoted above, now verified.)

28:10And he served yet other seven years for Rachel, for Leah had been given to him for nothing.

• MT — Gen. 29:30: "And he went in also unto Rachel, and he loved also Rachel more than Leah, and served with him yet seven other years" (וַיֶּאֱהַב גַּם־אֶת־רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע־שָׁנִים אֲחֵרוֹת). Jubilees adds the sting: "for Leah had been given to him for nothing."
• LXX — Gen. 29:30: "And he went in to Rachel; and he loved Rachel more than Lea; and he served him seven other years."
• Targums — No Targum expansion on this verse was seen (Onk. and PJ Gen. 29:30 render literally).
• Midrash — BR 70 (on Gen. 29:30): "Rabbi Yehuda bar Simon said: The way of the world is that a worker performs labor faithfully with the employer for two or three hours, but ultimately, he becomes lazy in his labor. However, here, just as the first ones were complete, so, the latter ones were complete. Just as the first ones were performed faithfully, so, the latter ones were performed faithfully." And: "Rabbi Yoḥanan said: It is written: 'Jacob fled to the field of Aram, and Israel worked for a wife...' (Hosea 12:13). He [Hosea] said to them: 'Your redemption is modeled after your patriarch Jacob. Just as your patriarch Jacob, before he took a wife he was put to work, after he took a wife, he was put to work, you, too, before your redeemer is born, you were enslaved, after your redeemer is born, you are enslaved.'"
• Charles's note — 148:1: "For 8-10 cf. Gen. xxix. 27-29."

28:11And the Lord opened the womb of Leah, and she conceived and bare Jacob a son, and he called his name Reuben, on the fourteenth day of the ninth month, in the first year of the third week.

• MT — Gen. 29:31–32: "And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me." (וַתִּקְרָא שְׁמוֹ רְאוּבֵן). Contrast: Genesis has Leah name the child ("she called"); Jubilees has Jacob name him ("he called his name Reuben"). Genesis gives no date; Jubilees dates the birth to the fourteenth day of the ninth month in the first year of the third week (2122 A.M.).
• LXX — Gen. 29:31–32: "And when the Lord God saw that Lea was hated, he opened her womb; but Rachel was barren. And Lea conceived and bore a son to Jacob; and she called his name, Ruben; saying, Because the Lord has looked on my humiliation, and has given me a son, now then my husband will love me." The LXX agrees with the MT on "she called", against Jubilees' "he called".
• Targums — Onk. Gen. 29:32: "She named him Reuvein, as she said, Adonoy has seen my affliction [was revealed before Adonoy]; for now my husband will love me." Contrast on the naming voice, as with the MT. PJ Gen. 29:32: "And Leah conceived and bare a son, and called his name Reuben: for she said, My affliction was manifest before the Lord, therefore now will my husband love me; for my affliction hath been manifested before the Lord as will be the affliction of my children before the Lord when they shall be enslaved in the land of the Mizraee."
• Midrash — BR 71 (on Gen. 29:32): "Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair — these are the tribes. Reuben — see this son [re'u ven] among the sons. Simeon [Shimon] — listens [shome'a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them." PDRE 36 (R. Levi): "The Holy One, blessed be He, saw the sorrow of Leah, and He gave her power to conceive, (bringing) consolation to her soul; and she bare a male child, goodly in appearance, and wise; and she said: See ye a son which the Holy One, blessed be He, has given me, as it is said, 'And Leah conceived, and bare a son, and she called his name Reuben; for she said, Because the Lord hath looked upon my affliction' (Gen. 29:32). Therefore he called his name Reuben."
• Charles's note — 148:4: "Gen. xxix. 32 has 'she called.'" 148:5: "The twelve sons of Jacob appear in our text in the same order as in Gen. xxix. 32-34, xxx. 1-24, xxxv. 17-18, viz. (1) Reuben; (2) Simeon; (3) Levi; (4) Judah; (5) Dan; (6) Naphtali; (7) Gad; (8) Asher; (9) Issachar; (110) Zebulon; (11) Joseph; (12) Benjamin. A different order is given in Gen. xlix. and in the Test. XII Patriarchs. The order of birth, as given in Jubilees, is complicated by textual difficulties; see Charles ad loc." ("(110) Zebulon" is a misprint for "(10)".)

28:12But the womb of Rachel was closed, for the Lord saw that Leah was hated and Rachel loved.

• MT — Gen. 29:31: "And when the LORD saw that Leah was hated (כִּי־שְׂנוּאָה לֵאָה), he opened her womb: but Rachel was barren" (וְרָחֵל עֲקָרָה).
• LXX — Gen. 29:31: "And when the Lord God saw that Lea was hated, he opened her womb; but Rachel was barren" (Ῥαχὴλ δὲ ἦν στεῖρα).
• Targums — PJ Gen. 29:31: "And it was revealed before the Lord that Leah was not loved in the sight of Jakob; and He said in His Word that sons should be given her, and that Rahel should be barren."
• Midrash — BR 71 (on Gen. 29:31): "'The Lord saw that Leah was unloved...' 'For the Lord hears the impoverished and does not despise His prisoners' (Psalms 69:34) — 'And does not despise His prisoners' — these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect." "'That Leah was unloved [senua]' — she performed the action of the hated [hasenuim], as she would say that she would marry the enemy [lasoneh]," — Esau. "These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: 'May it be His will that I will not fall in the portion of that wicked man.' Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister." "Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: 'Am I divorcing the mother of these?'" "'And Rachel was barren [akara]' — Rachel was the primary [ikara] of the household."
• Charles's note — None on this verse.

28:13And again Jacob went in unto Leah, and she conceived, and bare Jacob a second son, and he called his name Simeon, on the twenty-first of the tenth month, and in the third year of this week.

• MT — Gen. 29:33: "And she conceived again, and bare a son, and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon" (וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן). Contrast: "she called" in Genesis, "he called" in Jubilees. Genesis gives no date; Jubilees dates the birth to the twenty-first of the tenth month in the third year of this week (2124 A.M.).
• LXX — Gen. 29:33: "And she conceived again, and bore a second son to Jacob; and she said, Because the Lord has heard that I am hated, he has given to me this one also; and she called his name, Simeon."
• Targums — Onk. Gen. 29:33: "she named him Shimon." PJ Gen. 29:33: "And she conceived again, and bare a son. And she said, Because it was heard before the Lord that I was hated, and He gave me this also: and so will be heard before Him the voice of my children when they shall be enslaved in Mizraim. And she called his name Shimeon."
• Midrash — BR 71 (on Gen. 29:33): "'She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]' — this one is destined to produce an enemy. Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi." (The enemy is Zimri ben Salu, Num. 25:14.)
• Charles's note — None on this verse.

28:14And again Jacob went in unto Leah, and she conceived, and bare him a third son, and he called his name Levi, in the new moon of the first month in the sixth year of this week.

• MT — Gen. 29:34: "And she conceived again, and bare a son, and said, Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi" (עַל־כֵּן קָרָא שְׁמוֹ לֵוִי). Contrast: the MT has the name given in the passive ("therefore was his name called Levi"); Jubilees has Jacob name him ("he called his name Levi"). Genesis gives no date; Jubilees dates the birth to the new moon of the first month in the sixth year of this week (2127 A.M.).
• LXX — Gen. 29:34: "And she conceived yet again, and bore a son, and said, In the present time my husband will be with me, for I have born him three sons; therefore she called his name, Levi" (διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ, Λευεί). The LXX has "she called", against Jubilees' "he called".
• Targums — Onk. Gen. 29:34: "She conceived again and gave birth to a son. She said, This time my husband will become attached to me, for I have born him three sons. He therefore named him Leivi." Contrast with the MT and LXX: Onkelos has "He therefore named him", agreeing with Jubilees' "he called" against the MT's passive and the LXX's "she called". PJ Gen. 29:34: "And she conceived again, and bare a son, and said, This time will my husband be united to me, because I have borne him three sons; and thus will it be that my children shall be united to serve before the Lord: therefore she called his name Levi."
• Midrash — BR 71 (on Gen. 29:34): "'She conceived again, and bore a son... therefore, he called his name Levi' — Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven." "'Therefore [al ken], he called his name' — everywhere that al ken is stated, it is a large population."
• Charles's note — None on this verse.

28:15And again Jacob went in unto her, and she conceived, and bare him a fourth son, and he called his name Judah, on the fifteenth of the third month, in the first year of the fourth week.

• MT — Gen. 29:35: "And she conceived again, and bare a son, and said, Now will I praise the LORD: therefore she called his name Judah" (וַתִּקְרָא שְׁמוֹ יְהוּדָה). Contrast: "she called" in Genesis, "he called" in Jubilees. Genesis gives no date; Jubilees dates the birth to the fifteenth of the third month in the first year of the fourth week (2129 A.M.). The reprint obelizes the ordinals here: "in the †first† year of the †fourth† week".
• LXX — Gen. 29:35: "And having conceived yet again, she bore a son, and said, Now yet again this time will I give thanks to the Lord; therefore she called his name, Juda; and ceased bearing."
• Targums — Onk. Gen. 29:35: "She therefore named him Yehudah." PJ Gen. 29:35: "And she conceived again, and bare a son, and said, This time will I give praise before the Lord; for from this my son kings shall come forth, and from him shall spring David the king, who shall offer praise before the Lord; therefore she called his name Jehudah. And she ceased to bear."
• Midrash — BR 71 (on Gen. 29:35): "'She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]' — Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor. One gave him a kor of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude... So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: 'This time I will thank the Lord.'" "Rabbi Levi said: Two tribes ascended to greatness — the tribe of priesthood and the tribe of kingship." "Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah — 'Judah recognized them, and said: She is more righteous than I' (Genesis 38:26); David said: 'Give thanks [hodu] to the Lord, for He is good' (Psalms 136:1); Daniel said: 'I thank and praise [mehoda] You, God of my fathers' (Daniel 2:23). Rachel adopted the wisdom of silence, and masters of silence were produced from her." "'And she ceased [vataamod] bearing' — who establishes [maamid] the woman's standing in her house? It is her children."
• Charles's note — None on this verse.

28:16And on account of all this Rachel envied Leah, for she did not bear, and she said to Jacob: 'Give me children'; and Jacob said: 'Have I withheld from thee the fruits of thy womb? Have I forsaken thee?'

• MT — Gen. 30:1–2: "And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. And Jacob's anger was kindled against Rachel: and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?" (הֲתַחַת א-להים אָנֹכִי אֲשֶׁר־מָנַע מִמֵּךְ פְּרִי־בָטֶן). Contrast: Genesis has Jacob answer in anger, "Am I in God's stead?"; Jubilees softens it to two questions with no anger and no claim to God's place: "Have I withheld from thee the fruits of thy womb? Have I forsaken thee?"
• LXX — Gen. 30:1–2: "And Rachel having perceived that she bore Jacob no children, was jealous of her sister; and said to Jacob, Give me children; and if not, I shall die. And Jacob was angry with Rachel, and said to her, Am I in the place of God, who has deprived thee of the fruit of the womb?" (μὴ ἀντὶ Θεοῦ ἐγώ εἰμι). The LXX agrees with the MT on the anger and the "place of God" answer, against Jubilees.
• Targums — Onk. Gen. 30:1–2: "Rochel saw that she was not bearing children to Yaakov. Rochel became jealous of her sister, and she said to Yaakov, Give me children; if not I am [considered] dead. Yaakov became very angry with Rochel, and he said, Am I in God's place? [Are you asking me? Is it not from before God that you should ask?] [It is He] who has withheld from you the fruit of the womb." PJ Gen. 30:1–2: "And Rahel saw that she bare not to Jakob, and Rahel was envious of her sister, and said to Jakob, Pray before the Lord that He give me children; and if not, my life I shall reckon as the dead. And the anger of Jakob was stong against Rahel, and he said, Why do you ask of me? Ask before the Lord, from before whom are children, and who hath restrained from thee the fruit of the womb."
• Midrash — BR 71 (on Gen. 30:1): "'Rachel saw that she did not bear children... Rachel envied her sister' — Rabbi Yitzḥak said: It is written: 'Let your heart not envy sinners; rather, be in fear of the Lord all day' (Proverbs 23:17), and you say: 'Rachel envied her sister'? Rather, it teaches that she was envious of her good deeds. She said: 'Were it not that she was a righteous woman, she would not have borne children.'" "'She said to Jacob: Give me children, and if not, I am dead' — Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished." BR 71 (on Gen. 30:2–3): "'Jacob's wrath was enflamed at Rachel' — the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: 'Should the wise answer with empty counsel' (Job 15:2) — this is Abraham... 'And have the east wind fill his belly' (Job 15:2) — this is Jacob: 'Jacob's wrath was enflamed at Rachel; he said...' The Holy One blessed be He said to him: 'Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.' [Joseph.]" "'Am I in place of God, who withheld from you fruit of the womb?' — He has withheld from you, He has not withheld from me. She said to him: 'Did your father do thus to your mother? Did he not gird his loins opposite her?' He said to her: 'My father had no children, but I have children.' She said to him: 'But your grandfather did not have children, and he girded his loins opposite her.' He said to her: 'You can do just as she did for my grandfather.' She said to him: 'What did she do?' He said to her: 'She introduced her rival wife into her household.' She said to him: 'If that is the matter that is preventing it: "Here is my maidservant Bilha, consort with her"' — just as that one was built through her rival wife, this one too was built through her rival wife."
• Charles's note — None on this verse.

28:17And when Rachel saw that Leah had borne four sons to Jacob, Reuben and Simeon and Levi and Judah, she said unto him: 'Go in unto Bilhah my handmaid, and she will conceive, and bear a son unto me.' (And she gave (him) Bilhah her handmaid to wife).

• MT — Gen. 30:3–4: "And she said, Behold my maid Bilhah, go in unto her; and she shall bear upon my knees, that I may also have children by her. And she gave him Bilhah her handmaid to wife: and Jacob went in unto her." Contrast: Genesis has Rachel offer Bilhah so the child is born "upon my knees"; Jubilees omits the knees and has Rachel count the four sons first.
• LXX — Gen. 30:3–4: "And Rachel said to Jacob, Behold my handmaid Balla, go in to her, and she shall bear upon my knees, and I also shall have children by her. And she gave him Balla her maid, for a wife to him; and Jacob went in to her."
• Targums — PJ Gen. 30:4: "And she made her handmaid Bilhah free, and delivered her to him, and Jakob entered with her." Contrast: Pseudo-Jonathan has Rachel free Bilhah before giving her; Genesis, Onkelos, and Jubilees do not.
• Midrash — BR 71 (on Gen. 30:2–3): the dialogue above (see v. 16) ends with Rachel's answer: "'If that is the matter that is preventing it: "Here is my maidservant Bilha, consort with her"' — just as that one was built through her rival wife, this one too was built through her rival wife." (Sarah introduced Hagar; Rachel introduces Bilhah.)
• Charles's note — None on this verse.

28:18And he went in unto her, and she conceived, and bare him a son, and he called his name Dan, on the ninth of the sixth month, in the sixth year of the third week.

• MT — Gen. 30:5–6: "And Bilhah conceived, and bare Jacob a son. And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan" (וַתִּקְרָא שְׁמוֹ דָּן). Contrast: "she called" in Genesis, "he called" in Jubilees — the fifth of the "he called" namings. Genesis gives no date; Jubilees dates the birth to the ninth of the sixth month in the sixth year of the third week (2127 A.M.) — the same year as Levi's birth (v. 14). The reprint obelizes the ordinals: "in the †sixth† year of the †third† week".
• LXX — Gen. 30:5–6: "And Balla, Rachel's maid, conceived, and bore Jacob a son. And Rachel said, God has given judgment for me, and hearkened to my voice, and has given me a son; therefore she called his name, Dan."
• Targums — Onk. Gen. 30:6: "Rochel said, God has judged me. He has also heard my voice [accepted my prayer], and has given me a son. She therefore named him Don." PJ Gen. 30:6: "And Rahel said, The Lord hath judged me in His good mercies; He hath also heard the voice of my prayer, and given me a son; and so it is to be that He shall judge by the hand of Shimshon bar Manovach, who shall be of his seed; and hath he not delivered into his hand the people of the Philistaee? Therefore she called his name Dan."
• Midrash — BR 71 (on Gen. 30:6): "'Rachel said: God judged me' — He judged me and convicted me; He judged me and exonerated me. He judged me and convicted me, as it is stated: 'And Rachel was barren' (Genesis 29:31). He judged me and exonerated me — 'He gave me a son.'" "'Therefore [al ken], she called his name Dan' — everywhere that al ken is stated, it is a large population."
• Charles's note — None on this verse.

28:19And Jacob went in again unto Bilhah a second time, and she conceived, and bare Jacob another son, and Rachel called his name Napthali, on the fifth of the seventh month, in the second year of the fourth week.

• MT — Gen. 30:7–8: "And Bilhah Rachel's maid conceived again, and bare Jacob a second son. And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali" (וַתִּקְרָא שְׁמוֹ נַפְתָּלִי). Here Jubilees agrees with Genesis on the naming voice: "Rachel called his name" in both. Genesis gives no date; Jubilees dates the birth to the fifth of the seventh month in the second year of the fourth week (2130 A.M.). CCEL spells the name "Napthali"; the reprint spells it "Naphtali".
• LXX — Gen. 30:7–8: "And Balla, Rachel's maid, conceived yet again, and bore a second son to Jacob. And Rachel said, God has helped me, and I contended with my sister and prevailed; and she called his name, Nephthalim" (συναντελάβετό μου ὁ Θεὸς, καὶ συνανεστράφην τῇ ἀδελφῇ μου, καὶ ἠδυνάσθην).
• Targums — PJ Gen. 30:8: "And Rahel said, With affliction afflicted was I before the Lord in prayer; therefore He hath received my request that I might have a son as my sister, and hath given me two. Even so are my children to be redeemed from the hand of their enemies when they shall afflict themselves in prayer before the Lord; and she called his name Naphtali."
• Midrash — BR 71 (on Gen. 30:8): "'Rachel said: I engaged in a great struggle [naftulei]' — I adorned myself, I persuaded, I exalted my sister over me. Rabbi Yoḥanan said: [Rachel said:] 'I should have been a bride [ninafa] before my sister. Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.'" "Another matter, naftulei — 'Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?'"
• Charles's note — None on this verse.

28:20And when Leah saw that she had become sterile and did not bear, she envied Rachel, and she also gave her handmaid Zilpah to Jacob to wife, and she conceived, and bare a son, and Leah called his name Gad, on the twelfth of the eighth month, in the third year of the fourth week.

• MT — Gen. 30:9–11: "When Leah saw that she had left bearing, she took Zilpah her handmaid, and gave her Jacob to wife. And Zilpah Leah's maid bare Jacob a son. And Leah said, A troop cometh: and she called his name Gad" (וַתִּקְרָא שְׁמוֹ גָּד). Jubilees agrees with Genesis on the naming voice ("Leah called"). Genesis gives no date; Jubilees dates the birth to the twelfth of the eighth month in the third year of the fourth week (2131 A.M.). Contrast: Genesis says Leah "left bearing"; Jubilees says she "had become sterile and did not bear" and "envied Rachel" — the envy now runs the other way.
• LXX — Gen. 30:9–11: "And Lea saw that she ceased from bearing, and she took Zelpha her maid, and gave her to Jacob for a wife; and he went in to her. And Zelpha the maid of Lea conceived, and bore Jacob a son. And Lea said, It is happily: and she called his name, Gad."
• Targums — PJ Gen. 30:10: "And Leah saw that she had ceased from bearing, and she made Zilpha her handmaid free, and gave her unto Jakob to wife." (As with Bilhah in 30:4, Pseudo-Jonathan has the handmaid freed first.) PJ Gen. 30:11: "and Leah said, Good fortune cometh; his children shall surely inherit their habitation on the east side of Jardena: and she called his name Gad."
• Midrash — BR 71 (on Gen. 30:10): "'Zilpa, Leah's maidservant, bore' — regarding all of them, 'she conceived' is written, but here, 'bore.' It is that she was a young woman, and her pregnancy was not conspicuous." BR 71 (on Gen. 30:11): "'Leah said: Fortune [gad] has come' — the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend? Rabbi Eliezer said: From Benjamin... Rabbi Nehorai said: He descended from Gad. That is what is written: 'Elijah the Tishbite, of the residents of Gilad' (I Kings 17:1)... He came and stood before them. He said to them: 'Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.'"
• Charles's note — None on this verse.

28:21And Leah went in again unto Jacob, and she conceived, and bare Jacob a second son, and Leah called his name Asher, on the second of the eleventh month, in the fifth year of the fourth week.

• MT — Gen. 30:12–13: "And Zilpah Leah's maid bare Jacob a second son. And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher" (וַתִּקְרָא שְׁמוֹ אָשֵׁר). Jubilees agrees with Genesis on the naming voice ("Leah called") and on the second son of Zilpah. Genesis gives no date; Jubilees dates the birth to the second of the eleventh month in the fifth year of the fourth week (2133 A.M.). The reprint obelizes the ordinal: "in the †fifth† year of the fourth week".
• LXX — Gen. 30:12–13: "And Zelpha, Lea's maid, conceived yet again, and bore Jacob a second son. And Lea said, I am blessed, for the women will pronounce me blessed; and she called his name, Aser."
• Targums — PJ Gen. 30:13: "And Leah said, Praise is mine; for the daughters of Israel will praise me, as his children will be praised before the Lord for the goodness of the fruit of his land: and she called his name Asher."
• Midrash — BR 71 (on Gen. 30:13): "'Leah said: In my good fortune [be'oshri], for women will deem me fortunate [yesharuni]' — their daughters are beautiful, and they marry priests and kings who are anointed with olive oil."
• Charles's note — None on this verse.

28:22And Jacob went in unto Leah, and she conceived, and bare a son, and she called his name Issachar, on the fourth of the fifth month, in the fourth year of the fourth week, and she gave him to a nurse.

• MT — Gen. 30:17–18: "And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son. And Leah said, God hath given me my hire, because I have given my maiden to my husband: and she called his name Issachar" (וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר). Jubilees agrees with Genesis on the naming voice ("she called") and on Issachar being the fifth son of Leah. Genesis gives no date; Jubilees dates the birth to the fourth of the fifth month in the fourth year of the fourth week (2132 A.M.) — a year earlier than Asher's date in v. 21 (2133 A.M.), though Issachar is narrated after him. Contrast: in Genesis, Issachar's birth follows the mandrake bargain (Gen. 30:14–16: Reuben finds mandrakes, Rachel asks for them, Leah trades the night with Jacob for the mandrakes, then Leah hires Jacob with them); Jubilees omits the whole bargain and adds "and she gave him to a nurse". The reprint obelizes the ordinal: "in the †fourth† year of the fourth week".
• LXX — Gen. 30:17–18: "And God heard Lea, and she conceived, and bore Jacob a fifth son. And Lea said, God has given me my reward, because I gave my maid to my husband; and she called his name, Issachar."
• Targums — PJ Gen. 30:18: "And Leah said, The Lord hath rewarded me a good reward because I gave my handmaid unto my husband; and even so shall his children receive a good reward, because they will occupy themselves with the law: and she called his name Issachar."
• Midrash — BR 72 (on Gen. 30:14–16), on the omitted bargain: "Reuben went in the days of the wheat harvest, and found mandrakes in the field (Genesis 30:14) — Rabbi Ḥiyya bar Abba said: Mandrakes. Rabbi Yitzḥak said: Barley. Rabbi Yehuda ben Rabbi Simon said: Hackberry. They all agree that he brought only from the ownerless, as they distanced themselves from robbery of the land. Reuben did not taste them until he brought them to his mother." BR 72 (on Gen. 30:15): "Rabbi Elazar said: Because Rachel demeaned the righteous one, therefore she will not enter the grave with him, for 'He will lie with you tonight' — in death... Rabbi Elazar said: [Leah] lost the mandrakes and gained two tribes and the primacy; Rachel gained the mandrakes and lost the tribes and the primacy." BR 72 (on Gen. 30:17–18): "'God heeded Leah' — Rabbi Abahu said: The Holy One blessed be He saw her intention: For what purpose did she act? Was it not for the sake of Heaven, to produce tribes? Therefore 'God heeded Leah.' Rabbi Levi said: By means of the mandrakes two great tribes were produced — Issachar sits in Torah, Zebulun goes to sea and provides for him, and the Torah is credited to both. 'The mandrakes emitted fragrance' (Song of Songs 7:14)." "'Leah said: God has given me my reward' — Rabbi Ḥiyya bar Abba said: Issachar was the ninth of the tribes, but he was the second to present his offering, because he was a Torah personality. 'From the children of Issachar, possessors of understanding of the times' (I Chronicles 12:33)."
• Charles's note — None on this verse.

28:23And Jacob went in unto Leah, and she conceived, and bare two (children), a son and a daughter, and called the name of the son Zabulon, and the name of the daughter Dinah, in the seventh of the seventh month, in the sixth year of the fourth week.

• MT — Gen. 30:19–21: "And Leah conceived again, and bare Jacob the sixth son. And Leah said, God hath endued me with a good dowry; now will my husband dwell with me, because I have born him six sons: and she called his name Zebulun. And afterwards she bare a daughter, and called her name Dinah" (וַתֵּלֶד בַּת וַתִּקְרָא אֶת־שְׁמָהּ דִּינָה). Contrast: Genesis has Zebulun born first and Dinah afterwards, as separate births ("afterwards she bare a daughter"); Jubilees has them born together as twins — "bare two (children), a son and a daughter". Jubilees agrees with Genesis on the naming voice (Leah names both). Genesis gives no date; Jubilees dates the birth to the seventh of the seventh month in the sixth year of the fourth week (2134 A.M.). CCEL spells the son "Zabulon"; the reprint spells him "Zebulon".
• LXX — Gen. 30:19–21: "And Lea conceived yet again, and bore a sixth son to Jacob. And Lea said, God has given me a good gift in this time; my husband will choose me, for I have born him six sons: and she called his name, Zabulon. And after this she bore a daughter; and she called her name, Dina." The LXX agrees with the MT on the sequence — Zebulun, then afterwards Dinah — against Jubilees' twins.
• Targums — PJ Gen. 30:20: "And Leah said, The Lord hath endued me with a good portion in this world, and a good portion in the world to come; and thus shall his children receive a good portion: and she called his name Zebulon." PJ Gen. 30:21: "And afterwards she bare a daughter, and called her name Dinah. Judgement is from before the Lord, that there shall be from me a half of the tribes; but from Rahel my sister shall go forth two tribes, even as they shall proceed (in like manner) from each of the handmaids. And the prayer of Leah was heard before the Lord; and the infants were changed in their wombs; and Joseph was given to the womb of Rahel, and Dinah to the womb of Leah." (Pseudo-Jonathan has the infants exchanged in the womb; Jubilees instead makes Dinah Zebulun's twin.)
• Midrash — BR 72 (on Gen. 30:21): "'Afterwards, she bore a daughter, and called her name Dinah' — Rabbi Berekhya in the name of Rabbi Yitzḥak said: It was a vain prayer that the matriarchs prayed. They said: 'The primary creation was male, so this one should be male.' Rabbi Yehuda said: In the days of the Holy One blessed be He, He created the world. 'Male and female He created them' (Genesis 1:27) — there was not a female born before a male was born... 'May the Lord add [yosef] another son for me' (Genesis 30:24) — the matriarchs were prophets: 'He is destined to produce one more; if only it will be from me.' 'Add another son' — singular, not sons." PDRE 36: "In seven years eleven sons and one daughter were born to Jacob... and all were born, each with his partner, except Joseph, for Asenath the daughter of Dinah was destined to be his wife, and Dinah, whose partner was not born with her." Contrast: PDRE says Dinah had no twin partner; Jubilees gives her one — Zebulun, born with her.
• Charles's note — None on this verse.

28:24And in the new moon of the fourth month Jacob went in unto Rachel, and she conceived a son, and called his name Joseph, on the new moon of the fourth month, in the sixth year in this fourth week.

• MT — Gen. 30:22–24: "And God remembered Rachel, and God hearkened to her, and opened her womb. And she conceived, and bare a son; and said, God hath taken away my reproach: And she called his name Joseph; and said, The LORD shall add to me another son" (

  וַתִּקְרָא אֶת־שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף ייי לִי בֵּן אַחֵר

  ). Jubilees agrees with Genesis on the naming voice (Rachel names Joseph). Genesis gives no date; Jubilees dates the birth to the new moon of the fourth month in the sixth year of the fourth week (2134 A.M.) — the same year as Zebulun and Dinah (v. 23). The reprint obelizes the ordinal: "in the †sixth† year in this fourth week".
• LXX — Gen. 30:22–24: "And God remembered Rachel, and God hearkened to her, and he opened her womb. And she conceived, and bore Jacob a son; and Rachel said, God has taken away my reproach. And she called his name Joseph, saying, Let God add to me another son" (προσθέτω μοι ὁ Θεὸς υἱὸν ἕτερον).
• Targums — Onk. Gen. 30:22: "The remembrance of Rochel came before God, and God perceived [accepted] her prayer and opened her womb [allowed her to conceive]." PJ Gen. 30:23: "And she said, The Lord hath gathered off my reproach, even as Jehoshua the son of Joseph will gather off the reproach of Mizraim from the sons of Israel, and will circumcise them beyond Jardena: and she called his name Joseph."
• Midrash — BR 73 (on Gen. 30:22): "'God remembered Rachel' — Rabbi Elazar said: [At Rosh HaShana] the Holy One blessed be He remembers Sarah, Rachel, and Hannah." "'God remembered Rachel' — He remembered His kindness, and 'faithfulness,' and 'house of Israel' [Micah 7:20]: 'Kindness' — this is Abraham; 'faithfulness' — this is Jacob; 'house of Israel' — this is Rachel. 'The children of Rachel, Jacob's wife' (Genesis 46:19) — but for Leah and Zilpah and Bilhah, it is not written 'wife.'" "'What remembrance did he remember for her? It was her silence for her sister, when they were giving him [Jacob] Leah. She knew, and she was silent.'" "'And He opened her womb' — the opening of the womb is one of three keys in the hand of the Holy One blessed be He that was not delivered to an emissary: the key of burial, the key of rains, and the key of the womb (Rabbi Tanḥuma; Rabbi Beivai)." BR 73 (on Gen. 30:23): "'God has removed my disgrace' — Rabbi Levi bar Zechariah said: Until a woman bears a child, the sin is attributed to her; after she bears a child, the sin is attributed to her child." BR 73 (on Gen. 30:24): "'May the Lord add another son for me' — Rabbi Yehuda said: 'Another' in terms of exile; Rabbi Neḥemya said: 'Another' in terms of division [the tribes]; Rabbi Elazar said: 'Another' that performed 'other actions' — idol worship." PDRE 36: "All were born, each with his partner, except Joseph, for Asenath the daughter of Dinah was destined to be his wife."
• Charles's note — None on this verse.

28:25And after Joseph was born, Jacob said: 'Give me my wives and my sons, and let me go to my father Isaac, and let me make for myself an house, for I have completed the years in which I have served for thy two daughters, and I will go to my father's house.'

• MT — Gen. 30:25–26: "And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee." Contrast: Genesis has Jacob ask to be sent to "mine own place, and to my country"; Jubilees names the destination — "my father Isaac" and "my father's house".
• LXX — Gen. 30:25–26: "And it came to pass when Rachel had born Joseph, Jacob said to Laban, Send me away, that I may go to my place and to my country. Restore my wives and my children, for whom I have served thee, that I may depart, for thou knowest the service wherewith I have served thee."
• Targums — PJ Gen. 30:25: "And it was when Rahel had borne Joseph, and Jakob said to Laban, Send me away, that I may go unto my place, and unto the land of my nativity. He said by the Holy Spirit concerning the house of Joseph, They are to be as a flame to consume the house of Esau; and he said, Therefore will I not be afraid of Esau and his legions."
• Midrash — BR 73 (on Gen. 30:25): "'It was when Rachel bore Joseph' — when Joseph was born, Esau's adversary was born. 'Esau will fall only into the hand of the descendants of Rachel,' [as it is stated:] 'Therefore, hear the counsel of the Lord that He devised against Edom, and His plans that He designed against the inhabitants of Teman; surely, the young of the flock will drag them off' (Jeremiah 49:20) — 'young of the flock' — the youngest of the tribes, and who is it? It is Joseph."
• Charles's note — None on this verse.

28:26And Laban said to Jacob: 'Tarry with me for thy wages, and pasture my flock for me, and take thy wages.'

• MT — Gen. 30:27–28: "And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake. And he said, Appoint me thy wages, and I will give it." Jubilees compresses the two verses: Laban keeps Jacob with the promise of wages, without the divination ("I have learned by experience / by divination") and without asking Jacob to name the wage.
• LXX — Gen. 30:27–28: "And Laban said to him, If I have found grace in thy sight, I would augur well, for the Lord has blessed me on thy coming. Appoint me thy wages, and I will give them."
• Targums — No Targum expansion on this verse was seen (Onk. Gen. 30:27–28 renders with bracketed glosses only; PJ Gen. 30:27–28 renders literally).
• Midrash — BR 73 (on Gen. 30:27): "'Laban said to him: I have divined' — Rabbi Yoḥanan said: 'I attempted and examined.' Rabbi Yehuda bar Simon said: 'I attempted and examined the difference in my household.' [Divination was abhorrent to him; he examined the difference in his household.]" BR 73 (on Gen. 30:28): "'Stipulate your wages, and I will pay' — calculate, quantify, state [exactly what you want]."
• Charles's note — 150:1: "Gen. xxx. 28 has 'appoint me thy wages.'" (Gen. 30:28 has Laban ask Jacob to name his wages; Jubilees 28:26 has Laban simply offer wages and set Jacob to pasture.)

28:27And Jacob said: 'I have pastured thy flock, and been faithful, and I have not taken a lamb or a kid which was thy flock, and if any were torn, I made (it) good; and if any were stolen, I returned it to thee; and I have not stolen it from thee by day or by night.'

• MT — Gen. 30:31–32: "And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock: Let me pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire." Contrast: Genesis 31:38–39 has Jacob say this in the later grievance speech, not at the wage-setting: "These twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night" (Gen. 31:39). Jubilees' verse combines the wage-setting with that later speech. The wages Jubilees names in v. 28 — "lambs and kids which are born black and spotted and white" — include "white", which appears in neither the MT's wages (dark sheep, speckled and spotted goats) nor the LXX's.
• LXX — Gen. 30:32: "Let all thy sheep pass by to-day, and separate thence every grey sheep among the rams, and every one that is speckled and spotted among the goats — this shall be my reward." Contrast: the LXX has "grey" (φαιὸν) sheep where the MT has "dark" (חוּם) and Jubilees has "black". Gen. 31:39 (LXX): "What was torn by beasts I have not brought to thee; I made good of myself the thefts of the day, and the thefts of the night."
• Targums — PJ Gen. 30:32: "Let me pass among all thy flock to-day, and take from them every black lamb among the sheep, and spotted and streaked among the goats: these shall be my wages." Contrast: Pseudo-Jonathan has "every black lamb", matching Jubilees' "black" against the LXX's "grey". Onk. Gen. 30:32 renders "every dark sheep" (following the MT).
• Midrash — BR 73 (on Gen. 30:29–30): "'You know how I served you, and how your livestock fared with me... For it was little that you had before I came, and it has grown into a multitude, and the Lord has blessed you on my account' — Rabbi Yudan said: 'When will I, too, provide for my household?' — Reuben requires a house, Simeon requires a house." "'The Lord has blessed you on my account' — everywhere the righteous go, blessing is sent: Isaac went to Gerar, 'Isaac sowed in that land, and reaped in the same year a hundredfold' (Genesis 26:12); Jacob went to Laban, 'The Lord has blessed you on my account'; Joseph went to Potiphar, 'The Lord blessed the Egyptian's house for Joseph's sake' (Genesis 39:5)."
• Charles's note — None on this verse.

28:28And the wages that were given were lambs and kids which are born black and spotted and white, and all the sheep brought forth spotted and speckled and black, variously marked, and they brought forth again lambs like themselves, and the spotted were Jacob's.

• MT — Gen. 30:32: "Let me pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire." Gen. 30:39: "And the flocks conceived before the rods, and brought forth cattle ringstraked, speckled, and spotted." Contrast: in Genesis the marked young are born because Jacob set peeled rods before the troughs (Gen. 30:37–38); Jubilees omits the rods entirely, and the marked young are simply born so. Jubilees' wage list adds "white" to the MT's dark/spotted/speckled.
• LXX — Gen. 30:32: "Let all thy sheep pass by to-day, and separate thence every grey sheep among the rams, and every one that is speckled and spotted among the goats — this shall be my reward." Gen. 30:39: "And the cattle conceived at the rods, and brought forth young speckled, and streaked and spotted with ash-coloured spots." The LXX, like the MT, has the rods; Jubilees has none.
• Targums — No Targum expansion on this verse was seen (Onk. and PJ Gen. 30:37–39 render essentially literally, including the rods).
• Midrash — BR 73 (on Gen. 30:36): "'And he set three days' journey between himself and Jacob... and Jacob tended the remaining flock of Laban' — Reish Lakish said: Notarot — they were poor quality, barren, and ill." BR 73 (on Gen. 30:37): "'Jacob took for himself fresh rods of poplar and almond and plane' — Rabbi Hoshaya said: The water transformed into semen. Rabbi Tanḥuma said: A torrential rain descended... Rabbi Huna of Beit Ḥoron said: It was because the ministering angels carried from Laban's flock and placed in Jacob's flock, as it is stated: 'The he-goats haolim' (Genesis 31:12) — they mounted involuntarily." Contrast: the midrash explains how the rods worked; Jubilees drops the rods and has the marked young born without them.
• Charles's note — 150:2: "A wrong rendering of the Hebrew (Gen. xxx. 32), which means 'speckled' (nāḳōd)." (Jubilees 28:28 renders the wage animals "spotted"; the Hebrew nāḳōd means "speckled".) 150:3: "Speckled and black, variously marked LXX ποικίλα καὶ σποδοειδῆ ῥαντά does not represent σποδοειδῆ." (On Jubilees 28:28 "spotted and speckled and black, variously marked": the LXX's Greek — "variegated and ash-coloured, sprinkled" — does not represent σποδοειδῆ, "ash-coloured". The Greek as crawled is garbled; see "What was not verified".)

28:29And Jacob's possessions multiplied exceedingly, and he possessed oxen and sheep and asses and camels, and menservants and maid-servants.

• MT — Gen. 30:43: "And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses" (

  וַיִּפְרֹץ הָאִישׁ מְאֹד מְאֹד וַיְהִי־לוֹ צֹאן רַבּוֹת וּשְׁפָחוֹת וַעֲבָדִים וּגְמַלִּים וַחֲמֹרִים

  ). Jubilees adds oxen to the list and reorders it (oxen and sheep and asses and camels, and menservants and maid-servants).
• LXX — Gen. 30:43: "And the man became very rich, and he had many cattle, and oxen, and servants, and maid-servants, and camels, and asses."
• Targums — No Targum expansion on this verse was seen (Onk. and PJ Gen. 30:43 render literally).
• Midrash — BR 73 (on Gen. 30:42–43): "'The feeble ones became Laban's, and the strong ones Jacob's' — Rabbi Yoḥanan said: Those born earlier were Laban's; Reish Lakish said: Those born later were Laban's." "'The man became exceedingly prosperous' — Rabbi Shimon bar Abba said: A breach opened for him, and he saw a microcosm of the World to Come, 'For the breach-maker has gone up before them' (Micah 2:13). Rabbi Abba bar Kahana said: Jacob had 1,027,200 flocks. Rabbi Levi said: 600,000 dogs. The Rabbis said: 1,200,000 [flocks], one dog per flock, or two dogs per flock."
• Charles's note — 150:4: "And sheep so LXX (Gen. xxx. 43); but MT and other versions omit." (Jubilees 28:29 "he possessed oxen and sheep" follows the LXX of Gen. 30:43, which has "many cattle, and oxen"; the MT has no "sheep".)

28:30And Laban and his sons envied Jacob, and Laban took back his sheep from him, and observed him with evil intent.

• MT — Gen. 31:1–2: "And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before." Contrast: Genesis has Laban's sons grumble about the wealth and Laban's manner change; Jubilees adds "envied" and "Laban took back his sheep from him, and observed him with evil intent" — the taking back echoes Gen. 30:35–36, where Laban removed the marked animals the same day and put them in his sons' charge.
• LXX — Gen. 31:1–2: "And Jacob heard the words of the sons of Laban, saying, Jacob has taken all that was our father's, and of our father's property has he gotten all this glory. And Jacob saw the countenance of Laban, and behold it was not toward him as before."
• Targums — No Targum expansion on this verse was seen (Onk. Gen. 31:1–2 renders with bracketed glosses only; PJ Gen. 31:1–2 renders nearly literally, "Jakob observed the looks of Laban and, behold, they were not peaceful toward him as yesterday and as before it").
• Midrash — BR 73 (on Gen. 31:1): "Ḥizkiya said: Until Jacob descended there, Laban was not remembered to beget males; when Jacob descended there, he was remembered to beget males. As it is stated: 'He heard the words of Laban's sons' — if Laban had had sons before Jacob's arrival, they would have herded the flocks, not Rachel. But what is written: 'And Jacob heard' — 'the words of Laban's sons' — therefore, Laban was not remembered to beget males until Jacob descended there." "'Of that which was our father's he has made all this wealth [kavod]' — kavod is silver, as it is stated: 'And Nineveh was full of kavod [silver]'" (Nahum 2:10). BR 73 (on Gen. 31:2): "Bar Sira said: A person's heart affects his countenance, for good and for bad. The Holy One blessed be He said to him: 'Your father-in-law is not welcoming to you and you remain here? "Return to the land of your fathers and to your kindred, and I will be with you"' (Genesis 31:3)."
• Charles's note — None on this verse.

Counted programmatically against this file with anchored grep (`grep -c "^<!-- tally:.*<Corpus>" jubilees-ch28.md`). Each verse section ends with an HTML comment listing only the corpora with a genuine parallel, contrast, or note for that verse; a verse whose tally comment is empty has no parallel at all.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30: 29; LXX — 1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30: 29; Targums — 1, 3, 4, 5, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27: 21; Midrash — 1, 2, 3, 4, 5, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30: 28; Charles's notes — 1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 26, 28, 29: 13; No parallel at all — 7: 1.

Chapter 29 — Jacob Departs; Covenant with Laban; Reconciliation with Esau Cite

"Jacob's Flight from Laban, and his Covenant with Laban (xxix. 1-12; cf. Gen. xxxi.)" — Charles's section heading to vv. 1–12 as printed in the sacred-texts reprint. "Jacob, reconciled with Esau, dwells in Canaan and supports his Parents (xxix. 13-20; Cf. Gen. xxxii., xxxiii.)" — his heading to vv. 13–20. CCEL gives the fuller descriptive heading (quoted above as the chapter title). The CCEL page for this chapter is complete (20 verses) and is the base text; the sacred-texts reprint (jub60.htm for vv. 1–12, jub61.htm for vv. 13–20) supplies Charles's notes.

Jubilees chapter 29 retells Genesis 30:25, Genesis 31:3–54, Genesis 32:1–3, 32:10–11, 32:22–33:17 (in compressed form), Genesis 14:5, Deuteronomy 3, and Genesis 28:9: Jacob's secret flight from Laban, the pursuit and the covenant at Gilead, Laban's departure, the meeting with Esau, and Jacob's support of his parents at Hebron. The retelling adds what Genesis does not have: dates for the flight (departure in the first month on the twenty-first, 2135 A.M.; the overtaking in the third month on the thirteenth), the Jabbok crossing in the ninth month on the eleventh, and the Jordan crossing in 2136 A.M.; the whole Rephaim excursus (vv. 9–11) — the giants of ten down to seven cubits who once held Gilead from Ammon to Hermon, destroyed by the Lord and succeeded by the Amorites; a mutual oath, both men swearing not to cross the mountain of Gilead with evil purpose (v. 7); and Jacob's sending of food, clothing, milk, butter, cheese, and dates to Isaac and Rebecca four times a year, to the tower of Abraham at Hebron (vv. 15–16, 19–20), with Isaac dwelling there apart from Esau (v. 17) and Esau leaving him alone at the Well of the Oath (v. 18). It also omits what Genesis has: the teraphim theft (Gen. 31:19, 31:30–35), Laban's search, Jacob's long speech (Gen. 31:36–42), the Mahanaim vision (Gen. 32:2–3), the messengers and the great gift to Esau (Gen. 32:4–21), the wrestling, the name Israel, Peniel, and the sinew (Gen. 32:24–32), the seven bowings and the present (Gen. 33:3, 33:8–11), and Succoth and Shechem by name (Gen. 33:17–20) — the whole meeting with Esau is compressed to "he was reconciled to him" (v. 13). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 31, 32, and 33 (whole chapters), Genesis 14:5, Deuteronomy 3, Genesis 28:9, and Genesis 30:25.

LXX — the Greek Genesis 31, 32, 33, 14, 28, and 30, where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 31, 32, 33, and 28.

Midrash — Bereishit Rabbah 74 (on Gen. 31:1–32:4), Bereishit Rabbah 75 (on Gen. 32:4–17), Bereishit Rabbah 76 (on Gen. 32:8–24), Bereishit Rabbah 77 (on Gen. 32:25–27), Bereishit Rabbah 78 (on Gen. 32:27–33:17), and Bereishit Rabbah 67 (on Gen. 28:8–9), as far as they were read.

Under each verse, Charles's own notes are given where they bear on the text.

29:1And it came to pass when Rachel had borne Joseph, that Laban went to shear his sheep; for they were distant from him a three days' journey.

• MT — Gen. 30:25: "And it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country" (וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת־יוֹסֵף). Gen. 31:19: "Laban had gone to shear his sheep, and Rachel stole the teraphim that belonged to her father" (וְלָבָן הָלַךְ לִגְזֹז אֶת־צֹאנוֹ וַתִּגְנֹב רָחֵל אֶת־הַתְּרָפִים). Gen. 30:36: "three days' journey between himself and Jacob." Contrast: Jubilees keeps the shearing and the three days' journey but says nothing of the teraphim theft — Genesis has Rachel steal them while Laban is away (Gen. 31:19, 31:30–35).
• LXX — Gen. 30:25: "when Rachel bore Joseph, Jacob said to Laban, Send me away, that I may go into my place and into my land." Gen. 31:19: "Laban went to shear his sheep; and Rachel stole her father's idols." Gen. 30:36: "three days' journey between them."
• Targums — PJ Gen. 31:19: "Rahel stole the images. For they had slain a man, a firstborn, and had cut off his head; they salted it with salt and balsams, and wrote incantations on a plate of gold, and put it under his tongue, and set it up in the wall, and it spake with them; and unto such their father bowed himself." Onk. Gen. 31:19 renders literally.
• Midrash — BR 74 (on Gen. 31:19): Rachel stole the teraphim for Heaven's sake — "Why should I go and leave this old man in his corruption?" (R. Levi).
• Charles's note — None on this verse.

29:2And Jacob saw that Laban was going to shear his sheep, and Jacob called Leah and Rachel, and spake kindly unto them that they should come with him to the land of Canaan.

• MT — Gen. 31:4: "Jacob sent and called Rachel and Leah to the field where his flock was" (וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא אֶת־רָחֵל וְאֶת־לֵאָה הַשָּׂדֶה אֶל־צֹאנוֹ). Gen. 31:5–13: his speech — Laban's manner has changed toward him, God has told him to return to the land of his birth. Contrast: Genesis has Jacob send for his wives "to the field"; Jubilees has him call them and "speak kindly" that they come with him to Canaan.
• LXX — Gen. 31:4: "And Jacob sent and called Lea and Rachel to the plain, where his flocks were."
• Targums — PJ Gen. 31:4: "And Jakob sent Naphtali, who was a swift messenger, and he called Rahel and Leah, and they came into the field unto his flock." Onk. Gen. 31:4 renders literally.
• Midrash — BR 74 (on Gen. 31:4): Jacob's calling his wives "to the field" is counsel taken in an open place, citing R. Shimon ben Gamliel's praise of Easterners, who take counsel only in an open place.
• Charles's note — None on this verse.

29:3For he told them how he had seen everything in a dream, even all that He had spoken unto him that he should return to his father's house, and they said: 'To every place whither thou goest we will go with thee.'

• MT — Gen. 31:10–13: the dream of the streaked, speckled, and spotted goats; "I am the God of Bethel, where you anointed a pillar and made a vow to Me. Arise, go out of this land, and return to the land of your birth." Gen. 31:14–16: the wives answer — "he regards us as outsiders... he has sold us, and he has used up the money paid for us... do whatever God has said to you." Contrast: Genesis gives the wives a long reply about Laban selling them and eating their money; Jubilees compresses it to "To every place whither thou goest we will go with thee."
• LXX — Gen. 31:10–13: "I lifted up mine eyes and saw in a dream, and behold the he-goats... I am God that appeared to thee in the place of God, where thou anointedst a pillar to me... Arise and depart out of this land, and depart into the land of thy birth." Gen. 31:14–16: the wives answer that Laban has sold them and eaten their money, and that they will do whatever God has said.
• Targums — PJ Gen. 31:10–12: the dream — "the goats which rose upon the flock were spotted in their feet, or streaked or white in their backs"; "because all the injury that Laban hath done thee is manifest before me." PJ Gen. 31:13: "I am Eloha who did reveal Myself to thee at Beth El where thou didst anoint the pillar, and swear the oath before Me. Arise now, go forth from this land, and return to the land of thy birth." Onk. Gen. 31:10–13 renders literally.
• Midrash — BR 74 (on Gen. 31:11–12): the angel in the dream — "I have seen all that Laban is doing to you." BR 74 (on Gen. 31:14): Rachel died first because she spoke before her elder sister, and because of the elder's curse (Gen. 31:32).
• Charles's note — None on this verse.

29:4And Jacob blessed the God of Isaac his father, and the God of Abraham his father's father, and he arose and mounted his wives and his children, and took all his possessions and crossed the river, and came to the land of Gilead, and Jacob hid his intention from Laban and told him not.

• MT — Gen. 31:17–18: "Jacob rose and set his sons and his wives on camels; and he drove all his livestock and all the wealth that he had accumulated in Paddan-aram, to go to his father Isaac in the land of Canaan." Gen. 31:20: "Jacob kept Laban the Aramean in the dark (lit. 'stole the mind of Laban') in not telling him that he was fleeing" (וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן הָאֲרַמִּי). Gen. 31:21: "he fled with all that he had, and he crossed the River (Euphrates) and set his face toward Mount Gilead" (וַיַּעֲבֹר אֶת־הַנָּהָר וַיָּשֶׂם אֶת־פָּנָיו הַר הַגִּלְעָד).
• LXX — Gen. 31:17–18: Jacob rose and set his wives and his children on camels, and took all his cattle and baggage to depart to Isaac his father in the land of Chanaan. Gen. 31:20: "And Jacob hid the matter from Laban the Syrian, in that he told him not that he was fleeing." Gen. 31:21: "he crossed the river, and went toward Mount Galaad."
• Targums — Onk. Gen. 31:20: Jacob concealed his intention from Laban's heart — Onkelos agrees with the LXX's "hid" against the MT's "stole" (see Charles's note below). PJ Gen. 31:20: "And Jakob stole the knowledge of Laban the Aramite, in that he did not show him when he went." PJ Gen. 31:21: "he arose and crossed the Pherat, and set his face to ascend toward the mountain of Gilead; because he saw by the Holy Spirit that from thence would be deliverance for his sons, in the days of Jephtach, who was of Gilead."
• Midrash — BR 74 (on Gen. 31:16–17): "Jacob arose and lifted his sons" — a wise man's heart is to his right (Eccl. 10:2); Esau took his wives first (Gen. 36:6), Jacob his sons first. BR 74 (on Gen. 31:18): he drove his cattle — what he acquired from Laban's acquisition.
• Charles's note — 151:1: "So LXX (Gen. xxxi. 20) and Targ. Onkelos; but MT Sam., Vulg., 'stole' (the heart of Laban)." — on "hid his intention".

29:5And in the seventh year of the fourth week Jacob turned (his face) toward Gilead in the first month, on the twenty-first thereof. And Laban pursued after him and overtook Jacob in the mountain of Gilead in the third month, on the thirteenth thereof.

• MT — Gen. 31:22–23: "On the third day, Laban was told that Jacob had fled. He took his kinsmen with him and pursued him a distance of seven days, catching up with him in the hill country of Gilead." Contrast: Genesis has Laban told on the third day and pursuing seven days; Jubilees dates the departure (first month, 21st) and the overtaking (third month, 13th).
• LXX — Gen. 31:22–23: "And it was told Laban the Syrian on the third day, that Jacob had fled. And having taken his brethren with him, he pursued after him seven days' journey, and overtook him on Mount Galaad."
• Targums — PJ Gen. 31:22: "after Jakob had gone, the shepherds went to the well, but found no water; and they waited three days, if that it might (again) overflow; but it overflowed not; and then came they to Laban on the third day, and he knew that Jakob had fled; because through his righteousness it had flowed twenty years." PJ Gen. 31:23: "he took his kinsmen with him, and pursued after him, going seven days, and overtook him, while sojourning in Mount Gilead offering praise and praying before his God." Onk. Gen. 31:22–23 renders literally.
• Midrash — BR 74 (on Gen. 31:22): R. Abahu: what Jacob went in three days, Laban went in one day; R. Ḥiyya Rabba: what Jacob went in seven days, Laban went in one day — from Gen. 30:36 ("three days' journey") and Gen. 31:23 ("seven days").
• Charles's note — None on this verse.

29:6And the Lord did not suffer him to injure Jacob; for he appeared to him in a dream by night. And Laban spake to Jacob.

• MT — Gen. 31:24: "God appeared to Laban the Aramean in a dream by night and said to him, 'Beware of attempting anything with Jacob, good or bad'" (וַיָּבֹא א-להים אֶל־לָבָן הָאֲרַמִּי בַּחֲלֹם הַלַּיְלָה). Gen. 31:29: "I have it in my power to do you harm; but the God of your father said to me last night, 'Beware of attempting anything with Jacob, good or bad.'"
• LXX — Gen. 31:24: "God came to Laban the Syrian in sleep by night, and said to him, Take heed to thyself that thou speak not at any time to Jacob evil things."
• Targums — PJ Gen. 31:24: "there came an angel with a word from before the Lord; and he drew the sword against Laban the deceitful in a dream of the night, and said to him, Beware lest thou speak with Jakob from good to evil." Onk. Gen. 31:24 renders literally.
• Midrash — BR 74 (on Gen. 31:24): God appears to the prophets of idolaters only in half-speech and at night; "Take heed... that thou speak not... from good to evil" — even if you speak for his benefit, he will count it against you.
• Charles's note — None on this verse.

29:7And on the fifteenth of those days Jacob made a feast for Laban, and for all who came with him, and Jacob sware to Laban that day, and Laban also to Jacob, that neither should cross the mountain of Gilead to the other with evil purpose.

• MT — Gen. 31:52: "this heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm." Gen. 31:53: "Jacob swore by the Fear of his father Isaac." Gen. 31:54: "Jacob offered sacrifice in the mountain, and called his brethren to eat bread." Contrast: Genesis has Jacob alone swear (by the Fear of Isaac), and the oath is not to cross the heap and pillar; Jubilees has both men swear, and the oath is not to cross the mountain of Gilead with evil purpose. Genesis has Jacob offer sacrifice; Jubilees has him make a feast.
• LXX — Gen. 31:52: "For if I should not cross over unto thee, neither shouldest thou cross over to me, for mischief beyond this heap and this pillar." Gen. 31:53: "Jacob swore by the Fear of his father Isaac." Gen. 31:54: "he offered a sacrifice in the mountain, and called his brethren, and they ate and drank, and slept in the mountain."
• Targums — PJ Gen. 31:52: "This mound is a witness, and this pillar is a witness, that I may not pass beyond this mound to thee, and that thou mayest not pass beyond this mound and this pillar to do harm." PJ Gen. 31:54: "And Jakob slew sacrifices in the mount, and invited his kinsmen who came with Laban to help themselves to bread... and they helped themselves to bread, and lodged in the mount." Onk. Gen. 31:52–54 renders literally.
• Midrash — BR 74 (on Gen. 31:51–52): the heap as witness — R. Yoḥanan: like one who points with a spear; "for harm you shall not pass, but you may pass over me for business" — the David/Joab epistle story (Deut. 2:3, 2:9). BR 74 (on Gen. 31:53): "God of Abraham — holy; God of Nahor — profane." BR 74 (on Gen. 31:54): Jacob offered sacrifice on the mountain.
• Charles's note — None on this verse.

29:8And he made there a heap for a witness; wherefore the name of that place is called: 'The Heap of Witness,' after this heap.

• MT — Gen. 31:45–48: "Jacob took a stone, and set it up as a pillar. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. And Laban called it Jegar-sahadutha: but Jacob called it Galeed. And Laban said, This heap is a witness between me and thee this day." Contrast: Genesis has a pillar AND a heap, and two names (Jegar-sahadutha / Galeed); Jubilees has only the heap, called "The Heap of Witness".
• LXX — Gen. 31:45–48: "Jacob having taken a stone, set it up for a pillar. And Jacob said to his brethren, Gather stones; and they gathered stones and made a heap, and ate there upon the heap; and Laban said to him, This heap is a witness between me and thee to-day. Laban called it, the Heap of Testimony; and Jacob called it, the Witness Heap." Gen. 31:49: Mizpah — "And the vision which he said, Let God look to it between me and thee" (ἡ ὅρασις — "the vision"); the LXX renders Mizpah as "the vision", not as a place-name.
• Targums — PJ Gen. 31:47: "And Laban called it Ogar Sahid but Jakob called it in the holy tongue, Gal-ed." PJ Gen. 31:49: "The Observatory also it was called because he said The Lord shall observe between me and thee when we are hidden each man from his neighbour." Onk. Gen. 31:47–48 renders literally.
• Midrash — BR 74 (on Gen. 31:45): the stone Jacob set up is compared to the tooth of Tiberias. BR 74 (on Gen. 31:46): "Gather stones" — how many brothers did he have? One, and Levi buried him; rather his sons, whom he calls "brethren". BR 74 (on Gen. 31:47): Yegar-sahadutha — "Let not this Persian tongue be light in your eyes, for in Torah, Prophets, Writings we find God honoring it" (Jer. 10:11, Dan. 2:4). BR 74 (on Gen. 31:49): Mizpah — "until here we saw one another, from here on we do not see one another". BR 74 (on Gen. 31:50): "if you afflict my daughters" — not take wives in their lifetime; "if you take wives besides my daughters" — after their death.
• Charles's note — 151:2: "Cf. Gen. xxxi. 47 ('Galeed' = 'Heap of Witness')."

29:9But before they used to call the land of Gilead the land of the Rephaim; for it was the land of the Rephaim, and the Rephaim were born (there), giants whose height was ten, nine, eight down to seven cubits.

• MT — Gen. 14:5: "In the fourteenth year Chedorlaomer and the kings who were with him came and defeated the Rephaim at Ashteroth-karnaim" (

  וַיָּבֹא כְדָרְלָעֹמֶר וְהַמְּלָכִים אֲשֶׁר אִתּוֹ וַיַּכּוּ אֶת־רְפָאִים בְּעַשְׁתְּרֹת קַרְנָיִם

  ). Deut. 3:11: "Only King Og of Bashan was left of the remaining Rephaim. His bedstead, an iron bedstead, is now in Rabbah of the Ammonites; it is nine cubits long and four cubits wide, by the standard cubit!" Deut. 3:13: "all that part of Bashan that is called Rephaim country." Contrast: Genesis gives no height for the Rephaim and no birthplace in Gilead; the ten-to-seven-cubit giants born in Gilead are Jubilees' own.
• LXX — Gen. 14:5: "cut to pieces the giants in Astaroth, and Carnain" (κατέκοψαν τοὺς γίγαντας τοὺς ἐν Ἀσταρὼθ, καὶ Καρναῒν) — the LXX renders MT's "Rephaim" as "giants" (γίγαντες) and splits Ashteroth-karnaim into two places, agreeing with Jubilees against the MT.
• Targums — No Targum on Gen. 14:5 was read for this chapter (Onkelos and Pseudo-Jonathan on Genesis 14 were not opened); no Targum entry.
• Midrash — No Midrash on Gen. 14:5 was read for this chapter.
• Charles's note — 151:3: "Cf. Gen. xiv. 5."

29:10And their habitation was from the land of the children of Ammon to Mount Hermon, and the seats of their kingdom were Karnaim and Ashtaroth, and Edrei, and Misur, and Beon.

• MT — Gen. 14:5: Ashteroth-karnaim as one place (contrast: Jubilees splits it into Karnaim and Ashtaroth — see Charles's note below). Deut. 3:8: "Thus we seized, at that time, from the two Amorite kings, the country beyond the Jordan, from the wadi Arnon to Mount Hermon." Deut. 3:10: "all the towns of the Tableland (הַמִּישֹׁר) and the whole of Gilead and Bashan as far as Salcah and Edrei, the towns of Og's kingdom in Bashan." Deut. 3:16: "up to the wadi Jabbok, the boundary of the Ammonites."
• LXX — Gen. 14:5: "the giants in Astaroth, and Carnain" — two places, as in Jubilees (see v. 9). The LXX of Deut. 3:10 was not read.
• Targums — No Targum on Gen. 14 or Deut. 3 was read for this chapter.
• Midrash — No Midrash on Gen. 14:5 or Deut. 3 was read for this chapter.
• Charles's note — 152:1: "In MT of Gen. xiv. 5, Asheroth-karnaim is one place; but Syr. and some MSS. of LXX support our text. Karnaim was captured by Judas Maccabæus (1 Macc. 43 f.)." 152:2: "In Deut. iii. 10 'plain' = mîshôr." 152:3: "= probably the Bæan of 1 Macc. v. 4 f., which was destroyed by Judas." (on Beon)

29:11And the Lord destroyed them because of the evil of their deeds; for they were very malignant, and the Amorites dwelt in their stead, wicked and sinful, and there is no people to-day which has wrought to the full all their sins, and they have no longer length of life on the earth.

• MT — Gen. 14:5–7: Chedorlaomer "defeated the Rephaim at Ashteroth-karnaim... and the Horites in their hill country of Seir"; "On their way back they came to En-mishpat... and subdued all the territory of the Amalekites, and also the Amorites who dwelt in Hazazon-tamar." Deut. 3:1–3: Og of Bashan defeated at Edrei — "we dealt them such a blow that no survivor was left." Deut. 3:8: the land taken "from the two Amorite kings... from the wadi Arnon to Mount Hermon." Contrast: Genesis and Deuteronomy have the Rephaim defeated by kings and by Israel in war; Jubilees has the Lord destroy them directly for their evil deeds, and the Amorites succeed them.
• LXX — Gen. 14:5: "cut to pieces the giants in Astaroth, and Carnain." Gen. 14:7: "they cut in pieces all the princes of Amalec, and the Amorites dwelling in Asasonthamar."
• Targums — No Targum on Gen. 14 or Deut. 3 was read for this chapter.
• Midrash — No Midrash on Gen. 14:5–7 or Deut. 3 was read for this chapter.
• Charles's note — 152:4: "Judas 'must have nearly annihilated' the Amorites (Charles)." (on the Amorites dwelling in the Rephaim's stead)

29:12And Jacob sent away Laban, and he departed into Mesopotamia, the land of the East, and Jacob returned to the land of Gilead.

• MT — Gen. 32:1: "Early in the morning, Laban kissed his sons and his daughters, and blessed them; then Laban left on his journey homeward" (JPS 2023; = 31:55 in KJV numbering). Gen. 32:2–3: "Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's camp: and he called the name of that place Mahanaim." Contrast: Genesis continues with the Mahanaim vision; Jubilees omits it entirely and has Jacob simply return to Gilead.
• LXX — Gen. 32:1: "Laban rose up in the morning, and kissed his sons and his daughters, and blessed them; and Laban having turned back, departed to his place." Gen. 32:2–3: "having looked up, he saw the host of God encamped... and he called the name of that place, Encampments (Παρεμβολαί)."
• Targums — PJ Gen. 32:3: the angels were "not the host of Esau... nor of Laban, but the host of the holy angels" — on the Mahanaim vision that Jubilees omits. Onk. Gen. 32:1 renders literally.
• Midrash — BR 74 (on Gen. 32:1): Laban parted ill and afflicted, "against their will, parting only with the mouth"; "he went and returned Laban to his place — to his ruin; robbers entered his house and were wrecking it all night." BR 74 (on Gen. 32:2–3): 600,000 angels / 1,200,000 angels dancing, Mahanaim.
• Charles's note — None on this verse.

29:13And he passed over the Jabbok in the ninth month, on the eleventh thereof. And on that day Esau, his brother, came to him, and he was reconciled to him, and departed from him unto the land of Seir, but Jacob dwelt in tents.

• MT — Gen. 32:22–23: "he took his two wives, and his two women-servants, and his eleven sons, and passed over the ford Jabbok." Gen. 33:1–4: Esau came with 400 men; Jacob bowed seven times; "Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept." Gen. 33:16: "So Esau returned that day on his way unto Seir." Gen. 33:17: "Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth." Contrast: Genesis has, between the Jabbok crossing and the meeting, the wrestling (Gen. 32:24–32), the name Israel (32:28), Peniel (32:30–31), and the sinew (32:32); and at the meeting the messengers and the great gift (32:13–21), the seven bowings (33:3), the present (33:8–11), and the promise to come to Seir (33:14). Jubilees omits all of these and compresses the meeting to "he was reconciled to him". "Jacob dwelt in tents" answers to Succoth ("booths").
• LXX — Gen. 32:23–24 (LXX numbering +1 vs MT): "he took his two wives and his two maidservants and his eleven children, and passed over the ford of Jaboch." Gen. 33:1–4: "Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept." Gen. 33:16: "Esau returned on that day on his journey to Seir." Gen. 33:17: Succoth = "Booths" (Σκηναί).
• Targums — PJ Gen. 32:25: the wrestling angel is Michael, who demanded the tithe — Levi the tenth (the wrestling Jubilees omits). Onk. Gen. 32:22–23 renders literally; Onk. Gen. 33:1–4 renders literally. PJ Gen. 33 was not read (see "What was not verified").
• Midrash — BR 76 (on Gen. 32:23): Jacob hid Dinah in a chest, lest Esau see her; God rebukes him — had she married Esau's man she would not have "gone out" (Gen. 34:1). BR 77 (on Gen. 32:25): the wrestler in herdsman/robber-leader guise; Jacob had gone back for forgotten items (silk fabrics, Tyre); "Parkamos"; the angel's finger boiling the ground with fire (Obad. 1:18); "It was Esau's guardian angel" (R. Ḥama ben R. Ḥanina, via Gen. 33:10). BR 77 (on Gen. 32:26): athlete/king's son; the dust on the man = Jacob victorious; five amulets; the thigh = the righteous/prophets of the generation of persecution. BR 78 (on Gen. 32:27–33): "Release me" — new angels daily, Michael/Gabriel never replaced, banished 138 years for revealing Sodom's secrets, the angel to reveal himself at Bethel (Hos. 12:5); "Israel primary, Jacob secondary" (Gen. 35:10); "striven with God" = the angel, Esau's ministering angel (Gen. 33:10); the angel's name changes (Judg. 13:18); the sun healing Jacob and beating Esau; the limping (R. Yehoshua ben Levi at Akko); gid hanashe = dislocated. BR 78 (on Gen. 33:1–4): the fox/lion parable, "let each merit stand"; "farther back = more beloved"; seven bowings (Prov. 24:16; seven partitions); the kiss dotted — R. Shimon ben Elazar: kissed with all his heart; R. Yannai: came to bite, Jacob's neck turned to marble, his teeth blunted, "they wept" — one over his neck, one over his teeth.
• Charles's note — 152:5: "Cf. Gen. xxxi. 22." (on the Jabbok crossing — an odd cross-reference, as printed)

29:14And in the first year of the fifth week in this jubilee he crossed the Jordan, and dwelt beyond the Jordan, and he pastured his sheep from the sea of the heap unto Bethshan, and unto Dothan and unto the forest of Akrabbim.

• MT — Gen. 32:10–11: "I am unworthy of all the kindness... for with my staff alone I crossed this Jordan, and now I have become two camps" (JPS 2023). Contrast: Genesis has Jacob cross the Jordan with only his staff on his way to meet Esau; Jubilees has him cross the Jordan in 2136 A.M. and pasture sheep from the Sea of the Heap to Bethshan, Dothan, and Akrabbim — places Genesis does not connect with Jacob's return.
• LXX — Gen. 32:11: "Let there be to me a sufficiency of all the justice and all the truth which thou hast wrought with thy servant; for with this my staff I passed over this Jordan, and now I am become two camps."
• Targums — No Targum expansion on this verse (Onk. Gen. 32:11 renders with bracketed glosses only — "I crossed over this Jordan [only] with my staff [alone]"; PJ Gen. 32:11 renders literally).
• Midrash — BR 76 (on Gen. 32:11): "For with my staff I crossed this Jordan" — Israel crossed the Jordan only by Jacob's merit (Torah, Prophets, Writings); the place called Jordan in the hot springs of Tiberias — Jacob entered panic-stricken, Esau shut him in, God dug an opening (Isa. 43:2).
• Charles's note — 152:6: "Text corrupt. Latin has 'from the Salt Sea.'" (on "sea of the heap"). 152:7: "Cf. 1 Macc. v. 52, xii. 10." (on Bethshan). 152:8: "? read 'ascent' (cf. Num. xxxiv. 4; Josh. xv. 3). Judas fought in this district (of Idumea); cf. 1 Macc. v. 3." (on "forest of Akrabbim")

29:15And he sent to his father Isaac of all his substance, clothing, and food, and meat, and drink, and milk, and butter, and cheese, and some dates of the valley.

• MT — No parallel as read. Genesis has Jacob send no supplies to Isaac. (Gen. 35:27, Jacob coming to Isaac at Mamre, belongs to ch. 31 and was not read for this chapter.)
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

29:16And to his mother Rebecca also four times a year, between the times of the months, between ploughing and reaping, and between autumn and the rain (season) and between winter and spring, to the tower of Abraham.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

29:17For Isaac had returned from the Well of the Oath and gone up to the tower of his father Abraham, and he dwelt there apart from his son Esau.

• MT — No direct parallel as read. The Well of the Oath is Beer-sheba (Gen. 26:23–33, read for ch. 24), where Isaac goes UP to Beer-sheba — the opposite movement to Jubilees' Isaac leaving it. (Gen. 35:27, Isaac at Mamre/Hebron, was not read for this chapter.)
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

29:18For in the days when Jacob went to Mesopotamia, Esau took to himself a wife Mahalath, the daughter of Ishmael, and he gathered together all the flocks of his father and his wives, and went up and dwelt on Mount Seir, and left Isaac his father at the Well of the Oath alone.

• MT — Gen. 28:9: "Esau went to Ishmael, and took Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth, to be his wife" (וַיֵּלֶךְ עֵשָׂו אֶל־יִשְׁמָעֵאל וַיִּקַּח אֶת־מָחֲלַת בַּת־יִשְׁמָעֵאל). Gen. 33:16: "So Esau returned that day on his way unto Seir." Contrast: Genesis has Esau take Mahalath before Jacob leaves (Gen. 28:9, read for ch. 27) and return to Seir after the meeting (Gen. 33:16); Jubilees places the marriage in the days of Jacob's Mesopotamian sojourn and has Esau gather his father's flocks and leave Isaac alone — the unfilial departure. (Gen. 36:6–8, Esau taking his wives, sons, and daughters and going to Seir, was not read for this chapter.)
• LXX — Gen. 28:9: "Esau went to Ishmael, and took Maeleth, the daughter of Ismael, the son of Abraham, the sister of Nabaioth, to wife." Gen. 33:16: "Esau returned on that day on his journey to Seir."
• Targums — PJ Gen. 28:9: "Mahalath who is Besemath the daughter of Ishmael... the sister of Nebaioth from his mother." Onk. Gen. 28:9 renders literally.
• Midrash — BR 67 (on Gen. 28:8–9): Esau considered converting; "Maḥalat" — God forgave him; "Basmat" — his mind was satisfied; "in addition to his wives" — pain upon pain.
• Charles's note — 153:1: "Cf. Gen. xxviii. 9, xxxvi. 6, 8. In contrast with Jacob's conduct to his parents, Esau's is unfilial."

29:19And Isaac went up from the Well of the Oath and dwelt in the tower of Abraham his father on the mountains of Hebron,

• MT — No parallel as read. Hebron as Abraham's place is Gen. 23:19 (read for ch. 23), but it does not have Isaac move there; Gen. 35:27 was not read for this chapter.
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse as yet seen (see "What was not verified" — any notes on print p. 153 would appear at the head of jub62).

29:20And thither Jacob sent all that he did send to his father and his mother from time to time, all they needed, and they blessed Jacob with all their heart and with all their soul.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse as yet seen (see "What was not verified").

Counted programmatically against this file with anchored grep (`grep -c "^<!-- tally:.*<Corpus>" jubilees-ch29.md`). Each verse section ends with an HTML comment listing only the corpora with a genuine parallel, contrast, or note for that verse; a verse whose tally comment is empty has no parallel at all.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 18: 15; LXX — 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 18: 15; Targums — 1, 2, 3, 4, 5, 6, 7, 8, 12, 13, 18: 11; Midrash — 1, 2, 3, 4, 5, 6, 7, 8, 12, 13, 14, 18: 12; Charles's notes — 4, 8, 9, 10, 11, 13, 14, 18: 8; No parallel at all — 15, 16, 17, 19, 20: 5.

Chapter 30 — Dinah; the Shechemites; Laws Against Intermarriage Cite

"Dinah ravished. Slaughter of the Shechemites. Laws against Intermarriage between Israel and the Heathen. The Choice of Levi (xxx. 1-26; cf. Gen. xxxiv.)." — Charles's section heading to the chapter as printed in the sacred-texts reprint. CCEL gives the fuller descriptive heading (quoted above as the chapter title). The CCEL page for this chapter is complete (26 verses) and is the base text; the sacred-texts reprint (jub62.htm) supplies Charles's notes.

Jubilees chapter 30 retells Genesis 33:18 and Genesis 34 in full, and builds a halakhic code on Leviticus 18:21, 18:29, Leviticus 20:2–5, 20:10, Leviticus 21:9, and Deuteronomy 7:2–3, 7:6, 7:9–12: the ravishing of Dinah, the slaughter of the Shechemites, the laws against intermarriage with the Gentiles, Levi's choice for the priesthood, Dinah's recovery, and Jacob's reproof. The retelling adds what Genesis does not have: Dinah's age (twelve years, v. 2); the carrying-off — she does not go out to see the daughters of the land, they carry her off (v. 2); Jacob's wrath alongside his sons' (Gen. 34:5 has Jacob silent, v. 3); the slaughter "in torments" (v. 4); the heavenly judgment ordaining the extermination (vv. 5–6); and the whole code against intermarriage (vv. 7–17) — stoning for the man who gives his daughter or sister to a Gentile, burning for the woman, no limit of days, no remission, no atonement, the whole nation judged if it hides its eyes — with Levi chosen for the priesthood on account of the slaughter (vv. 18–23), the heavenly tablets recording blessing and righteousness (vv. 19–20) or enmity and the book of life (v. 22). It also omits what Genesis has: the circumcision of the Shechemites entirely (Gen. 34:14–24) — the slaughter comes without it (see Charles's note 153:3); the negotiations at the gate (Gen. 34:20–23); and the sons' reply to Jacob's reproof (Gen. 34:31) — though Pseudo-Jonathan's expansion of that reply is cited under v. 25. Against the whole chapter stands Genesis 49:5–7, where Jacob curses Simeon and Levi for the same deed Jubilees extols. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 34 (whole chapter), Genesis 33:18, Genesis 49:5–7, Leviticus 18, Leviticus 20, Leviticus 21:9, and Deuteronomy 7.

LXX — the Greek Genesis 34 (whole chapter) and Genesis 33:18, where they differ from the MT or agree with Jubilees. The LXX of Leviticus 18, 20, 21 and Deuteronomy 7 was not read.

Targums — Onkelos and Pseudo-Jonathan on Genesis 34.

Midrash — Bereishit Rabbah 80 (on Gen. 34:1–31).

Under each verse, Charles's own notes are given where they bear on the text.

30:1And in the first year of the sixth week he went up to Salem, to the east of Shechem, in peace, in the fourth month.

• MT — Gen. 33:18: "Jacob arrived safe (שָׁלֵם) in the city of Shechem in the land of Canaan, on his return from Paddan-aram, and encamped before the city." Jubilees' "Salem... in peace" combines the two readings of שָׁלֵם — "Salem" the place-name and shalom, "peace" (see Charles's note below).
• LXX — Gen. 33:18: "And Jacob came to Salem, a city of Secima, which is in the land of Chanaan, when he departed out of Mesopotamia of Syria, and encamped before the city."
• Targums — No Targum entry on this verse (Onkelos on Gen. 33:18 was not specifically recorded; Pseudo-Jonathan on Genesis 33 was not read).
• Midrash — No Midrash on Gen. 33:18 was read for this chapter (Bereishit Rabbah 79 was not read; BR 78 ends at Gen. 33:17).
• Charles's note — 153:2: "Based upon xxxiii. 18 (cf. R.V. marg.). Our text combines two readings ('Shalem,' the name of a city, and shālōm, 'peace')."

30:2And there they carried off Dinah, the daughter of Jacob, into the house of Shechem, the son of Hamor, the Hivite, the prince of the land, and he lay with her and defiled her, and she was a little girl, a child of twelve years.

• MT — Gen. 34:1–2: "Now Dinah, the daughter whom Leah had borne to Jacob, went out to visit the daughters of the land. Shechem son of Hamor the Hivite, chief of the country, saw her, and took her and lay with her and disgraced her" (וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ). Contrast: Genesis has Dinah go out to see the daughters of the land; Jubilees has them carry her off — she does not go out. Genesis gives no age; Jubilees says she was twelve years old.
• LXX — Gen. 34:1–2: "And Dina, the daughter of Lea, whom she bore to Jacob, went forth to observe the daughters of the inhabitants. And Sychem the son of Emmor the Evite, the ruler of the land, saw her, and took her and lay with her, and humbled her" (ἐταπείνωσεν αὐτήν).
• Targums — PJ Gen. 34:2: "And Shekem, the son of Hamor the Hivite, prince of the land, saw her, and took her by force, and lay with her and afflicted her." Onk. Gen. 34:2 renders literally.
• Midrash — BR 80 (on Gen. 34:1): "Like the mother is her daughter" (Ezek. 16:44) — "There is no cow that is prone to gore that does not have a calf that kicks. There is no woman who engages in promiscuity that does not have a daughter who engages in promiscuity." Leah came out adorned like a harlot (Gen. 30:16) — "That is why, 'Dina, daughter of Leah…went out.'" BR 80 (on Gen. 34:2): R. Berekhya in the name of R. Levi: a man with a litra of meat revealed it, and a bird swooped down and snatched it — so, "Dina, daughter of Leah…went out," and immediately "Shekhem, son of Ḥamor…saw her." R. Shmuel bar Naḥman: "She exposed her forearm." "And lay with her" — in the typical manner; "and violated her" — in an atypical manner.
• Charles's note — None on this verse.

30:3And he besought his father and her brothers that she might be given to him to wife. And Jacob and his sons were wroth because of the men of Shechem; for they had defiled Dinah, their sister, and they spake to them with evil intent and dealt deceitfully with them and beguiled them.

• MT — Gen. 34:3–4: "Being strongly drawn to Dinah daughter of Jacob, and in love with the maiden, he spoke to the maiden tenderly. So Shechem said to his father Hamor, 'Get me this girl as a wife.'" Gen. 34:7: "Jacob's sons, having heard the news, came in from the field. They were distressed and very angry, because he had committed an outrage in Israel by lying with Jacob's daughter — a thing not to be done." Gen. 34:13: "Jacob's sons answered Shechem and his father Hamor — speaking with guile because he had defiled their sister Dinah." Contrast: Genesis has Jacob silent (Gen. 34:5) and only the sons angry; Jubilees has "Jacob and his sons were wroth".
• LXX — Gen. 34:3–4: "he was attached to the soul of Dina the daughter of Jacob, and he loved the damsel, and he spoke kindly to the damsel... Take for me this damsel to wife." Gen. 34:7: "the men were deeply pained, and it was very grievous to them, because the man wrought folly in Israel, having lain with the daughter of Jacob, and so it must not be." Gen. 34:13: "the sons of Jacob answered to Sychem and Emmor his father craftily (μετὰ δόλου), and spoke to them, because they had defiled Dina their sister."
• Targums — No Targum expansion on this verse (PJ Gen. 34:13 renders "with subtilty" literally; Onk. Gen. 34:13 renders "with guile [cleverness]" with a bracketed gloss only).
• Midrash — BR 80 (on Gen. 34:7): "And so should not be done" — even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness. BR 80 (on Gen. 34:13): "what do you think, that there is deceit here? The Divine Spirit says: 'As he had defiled Dina their sister…'"
• Charles's note — 153:3: "Our author omits all reference to the circumcision of the Shechemites, because he approves of the conduct of Simeon and Levi, and extols it. On the other hand, their conduct in the matter is severely reprobated in Gen. xlix. 5-7. Our author's view seems to reflect a bitter feeling against the people of Shechem, which prevailed in his time."

30:4And Simeon and Levi came unexpectedly to Shechem and executed judgment on all the men of Shechem, and slew all the men whom they found in it, and left not a single one remaining in it: they slew all in torments because they had dishonoured their sister Dinah.

• MT — Gen. 34:25: "On the third day, when they were in pain, Simeon and Levi, two of Jacob's sons, brothers of Dinah, took each his sword, came upon the city unmolested, and slew all the males." Gen. 34:26: "They put Hamor and his son Shechem to the sword." Gen. 49:5–7: "Simeon and Levi are a pair; Their weapons are tools of lawlessness. Let not my person be included in their council... For when angry they slay a man... Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel." Contrast: Genesis has them come on the third day when the men were in pain from circumcision; Jubilees omits the circumcision entirely and has them come "unexpectedly" and slay "all in torments". And Genesis 49 curses the deed Jubilees extols.
• LXX — Gen. 34:25: "And it came to pass on the third day, when they were in pain, the two sons of Jacob, Symeon and Levi, Dina's brethren, took each man his sword, and came upon the city securely (ἀσφαλῶς), and slew every male." Gen. 34:26: "And they slew Emmor and Sychem his son with the edge of the sword."
• Targums — PJ Gen. 34:25: "And it was on the third day, when they were weak from the pain of their circumcision, two of the sons of Jakob, Shimeon and Levi, the brothers of Dinah, took each man his sword, and came upon the city, which was dwelling securely and killed every male." Onk. Gen. 34:25 renders with bracketed glosses only.
• Midrash — BR 80 (on Gen. 34:25): "'Jacob's sons' — that they did not take counsel from Jacob; 'Simeon and Levi' — that they did not take counsel from one another. 'Dina's brothers' — was she only the sister of the two of them? Was she not the sister of all the tribes? It is, rather, because they endangered their lives on her behalf, she is called by their name." R. Elazar: "They were thirteen years old." BR 80 (on Gen. 34:26): Jacob took his sword and his bow and stood at the entrance of Shekhem, lest the nations fall on his sons — "Which I took from the hand of the Emorite, with my sword and with my bow" (Gen. 48:22).
• Charles's note — None on this verse (153:3 belongs to v. 3).

30:5And thus let it not again be done from henceforth that a daughter of Israel be defiled; for judgment is ordained in heaven against them that they should destroy with the sword all the men of the Shechemites because they had wrought shame in Israel.

• MT — Gen. 34:7: "he had committed an outrage in Israel by lying with Jacob's daughter — a thing not to be done" (כִּי־נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת־בַּת־יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה). Jubilees' "let it not again be done" answers Genesis' "a thing not to be done"; the heavenly judgment ordaining the extermination is Jubilees' own.
• LXX — Gen. 34:7: "because the man wrought folly in Israel, having lain with the daughter of Jacob, and so it must not be" (καὶ οὐχ οὕτως ἔσται).
• Targums — No Targum expansion on this verse.
• Midrash — BR 80 (on Gen. 34:7): "And so should not be done" — even among the nations of the world (see v. 3).
• Charles's note — None on this verse.

30:6And the Lord delivered them into the hands of the sons of Jacob that they might exterminate them with the sword and execute judgment upon them, and that it might not thus again be done in Israel that a virgin of Israel should be defiled.

• MT — Gen. 34:25–26 (the slaughter). Deut. 7:2: "the ETERNAL your God delivers them to you and you defeat them, you must doom them to destruction: grant them no terms and give them no quarter."
• LXX — Gen. 34:25–26.
• Targums — No Targum expansion on this verse.
• Midrash — BR 80 (on Gen. 34:1): "Like troops of robbers waylay a man, a company of priests murders its way to Shekhem, for they have formulated a plot" (Hos. 6:9) — "Just as these robbers sit on the way, kill people, and take their wealth, so, Simeon and Levi did to Shekhem... it was proper for Simeon and Levi to have killed in Shekhem."
• Charles's note — None on this verse.

30:7And if there is any man who wishes in Israel to give his daughter or his sister to any man who is of the seed of the Gentiles he shall surely die, and they shall stone him with stones; for he hath wrought shame in Israel; and they shall burn the woman with fire, because she has dishonoured the name of the house of her father, and she shall be rooted out of Israel.

• MT — Lev. 20:2: "Anyone among the Israelites, or among the strangers residing in Israel, who gives any offspring to Molech, shall be put to death; the people of the land shall pelt them with stones." Lev. 21:9: "When the daughter of a priest defiles herself through prostitution, it is her father whom she defiles; she shall be put to the fire" (וּבַת אִישׁ כֹּהֵן כִּי תֵחֵל לִזְנוֹת... בָּאֵשׁ תִּשָּׂרֵף). Deut. 7:3: "You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons." Contrast: Leviticus 21:9's burning is for the priest's daughter who plays the harlot; Jubilees extends it to any woman given to a Gentile. Leviticus 20:2's stoning is for giving offspring to Molech; Jubilees applies it to giving a daughter or sister to a Gentile.
• LXX — No LXX entry: the LXX of Leviticus 20, Leviticus 21, and Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Leviticus and Deuteronomy were not opened.
• Midrash — No Midrash on Lev. 20:2 or Lev. 21:9 was read for this chapter.
• Charles's note — 154:1: "Notice the passionate denunciation of mixed marriages. The burning of the woman with fire, according to the Mosaic Law (Lev. xxi. 9), was reserved for the priest's daughter who played the harlot."

30:8And let not an adulteress and no uncleanness be found in Israel throughout all the days of the generations of the earth; for Israel is holy unto the Lord, and every man who has defiled (it) shall surely die: they shall stone him with stones.

• MT — Lev. 20:10: "If a man commits adultery with a married woman — committing adultery with another man's wife — the adulterer and the adulteress shall be put to death." Deut. 7:6: "For you are a people consecrated to the ETERNAL your God" (כִּי עַם קָדוֹשׁ אַתָּה לַייי אֱלֹהֶיךָ). Lev. 20:26: "You shall be holy to Me, for I GOD am holy, and I have set you apart from other peoples to be Mine."
• LXX — No LXX entry: the LXX of Leviticus 20 and Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Leviticus and Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

30:9For thus has it been ordained and written in the heavenly tablets regarding all the seed of Israel: he who defileth (it) shall surely die, and he shall be stoned with stones.

• MT — Lev. 20:2: "Anyone among the Israelites... who gives any offspring to Molech, shall be put to death; the people of the land shall pelt them with stones." Lev. 18:29: "All who do any of those abhorrent things — such persons shall be cut off from among their people." The writing "in the heavenly tablets" is Jubilees' own.
• LXX — No LXX entry: the LXX of Leviticus 18 and 20 was not read.
• Targums — No Targum entry: the Targums on Leviticus were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

30:10And to this law there is no limit of days, and no remission, nor any atonement: but the man who has defiled his daughter shall be rooted out in the midst of all Israel, because he has given of his seed to Moloch, and wrought impiously so as to defile it.

• MT — Lev. 18:21: "Do not allow any of your offspring to be offered up to Molech, and do not profane the name of your God: I am the ETERNAL" (וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ). Lev. 20:2–3: "Anyone among the Israelites... who gives any offspring to Molech, shall be put to death; the people of the land shall pelt them with stones. And I will set My face against [that party]... for having given offspring to Molech and so defiled My sanctuary and profaned My holy name." Contrast: Leviticus forbids giving seed to Molech — child sacrifice; Jubilees reinterprets it as giving a child in marriage to a Gentile (see Charles's note below).
• LXX — No LXX entry: the LXX of Leviticus 18 and 20 was not read.
• Targums — No Targum entry: Pseudo-Jonathan on Leviticus 18 was not opened (Charles's note below cites it; that citation is his, not verified here).
• Midrash — No Midrash parallel as read.
• Charles's note — 155:1: "Cf. Lev. xviii. 21: here the prohibition in Lev. against making 'any of thy seed pass through the fire to Molech' is interpreted as = to give one's child in marriage to a Gentile; so, also, Targ. Ps.-Jonathan on this verse. In later times the rule has not always been strictly enjoined."

30:11And do thou, Moses, command the children of Israel and exhort them not to give their daughters to the Gentiles, and not to take for their sons any of the daughters of the Gentiles, for this is abominable before the Lord.

• MT — Deut. 7:3: "You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons" (

  וְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא־תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא־תִקַּח לִבְנֶךָ

  ). Deut. 7:25: "You shall consign the images of their gods to the fire... for that is abhorrent to the ETERNAL your God." Deut. 7:26: "You must not bring an abhorrent thing into your house, or you will be proscribed like it."
• LXX — No LXX entry: the LXX of Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

30:12For this reason I have written for thee in the words of the Law all the deeds of the Shechemites, which they wrought against Dinah, and how the sons of Jacob spake, saying: 'We will not give our daughter to a man who is uncircumcised; for that were a reproach unto us.'

• MT — Gen. 34:13–14: "Jacob's sons answered Shechem and his father Hamor — speaking with guile because he had defiled their sister Dinah — and said to them, 'We cannot do this thing, to give our sister to a man who is uncircumcised, for that is a disgrace among us'" (כִּי־חֶרְפָּה הִוא לָנוּ).
• LXX — Gen. 34:13–14: "And the sons of Jacob answered to Sychem and Emmor his father craftily... And Symeon and Levi, the brothers of Dina, said to them, We shall not be able to do this thing, to give our sister to a man who is uncircumcised, for it is a reproach to us." Note: the LXX names Simeon and Levi as the speakers, where the MT says only "they said".
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 34:14 render literally).
• Midrash — BR 80 (on Gen. 34:14): R. Neḥemya: "Where do we find that the foreskin is called disgrace? It is from here, as it is stated: 'As it is a disgrace.'" (The Sefaria text labels this section "Genesis 33:14" — a misprint for 34:14; see "What was not verified".)
• Charles's note — None on this verse.

30:13And it is a reproach to Israel, to those who live, and to those that take the daughters of the Gentiles; for this is unclean and abominable to Israel.

• MT — Gen. 34:14: "for that is a disgrace among us" (כִּי־חֶרְפָּה הִוא לָנוּ). Deut. 7:3 (no intermarriage). Lev. 18:24–25: "Do not defile yourselves in any of those ways, for it is by such that the nations that I am casting out before you defiled themselves. Thus the land became defiled." Deut. 7:25: "for that is abhorrent to the ETERNAL your God."
• LXX — Gen. 34:14: "for it is a reproach to us." (The LXX of Leviticus 18 and Deuteronomy 7 was not read.)
• Targums — No Targum expansion on this verse.
• Midrash — BR 80 (on Gen. 34:14): R. Neḥemya on the foreskin called "disgrace" (see v. 12).
• Charles's note — None on this verse. (On the CCEL/reprint difference in this verse — "to those who live" vs "to those who give" — see "What was not verified".)

30:14And Israel will not be free from this uncleanness if it has a wife of the daughters of the Gentiles, or has given any of its daughters to a man who is of any of the Gentiles.

• MT — Lev. 20:2–3: giving offspring to Molech defiles the sanctuary and profanes the holy name. Deut. 7:3: "You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons."
• LXX — No LXX entry: the LXX of Leviticus 20 and Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Leviticus and Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 155:2: "14-15 are based upon Lev. xx. 2-4."

30:15For there will be plague upon plague, and curse upon curse, and every judgment and plague and curse will come upon him: if he do this thing, or hide his eyes from those who commit uncleanness, or those who defile the sanctuary of the Lord, or those who profane His holy name, (then) will the whole nation together be judged for all the uncleanness and profanation of this man.

• MT — Lev. 20:3–5: "And I will set My face against [that party]... for having given offspring to Molech and so defiled My sanctuary and profaned My holy name. And if the people of the land should shut their eyes (הַעְלֵם יַעְלִימוּ עַם הָאָרֶץ אֶת־עֵינֵיהֶם) to that party's giving offspring to Molech, and should not put them to death, I Myself will set My face against not only that party but also their clan; and I will cut them off from among their people." Contrast: Leviticus 20:5 involves only the guilty man's family ("their clan"); Jubilees has the whole nation judged.
• LXX — No LXX entry: the LXX of Leviticus 20 was not read.
• Targums — No Targum entry: the Targums on Leviticus were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 155:3: "i. e. 'ignore'; cf. Lev. xx. 4." (on "hide his eyes"). 155:4: "Cf. Lev. xx. 3." (on defiling the sanctuary and profaning the holy name). 155:5: "In Lev. xx. 5, only the guilty man's family is involved."

30:16And there will be no respect of persons [and no consideration of persons] and no receiving at his hands of fruits and offerings and burnt-offerings and fat, nor the fragrance of sweet savour, so as to accept it: and so fare every man or woman in Israel who defiles the sanctuary.

• MT — Lev. 20:3: "for having given offspring to Molech and so defiled My sanctuary and profaned My holy name." The second half of the verse ("so fare every man or woman in Israel who defiles the sanctuary") answers to Leviticus' defiling of the sanctuary; the "no respect of persons" and the refusal of offerings have no MT parallel as read.
• LXX — No LXX entry: the LXX of Leviticus 20 was not read.
• Targums — No Targum entry: the Targums on Leviticus were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 155:6: "Bracketed as a dittograph." (on "[and no consideration of persons]")

30:17For this reason I have commanded thee, saying: 'Testify this testimony to Israel: see how the Shechemites fared and their sons: how they were delivered into the hands of two sons of Jacob, and they slew them under tortures, and it was (reckoned) unto them for righteousness, and it is written down to them for righteousness.'

• MT — Gen. 34:25–26: "Simeon and Levi... took each his sword, came upon the city unmolested, and slew all the males. They put Hamor and his son Shechem to the sword." The reckoning "for righteousness" is Jubilees' own verdict on the deed.
• LXX — Gen. 34:25–26.
• Targums — PJ Gen. 34:31: "It would not have been fit to be said in the congregations of Israel that the uncircumcised polluted the virgin, and the worshippers of idols debased the daughter of Jakob: but it is fit that it should be said, The uncircumcised were slain on account of the virgin, and the worshippers of idols on account of the daughter of Jakob." Onk. Gen. 34:31 renders with bracketed glosses only.
• Midrash — BR 80 (on Gen. 34:1): "a company of priests murders its way to Shekhem" (Hos. 6:9) — "it was proper for Simeon and Levi to have killed in Shekhem."
• Charles's note — None on this verse.

30:18And the seed of Levi was chosen for the priesthood, and to be Levites, that they might minister before the Lord, as we, continually, and that Levi and his sons may be blessed for ever; for he was zealous to execute righteousness and judgment and vengeance on all those who arose against Israel.

• MT — Gen. 34:25: "Simeon and Levi, two of Jacob's sons, brothers of Dinah, took each his sword, came upon the city unmolested, and slew all the males." Gen. 49:5–7: "Simeon and Levi are a pair; Their weapons are tools of lawlessness... Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel." Contrast: Genesis 49 curses Levi for the same slaughter for which Jubilees chooses his seed for the priesthood.
• LXX — Gen. 34:25.
• Targums — No Targum expansion on this verse (PJ Gen. 34:25 concerns the slaughter, not Levi's choice for the priesthood).
• Midrash — No Midrash parallel as read on Levi's choice for the priesthood.
• Charles's note — 156:1: "A different reason for Levi's choice for the priesthood is given in xxxii. 3; cf. also Test. Levi iv. 2."

30:19And so they inscribe as a testimony in his favour on the heavenly tablets blessing and righteousness before the God of all:

• MT — No parallel as read. The inscription on the heavenly tablets is Jubilees' own.
• LXX — No parallel as read.
• Targums — No Targum expansion on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse (156:2 belongs to v. 20's "friend").

30:20And we remember the righteousness which the man fulfilled during his life, at all periods of the year; until a thousand generations they will record it, and it will come to him and to his descendants after him, and he has been recorded on the heavenly tablets as a friend and a righteous man.

• MT — Deut. 7:9: "Know, therefore, that only the ETERNAL your God is God, the steadfast God who keeps this covenant faithfully to the thousandth generation of those who show love and keep the commandments" (שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו לְאֶלֶף דּוֹר).
• LXX — No LXX entry: the LXX of Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 156:2: "sc. of God." (on "as a friend [of God]")

30:21All this account I have written for thee, and have commanded thee to say to the children of Israel, that they should not commit sin nor transgress the ordinances nor break the covenant which has been ordained for them, (but) that they should fulfil it and be recorded as friends.

• MT — Deut. 7:11: "Therefore, observe faithfully the Instruction — the laws and the rules — with which I charge you today." Deut. 7:12: "And if you do obey these rules and observe them carefully, the ETERNAL your God will maintain faithfully for you the covenant made on oath with your fathers."
• LXX — No LXX entry: the LXX of Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 156:2: "sc. of God." (the reprint prints the marker "2" again at the end of this verse, after "friends"; see "What was not verified")

30:22But if they transgress and work uncleanness in every way, they will be recorded on the heavenly tablets as adversaries, and they will be destroyed out of the book of life, and they will be recorded in the book of those who will be destroyed and with those who will be rooted out of the earth.

• MT — Lev. 18:29: "All who do any of those abhorrent things — such persons shall be cut off from among their people." Deut. 7:10: "who instantly requites with destruction those who are disloyal — never slow with those who are disloyal, but requiting them instantly."
• LXX — No LXX entry: the LXX of Leviticus 18 and Deuteronomy 7 was not read.
• Targums — No Targum entry: the Targums on Leviticus and Deuteronomy were not opened.
• Midrash — No Midrash parallel as read.
• Charles's note — 156:3: "This expression, derived from the O.T. (cf. Ps. lxix. 28; Exod. xxxii. 32) had reference originally to the temporal blessings of the theocracy, and this may be its meaning here; but later the meaning was extended to eternal life. It occurs frequently in the N.T. (cf. Rev. iii. 5, xiii. 8, etc.); cf. also 1 Enoch xlvii. 3." (on "the book of life")

30:23And on the day when the sons of Jacob slew Shechem a writing was recorded in their favour in heaven that they had executed righteousness and uprightness and vengeance on the sinners, and it was written for a blessing.

• MT — Gen. 34:25–26: "Simeon and Levi... slew all the males. They put Hamor and his son Shechem to the sword." The writing "in their favour in heaven" is Jubilees' own.
• LXX — Gen. 34:25–26.
• Targums — PJ Gen. 34:31: "it is fit that it should be said, The uncircumcised were slain on account of the virgin, and the worshippers of idols on account of the daughter of Jakob."
• Midrash — BR 80 (on Gen. 34:1): "a company of priests murders its way to Shekhem" (Hos. 6:9) — "it was proper for Simeon and Levi to have killed in Shekhem."
• Charles's note — None on this verse.

30:24And they brought Dinah, their sister, out of the house of Shechem, and they took captive everything that was in Shechem, their sheep and their oxen and their asses, and all their wealth, and all their flocks, and brought them all to Jacob their father.

• MT — Gen. 34:26: "They put Hamor and his son Shechem to the sword, took Dinah out of Shechem's house, and went away." Gen. 34:27–29: "The other sons of Jacob came upon the slain and plundered the town... They seized their flocks and herds and donkeys, all that was inside the town and outside; all their wealth, all their children, and their wives, all that was in the houses, they took as captives and booty."
• LXX — Gen. 34:26–29: "And they slew Emmor and Sychem his son with the edge of the sword, and took Dina out of the house of Sychem, and went forth. But the sons of Jacob came upon the wounded, and ravaged the city wherein they had defiled Dina their sister. And their sheep, and their oxen, and their asses they took... And they took captive all the persons of them, and all their store, and their wives."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 34:26–29 render literally).
• Midrash — BR 80 (on Gen. 34:26): "And took Dina" — R. Yudan: "They were dragging her and departing." Rav Huna: "One who engages in relations with an uncircumcised man, it is difficult to pull away." She said: "But I, where will I carry my shame?" (2 Sam. 13:13) until Simeon said to her that he would take her [marry her]. That is what is written: "[Simeon's sons…] and Shaul, son of the Canaanite woman" (Gen. 46:10) — the son of Dina, who engaged in relations with a Canaanite. The Rabbis say: Simeon took her and buried her in the land of Canaan.
• Charles's note — None on this verse.

30:25And he reproached them because they had put the city to the sword for he feared those who dwelt in the land, the Canaanites and the Perizzites.

• MT — Gen. 34:30: "Jacob said to Simeon and Levi, 'You have brought trouble on me, making me odious among the inhabitants of the land, the Canaanites and the Perizzites; my men are few in number, so that if they unite against me and attack me, I and my house will be destroyed.'" Contrast: Genesis has the sons answer back (Gen. 34:31); Jubilees gives no reply.
• LXX — Gen. 34:30: "And Jacob said to Symeon and Levi, Ye have made me hateful so that I should be evil to all the inhabitants of the land, both among the Chananites and the Pherezites, and I am few in number; they will gather themselves against me and cut me in pieces, and I shall be utterly destroyed, and my house."
• Targums — PJ Gen. 34:31 (the reply Jubilees omits): "It would not have been fit to be said in the congregations of Israel that the uncircumcised polluted the virgin, and the worshippers of idols debased the daughter of Jakob: but it is fit that it should be said, The uncircumcised were slain on account of the virgin, and the worshippers of idols on account of the daughter of Jakob. Shekem bar Hamor will not (now) deride us with his words; for as a whorish woman and an outcast who hath no avenger would he have made our sister, if we had not done this thing." Onk. Gen. 34:31 renders "like a harlot" as "like one who goes outside".
• Midrash — BR 80 (on Gen. 34:30–31): "Jacob said to Simeon and Levi: You have troubled me" — the Rabbis: "The barrel was clear, and you rendered it murky. There is a tradition of the Canaanites, that they are destined to fall into my hands; however, the Holy One blessed be He said: Until you multiply and reach six hundred thousand." R. Yehuda bar Simon: [Simeon and Levi replied:] "The barrel was murky, and we rendered it clear." They said: "Shall [he render our sister] a harlot?" — "What, will they treat us as worthless people?" Who caused it? "Dina…went out."
• Charles's note — 157:1: "Cf. Test. Levi vi."

30:26And the dread of the Lord was upon all the cities which are around about Shechem, and they did not rise to pursue after the sons of Jacob; for terror had fallen upon them.

• MT — Gen. 34:30: Jacob's fear that the inhabitants of the land would unite and attack him — the dread of the Lord answers it. (Gen. 35:5, "the dread of God was upon the cities... and they did not pursue after the sons of Jacob," was not read for this chapter; see Charles's note below.)
• LXX — Gen. 34:30.
• Targums — No Targum entry (the Targums on Genesis 35 were not read).
• Midrash — No Midrash on Gen. 35:5 was read for this chapter.
• Charles's note — 157:2: "Cf. Gen. xxxv. 5."

Counted programmatically against this file with anchored grep (`grep -c "^<!-- tally:.*<Corpus>" jubilees-ch30.md`). Each verse section ends with an HTML comment listing only the corpora with a genuine parallel, contrast, or note for that verse; a verse whose tally comment is empty has no parallel at all.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26: 25; LXX — 1, 2, 3, 4, 5, 6, 12, 13, 17, 18, 23, 24, 25, 26: 14; Targums — 2, 4, 17, 23, 25: 5; Midrash — 2, 3, 4, 5, 6, 12, 13, 17, 23, 24, 25: 11; Charles's notes — 1, 3, 7, 10, 14, 15, 16, 18, 20, 21, 22, 25, 26: 13; No parallel at all — 19: 1.

Chapter 31 — Jacob's Journey to Bethel and Hebron; Isaac Blesses Levi and Judah Cite

"Jacob's Journey to Bethel and Hebron. Isaac blesses Levi and Judah (xxxi. 1-25; cf. Gen. xxxv.)" — Charles's section heading to vv. 1–25 as printed in the sacred-texts reprint (jub63.htm); vv. 26–32 carry the further heading "Rebecca journeys with Jacob to Bethel (xxxi. 26-32)" (jub64.htm). The CCEL page for this chapter (31.htm) carries no descriptive chapter heading in the text as fetched; it is complete (32 verses) and is the base text, and the sacred-texts reprint supplies Charles's notes. No A.M. date appears in this chapter in either printing.

Jubilees chapter 31 retells Genesis 35:1–8 and 35:27–29, and builds on them an episode Genesis does not have: Jacob's journey to Bethel to fulfil the vow of Genesis 28:20–22, his visit to his father Isaac and his mother Rebecca at Hebron, and Isaac's prophetic blessing of Levi (vv. 13–17) and Judah (vv. 18–20) — the twin blessings that set the priesthood and the kingship side by side. The retelling adds what Genesis does not have: the new moon of the seventh month as the date of the ascent (v. 3); the idols Rachel stole, burnt, broken, and hidden under an oak at Shechem (v. 2); Isaac sending for Jacob rather than Jacob arriving unannounced (vv. 3–4); Rebecca alive, coming forth from the tower to kiss Jacob (v. 6), blessing Levi and Judah (v. 7), and travelling with Jacob to Bethel (v. 30) — where Genesis 35:8 has only Deborah's death, and the rabbinic tradition (see BR 81 on Gen. 35:8) holds that the news of Rebecca's death reached Jacob at that same time; Isaac's sight restored (v. 9); the spirit of prophecy coming down into Isaac's mouth (v. 12); Levi blessed first, as priest and judge and prince (vv. 13–17); Judah blessed as prince and saviour of Israel (vv. 18–20); Isaac's age given as one hundred and sixty-five (v. 27), against Genesis 35:28's one hundred and eighty; and the whole scene recorded as an eternal testimony on the heavenly tablets (v. 32). It also omits what Genesis has: the renaming of Jacob as Israel (Gen. 35:9–10), the promise of a nation and kings (Gen. 35:11–12), the pillar with its libation and oil (Gen. 35:14), Rachel's death in childbirth and Benjamin's birth (Gen. 35:16–20), Reuben and Bilhah (Gen. 35:22), the list of the twelve sons (Gen. 35:23–26), and Isaac's death and burial by Esau and Jacob (Gen. 35:28–29). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 35 (whole chapter), Genesis 28:18–22 (the vow at Bethel), Genesis 49:5–12 (Jacob's blessing of Levi and Judah), Genesis 31:19 (Rachel and the teraphim).

LXX — the Greek Genesis 35 (whole chapter) and Genesis 28:18–22, where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35 and on Genesis 28.

Midrash — Bereishit Rabbah 81 (on Gen. 35:1–9) and 82 (on Gen. 35:9–23).

Under each verse, Charles's own notes are given where they bear on the text.

31:1And on the new moon of the month Jacob spake to all the people of his house. saying: 'Purify yourselves and change your garments, and let us arise and go up to Bethel, where I vowed a vow to Him on the day when I fled from the face of Esau my brother, because he has been with me and brought me into this land in peace, and put ye away the strange gods that arc among you.'

• MT — Gen. 35:2–3: "So Jacob said to his household and to all who were with him, 'Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes. Come, let us go up to Bethel, and I will build an altar there to the God who answered me when I was in distress and who has been with me wherever I have gone.'" Gen. 35:1: "God said to Jacob, 'Arise, go up to Bethel and remain there; and build an altar there to the God who appeared to you when you were fleeing from your brother Esau.'" The vow itself is Gen. 28:20–22: "If God remains with me, protecting me on this journey that I am making, and giving me bread to eat and clothing to wear, and I return safe to my father's house — the ETERNAL shall be my God. And this stone, which I have set up as a pillar, shall be God's abode."
• LXX — Gen. 35:1–3: "And God said to Jacob, Arise, go up to the place, Bæthel, and dwell there; and make there an altar to the God that appeared to thee, when thou fleddest from the face of Esau thy brother. And Jacob said to his house, and to all that were with him, Remove the strange gods that are with you from the midst of you, and purify yourselves, and change your clothes. And let us rise and go up to Bæthel, and let us there make an altar to God who hearkened to me in the day of calamity, who was with me, and preserved me throughout in the journey, by which I went." Gen. 28:20–22 (the vow).
• Targums — PJ Gen. 35:2: "Put away the idols of the peoples which are among you which you took from the temple of Shekem, and purify you from the uncleannesses of the slain whom you have and change your raiment." Onk. Gen. 35:2–3 renders with bracketed glosses only ("false gods of the nations"; "accepted my prayer"; "whose Word was my support").
• Midrash — BR 81 (on Gen. 35:1): "'It is a snare for a person to spout sanctity; scrutiny must follow vows' (Proverbs 20:25)... Rabbi Yanai said: If a person delays his vow, his ledger is scrutinized." The midrash asserts Jacob was punished for delaying the fulfilment of his vow (Gen. 28:20–22): "Know that it is so, as Jacob our patriarch, because he delayed his vow, his ledger was scrutinized." "The Holy One blessed be He said to him: 'Jacob, you have forgotten your vow: "Arise, ascend to Beit El" — to the house of God, "and make there an altar to the God who appeared to you [when you fled from Esau your brother]," and if you do not do so, you are like Esau. Just as Esau vows and does not fulfill, so, you vow and do not fulfill.'"
• Charles's note — None on this verse.

31:2And they gave up the strange gods and that which was in their ears and which was on their necks and the idols which Rachel stole from Laban her father she gave wholly to Jacob. And he burnt and brake them to pieces and destroyed them, and hid them under an oak which is in the land of Shechem.

• MT — Gen. 35:4: "They gave to Jacob all the alien gods that they had, and the rings that were in their ears, and Jacob buried them under the terebinth that was near Shechem" (וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם־שְׁכֶם). Gen. 31:19: "Rachel stole her father's household gods" (וַתִּגְנֹב רָחֵל אֶת־הַתְּרָפִים). Contrast: Genesis has Jacob bury the gods; Jubilees has him burn and break them to pieces first, and adds the idols Rachel stole — which Genesis 31:19 leaves hidden in her tent, never surrendered.
• LXX — Gen. 35:4: "And they gave to Jacob the strange gods, which were in their hands, and the ear-rings which were in their ears, and Jacob hid them under the turpentine tree which is in Secima, and destroyed them to this day." The LXX agrees with Jubilees' "destroyed them" where the MT has only "buried".
• Targums — PJ Gen. 35:4: "And they delivered into Jakob's hand all the idols of the people which were in their hands which they had taken from the temple of Shekem, and the jewels that had been in the ears of the inhabitants of the city of Shekem, in which was portrayed the likeness of their images; and Jakob hid them under the terebinth that was near to the city of Shekem." Onk. Gen. 35:4 renders literally ("Yaakov buried them under the oak [tree] which was near Shechem").
• Midrash — BR 81 (on Gen. 35:4): "Rabbi Yishmael ben Rabbi Yosei ascended to pray in Jerusalem. He passed Mount Gerizim and saw a Samaritan there... 'Is it not preferable for you to pray on this blessed mountain, and not on those ruins?' He said to him: 'I will tell you to what you are comparable — to a dog that is eager for a carcass. So, because you know that idols are interred under [the mountain], as it is written: "Jacob interred," that is why you are eager for it.'"
• Charles's note — None on this verse. (On the CCEL/reprint difference in this verse — "Laban her father" vs "Laban her brother" — see "What was not verified".)

31:3And he went up on the new moon of the seventh month to Bethel. And he built an altar at the place where he had slept, and he set up a pillar there, and he sent word to his father Isaac to come to him to his sacrifice, and to his mother Rebecca.

• MT — Gen. 35:6–7: "Thus Jacob came to Luz — that is, Bethel — in the land of Canaan, he and all the people who were with him. There he built an altar and named the site El-bethel, for it was there that God had been revealed to him when he was fleeing from his brother." Gen. 28:18–19: "Early in the morning, Jacob took the stone that he had put under his head and set it up as a pillar and poured oil on the top of it. He named that site Bethel; but previously the name of the city had been Luz." The new moon of the seventh month is Jubilees' own date; Genesis gives none. Contrast: in Genesis Jacob goes to Bethel and builds the altar himself; in Jubilees he sends word for Isaac and Rebecca to come to his sacrifice.
• LXX — Gen. 35:6–7: "And Jacob came to Luza, which is in the land of Chanaan, which is Bæthel, he and all the people that were with him. And he built there an altar, and called the name of the place Bæthel; for there God appeared to him, when he fled from the face of his brother Esau." Gen. 28:18–19.
• Targums — PJ Gen. 35:7: "And he builded there an altar, and named that place, To God, who made His Shekinah to dwell in Bethel, because there had been revealed to him the angels of the Lord, in his flight from before Esau his brother." PJ Gen. 35:14 (on the pillar): "And Jakob erected there a pillar of stone in the place where He had spoken with him, a pillar of stone; and he outpoured upon it a libation of wine, and a libation of water, because thus it was to be done at the feast of Tabernacles; and he poured oil of olives thereupon." Onk. Gen. 35:6–7 renders literally.
• Midrash — BR 81 (on Gen. 35:6): "'Jacob came to Luz' — as anyone who enters it blossoms with mitzvot and good deeds like an almond tree [luz]."
• Charles's note — None on this verse.

31:4And Isaac said: 'Let my son Jacob come, and let me see him before I die.'

• MT — Gen. 35:27–29: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron — where Abraham and Isaac had sojourned. Isaac was a hundred and eighty years old when he breathed his last and died." The visit itself is the parallel; Isaac's summons and his words "let me see him before I die" are Jubilees' own.
• LXX — Gen. 35:27–29: "And Jacob came to Isaac his father to Mambre, to a city of the plain; this is Chebron in the land of Chanaan, where Abraam and Isaac sojourned. And the days of Isaac which he lived were an hundred and eighty years. And Isaac gave up the ghost and died."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 35:27–29 render literally).
• Midrash — No Midrash on Gen. 35:27–29 was read for this chapter (BR 82 passes from Gen. 35:23 to Gen. 36).
• Charles's note — 158:1: "Isaac refused to go to Bethel; cf. Test. Levi ix. 2."

31:5And Jacob went to his father Isaac and to his mother Rebecca, to the house of his father Abraham, and he took two of his sons with him, Levi and Judah, and he came to his father Isaac and to his mother Rebecca.

• MT — Gen. 35:27: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron — where Abraham and Isaac had sojourned" (אֲשֶׁר־גָּר־שָׁם אַבְרָהָם וְיִצְחָק). Contrast: Genesis has Jacob come to Isaac alone, at Mamre; Jubilees has him go "to the house of his father Abraham" with Levi and Judah, and to his mother Rebecca — whom Genesis 35 never places at Hebron.
• LXX — Gen. 35:27: "And Jacob came to Isaac his father to Mambre, to a city of the plain; this is Chebron in the land of Chanaan, where Abraam and Isaac sojourned."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 35:27 render literally).
• Midrash — No Midrash on Gen. 35:27 was read for this chapter.
• Charles's note — 158:2: "i. e. to Hebron."

31:6And Rebecca came forth from the tower to the front of it to kiss Jacob and embrace him; for her spirit had revived when she heard: 'Behold Jacob thy son has come'; and she kissed him.

• MT — No parallel as read: Genesis 35 has no meeting between Jacob and Rebecca; Rebecca is never said to be alive at this point in Genesis.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read on a meeting of Jacob and Rebecca (BR 81 on Gen. 35:8–9 concerns the report of Rebecca's death, cited under v. 30).
• Charles's note — 158:3: "This last meeting of Jacob with Isaac is not referred to in the Rabbinical Haggada."

31:7And she saw his two sons, and she recognised them, and said unto him: 'Are these thy sons, my son?' and she embraced them and kissed them, and blessed them, saying: 'In you shall the seed of Abraham become illustrious, and ye shall prove a blessing on the earth.'

• MT — No parallel as read: no blessing of Levi and Judah by Rebecca exists in Genesis.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:8And Jacob went in to Isaac his father, to the chamber where he lay, and his two sons were with him, and he took the hand of his father, and stooping down he kissed him, and Isaac clung to the neck of Jacob his son, and wept upon his neck.

• MT — Gen. 35:27: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron." The chamber, the kiss, and Isaac weeping on Jacob's neck are Jubilees' own.
• LXX — Gen. 35:27: "And Jacob came to Isaac his father to Mambre, to a city of the plain; this is Chebron in the land of Chanaan."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 35:27 render literally).
• Midrash — No Midrash on Gen. 35:27 was read for this chapter.
• Charles's note — None on this verse.

31:9And the darkness left the eyes of Isaac, and he saw the two sons of Jacob, Levi, and Judah, and he said: 'Are these thy sons, my son? for they are like thee.'

• MT — No parallel as read: Genesis 35 says nothing of Isaac's sight, and Genesis 27:1 ("his eyes were dimmed so that he could not see") was not read for this chapter.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:10And he said unto him that they were truly his sons: 'And thou hast truly seen that they are truly my sons'.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:11And they came near to him, and he turned and kissed them and embraced them both together.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:12And the spirit of prophecy came down into his mouth, and he took Levi by his right hand and Judah by his left.

• MT — No parallel as read: no spirit of prophecy upon Isaac, and no taking of Levi and Judah by the hands, exists in Genesis. (Genesis 48:13–14, Jacob taking Ephraim and Manasseh by the right and left hands, was not read for this chapter.)
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:13And he turned to Levi first, and began to bless him first, and said unto him: May the God of all, the very Lord of all the ages, bless thee and thy children throughout all the ages.

• MT — No parallel as read: Genesis gives Levi no blessing; Jacob's words on Levi in Gen. 49:5–7 are a curse (cited under v. 15).
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — 158:4: "Cf. Test. Levi ix. 1 f. The primacy of Levi is here marked."

31:14And may the Lord give to thee and to thy seed greatness and great glory, and cause thee and thy seed, from among all flesh, to approach Him to serve in His sanctuary as the angels of the presence and as the holy ones. (Even) as they, shall the seed of thy sons be for glory and greatness and holiness, and may He make them great unto all the ages.

• MT — No parallel as read: no passage in Genesis gives Levi service in the sanctuary as the angels; Numbers 18 (the Levites' service) was not read for this chapter.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — 159:1: "Levi is to serve in the sanctuary as the two highest orders of angels serve in the highest heaven."

31:15And they shall be judges and princes, and chiefs of all the seed of the sons of Jacob; They shall speak the word of the Lord in righteousness, And they shall judge all His judgments in righteousness. And they shall declare My ways to Jacob And My paths to Israel. The blessing of the Lord shall be given in their mouths To bless all the seed of the beloved.

• MT — Gen. 49:5–7: "Simeon and Levi are a pair; Their weapons are tools of lawlessness. Let not my person be included in their council, Let not my being be counted in their assembly. For when angry they slay a man, And when pleased they maim an ox. Cursed be their anger so fierce, And their wrath so relentless. I will divide them in Jacob, Scatter them in Israel." Contrast: Genesis curses Levi and scatters him; Jubilees makes his seed judges, princes, and chiefs over all the seed of Jacob.
• LXX — No LXX entry: the LXX of Genesis 49 was not read.
• Targums — No Targum entry: the Targums on Genesis 49 were not read.
• Midrash — No Midrash parallel as read on Gen. 49:5–7.
• Charles's note — 159:2: "Levi's descendants are not only to be priests but also rulers of the nation. This double function was exercised by the Maccabean priest-princes: cf. Test. Levi viii. ii ff." 159:3: "i. e. the priestly blessing; cf. Ecclus. l. 20." (on "The blessing of the Lord shall be given in their mouths"). 159:4: "i. e. of Abraham." (on "the seed of the beloved")

31:16Thy mother has called thy name Levi, And justly has she called thy name; Thou shalt be joined to the Lord And be the companion of all the sons of Jacob; Let His table be thine, And do thou and thy sons eat thereof; And may thy table be full unto all generations, And thy food fail not unto all the ages.

• MT — No parallel as read: the naming of Levi in Gen. 29:34 ("This time my husband will become attached to me, for I have borne him three sons" — לִוָּה, "joined") was not read for this chapter; it is cited only through Charles's note below.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — 159:5: "A play on the name 'Levi' (= attaché); cf. Gen. xxix. 34 (R.V. marg.); also Num. xviii. 2, 4." 159:6: "Cf. Test. Levi viii. 16 ('and the table of the Lord shall thy seed apportion')." (on "Let His table be thine")

31:17And let all who hate thee fall down before thee, And let all thy adversaries be rooted out and perish; And blessed be he that blesses thee, And cursed be every nation that curses thee.'

• MT — No parallel as read: the blessing-and-cursing formula of Gen. 12:3 and Gen. 27:29 was not read for this chapter.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:18And to Judah he said: 'May the Lord give thee strength and power To tread down all that hate thee; A prince shalt thou be, thou and one of thy sons, over the sons of Jacob; May thy name and the name of thy sons go forth and traverse every land and region. Then shall the Gentiles fear before thy face, And all the nations shall quake [And all the peoples shall quake].

• MT — Gen. 49:8–10: "You, O Judah, your brothers shall praise; Your hand shall be on the nape of your foes; Your father's sons shall bow low to you... The scepter shall not depart from Judah, Nor the ruler's staff from between his feet; So that tribute shall come to him And the homage of peoples be his." The princedom over the sons of Jacob and the nations quaking before Judah answer to Jacob's blessing of Judah.
• LXX — No LXX entry: the LXX of Genesis 49 was not read.
• Targums — No Targum entry: the Targums on Genesis 49 were not read.
• Midrash — No Midrash parallel as read on Gen. 49:8–10.
• Charles's note — 160:1: "i. e. the Messiah who is to spring from Judah: but if so the expression of the hope is somewhat vague. More probably the reference is to the historical David." (on "one of thy sons"). 160:2: "i. e. the name of the Jewish people." (on "the name of thy sons"). 160:3: "Bracketed as a dittograph." (on "[And all the peoples shall quake]")

31:19In thee shall be the help of Jacob, And in thee be found the salvation of Israel.

• MT — Gen. 49:8–12: Judah as the brother praised, the lion's whelp (49:9), the one to whom the homage of peoples belongs (49:10) and who washes his garment in wine (49:11–12) — the help and salvation of Jacob and Israel rest in Judah. (Gen. 49:8–10 is quoted in full under v. 18.)
• LXX — No LXX entry: the LXX of Genesis 49 was not read.
• Targums — No Targum entry: the Targums on Genesis 49 were not read.
• Midrash — No Midrash parallel as read on Gen. 49:8–12.
• Charles's note — None on this verse.

31:20And when thou sittest on the throne of honour of thy righteousness There shall be great peace for all the seed of the sons of the beloved; Blessed be he that blesseth thee, And all that hate thee and afflict thee and curse thee Shall be rooted out and destroyed from the earth and be accursed.'

• MT — Gen. 49:10: "The scepter shall not depart from Judah, Nor the ruler's staff from between his feet" (לֹא־יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו). The throne of righteousness and the great peace answer to Judah's undying scepter.
• LXX — No LXX entry: the LXX of Genesis 49 was not read.
• Targums — No Targum entry: the Targums on Genesis 49 were not read.
• Midrash — No Midrash parallel as read on Gen. 49:10.
• Charles's note — 160:4: "i. e. of Abraham." (on "the sons of the beloved")

31:21And turning he kissed him again and embraced him, and rejoiced greatly; for he had seen the sons of Jacob his son in very truth.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:22And he went forth from between his feet and fell down and bowed down to him, and he blessed them and rested there with Isaac his father that night, and they eat and drank with joy.

• MT — No parallel as read: Genesis 35 has no night spent with Isaac, and no bowing of Jacob to Isaac.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:23And he made the two sons of Jacob sleep, the one on his right hand and the other on his left, and it was counted to him for righteousness.

• MT — No parallel as read: no passage in Genesis has Isaac making Levi and Judah sleep at his right and left hands.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:24And Jacob told his father everything during the night, how the Lord had shown him great mercy, and how he had prospered (him in) all his ways, and protected him from all evil.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:25And Isaac blessed the God of his father Abraham, who had not withdrawn his mercy and his righteousness from the sons of his servant Isaac.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:26And in the morning Jacob told his father Isaac the vow which he had vowed to the Lord, and the vision which he had seen, and that he had built an altar, and that everything was ready for the sacrifice to be made before the Lord as he had vowed, and that he had come to set him on an ass.

• MT — Gen. 28:20–22: "Jacob then made a vow, saying, 'If God remains with me, protecting me on this journey that I am making, and giving me bread to eat and clothing to wear, and I return safe to my father's house — the ETERNAL shall be my God. And this stone, which I have set up as a pillar, shall be God's abode; and of all that You give me, I will set aside a tithe for You.'" Gen. 28:18: "Early in the morning, Jacob took the stone that he had put under his head and set it up as a pillar and poured oil on the top of it."
• LXX — Gen. 28:20–22: "And Jacob vowed a vow, saying, If the Lord God will be with me, and guard me throughout on this journey, on which I am going, and give me bread to eat, and raiment to put on, and bring me back in safety to the house of my father, then shall the Lord be for a God to me. And this stone, which I have set up for a pillar, shall be to me a house of God; and of all whatsoever thou shalt give me, I will tithe a tenth for thee." Gen. 28:18.
• Targums — PJ Gen. 28:20–22: "And Jakob vowed a vow, saying, If the Word of the Lord will be my Helper, and will keep me from shedding innocent blood, and from strange worship, and from impure converse, in this way that I am going; and will give me bread to eat, and raiment to wear, and will bring me back in peace to my father's house; the Lord shall be my God: and this stone which I have set (for) a pillar shall be ordained for the house of the sanctuary of the Lord, and upon it shall generations worship the Name of the Lord; and of all that Thou mayest give me, the tenth will I separate before Thee." Onk. Gen. 28:20–22 renders literally.
• Midrash — BR 81 (on Gen. 35:1): Jacob delayed his vow, and his ledger was scrutinized: "The Holy One blessed be He said to him: 'Jacob, you have forgotten your vow: "Arise, ascend to Beit El" — to the house of God, "and make there an altar to the God who appeared to you [when you fled from Esau your brother]," and if you do not do so, you are like Esau. Just as Esau vows and does not fulfill, so, you vow and do not fulfill.'" (See also v. 1.)
• Charles's note — 161:1: "At Bethel; cf. Gen. xxviii. 18-22." (on "he had built an altar")

31:27And Isaac said unto Jacob his son: 'I am not able to go with thee; for I am old and not able to bear the way: go, my son, in peace; for I am one hundred and sixty-five years this day; I am no longer able to journey; set thy mother (on an ass) and let her go with thee.

• MT — Gen. 35:27–28: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron — where Abraham and Isaac had sojourned. Isaac was a hundred and eighty years old when he breathed his last and died." Contrast: Genesis gives Isaac one hundred and eighty years at his death; Jubilees has him say he is one hundred and sixty-five on this day, and alive. Isaac's refusal to travel is Jubilees' own.
• LXX — Gen. 35:27–28: "And Jacob came to Isaac his father to Mambre, to a city of the plain; this is Chebron in the land of Chanaan, where Abraam and Isaac sojourned. And the days of Isaac which he lived were an hundred and eighty years."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 35:27–28 render literally).
• Midrash — No Midrash on Gen. 35:27–28 was read for this chapter.
• Charles's note — None on this verse.

31:28And I know, my son, that thou hast come on my account, and may this day be blessed on which thou hast seen me alive, and I also have seen thee, my son.

• MT — No parallel as read.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:29Mayest thou prosper and fulfil the vow which thou hast vowed; and put not off thy vow; for thou shalt be called to account as touching the vow; now therefore make haste to perform it, and may He be pleased who has made all things, to whom thou hast vowed the vow.'

• MT — Gen. 28:20–22 (the vow; quoted in full under v. 26).
• LXX — Gen. 28:20–22 (quoted in full under v. 26).
• Targums — PJ Gen. 28:20–22 (the expanded vow; quoted in full under v. 26). Onk. Gen. 28:20–22 renders literally.
• Midrash — BR 81 (on Gen. 35:1): "Rabbi Yanai said: If a person delays his vow, his ledger is scrutinized." "Rabbi Abba bar Kahana said: In times of trouble — a vow; in times of relief — it is swept away." "Rabbi Yudan said: Just as your hand is adjacent to your mouth, so, [the fulfillment of] your vow should be adjacent to your mouth. The Rabbis say: Just as your hand precedes your mouth, so, your vow should be before your mouth."
• Charles's note — 161:2: "Note the emphasis on the obligation to keep a vow."

31:30And he said to Rebecca: 'Go with Jacob thy son'; and Rebecca went with Jacob her son, and Deborah with her, and they came to Bethel.

• MT — Gen. 35:8: "Deborah, Rebekah's nurse, died, and was buried under the oak below Bethel; so it was named Allon-bacuth." Contrast: in Genesis Deborah dies and is buried below Bethel; in Jubilees Deborah travels with Rebecca, alive, to Bethel — and Rebecca herself, whom the Genesis narrative never brings to Bethel, goes with Jacob.
• LXX — Gen. 35:8: "And Deborrha, Rebecca's nurse, died, and was buried below Bæthel under the oak; and Jacob called its name, The Oak of Mourning."
• Targums — PJ Gen. 35:8: "And Deborah, the nurse of Rivekah, died, and was buried below Bethel, in the field of the plain. And there it was told Jakob concerning the death of Rivekah his mother; and he called the name of it, The other weeping." Onk. Gen. 35:8 renders literally ("Devorah, Rivkah's nurse, died, and she was buried below Beis Eil, under Allon").
• Midrash — BR 81 (on Gen. 35:8–9): "Rabbi Shmuel bar Naḥman said: In the Greek language, alon means other. While he [Jacob] was still observing the mourning for Deborah, the report that his mother had died came to him. That is what is written: 'God appeared to Jacob…and He blessed him.' With which blessing did he bless him? Rav Aḥa said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners." BR 82 (on Gen. 35:9) repeats: "He blessed him with the blessing of mourners. Jacob's mother, Rebecca, had died."
• Charles's note — None on this verse.

31:31And Jacob remembered the prayer with which his father had blessed him and his two sons, Levi and Judah, and he rejoiced and blessed the God of his fathers, Abraham and Isaac.

• MT — No parallel as read: Genesis 35 has no remembrance of Isaac's blessing of Levi and Judah, since no such blessing exists in Genesis.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

31:32And he said: 'Now I know that I have an eternal hope, and my sons also, before the God of all'; and thus is it ordained concerning the two; and they record it as an eternal testimony unto them on the heavenly tablets how Isaac blessed them.

• MT — No parallel as read. The heavenly tablets are Jubilees' own.
• LXX — No parallel as read.
• Targums — No Targum entry on this verse.
• Midrash — No Midrash parallel as read.
• Charles's note — None on this verse.

Counted programmatically against this file with anchored grep (`grep -c "^<!-- tally:.*<Corpus>" jubilees-ch31.md`). Each verse section ends with an HTML comment listing only the corpora with a genuine parallel, contrast, or note for that verse; a verse whose tally comment is empty has no parallel at all.

Parallels in this chapter — MT — 1, 2, 3, 4, 5, 8, 15, 18, 19, 20, 26, 27, 29, 30: 14; LXX — 1, 2, 3, 4, 5, 8, 26, 27, 29, 30: 10; Targums — 1, 2, 3, 26, 29, 30: 6; Midrash — 1, 2, 3, 26, 29, 30: 6; Charles's notes — 4, 5, 6, 13, 14, 15, 16, 18, 20, 26, 29: 11; No parallel at all — 7, 9, 10, 11, 12, 17, 21, 22, 23, 24, 25, 28, 31, 32: 14.

Chapter 32 — Levi's Dream, the Tithe, and the Visions at Bethel Cite

Levi's dream at Bethel, 1. Levi chosen to the priesthood, as the tenth son, 2-3. Jacob celebrates the feast of tabernacles and offers tithes through Levi: also the second tithe, 4-9. Law of tithes ordained, 10-15. Jacob's visions in which Jacob reads on the heavenly tablets his own future and that of his descendants, 16-26. Celebrates the eighty day of feast of tabernacles, 27-9. Death of Deborah, 30. Birth of Benjamin and death of Rachel, 33-4. (Cf. Gen. xxxv.8,10, 11, 13, 16-20.) — Charles's heading to the chapter.

Jubilees chapter 32 retells Genesis 35:1–20 — Jacob at Bethel, the naming of Israel, the death of Deborah, the birth of Benjamin and the death of Rachel — and builds on it a whole legislation: Levi is chosen priest by the counting of the tithe, Jacob keeps Tabernacles at Bethel for seven days plus an eighth, and the second tithe is ordained on the heavenly tablets. Between the two halves of the chapter, Jacob reads his own future and that of his descendants on seven heavenly tablets. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis 35 passage Jubilees is retelling, Jacob's tithe vow in Genesis 28, and the tithe and Tabernacles legislation of Leviticus, Numbers, and Deuteronomy that stands behind verses 2–15 and 27–29.

LXX — the Greek Genesis 35 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35 where they expand or differ.

Midrash — Bereishit Rabbah 82 and Pirkei de-Rabbi Eliezer 37 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

32:1And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God, him and his sons for ever; and he awoke from his sleep and blessed the Lord.

• MT — Gen. 35:1 is the setting only: "God said to Jacob, 'Arise, go up to Bethel and remain there; and build an altar there to the God who appeared to you when you were fleeing from your brother Esau.'" Nothing in Genesis has Levi dream of the priesthood at Bethel; that is Jubilees' own expansion.
• LXX — Gen. 35:1 agrees with the MT on the setting. No LXX parallel for Levi's dream.
• Targums — No Targum expansion on Levi's dream.
• Midrash — No passage in the two chapters read treats Levi's dream at Bethel.
• Charles's note — n. 162:1: the dream is paralleled in Testament of Levi viii (and cf. Test. Levi v) — his citation, not verified here. n. 162:2: "Priest of the Most High God" recalls Melchizedek, Gen. 14:18–20, and the Maccabean priest-kings; cf. Ps. 110:4 — his citations, not verified here.

32:2And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him, both of men and cattle, both of gold and every vessel and garment, yea, he gave tithes of all.

• MT — Gen. 28:22, Jacob's vow at Bethel: "of all that You give me, I will set aside a tithe for You" (עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ). Jubilees has Jacob pay the vow here, on his return to Bethel. The tithe "of men" has no parallel in Genesis; the tithe legislation (Lev. 27:30–33) covers land, herd, and flock.
• LXX — Gen. 28:22: "of all things which thou givest me, I will tithe a tenth for thee." No LXX parallel for a tithe of men.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37: Jacob's tithe is computed on his cattle — 550 of 5,500 — and the counting that makes Levi the tenth is described there (see v. 3).
• Charles's note — n. 162:2 (above, v. 1): Melchizedek, Gen. 14:18–20, "Priest of the Most High God."

32:3And in those days Rachel became pregnant with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, and his father clothed him in the garments of the priesthood and filled his hands.

• MT — Lev. 27:32: "All tithes of the herd or flock — of all that passes under the shepherd's staff, every tenth one — shall be holy to GOD." Counting the sons as a flock under the staff is how Levi "falls" as the tenth. Gen. 35:16–18 has Rachel pregnant with Benjamin, but no counting of the sons and no priesthood for Levi.
• LXX — Gen. 35:16–18 has Rachel's pregnancy and the naming of Benjamin (see v. 33 below). No LXX parallel for the counting.
• Targums — No Targum expansion on the counting of the sons.
• Midrash — PDRE 37: Jacob set apart four firstborns of the four mothers; eight remained; he counted from Simeon to Benjamin (still in the womb), then again from Simeon — and Levi fell as the tenth, holy to God (Lev. 27:32). R. Ishmael's view: he began with Benjamin, and Levi was reckoned holy. Michael then took Levi before the Throne of Glory and blessed him, that the sons of Levi should minister like the ministering angels; their provision is Deut. 18:1. Contrast: PDRE counts from Simeon; Jubilees counts "from him [Benjamin] upwards."
• Charles's note — n. 162:3: "i.e. from Benjamin" — the counting starts with Benjamin. n. 162:4: PDRE xxxvii counts Levi tenth by a different method (see the Midrash entry above). n. 162:5: "filled his hands" is the appointment to the priesthood, Exod. 28:41, 29:9 — his citations, not verified here.

32:4And on the fifteenth of this month, he brought to the altar fourteen oxen from amongst the cattle, and twenty-eight rams, and forty-nine sheep, and seven lambs, and twenty-one kids of the goats as a burnt-offering on the altar of sacrifice, well pleasing for a sweet savour before God.

• MT — Lev. 23:34–36: "On the fifteenth day of this seventh month there shall be the Feast of Booths to GOD, [to last] seven days… seven days you shall bring offerings by fire to GOD." Num. 29:12–13: "On the fifteenth day of the seventh month… Seven days you shall observe a festival"; the first day's offering is thirteen bulls, two rams, and fourteen yearling lambs. Contrast: Jubilees' numbers — fourteen oxen, twenty-eight rams, forty-nine sheep, seven lambs, twenty-one kids — agree with neither Numbers 29 nor Leviticus 23.
• LXX — No LXX entry: the LXX of Numbers was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats Jacob's Tabernacles offerings.
• Charles's note — n. 162:6: the victims "disagree with Num. xxix. 12–40, Lev. xxiii. 34–36, 39–44."

32:5This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink-offerings.

• MT — Gen. 28:22 (above, v. 2): "of all that You give me, I will set aside a tithe for You" (עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ). The fruit-offerings and drink-offerings are the regular accompaniments of a burnt-offering.
• LXX — Gen. 28:22 as above, v. 2. No further LXX entry.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 163:1: Gen. 28:22.

32:6And when the fire had consumed it, he burnt incense on the fire over the fire, and for a thank-offering two oxen and four rams and four sheep, four he-goats, and two sheep of a year old, and two kids of the goats; and thus he did daily for seven days.

• MT — Num. 29:17–32 prescribes a daily burnt-offering through the seven days of the feast, with the number of bulls decreasing day by day (twelve, eleven, ten, nine, eight, seven). Contrast: Jubilees repeats the same thank-offering daily for seven days; Numbers varies the daily offering.
• LXX — No LXX entry: the LXX of Numbers was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:7And he and all his sons and his men were eating (this) with joy there during seven days and blessing and thanking the Lord, who had delivered him out of all his tribulation and had given him his vow.

• MT — Lev. 23:40: "you shall rejoice before the ETERNAL your God seven days." Deut. 14:26 (second tithe): "you shall eat there before the ETERNAL your God and rejoice, you and your household" — the eating with joy before God is the second-tithe pattern Jubilees applies here.
• LXX — No LXX entry: the LXX of Leviticus and Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:8And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he gave him all the souls of the men.

• MT — Lev. 27:32 (above, v. 3): the tithe of herd and flock, "every tenth one… shall be holy to GOD." The giving of unclean animals and "all the souls of the men" to Levi has no parallel in the tithe legislation as read; the "(not)" is Charles's insertion in the text.
• LXX — No LXX entry for this verse (Leviticus LXX not read).
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:9And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, and Jacob gave his vow: thus he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him.

• MT — Gen. 28:22 (the vow, above, v. 2). Deut. 14:22–23: "You shall set aside every year a tenth part of all the yield of your sowing… you shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the ETERNAL your God." The "tithe again" — the second tithe — is the Deuteronomy institution.
• LXX — Gen. 28:22 as above, v. 2. No further LXX entry.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37 (above, v. 3): Michael took Levi before the Throne of Glory and blessed him, that the sons of Levi should minister like the ministering angels; their provision is Deut. 18:1.
• Charles's note — n. 163:2: Testament of Levi ix.3 — "[Jacob] paid tithes of all to the Lord through me" — his citation, not verified here. (Placed here by subject: the note falls on p. 163 between the notes on vv. 5 and 10.)

32:10And for this reason it is ordained on the heavenly tablets as a law for the tithing again the tithe to eat before the Lord from year to year, in the place where it is chosen that His name should dwell, and to this law there is no limit of days for ever.

• MT — Deut. 14:23–24: the tithe is to be eaten "in the presence of the ETERNAL your God, in the place where God will choose to establish the divine name," and if the distance is too great the tithe may be turned into money. Contrast: Jubilees makes the second tithe an ordinance "on the heavenly tablets" with "no limit of days for ever"; Deuteronomy gives it as a law for the land.
• LXX — No LXX entry: the LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats the second tithe.
• Charles's note — n. 163:3: the second tithe, Num. 18:26 — his citation, not verified here. (Placed here by subject.)

32:11This ordinance is written that it may be fulfilled from year to year in eating the second tithe before the Lord in the place where it has been chosen, and nothing shall remain over from it from this year to the year following.

• MT — Deut. 14:22–23 (above, v. 10): "You shall set aside every year a tenth part of all the yield of your sowing" (עַשֵּׂר תְּעַשֵּׂר). Contrast: the rule that nothing shall remain over to the following year is Jubilees' own addition; Deuteronomy does not impose it.
• LXX — No LXX entry: the LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 163:4: Deut. 14:23; Tobit i.7 — his citations, not verified here. (Placed here by subject.)

32:12For in its year shall the seed be eaten till the days of the gathering of the seed of the year, and the wine till the days of the wine, and the oil till the days of its season.

• MT — Deut. 14:23: "the tithes of your new grain and wine and oil" are to be consumed before GOD in the chosen place. The seed, wine, and oil are the three tithes of Deuteronomy.
• LXX — No LXX entry: the LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:13And all that is left thereof and becomes old, let it be regarded as polluted: let it be burnt with fire, for it is unclean.

• MT — No direct MT parallel for burning leftover second tithe as polluted. (Lev. 7:17–18 requires burning leftover peace-offering flesh on the third day, but Leviticus 7 was not read for this chapter, so it is not cited here.)
• LXX — No LXX entry for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:14And thus let them eat it together in the sanctuary, and let them not suffer it to become old.

• MT — Deut. 14:23–26: the tithe is eaten "in the presence of the ETERNAL your God, in the place where God will choose" — the eating "in the sanctuary" is the Deuteronomy rule, with the rejoicing of v. 26.
• LXX — No LXX entry: the LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:15And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to his priests, which they will eat before Him from year to year; for thus is it ordained and engraven regarding the tithe on the heavenly tablets.

• MT — Lev. 27:32 (above, v. 3): "All tithes of the herd or flock… every tenth one — shall be holy to GOD." Num. 18:26 (the Levites' tithe) is the background for the tithes belonging to the priests, but Numbers 18 was not read for this chapter, so it is not cited as a verified parallel here.
• LXX — No LXX entry for this verse (Leviticus LXX not read).
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37 (above, v. 3): the sons of Levi minister like the ministering angels, and their provision is Deut. 18:1.
• Charles's note — n. 164:1: Lev. 27:32; 2 Chron. 31:6 — his citations, not verified here.

32:16And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him.

• MT — Gen. 35:1, 7: God commands an altar at Bethel, and "he built there an altar" (וַיִּבֶן שָׁם מִזְבֵּחַ). Contrast: Genesis has Jacob build an altar; Jubilees has him resolve to build a walled sanctuary — and v. 22 below forbids it.
• LXX — Gen. 35:7: "And he built there an altar, and called the place Bethel." No LXX parallel for a walled court.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:17And the Lord appeared to him by night and blessed him and said unto him: 'Thy name shall not be called Jacob, but Israel shall they name thy name.'

• MT — Gen. 35:10: "And God said to him, 'Your name is Jacob. Your name shall no longer be Jacob, but Israel shall be your name'" (לֹא־יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם־יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ). Gen. 35:9 sets the scene: "God appeared to Jacob again when he came from Paddan-aram, and God blessed him."
• LXX — Gen. 35:9–10: "And God appeared to Jacob again… and blessed him. And God said to him, Thy name shall not be called Jacob, but Israel shall be thy name." The LXX agrees with the MT here.
• Targums — Onk. Gen. 35:10 renders the verse literally. PJ Gen. 35:9–10 is likewise literal, with the Memra distancing.
• Midrash — BR 82 (on Gen. 35:9): the blessing of the mourners — Jacob's mother Rebecca had died (BR 81:5) — which is why God appears to bless the mourner Jacob. The renaming itself is not expounded in BR 82.
• Charles's note — No note on this verse.

32:18And He said unto him again: 'I am the Lord who created the heaven and the earth, and I will increase thee and multiply thee exceedingly, and kings shall come forth from thee, and they shall judge everywhere wherever the foot of the sons of men has trodden.

• MT — Gen. 35:11: "I am El Shaddai. Be fertile and increase; a nation, indeed, an assembly of nations, shall descend from you. Kings shall issue from your loins" (מְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ). Jubilees adds "they shall judge everywhere wherever the foot of the sons of men has trodden."
• LXX — Gen. 35:11: "nations and gatherings of nations shall be of thee, and kings shall come out of thy loins." The LXX agrees with the MT here.
• Targums — PJ Gen. 35:11: "two kings shall yet from thee go forth" — the two kings are named in the Midrash below. Onk. Gen. 35:11 renders the verse literally, "kings [who rule over nations]."
• Midrash — BR 82 (on Gen. 35:11): "kings will emerge" — Jeroboam and Jehu, or Saul and Ish-bosheth; "a nation" is Benjamin, and "an assembly of nations" is Manasseh and Ephraim.
• Charles's note — No note on this verse.

32:19And I will give to thy seed all the earth which is under heaven, and they shall judge all the nations according to their desires, and after that they shall get possession of the whole earth and inherit it for ever.'

• MT — Gen. 35:12: "The land that I assigned to Abraham and Isaac I assign to you; and to your offspring to come will I assign the land." Contrast: Genesis promises the land; Jubilees promises "all the earth which is under heaven" and "the whole earth."
• LXX — Gen. 35:12: "And the land which I gave to Abraam and Isaac, I have given it to thee; and it shall come to pass that I will give this land to thee, and to thy seed after thee." The LXX agrees with the MT against Jubilees' "whole earth."
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 164:2: Gen. 35:10–12 — the whole inhabited earth (not merely Palestine) is promised. (Placed here by subject.)

32:20And He finished speaking with him, and He went up from him. and Jacob looked till He had ascended into heaven.

• MT — Gen. 35:13: "God parted from him at the spot where God had spoken with him" (וַיַּעַל מֵעָלָיו א-להים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ). The Hebrew verb is "went up" (וַיַּעַל), which Jubilees renders as an ascension into heaven.
• LXX — Gen. 35:13: "And God went up from him, from the place where he spoke with him." The LXX's "went up" matches Jubilees' "went up… ascended into heaven" against the MT's "parted."
• Targums — Onk. Gen. 35:13 distances the theophany: "[The Glory of] God ascended" — the ascent is preserved, with the Glory as subject.
• Midrash — BR 82 (on Gen. 35:13): the patriarchs are the Divine Chariot — God rides upon them.
• Charles's note — n. 164:3: Gen. 35:13.

32:21And he saw in a vision of the night, and behold an angel descended from heaven with seven tablets in his hands, and he gave them to Jacob, and he read them and knew all that was written therein which would befall him and his sons throughout all the ages.

• MT — No MT parallel for the angel with seven tablets.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats the seven tablets.
• Charles's note — n. 164:4: 4 Ezra xiv.24 — his citation, not verified here. (Placed here by subject.)

32:22And he showed him all that was written on the tablets, and said unto him: 'Do not build this place, and do not make it an eternal sanctuary, and do not dwell here; for this is not the place. Go to the house of Abraham thy father and dwell with Isaac thy father until the day of the death of thy father.

• MT — Gen. 35:1: "Arise, go up to Bethel and remain there; and build an altar there to the God who appeared to you." Contrast: Genesis commands the altar at Bethel; Jubilees forbids building there at all, and sends Jacob back to dwell with Isaac.
• LXX — Gen. 35:1 agrees with the MT. No LXX parallel for the prohibition.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 165:2: the Bethel sanctuary is not to be the one central shrine.

32:23For in Egypt thou shalt die in peace, and in this land thou shalt be buried with honour in the sepulchre of thy fathers, with Abraham and Isaac.

• MT — Gen. 35:29: Isaac "died, and was gathered to his people… and his sons Esau and Jacob buried him" — no burial place is named there. Gen. 49:29–32: "Bury me with my ancestors in the cave that is in the field of Ephron the Hittite, the cave that is in the field of Machpelah… there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah."
• LXX — Gen. 35:29: "And Isaac gave up the ghost and died… and Esau and Jacob his sons buried him." Gen. 49:29–32 agrees with the MT on the cave of Machpelah.
• Targums — Onk. Gen. 35:29 renders the burial literally.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:24Fear not, for as thou hast seen and read it, thus shall it all be; and do thou write down everything as thou hast seen and read.'

• MT — No MT parallel for the command to write down the tablets.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 165:1: cf. xlv.4 — his citation, not verified here. (Placed here by subject.)

32:25And Jacob said: 'Lord, how can I remember all that I have read and seen? 'And he said unto him: 'I will bring all things to thy remembrance.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 165:3: 4 Ezra xiv.40; John xiv.26 — the memory strengthened — his citations, not verified here.

32:26And he went up from him, and he awoke from his sleep, and he remembered everything which he had read and seen, and he wrote down all the words which he had read and seen.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:27And he celebrated there yet another day, and he sacrificed thereon according to all that he sacrificed on the former days, and called its name 'Addition,' for this day was added and the former days he called 'The Feast '.

• MT — Lev. 23:36: "On the eighth day you shall observe a sacred occasion and bring an offering by fire to GOD; it is a solemn gathering" (עֲצֶרֶת הִוא). Num. 29:35: "On the eighth day you shall hold a solemn gathering" (עֲצֶרֶת). The eighth day added to the seven is the Torah's own institution; Jubilees names it "Addition."
• LXX — No LXX entry: the LXX of Leviticus and Numbers was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats the eighth day.
• Charles's note — n. 165:4: "i.e. the eighth day of the Feast of Tabernacles." n. 165:5: the Hebrew name 'asereth ('asarta), from the root "detain" ('āṣar), emending "keeping back." n. 165:6: Rabbinic usage, "the Feast" = Tabernacles.

32:28And thus it was manifested that it should be, and it is written on the heavenly tablets: wherefore it was revealed to him that he should celebrate it, and add it to the seven days of the feast.

• MT — No MT parallel for the heavenly tablets ordaining the eighth day.
• LXX — No LXX entry for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

32:29And its name was called 'Addition,' because that it was recorded amongst the days of the feast days, according to the number of the days of the year.

• MT — Lev. 23:36 and Num. 29:35 (above, v. 27): the eighth day is עֲצֶרֶת, "a solemn gathering." Jubilees derives the name "Addition" from the day being added to the seven.
• LXX — No LXX entry: the LXX of Leviticus and Numbers was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 165:7: v. 29 is "very corrupt"; Charles suggests reading "And its name was called 'a keeping back' (i.e. 'aṣereth) when it was recorded amongst the days of the feast days in the number of the days of the year."

32:30And in the night, on the twenty-third of this month, Deborah Rebecca's nurse died, and they buried her beneath the city under the oak of the river, and he called the name of this place, 'The river of Deborah,' and the oak, 'The oak of the mourning of Deborah.'

• MT — Gen. 35:8: "Deborah, Rebekah's nurse, died, and she was buried under the oak below Bethel; and it was named Allon-bacuth" ("oak of the weeping"). Contrast: Genesis buries her "under the oak below Bethel"; Jubilees buries her "beneath the city under the oak of the river" and names both a river and an oak after her.
• LXX — Gen. 35:8: "And Debbora, Rebecca's nurse, died, and was buried below Bethel under the oak; and he called its name, The oak of mourning."
• Targums — Onk. Gen. 35:8: "Allon of Weeping [Plain of the Weeping]." PJ Gen. 35:8: Deborah was buried "below Bethel, in the field of the plain" — and adds that "there it was told Jakob concerning the death of Rivekah his mother; and he called the name of it, The other weeping."
• Midrash — No passage in the two chapters read treats Deborah's burial. (BR 82, on Gen. 35:9, takes Rebecca's death as already known — see v. 31.)
• Charles's note — n. 166:1: Gen. 35:8.

32:31And Rebecca went and returned to her house to his father Isaac, and Jacob sent by her hand rams and sheep and he-goats that she should prepare a meal for his father such as he desired.

• MT — No MT parallel: Genesis never narrates Rebecca returning to Isaac after Bethel, nor Jacob sending food by her hand. Gen. 49:31 records only that Rebekah was buried in Machpelah.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:9): the blessing of the mourners — Jacob's mother Rebecca had died (BR 81:5) — which is why God appears to bless the mourner. Contrast: the Midrash takes Rebecca as already dead at the Bethel blessing; Jubilees keeps her alive until chapter 35.
• Charles's note — No note on this verse.

32:32And he went after his mother till he came to the land of Kabratan, and he dwelt there.

• MT — Gen. 35:16: "They set out from Bethel; and when they were still some distance short of Ephrath" (בְּעוֹד כִּבְרַת־הָאָרֶץ לָבֹא אֶפְרָתָה) — kibrath hā'āreṣ, "some distance of land," is a measure of distance, not a place name. Jubilees reads it as the land of "Kabratan."
• LXX — Gen. 35:16: Jacob "pitched his tent beyond the tower of Gader. And it came to pass when he was near Chabratha" (Χιβραθὰ) — the LXX too takes kibrath as a proper name, and adds the tower of Gader, which is not in the MT.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:16): kivrat — the time when the land was perforated like a sieve, or when grain was plentiful.
• Charles's note — n. 166:2: the kibrath of Gen. 35:16 misunderstood; the LXX took it as a proper name (Χιβραθο).

32:33And Rachel bare a son in the night, and called his name 'Son of my sorrow '; for she suffered in giving him birth: but his father called his name Benjamin, on the eleventh of the eighth month in the first of the sixth week of this jubilee. [2143 A.M.]

• MT — Gen. 35:17–18: "When her labor was at its hardest, the midwife said to her, 'Have no fear, for it is another boy for you.' But as she breathed her last — for she was dying — she named him Ben-oni, 'son of my suffering' (בֶּן־אוֹנִי); but his father called him Benjamin" (בִּנְיָמִין).
• LXX — Gen. 35:18: "she called his name, The son of my pain" (υἱὸς ὀδύνης μου); "but his father called him Benjamin."
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:16–17): three women died in childbirth — Rachel, the wife of Phinehas, and Michal — and the midwife's words; a twin sister was born with each tribe, and an additional twin sister was born with Benjamin. BR 82 (on Gen. 35:18): Ben-oni is "son of my travail" in Aramaic; Benjamin is the name in the sacred tongue.
• Charles's note — No note on this verse.

32:34And Rachel died there and she was buried in the land of Ephrath, the same is Bethlehem, and Jacob built a pillar on the grave of Rachel, on the road above her grave.

• MT — Gen. 35:19–20: "So Rachel died, and she was buried on the road to Ephrath — now Bethlehem. Over her grave Jacob set up a pillar; it is the pillar at Rachel's grave to this day."
• LXX — Gen. 35:19–20: "So Rachel died, and was buried in the way of the course of Ephratha, this is Bethlehem. And Jacob set up a pillar on her grave; this is the pillar of the grave of Rachel, until this day."
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:19–20): Rachel was buried on the way to Ephrath because Jacob foresaw the exiles passing there, and Rachel weeping for them (Jer. 31:15).
• Charles's note — n. 166:3: "On the way to" in Gen. 35:19.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 27 of 34: 1–12, 14–20, 22–23, 27, 29–30, 32–34 (no direct MT parallel: v. 13, v. 21, v. 24, v. 25, v. 26, v. 28, v. 31); LXX — 16 of 34: 1–3, 5, 9, 16–20, 22–23, 30, 32–34 (Genesis 35 only; the LXX of Leviticus, Numbers, and Deuteronomy was not read, so vv. 4, 6–8, 10–15, 21, 24–29, 31 have no LXX entry); Targums — 5 of 34: 17–18, 20, 23, 30 (Genesis 35 only; no Neofiti on Genesis 35 exists); Midrash — 11 of 34: 2–3, 9, 15, 17–18, 20, 31–34 (two chapters read: BR 82; PDRE 37); Charles's note — 20 of 34: 1–5, 9–11, 15, 19–22, 24–25, 27, 29–30, 32, 34 (no note on vv. 6–8, 12–14, 16–18, 23, 26, 28, 31, 33).

1. The Tabernacles offerings (v. 4). Jubilees: fourteen oxen, twenty-eight rams, forty-nine sheep, seven lambs, twenty-one kids. Numbers 29:13: thirteen bulls, two rams, fourteen yearling lambs on the first day, decreasing thereafter. Charles's note 162:6 records the disagreement.

2. The promise (v. 19). Genesis 35:12 promises the land to Abraham, Isaac, and Jacob; Jubilees promises "all the earth which is under heaven" and "the whole earth." Charles's note 164:2 makes the same point: the whole inhabited earth, not merely Palestine.

Chapter 33 — Reuben's Sin and the Law of Incest Cite

Reuben sins with Bilhah, 1-9 (cf. Gen. xxxv.21, 22). Laws regarding incest, 10-20. Jacob's children, 22. (Cf. Gen. xxxv.23-7.) — Charles's heading to the chapter.

Jubilees chapter 33 takes the two verses of Genesis 35:21–22 — Jacob at Migdal-eder, Reuben lying with Bilhah — and turns them into a full narrative of the sin (vv. 1–9), then into a twenty-verse legislation against incest, written "on the heavenly tablets" (vv. 10–20), and closes with the list of Jacob's twelve sons and Dinah (vv. 21–23). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 35:21–27, Jacob's curse on Reuben in Genesis 49:4, and the Torah's incest legislation in Leviticus 18 and 20 and Deuteronomy 22 and 27.

LXX — the Greek Genesis 35 reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35:21–22, where the Targum tradition famously softens Reuben's sin.

Midrash — Bereishit Rabbah 82 and Bereishit Rabbah 84 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

33:1And Jacob went and dwelt to the south of Magdaladra'ef. And he went to his father Isaac, he and Leah his wife, on the new moon of the tenth month.

• MT — Gen. 35:21: "Then Israel journeyed on, and pitched his tent beyond Migdal-eder." The place name is Migdal-eder (מִגְדַּל־עֵדֶר), "tower of the flock."
• LXX — Gen. 35:21: "And he departed thence, and pitched his tent beyond the tower of Gader" (πύργος Γαδέρ) — the LXX renders Migdal-eder as a tower of Gader, not as a place name.
• Targums — PJ Gen. 35:21: Migdal Eder is "the place from whence… the King Meshiha will be revealed at the end of the days" — the tower becomes a messianic site.
• Midrash — No passage in the two chapters read treats Gen. 35:21.
• Charles's note — n. 166:4: Magdalâdrâ'êf = migdal 'eder 'ephrāth, Gen. 35:21; Testament of Reuben iii.9–15 — his citation, not verified here — and the later tradition exculpating Reuben (cf. Targ. Ps.-Jon. on Gen. 35:22 — see v. 2 below).

33:2And Reuben saw Bilhah, Rachel's maid, the concubine of his father, bathing in water in a secret place, and he loved her.

• MT — Gen. 35:22: "While Israel was staying in that land, Reuben went and lay with Bilhah, his father's concubine; and Israel found out." Genesis gives no bathing scene and no motive; Jubilees supplies both.
• LXX — Gen. 35:22: "Ruben went and lay with Balla, the concubine of his father Jacob; and Israel heard, and the thing appeared grievous before him" (πονηρὸν ἐφάνη ἐναντίον αὐτοῦ) — the "appeared grievous" clause is an LXX addition against the MT.
• Targums — PJ Gen. 35:22: "Reuben went and confounded the bed of Bilhah the concubine of his father, which had been ordained along with the bed of Leah his mother; and this is reputed with regard to him, as if he had lain with her. And Israel heard it, and it afflicted him, and he said, Alas, that one should have come forth from me so profane, even as Ishmael came forth from Abraham, and Esau from my father! The Spirit of Holiness answered… fear not, for all are righteous and none of them is profane!" Aramaic: וַאֲזַל רְאוּבֵן וּבִלְבֵּל יַת מַצְעָא דְבִלְהָה… וְאִתְחַשֵׁיב עִילוֹי כְּאִלוּ שִׁימֵשׁ עִמָהּ. Contrast: Pseudo-Jonathan denies that Reuben lay with Bilhah — he only "confounded the bed" — and has the Holy Spirit declare all the sons righteous. Jubilees insists he lay with her. Onk. Gen. 35:22 is literal: "Reuvein went and lay near Bilhah, his father's concubine, and Yisrael heard [about it]" (וַאֲזַל רְאוּבֵן וּשְׁכִיב עִם בִּלְהָה לְחֵינָתָא דַאֲבוּהִי).
• Midrash — BR 82 (on Gen. 35:22): "uprooting a person from his family tree is severe" — Reuben's act is treated as uprooting his father's household; his firstborn status in monetary rights was taken from him (1 Chron. 5:1) but not in genealogy.
• Charles's note — No note on this verse.

33:3And he hid himself at night, and he entered the house of Bilhah [at night], and he found her sleeping alone on a bed in her house.

• MT — Gen. 35:22 gives the act in one clause; there is no night entry and no sleeping Bilhah.
• LXX — Gen. 35:22 (above, v. 2). No LXX parallel for the night entry.
• Targums — PJ Gen. 35:22 (above, v. 2): Reuben only "confounded the bed" — the whole night scene of vv. 3–4 is denied by the Targum tradition. Contrast.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:4And he lay with her, and she awoke and saw, and behold Reuben was lying with her in the bed, and she uncovered the border of her covering and seized him, and cried out, and discovered that it was Reuben.

• MT — Gen. 35:22: "Reuben went and lay with Bilhah, his father's concubine." Jubilees dramatizes the single clause into a struggle.
• LXX — Gen. 35:22 (above, v. 2). No LXX parallel for the struggle.
• Targums — PJ Gen. 35:22 (above, v. 2): Reuben did not lie with her; he "confounded the bed." Contrast.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:5And she was ashamed because of him, and released her hand from him, and he fled.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:6And she lamented because of this thing exceedingly, and did not tell it to any one.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:7And when Jacob returned and sought her, she said unto him: 'I am not clean for thee, for I have been defiled as regards thee; for Reuben has defiled me, and has lain with me in the night, and I was asleep, and did not discover until he uncovered my skirt and slept with me.'

• MT — No MT parallel for Bilhah's speech.
• LXX — No LXX parallel for Bilhah's words.
• Targums — PJ Gen. 35:22 (above, v. 2): the Targum's exculpation leaves Bilhah nothing to confess; Jubilees gives her a full confession. Contrast.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:8And Jacob was exceedingly wroth with Reuben because he had lain with Bilhah, because he had uncovered his father's skirt.

• MT — Gen. 35:22: "and Israel found out" — no wrath is stated in Genesis. Deut. 27:20: "Cursed be the one who lies with his father's wife, for he has removed his father's garment" (אָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו) — "uncovering his father's skirt" is the Deuteronomy phrase for the act.
• LXX — Gen. 35:22 (above, v. 2): "the thing appeared grievous before him" — the LXX supplies the only biblical expression of Jacob's reaction. The LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:22): see v. 2 above.
• Charles's note — No note on this verse.

33:9And Jacob did not approach her again because Reuben had defiled her. And as for any man who uncovers his father's skirt his deed is wicked exceedingly, for he is abominable before the Lord.

• MT — Gen. 49:4, Jacob's curse on Reuben: "Unstable as water, you shall excel no longer; For when you mounted your father's bed, You brought disgrace — my couch he mounted!" (

  פַּחַז כַּמַּיִם אַל־תּוֹתַר כִּי עָלִיתָ מִשְׁכְּבֵי אָבִיךָ אָז חִלַּלְתָּ יְצוּעִי עָלָה

  ). Deut. 27:20 (above, v. 8).
• LXX — No LXX entry for this verse: the LXX of Genesis 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:22): see v. 2 above. BR 82 (on Gen. 35:23): Reuben was "first in conception, first in birth, first in birthright, first in inheritance, first in Temple service, first in repentance" — the firstborn who lost his pre-eminence.
• Charles's note — No note on this verse.

33:10For this reason it is written and ordained on the heavenly tablets that a man should not lie with his father's wife, and should not uncover his father's skirt, for this is unclean: they shall surely die together, the man who lies with his father's wife and the woman also, for they have wrought uncleanness on the earth.

• MT — Lev. 18:8: "Do not uncover the nakedness of your father's wife; it is the nakedness of your father" (עֶרְוַת אֵשֶׁת־אָבִיךָ לֹא תְגַלֵּה עֶרְוַת אָבִיךָ הִוא). Lev. 20:11: "If a man lies with his father's wife, he has uncovered the nakedness of his father; the two shall be put to death — their bloodguilt is upon them." Deut. 22:30: לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו — "A man shall not take his father's wife, nor uncover his father's skirt" (rendered from the Hebrew; the Sefaria display truncated before the English of v. 30 — see "What was not verified").
• LXX — No LXX entry for this verse: the LXX of Leviticus and Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 167:1: Deut. 22:30. n. 167:2: Lev. 20:11.

33:11And there shall be nothing unclean before our God in the nation which He has chosen for Himself as a possession.

• MT — No direct MT parallel among the passages read for the "chosen possession" formula here.
• LXX — No LXX entry for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:12And again, it is written a second time: 'Cursed be he who lieth with the wife of his father, for he hath uncovered his father's shame'; and all the holy ones of the Lord said 'So be it; so be it.'

• MT — Deut. 27:20: "Cursed be the one who lies with his father's wife, for he has removed his father's garment" (אָר֗וּר שֹׁכֵב֙ עִם־אֵ֣שֶׁת אָבִ֔יו כִּ֥י גִלָּ֖ה כְּנַ֣ף אָבִ֑יו) — "And all the people shall say, Amen." Jubilees has "all the holy ones of the Lord" say "So be it; so be it" where Deuteronomy has "all the people" say "Amen."
• LXX — No LXX entry for this verse: the LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 167:3: Deut. 27:20.

33:13And do thou, Moses, command the children of Israel that they observe this word; for it (entails) a punishment of death; and it is unclean, and there is no atonement for ever to atone for the man who has committed this, but he is to be put to death and slain, and stoned with stones, and rooted out from the midst of the people of our God.

• MT — Lev. 20:11 (above, v. 10): "the two shall be put to death." Deut. 27:20 (above, v. 12): the curse on the act. Contrast: the Torah prescribes death but does not say there is "no atonement for ever"; Jubilees adds the unatonable character of the sin and the stoning.
• LXX — No LXX entry for this verse: the LXX of Leviticus and Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:14For to no man who does so in Israel is it permitted to remain alive a single day on the earth, for he is abominable and unclean.

• MT — Lev. 20:11 (above, v. 10): "the two shall be put to death."
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:15And let them not say: to Reuben was granted life and forgiveness after he had lain with his father's concubine, and to her also though she had a husband, and her husband Jacob, his father, was still alive.

• MT — Gen. 35:22 (above, v. 2): the act is recorded and nothing more is said of Reuben's punishment; the forgiveness is Jubilees' own reading of the silence.
• LXX — Gen. 35:22 (above, v. 2): "the thing appeared grievous before him." No LXX parallel for the forgiveness.
• Targums — PJ Gen. 35:22 (above, v. 2): the Holy Spirit declares "all are righteous and none of them is profane" — the Targum tradition too acquits Reuben, though by denying the act rather than by forgiving it. Contrast in method, agreement in result.
• Midrash — BR 84 (on Gen. 37:29): Reuben was in sackcloth and fasting over Bilhah — he was the first to initiate repentance (cf. Hosea). The Midrash's repentance is the ground of the forgiveness Jubilees asserts here.
• Charles's note — n. 168:1: "Where there is no law there is no transgression" (Rom. 4:15) — his citation, not verified here.

33:16For until that time there had not been revealed the ordinance and judgment and law in its completeness for all, but in thy days (it has been revealed) as a law of seasons and of days, and an everlasting law for the everlasting generations.

• MT — No direct MT parallel for the law not yet having been revealed in Reuben's time.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 168:2: cf. xxi.22 — his citation, not verified here. (Placed here by subject.)

33:17And for this law there is no consummation of days, and no atonement for it, but they must both be rooted out in the midst of the nation: on the day whereon they committed it they shall slay them.

• MT — Lev. 20:11 (above, v. 10): "the two shall be put to death." Contrast: "on the day whereon they committed it" and "no atonement" are Jubilees' additions.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:18And do thou, Moses, write (it) down for Israel that they may observe it, and do according to these words, and not commit a sin unto death; for the Lord our God is judge, who respects not persons and accepts not gifts.

• MT — No direct MT parallel among the passages read for "respects not persons and accepts not gifts."
• LXX — No LXX entry for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 168:3: cf. v. 16, xl.8 — the same phrase returns at Jub. 40:8, "had no respect of persons, and did not accept gifts."

33:19And tell them these words of the covenant, that they may hear and observe, and be on their guard with respect to them, and not be destroyed and rooted out of the land; for an uncleanness, and an abomination, and a contamination, and a pollution are all they who commit it on the earth before our God.

• MT — No direct MT parallel among the passages read.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:20And there is no greater sin than the fornication which they commit on earth; for Israel is a holy nation unto the Lord its God, and a nation of inheritance, and a priestly and royal nation and for (His own) possession; and there shall no such uncleanness appear in the midst of the holy nation.

• MT — No direct MT parallel among the passages read for "a priestly and royal nation."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 168:4: cf. xvi.18 — his citation, not verified here. (Placed here by subject.)

33:21And in the third year of this sixth week [2145 A.M.] Jacob and all his sons went and dwelt in the house of Abraham, near Isaac his father and Rebecca his mother.

• MT — Gen. 35:27: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron — where Abraham and Isaac had sojourned."
• LXX — Gen. 35:27: "And Jacob came to Isaac his father to Mamre, to a city of the plain" (πόλιν τοῦ πεδίου) — the LXX's "city of the plain" against the MT's Kiriath-arba.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

33:22And these were the names of the sons of Jacob: the first-born Reuben, Simeon, Levi, Judah, Issachar, Zebulon, the sons of Leah; and the sons of Rachel, Joseph and Benjamin; and the sons of Bilhah, Dan and Naphtali; and the sons of Zilpah, Gad and Asher; and Dinah, the daughter of Leah, the only daughter of Jacob.

• MT — Gen. 35:23–26: the twelve sons by their four mothers, in the same order — Leah: Reuben, Simeon, Levi, Judah, Issachar, Zebulun; Rachel: Joseph, Benjamin; Bilhah: Dan, Naphtali; Zilpah: Gad, Asher. Contrast: Genesis lists the sons only; Dinah, "the only daughter of Jacob," is Jubilees' addition to the list.
• LXX — Gen. 35:23–26: the same list of twelve sons in the same order. No Dinah in the LXX list either.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:23): Reuben was "first in conception, first in birth, first in birthright, first in inheritance, first in Temple service, first in repentance."
• Charles's note — n. 169:1: Gen. 35:23–27.

33:23And they came and bowed themselves to Isaac and Rebecca, and when they saw them they blessed Jacob and all his sons, and Isaac rejoiced exceedingly, for he saw the sons of Jacob, his younger son and he blessed them.

• MT — Gen. 35:27–29: Jacob came to Isaac at Mamre; Isaac died at 180 years old, "and his sons Esau and Jacob buried him." Jubilees' scene of Isaac blessing all the sons has no Genesis parallel.
• LXX — Gen. 35:27–29: Jacob came to Isaac at Mamre; Isaac died and was buried by Esau and Jacob. No LXX parallel for the blessing scene.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 15 of 23: 1–4, 8–10, 12–15, 17, 21–23 (no direct MT parallel: v. 5, v. 6, v. 7, v. 11, v. 16, v. 18, v. 19, v. 20); LXX — 9 of 23: 1–4, 8, 15, 21–23 (Genesis 35 only; the LXX of Genesis 49, Leviticus, and Deuteronomy was not read, so vv. 9–10, 12–14, 17 have no LXX entry); Targums — 6 of 23: 1–4, 7, 15 (Genesis 35 only; no Neofiti on Genesis 35 exists); Midrash — 5 of 23: 2, 8–9, 15, 22 (two chapters read: BR 82; BR 84); Charles's note — 8 of 23: 1, 10, 12, 15–16, 18, 20, 22 (no note on vv. 2–9, 11, 13–14, 17, 19, 21, 23).

1. Reuben's act (vv. 2–7). Genesis 35:22 records the act in a single clause. Pseudo-Jonathan denies that Reuben lay with Bilhah at all — he only "confounded the bed" — and has the Holy Spirit declare all the sons righteous. Jubilees goes the other way: it dramatizes the act into a night scene with Bilhah's confession, and then forgives Reuben because the law had not yet been revealed (v. 15), a ground the Midrash supplies in BR 84, where Reuben is the first to initiate repentance.

2. The law (vv. 10–20). The Torah's own incest law (Lev. 18:8; 20:11; Deut. 22:30; 27:20) prescribes death for the man who lies with his father's wife. Jubilees adds what the Torah does not say: that there is "no atonement for ever" (vv. 13, 17) and that both are to be slain "on the day whereon they committed it" (v. 17).

Chapter 34 — The Amorite War and the Selling of Joseph Cite

Warfare of the Amorite kings against Jacob and his sons, 1-9. Jacob sends Joseph to visit his brethren, 10. Joseph sold and carried down into Egypt, 11-12 (cf. Gen. xxxvii.14, 17, 18, 25, 32-6). Deaths of Bilhah and Dinah, 15. Jacob mourns for Joseph, 13, 14, 17. Institution of Day of Atonement on day when news of Joseph's death arrived, 18-19. Wives of Jacob's son's, 20-1. — Charles's heading to the chapter.

Jubilees chapter 34 has two halves. Verses 1–9 narrate a war of seven Amorite kings against Jacob and his sons at Shechem — a war Genesis never describes, though Jacob's words in Genesis 48:22 ("which I wrested from the Amorites with my sword and bow") are the seed of it. Verses 10–21 retell Genesis 37 — Joseph sent to Shechem, sold to Ishmaelites, the bloody coat, Jacob's mourning — and then add two things Genesis does not have: the deaths of Bilhah and Dinah in the same month as the news (vv. 15–16), and the institution of the Day of Atonement on the tenth of the seventh month, the day the news arrived (vv. 18–19). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 37 in full, Genesis 48:22, Genesis 38:2 and 41:45 (for the wives' list), and Leviticus 16 and 23 (for the Day of Atonement).

LXX — the Greek Genesis 37, 38, and 41 readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan on Genesis 37, 38, and 41 where they expand or differ.

Midrash — Bereishit Rabbah 84 and 85, and Pirkei de-Rabbi Eliezer 38 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

34:1And in the sixth year of this week of this forty-fourth jubilee [2148 A.M.] Jacob sent his sons to pasture their sheep, and his servants with them to the pastures of Shechem.

• MT — Gen. 37:12: "One day, when his brothers had gone to pasture their father's flock in Shechem." Gen. 48:22: "And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow" (

  וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל־אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיָּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי

  ) — the "portion" Jacob wrested from the Amorites is the seed of the war Jubilees narrates here.
• LXX — Gen. 37:12: "And his brethren went to feed the sheep of their father to Sychem."
• Targums — No Targum expansion on this verse.
• Midrash — BR 84 (on Gen. 37:12): the dots over "et" — the brothers went to herd themselves.
• Charles's note — n. 169:2: the conquest of Shechem is given in fuller form in Testament of Judah iii–vii and in Midrash Wajjissau (Gaster, Chronicles of Jerahmeel, pp. 80–87); it harmonizes with Gen. 48:22, and its form is independent of — possibly older than — Gen. 34 — his citations, not verified here.

34:2And the seven kings of the Amorites assembled themselves together against them, to slay them, hiding themselves under the trees, and to take their cattle as a prey.

• MT — No MT parallel for the seven Amorite kings ambushing Jacob's sons.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1): the fuller form of the conquest in Testament of Judah iii–vii and Midrash Wajjissau — his citations, not verified here.

34:3And Jacob and Levi and Judah and Joseph were in the house with Isaac their father; for his spirit was sorrowful, and they could not leave him: and Benjamin was the youngest, and for this reason remained with his father.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1).

34:4And there came the king[s] of Taphu and the king[s] of 'Aresa, and the king[s] of Seragan, and the king[s] of Selo, and the king[s] of Ga'as, and the king of Bethoron, and the king of Ma'anisakir, and all those who dwell in these mountains (and) who dwell in the woods in the land of Canaan.

• MT — No direct MT parallel among the passages read for these seven kings and their names.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — The place-name notes, presented as a group (individual anchors uncertain): n. 169:3, read "king"; n. 169:4, Tappuah (Josh. 15:53, 16:8), Tephon in 1 Macc. 9:50; n. 170:1, read "king"; n. 170:2, Asor = Hazer, 1 Macc. 11:67ff; n. 170:3, unknown; n. 170:4, Shiloh; n. 170:5, Gaash (Josh. 24:30); n. 170:6, Bethoron, 1 Macc. 3:13ff, 7:39ff; n. 170:7, corrupt for "Shakir-Maani" — all his citations, not verified here.

34:5And they announced this to Jacob saying: 'Behold, the kings of the Amorites have surrounded thy sons, and plundered their herds.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1).

34:6And he arose from his house, he and his three sons and all the servants of his father, and his own servants, and he went against them with six thousand men, who carried swords.

• MT — Gen. 48:22 (above, v. 1): "which I wrested from the Amorites with my sword and bow."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1). n. 170:8: another reading, "800" (men) — placed here by subject.

34:7And he slew them in the pastures of Shechem, and pursued those who fled, and he slew them with the edge of the sword, and he slew 'Aresa and Taphu and Saregan and Selo and 'Amani-sakir and Ga[ga]'as, and he recovered his herds.

• MT — Gen. 48:22 (above, v. 1): "which I wrested from the Amorites with my sword and bow."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1). n. 170:9: six of the seven kings slain, Testament of Judah iv — his citation, not verified here.

34:8And he prevailed over them, and imposed tribute on them that they should pay him tribute, five fruit products of their land, and he built Robel and Tamnatares.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 170:10: perhaps corrupt for "Arbael" = Arbela (1 Macc. 9:2) — his citation, not verified here. n. 170:11: Timnath-heres (Judg. 2:9), 1 Macc. 9:50 — his citations, not verified here.

34:9And he returned in peace, and made peace with them, and they became his servants, until the day that he and his sons went down into Egypt.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 169:2 (above, v. 1).

34:10And in the seventh year of this week [2149 A.M.] he sent Joseph to learn about the welfare of his brothers from his house to the land of Shechem, and he found them in the land of Dothan.

• MT — Gen. 37:12–14: "his brothers had gone to pasture their father's flock in Shechem… 'Go now, see how your brothers are faring'… So he sent him from the valley of Hebron." Gen. 37:15–17: the man in the fields, "They have moved on from here… I heard them say, 'Let us go to Dothan.'"
• LXX — Gen. 37:12–17: the same sequence — Shechem, the valley of Hebron, the man in the fields, Dothan.
• Targums — PJ Gen. 37:14: Joseph feared the Hivites, who would avenge Shechem; the "deep counsel" of Abraham in Hebron — the Egyptian captivity began that day. PJ Gen. 37:15–17: Gabriel was the man, and he prophesied the servitude. Onk. Gen. 37:14: "from the depths [plain] of Chevron."
• Midrash — BR 84 (on Gen. 37:12): the dots over "et" — see v. 1 above. BR 84 (on Gen. 37:13): "Here I am" tore Jacob's innards. BR 84 (on Gen. 37:14): "the valley of Hebron" is the profound counsel of Gen. 15:13. BR 84 (on Gen. 37:15–17): three angels; "they traveled from here" — they abandoned the attributes of mercy.
• Charles's note — n. 170:12: Gen. 37:12ff.

34:11And they dealt treacherously with him, and formed a plot against him to slay him, but changing their minds, they sold him to Ishmaelite merchants, and they brought him down into Egypt, and they sold him to Potiphar, the eunuch of Pharaoh, the chief of the cooks, priest of the city of 'Elew.

• MT — Gen. 37:18–20: the brothers plot to kill him, "Come now, let us kill him." Gen. 37:25–28: the Ishmaelite caravan from Gilead; Judah, "let us sell him"; the Midianite traders sold him "for twenty pieces of silver." Gen. 37:36: "The Midianites, meanwhile, sold him in Egypt to Potiphar, a courtier of Pharaoh and his prefect" (Heb. סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים).
• LXX — Gen. 37:18: "they wickedly took counsel to slay him" (ἐπονηρεύοντο τοῦ ἀποκτεῖναι αὐτόν); v. 19, "that dreamer" (ὁ ἐνυπνιαστὴς ἐκεῖνος). Gen. 37:28: "twenty pieces of gold" (εἴκοσι χρυσῶν) — contrast: gold against the MT's silver. Gen. 37:36: "Petephres, the eunuch of Pharao, captain of the guard" (τῷ Πετεφρῇ τῷ σπάδοντι Φαραὼ ἀρχιμαγείρῳ) — σπάδων = eunuch, ἀρχιμάγειρος = chief cook.
• Targums — PJ Gen. 37:19: Simeon and Levi were "brothers in counsel." PJ Gen. 37:28: sold for twenty mahin, "they bought sandals of them." Onk. Gen. 37:36: "chief of the slaughterers" — like the MT שַׂר הַטַּבָּחִים.
• Midrash — BR 84 (on Gen. 37:18–20): "Come let us sic the dogs on him"; "We will see whose word will stand" (Jer. 44:28). BR 84 (on Gen. 37:21): Reuben — each served his father on his day; firstborn blame; "he enumerates me with my brothers"; the cities of refuge were first in Reuben's boundaries (Deut. 4:43). BR 84 (on Gen. 37:26): Judah praised — three places crowned king. BR 84 (on Gen. 37:28): twenty maot = five sela'im → the redemption of the firstborn; each brother received a beka → Ex. 38:26.
• Charles's note — n. 171:1: "Or 'court official'." n. 171:2: "So LXX of Gen. 37:36 (ἀρχιμάγειρος), misunderstanding the Hebrew (= 'captain of the guard')." n. 171:3: Heliopolis (LXX Ἡλίου πόλεως, Gen. 41:45, 50), i.e. "On."

34:12And the sons of Jacob slaughtered a kid, and dipped the coat of Joseph in the blood, and sent (it) to Jacob their father on the tenth of the seventh month.

• MT — Gen. 37:31–32: "They took Joseph's tunic, slaughtered a kid, and dipped the tunic in the blood. They had the ornamented tunic taken to their father, and they said, 'We found this. Please examine: is it your son's tunic or not?'" The date — the tenth of the seventh month — is Jubilees' addition, fixing the day for the Day of Atonement (vv. 18–19).
• LXX — Gen. 37:31–32: the same — the kid, the blood, the tunic sent to the father.
• Targums — PJ Gen. 37:33: Jacob, by the Holy Spirit, said "an evil woman standeth against him" — the Targum already points the "savage beast" at Potiphar's wife (see v. 13).
• Midrash — BR 84 (on Gen. 37:31): goat blood like man's blood. BR 84 (on Gen. 37:32): "Identify, please" → Tamar will say "Identify, please" to Judah (Gen. 38:25).
• Charles's note — No note on this verse.

34:13And he mourned all that night, for they had brought it to him in the evening, and he became feverish with mourning for his death, and he said: 'An evil beast hath devoured Joseph'; and all the members of his house [mourned with him that day, and they] were grieving and mourning with him all that day.

• MT — Gen. 37:33: "'A savage beast devoured him! Joseph was torn by a beast!'" Gen. 37:34–35: "Jacob rent his clothes, put sackcloth on his loins, and observed mourning for his son many days. All his sons and daughters sought to comfort him, but he refused to be comforted, saying, 'I will go down mourning to my son in Sheol.'"
• LXX — Gen. 37:33: "A savage beast has devoured him." Gen. 37:35: "I will go down to my son mourning to Hades" (εἰς ᾅδου).
• Targums — PJ Gen. 37:33 (above, v. 12): Jacob, by the Holy Spirit, said "an evil woman standeth against him."
• Midrash — BR 84 (on Gen. 37:33): the Divine Spirit flashed — "savage beast" is Potiphar's wife. BR 84 (on Gen. 37:34): twenty-two years of mourning; sackcloth through the generations (David, Ahab, Joram, Mordecai). BR 84 (on Gen. 37:35): one daughter (Dinah); the tribes married their sisters (twin daughters); "one is consoled for the dead, but not for the living"; Isaac wept — he knew the truth, but God did not reveal it to Jacob.
• Charles's note — n. 171:4: the bracketed words are a dittograph.

34:14And his sons and his daughter rose up to comfort him, but he refused to be comforted for his son.

• MT — Gen. 37:35 (above, v. 13): "All his sons and daughters sought to comfort him, but he refused to be comforted, saying, 'I will go down mourning to my son in Sheol.'"
• LXX — Gen. 37:35 (above, v. 13).
• Targums — No Targum expansion on this verse.
• Midrash — BR 84 (on Gen. 37:35): see v. 13 above.
• Charles's note — No note on this verse.

34:15And on that day Bilhah heard that Joseph had perished, and she died mourning him, and she was living in Qafratef, and Dinah also, his daughter, died after Joseph had perished.

• MT — No MT parallel: Genesis never narrates the deaths of Bilhah or Dinah.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 38: Dinah — Shechem brought dancing girls, Dinah went out, conceived and bore Asenath; the brothers said to kill her, but Jacob wrote the Holy Name on a golden plate, hung it about her neck, and sent her away; Michael brought her to Egypt, to Potiphera's house, where she was raised as a daughter. Contrast: in Pirkei de-Rabbi Eliezer Dinah lives, bears Asenath, and is carried to Egypt; in Jubilees she dies after Joseph perished.
• Charles's note — n. 171:5: "? = 'Kabrâtân,' xxxii.32" — the place Qafratef, perhaps the Kabratan of Jub. 32:32.

34:16And there came these three mournings upon Israel in one month. And they buried Bilhah over against the tomb of Rachel, and Dinah also. his daughter, they buried there.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

34:17And he mourned for Joseph one year, and did not cease, for he said 'Let me go down to the grave mourning for my son'.

• MT — Gen. 37:34–35 (above, v. 13): "observed mourning for his son many days… 'I will go down mourning to my son in Sheol.'"
• LXX — Gen. 37:35 (above, v. 13): "I will go down to my son mourning to Hades."
• Targums — No Targum expansion on this verse.
• Midrash — BR 84 (on Gen. 37:34–35): see v. 13 above — twenty-two years of mourning.
• Charles's note — n. 171:6: Gen. 37:35.

34:18For this reason it is ordained for the children of Israel that they should afflict themselves on the tenth of the seventh month -on the day that the news which made him weep for Joseph came to Jacob his father- that they should make atonement for themselves thereon with a young goat on the tenth of the seventh month, once a year, for their sins; for they had grieved the affection of their father regarding Joseph his son.

• MT — Lev. 16:29–34: "In the seventh month, on the tenth day of the month, you shall practice self-denial; and you shall do no manner of work" (

  וְהָיְתָה לָכֶם לְחֻקַּת עוֹלָם בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם

  ); atonement once a year (v. 34); the goat for Azazel (vv. 8–10, 20–22). Lev. 23:27: "Mark, the tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering by fire to GOD" (אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפֻּרִים הוּא... וְעִנִּיתֶם אֶת־נַפְשֹׁתֵיכֶם). Contrast: the Torah gives the tenth of the seventh month as the Day of Atonement without a historical reason; Jubilees derives it from the day the news of Joseph came to Jacob.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 171:7: "The reason here given for the institution of the Day of Atonement (cf. Lev. xvi.) seems to be peculiar to our Book." n. 171:8: "fast," cf. Lev. 16:31.

34:19And this day has been ordained that they should grieve thereon for their sins, and for all their transgressions and for all their errors, so that they might cleanse themselves on that day once a year.

• MT — Lev. 16:29–34 and Lev. 23:27 (above, v. 18): the tenth of the seventh month, self-denial, atonement once a year.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 171:7 and n. 171:8 (above, v. 18).

34:20And after Joseph perished, the sons of Jacob took unto themselves wives. The name of Reuben's wife is 'Ada; and the name of Simeon's wife is 'Adlba'a, a Canaanite; and the name of Levi's wife is Melka, of the daughters of Aram, of the seed of the sons of Terah; and the name of Judah's wife, Betasu'el, a Canaanite; and the name of Issachar's wife, Hezaqa: and the name of Zabulon's wife, Ni'iman; and the name of Dan's wife, 'Egla; and the name of Naphtali's wife, Rasu'u, of Mesopotamia; and the name of Gad's wife, Maka; and the name of Asher's wife, 'Ijona; and the name of Joseph's wife, Asenath, the Egyptian; and the name of Benjamin's wife, 'Ijasaka.

• MT — Gen. 38:2: Judah "saw there the daughter of a Canaanite named Shua" — Betasu'el is Bath-shua, "daughter of Shua." Gen. 41:45: "Pharaoh called Joseph's name Zaphenath-paneah; and he gave him Asenath daughter of Poti-phera, priest of On, to wife." The other wives' names have no Genesis parallel.
• LXX — Gen. 38:2: Sava (Σαυά) against the MT's Shuah. Gen. 41:45: "Psonthomphanech" (Ψονθομφανήχ) against the MT's Zaphenath-paneah; "priest of Heliopolis" (ἱερέως Ἡλιουπόλεως) against the MT's priest of On.
• Targums — PJ Gen. 38:2: Shua's daughter proselyted. PJ Gen. 41:45: "And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera prince (Rabba) of Tanis had brought up" — Asenath as Dinah's daughter (cf. PDRE 38, v. 15 above). Onk. Gen. 38:2: "merchant" for Canaanite. Onk. Gen. 41:45: "Osnas, the daughter of Poti Phera, priest [chief] of On."
• Midrash — BR 85 (on Gen. 38:2): the daughter of a merchant (kena'ani = merchant). BR 90 (on Gen. 41:45): Tzafenat Paaneah — "reveals hidden matters, easy to state"; the letters expounded (tzadi seer, peh redeemer, nun prophet, tav supporter, peh interpreter, ayin clever, nun understanding, het prognosticator).
• Charles's note — n. 172:1: Gen. 46:10 — his citation, not verified here. n. 172:2: Testament of Levi xi.1 — his citation, not verified here. n. 172:3: Bath-shua ("daughter of Shua"), Gen. 38:2; Testament of Judah viii.2 — his citations, not verified here. n. 172:4: the name is doubtful; some Ethiopic MSS omit it. n. 172:5: Gen. 41:45.

34:21And Simeon repented, and took a second wife from Mesopotamia as his brothers.

• MT — No MT parallel for Simeon's repentance and second wife.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 12 of 21: 1, 6–7, 10–14, 17–20 (no direct MT parallel: v. 2, v. 3, v. 4, v. 5, v. 8, v. 9, v. 15, v. 16, v. 21); LXX — 8 of 21: 1, 10–14, 17, 20 (Genesis 37, 38, 41 only; the LXX of Leviticus was not read, so vv. 18–19 have no LXX entry); Targums — 5 of 21: 10–13, 20 (Genesis 37, 38, 41 only; no Neofiti on these chapters exists); Midrash — 9 of 21: 1, 10–15, 17, 20 (three chapters read: BR 84; BR 85; PDRE 38); Charles's note — 17 of 21: 1–11, 13, 15, 17–20 (no note on vv. 12, 14, 16, 21).

1. The Amorite war (vv. 1–9). Genesis never narrates the war. Its only trace is Jacob's words in Genesis 48:22 — "which I wrested from the Amorites with my sword and bow" — which Jubilees expands into a seven-king campaign at Shechem. Charles notes the fuller form in Testament of Judah iii–vii and Midrash Wajjissau.

2. The Day of Atonement (vv. 18–19). The Torah ordains the tenth of the seventh month as the Day of Atonement without giving a historical reason (Lev. 16:29–34; 23:27). Jubilees derives it from the day the news of Joseph's death reached Jacob — a reason Charles calls "peculiar to our Book" (n. 171:7). The date is fixed already at v. 12, where the bloody coat is sent "on the tenth of the seventh month."

Chapter 35 — Rebecca's Last Words and Death Cite

Rebecca's admonition to Jacob and his reply, 1-8. Rebecca asks Isaac to make Esau swear that he will not injure Jacob, 9-12. Isaac consents, 13-17. Esau takes the oath and likewise Jacob, 18-26. Death of Rebecca, 27. — Charles's heading to the chapter.

Jubilees chapter 35 is Rebecca's farewell. In verses 1–8 she commands Jacob to honour his father and his brother, and tells him she will die this year at a hundred and fifty-five — Jacob laughs, because she sits before him in full strength. In verses 9–17 she asks Isaac to make Esau swear not to injure Jacob after his death; Isaac consents, and says he now loves Jacob more than Esau. In verses 18–26 Esau and Jacob both swear mutual love, and Esau asks to be buried near Sarah. Verse 27 is Rebecca's death and her burial by both sons in the double cave. Genesis never narrates Rebecca's death at all — the Midrash assumes she was already dead by Genesis 35:9 — so this chapter is almost entirely Jubilees' own tradition, set against the Genesis passages on the blessing, the birthright, and the burial in Machpelah. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 27 (the blessing and Esau's grudge), Genesis 25:29–34 (the birthright), Genesis 36:6–8 (Esau's departure), Genesis 23:17–20 and 49:29–32 (Machpelah), Genesis 35:29 (Isaac's burial), and Exodus 20:12 (honour father and mother).

LXX — the Greek Genesis 35 and 36 readings where they bear on the chapter. The LXX of Genesis 27, 23, 25, 49, and Exodus was not read for this chapter, so those passages carry no LXX entry; that is a gap, not a finding.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35 only, where they bear on Rebecca's death. The Targums on Genesis 27, 23, 25, 36, and 49 were not read for this chapter. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on these chapters, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 82 and Pirkei de-Rabbi Eliezer 37 and 38 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

35:1And in the first year of the first week of the forty-fifth jubilee [2157 A.M.] Rebecca called Jacob, her son, and commanded him regarding his father and regarding his brother, that he should honour them all the days of his life.

• MT — Exod. 20:12: "Honor your father and your mother, that you may long endure on the land that your ETERNAL God is assigning to you" (

  כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־ייי אֱלֹהֶיךָ נֹתֵן לָךְ

  ). Rebecca's command to honour father and brother is the Decalogue's command, extended to the brother.
• LXX — No LXX entry for this verse: the LXX of Exodus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:2And Jacob said: 'I will do everything as thou hast commanded me; for this thing will be honour and greatness to me, and righteousness before the Lord, that I should honour them.

• MT — Exod. 20:12 (above, v. 1): "Honor your father and your mother."
• LXX — No LXX entry for this verse: the LXX of Exodus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:3And thou too, mother, knowest from the time I was born until this day, all my deeds and all that is in my heart, that I always think good concerning all.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:4And how should I not do this thing which thou hast commanded me, that I should honour my father and my brother!

• MT — Exod. 20:12 (above, v. 1): "Honor your father and your mother."
• LXX — No LXX entry for this verse: the LXX of Exodus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:5Tell me, mother, what perversity hast thou seen in me and I shall turn away from it, and mercy will be upon me.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:6And she said unto him: 'My son, I have not seen in thee all my days any perverse but (only) upright deeds. And yet I will tell thee the truth, my son: I shall die this year, and I shall not survive this year in my life; for I have seen in a dream the day of my death, that I should not live beyond a hundred and fifty-five years: and behold I have completed all the days of my life which I am to live.'

• MT — No MT parallel: Genesis never narrates Rebecca's death. Gen. 49:31 records only that Rebekah was buried in Machpelah.
• LXX — No LXX entry for this verse: the LXX of Genesis 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 35:9): the blessing of the mourners — Jacob's mother Rebecca had died (BR 81:5) — which is why God appears to bless the mourner Jacob. Contrast: the Midrash takes Rebecca as already dead at the Bethel blessing (Gen. 35:9); Jubilees keeps her alive until this chapter, dying at 155.
• Charles's note — No note on this verse.

35:7And Jacob laughed at the words of his mother. because his mother had said unto him that she should die; and she was sitting opposite to him in possession of her strength, and she was not infirm in her strength; for she went in and out and saw, and her teeth were strong, and no ailment had touched her all the days of her life.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:8And Jacob said unto her: 'Blessed am I, mother, if my days approach the days of thy life, and my strength remain with me thus as thy strength: and thou wilt not die, for thou art jesting idly with me regarding thy death.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:9And she went in to Isaac and said unto him: 'One petition I make unto thee: make Esau swear that he will not injure Jacob, nor pursue him with enmity; for thou knowest Esau's thoughts that they are perverse from his youth, and there is no goodness in him; for he desires after thy death to kill him.

• MT — Gen. 27:41: "Now Esau harboured a grudge against Jacob because of the blessing with which his father had blessed him, and Esau said to himself, 'Let but the mourning period of my father come, and I will kill my brother Jacob.'" Gen. 27:42–45: Rebekah warns Jacob and sends him to flee to Haran.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:10And thou knowest all that he has done since the day Jacob his brother went to Haran until this day: how he has forsaken us with his whole heart, and has done evil to us; thy flocks he has taken to himself, and carried off all thy possessions from before thy face.

• MT — Gen. 36:6–8: "Esau took his wives, his sons and daughters, and all the members of his household, his cattle and all his livestock, and all the property that he had acquired in the land of Canaan, and went to another land because of his brother Jacob. For their possessions were too many for them to dwell together… So Esau settled in the hill country of Seir — Esau being Edom." Gen. 27:36–37: Esau, "First he took away my birthright and now he has taken away my blessing!"
• LXX — Gen. 36:6: "Esau went forth from the land of Chanaan" (ἐπορεύθη Ἡσαῦ ἐκ τῆς γῆς Χαναάν).
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 36:6): Esau left because of the promissory note, or because of shame.
• Charles's note — No note on this verse.

35:11And when we implored and besought him for what was our own, he did as a man who was taking pity on us.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:12And he is bitter against thee because thou didst bless Jacob thy perfect and upright son; for there is no evil but only goodness in him, and since he came from Haran unto this day he has not robbed us of aught, for he brings us everything in its season always, and rejoices with all his heart when we take at his hands and he blesses us, and has not parted from us since he came from Haran until this day, and he remains with us continually at home honouring us.'

• MT — Gen. 27:27–29, the blessing: "See, the smell of my son is like the smell of the fields that GOD has blessed… Be master over your brothers, and let your mother's sons bow to you." Gen. 27:36–37: Esau, "First he took away my birthright and now he has taken away my blessing!"
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:13And Isaac said unto her: 'I, too, know and see the deeds of Jacob who is with us, how that with all his heart he honours us; but I loved Esau formerly more than Jacob, because he was the firstborn; but now I love Jacob more than Esau, for he has done manifold evil deeds, and there is no righteousness in him, for all his ways are unrighteousness and violence, [and there is no righteousness around him.]

• MT — Gen. 27:36–37 (above, v. 12): Esau's complaint about the lost birthright and blessing. No MT parallel for Isaac's change of heart toward Esau.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 174:1: the bracketed words, "? a dittograph."

35:14And now my heart is troubled because of all his deeds, and neither he nor his seed is to be saved, for they are those who will be destroyed from the earth and who will be rooted out from under heaven, for he has forsaken the God of Abraham and gone after his wives and after their uncleanness and after their error, he and his children.

• MT — Gen. 27:39–40, Esau's blessing: "See, your abode shall enjoy the fat of the earth and the dew of heaven above. Yet by your sword you shall live, and you shall serve your brother; but when you grow restive, you shall break his yoke from your neck." Contrast: Genesis gives Esau a blessing of eventual release from the yoke; Jubilees gives him destruction and rooting out.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37: "Thy servant Jacob" — Esau rules in this world, Jacob in the world to come; the sons of Esau fall only when the remnant of Jacob cuts off their feet (Obad. 18).
• Charles's note — No note on this verse.

35:15And thou dost bid me make him swear that he will not slay Jacob his brother; even if he swear he will not abide by his oath, and he will not do good but evil only.

• MT — Gen. 27:41 (above, v. 9): "Let but the mourning period of my father come, and I will kill my brother Jacob."
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:16But if he desires to slay Jacob, his brother, into Jacob's hands will he be given, and he will not escape from his hands, [for he will descend into his hands.]

• MT — Gen. 27:40 (above, v. 14): "you shall serve your brother; but when you grow restive, you shall break his yoke from your neck." Contrast: Genesis promises Esau release from the yoke; Jubilees has him delivered into Jacob's hands with no escape.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 174:2: the bracketed words, "? bracketed words a gloss; cf. xxxvi. 9."

35:17And fear thou not on account of Jacob; for the guardian of Jacob is great and powerful and honoured, and praised more than the guardian of Esau.'

• MT — No MT parallel for the guardian angels of Jacob and Esau.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 174:3: "? the guardian-angel; cf. Matt. xviii. 10; Acts xii. 15; Heb. i. 14" — his citations, not verified here.

35:18And Rebecca sent and called Esau and he came to her, and she said unto him: 'I have a petition, my son, to make unto thee, and do thou promise to do it, my son.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:19And he said: 'I will do everything that thou sayest unto me, and I will not refuse thy petition.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:20And she said unto him: 'I ask you that the day I die, thou wilt take me in and bury me near Sarah, thy father's mother, and that thou and Jacob will love each other and that neither will desire evil against the other, but mutual love only, and (so) ye will prosper, my sons, and be honoured in the midst of the land, and no enemy will rejoice over you, and ye will be a blessing and a mercy in the eyes of all those that love you.'

• MT — Gen. 23:17–20: "So Ephron's land in Machpelah, near Mamre — the field with its cave and all the trees anywhere within the confines of that field — passed to Abraham as his possession… And then Abraham buried his wife Sarah in the cave of the field of Machpelah, facing Mamre — now Hebron — in the land of Canaan." Gen. 49:29–32: "Bury me with my ancestors in the cave that is in the field of Ephron the Hittite, the cave that is in the field of Machpelah, facing Mamre… there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah."
• LXX — No LXX entry for this verse: the LXX of Genesis 23 and 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:21And he said: 'I will do all that thou hast told me, and I shall bury thee on the day thou diest near Sarah, my father's mother, as thou hast desired that her bones may be near thy bones.

• MT — Gen. 23:17–20 and Gen. 49:29–32 (above, v. 20): Sarah buried in the cave of Machpelah; Rebekah buried there with Isaac.
• LXX — No LXX entry for this verse: the LXX of Genesis 23 and 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:22And Jacob, my brother, also, I shall love above all flesh; for I have not a brother in all the earth but him only: and this is no great merit for me if I love him; for he is my brother, and we were sown together in thy body, and together came we forth from thy womb, and if I do not love my brother, whom shall I love?

• MT — No direct MT parallel among the passages read for the twins in the womb.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:23And I, myself, beg thee to exhort Jacob concerning me and concerning my sons, for I know that he will assuredly be king over me and my sons, for on the day my father blessed him he made him the higher and me the lower.

• MT — Gen. 27:27–29 (above, v. 12): "Be master over your brothers, and let your mother's sons bow to you." Gen. 27:36–37: Esau, "First he took away my birthright and now he has taken away my blessing!"
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:24And I swear unto thee that I shall love him, and not desire evil against him all the days of my life but good only.'

• MT — Gen. 27:41 (above, v. 9): "Let but the mourning period of my father come, and I will kill my brother Jacob." Contrast: in Genesis Esau plans murder after his father's death; here he swears lifelong love.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:25And he sware unto her regarding all this matter. And she called Jacob before the eyes of Esau, and gave him commandment according to the words which she had spoken to Esau.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:26And he said: 'I shall do thy pleasure; believe me that no evil will proceed from me or from my sons against Esau, and I shall be first in naught save in love only.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

35:27And they eat and drank, she and her sons that night, and she died, three jubilees and one week and one year old, on that night, and her two sons, Esau and Jacob, buried her in the double cave near Sarah, their father's mother.

• MT — Gen. 49:31: "there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah" (

  שָׁמָּה קָבְרוּ אֶת־אַבְרָהָם וְאֵת שָׂרָה אִשְׁתּוֹ שָׁמָּה קָבְרוּ אֶת־יִצְחָק וְאֵת רִבְקָה אִשְׁתּוֹ וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה

  ). Gen. 35:29: Isaac "died, and was gathered to his people… and his sons Esau and Jacob buried him" — the burial by both sons.
• LXX — Gen. 35:29: "And Isaac gave up the ghost and died… and Esau and Jacob his sons buried him." The LXX of Genesis 49 was not read for this chapter.
• Targums — PJ Gen. 35:12: the blessing at Bethel was given "by the name of His Word, after the death of his mother." Contrast: the Targum gloss assumes Rebecca was already dead at the Bethel blessing (Gen. 35:12); Jubilees keeps her alive until this chapter, dying at 155.
• Midrash — BR 82 (on Gen. 35:9): the blessing of the mourners — Jacob's mother Rebecca had died (BR 81:5). Contrast: as in v. 6 above, the Midrash takes Rebecca as already dead at Bethel; Jubilees has her die only here.
• Charles's note — n. 176:1: the "double cave," i.e. Machpelah.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 15 of 27: 1–2, 4, 9–10, 12–16, 20–21, 23–24, 27 (no direct MT parallel: v. 3, v. 5, v. 6, v. 7, v. 8, v. 11, v. 17, v. 18, v. 19, v. 22, v. 25, v. 26); LXX — 2 of 27: 10, 27 (Genesis 35 and 36 only; the LXX of Genesis 27, 23, 25, 49, and Exodus was not read, so vv. 1–2, 4, 12, 20–21, 23 have no LXX entry); Targums — 1 of 27: 27 (Genesis 35 only; the Targums on Genesis 27, 23, 25, 36, and 49 were not read; no Neofiti on these chapters exists); Midrash — 4 of 27: 6, 10, 14, 27 (three chapters read: BR 82; PDRE 37; PDRE 38); Charles's note — 4 of 27: 13, 16–17, 27 (no note on vv. 1–12, 14–15, 18–26).

1. Rebecca's death (vv. 6, 27). Genesis never narrates Rebecca's death; the Midrash (BR 82 on Gen. 35:9) and Pseudo-Jonathan (on Gen. 35:12) both assume she was already dead by the time of the Bethel blessing. Jubilees keeps her alive — she dies here, at a hundred and fifty-five, and is buried by both her sons in the double cave.

2. Esau's oath (vv. 23–24). In Genesis 27:41 Esau plans to kill Jacob as soon as the mourning period for his father comes. In Jubilees he swears lifelong love, acknowledges Jacob as king over him and his sons, and asks only to be buried near Sarah. The oath is the pivot of the chapter — and of chapters 37–38, where it is broken.

Chapter 36 — Isaac's Farewell and Death Cite

Isaac gives directions to his sons as to his burial: exhorts them to love one another and makes them imprecate destruction on him who injures his brother, 1-11. Divides his possessions, giving the larger portion to Jacob, and dies, 12-18. Leah dies: Jacob's sons come to comfort him, 21-4. — Charles's heading to the chapter.

Jubilees chapter 36 is Isaac's farewell. In verses 1–11 the dying Isaac, at a hundred and eighty, commands burial in Machpelah, exhorts his sons to love one another, and binds them with a great oath and imprecations against the brother who injures his brother. In verses 12–18 he divides his possessions, giving the larger portion to the first-born — Esau concedes it to Jacob, having sold the birthright — blesses them, and dies; both sons bury him. In verses 19–24 Esau goes to Edom, Jacob dwells at Hebron, and Leah dies and is buried in the double cave, mourned by her sons. Genesis 35:27–29 gives Isaac's death in three verses; Jubilees gives it a full testament. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 35:27–29, Genesis 23:17–20 and 49:29–32 (Machpelah), Genesis 25:29–34 (the birthright), Genesis 36:6–8 (Esau's departure), and Genesis 35:2–4 (the idols).

LXX — the Greek Genesis 35 and 36 readings where they bear on the chapter. The LXX of Genesis 23, 25, and 49 was not read for this chapter, so those passages carry no LXX entry; that is a gap, not a finding.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35 only. The Targums on Genesis 23, 25, 36, and 49 were not read for this chapter. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on these chapters, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 82 and Pirkei de-Rabbi Eliezer 37 and 38 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

36:1And in the sixth year of this week [2162 A.M.] Isaac called his two sons Esau and Jacob, and they came to him, and he said unto them: 'My sons, I am going the way of my fathers, to the eternal house where my fathers are.

• MT — Gen. 35:29: "Isaac breathed his last and died, and was gathered to his people, old and full of days, and his sons Esau and Jacob buried him." The "eternal house" is Jubilees' rendering of the gathering to one's fathers.
• LXX — Gen. 35:29: "And Isaac gave up the ghost and died, and was added to his family, being old and full of days; and Esau and Jacob his sons buried him."
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 176:2: "Cf. Eccles. xii. 5 ('man goeth to his long home,' lit. 'to his eternal house')" — his citation, not verified here.

36:2Wherefore bury me near Abraham my father, in the double cave in the field of Ephron the Hittite, where Abraham purchased a sepulchre to bury in; in the sepulchre which I digged for myself, there bury me.

• MT — Gen. 23:17–20: "So Ephron's land in Machpelah, near Mamre — the field with its cave and all the trees anywhere within the confines of that field — passed to Abraham as his possession… And then Abraham buried his wife Sarah in the cave of the field of Machpelah, facing Mamre — now Hebron — in the land of Canaan." Gen. 49:29–32: "Bury me with my ancestors in the cave that is in the field of Ephron the Hittite, the cave that is in the field of Machpelah, facing Mamre… there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah."
• LXX — No LXX entry for this verse: the LXX of Genesis 23 and 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:3And this I command you, my sons, that ye practise righteousness and uprightness on the earth, so that the Lord may bring upon you all that the Lord said that he would do to Abraham and to his seed.

• MT — No direct MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:4And love one another, my sons, your brothers as a man who loves his own soul, and let each seek in what he may benefit his brother, and act together on the earth; and let them love each other as their own souls.

• MT — No direct MT parallel among the passages read for "love one another as a man who loves his own soul."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 176:3: "'Your brothers' probably a gloss."

36:5And concerning the question of idols, I command and admonish you to reject them and hate them, and love them not, for they are full of deception for those that worship them and for those that bow down to them.

• MT — Gen. 35:2–4: "So Jacob said to his household and to all who were with him, 'Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes… ' So they gave to Jacob all the alien gods that they had, and the rings that were in their ears, and Jacob buried them under the terebinth that was near Shechem."
• LXX — Gen. 35:4: "and he destroyed them to this day" (ἀπώλεσεν αὐτὰ ἕως τῆς σήμερον ἡμέρας) — an LXX addition against the MT.
• Targums — PJ Gen. 35:2: the idols were "taken from the temple of Shekem." PJ Gen. 35:4: the jewels were "in which was portrayed the likeness of their images."
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:6Remember ye, my sons, the Lord God of Abraham your father, and how I too worshipped Him and served Him in righteousness and in joy, that He might multiply you and increase your seed as the stars of heaven in multitude, and establish you on the earth as the plant of righteousness which will not be rooted out unto all the generations for ever.

• MT — No direct MT parallel among the passages read for the "plant of righteousness."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 176:4: "Cf. i. 16, xvi. 26, xxi. 24" — his citations, not verified here.

36:7And now I shall make you swear a great oath -for there is no oath which is greater than it by the name glorious and honoured and great and splendid and wonderful and mighty, which created the heavens and the earth and all things together- that ye will fear Him and worship Him.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:8And that each will love his brother with affection and righteousness, and that neither will desire evil against his brother from henceforth for ever all the days of your life so that ye may prosper in all your deeds and not be destroyed.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:9And if either of you devises evil against his brother, know that from henceforth everyone that devises evil against his brother shall fall into his hand, and shall be rooted out of the land of the living, and his seed shall be destroyed from under heaven.

• MT — Gen. 27:40, Esau's blessing: "you shall serve your brother; but when you grow restive, you shall break his yoke from your neck." Contrast: Genesis promises Esau release from the yoke; Jubilees has the brother who devises evil fall into his brother's hand and be rooted out.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37: "Thy servant Jacob" — Esau rules in this world, Jacob in the world to come; the sons of Esau fall only when the remnant of Jacob cuts off their feet (Obad. 18).
• Charles's note — No note on this verse.

36:10But on the day of turbulence and execration and indignation and anger, with flaming devouring fire as He burnt Sodom, so likewise will He burn his land and his city and all that is his, and he shall be blotted out of the book of the discipline of the children of men, and not be recorded in the book of life, but in that which is appointed to destruction, and he shall depart into eternal execration; so that their condemnation may be always renewed in hate and in execration and in wrath and in torment and in indignation and in plagues and in disease for ever.

• MT — No direct MT parallel among the passages read for the book of life and the book of discipline.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 177:1: "Cf. XXX. 22" — his citation, not verified here.

36:11I say and testify to you, my sons, according to the judgment which shall come upon the man who wishes to injure his brother.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:12And he divided all his possessions between the two on that day and he gave the larger portion to him that was the first-born, and the tower and all that was about it, and all that Abraham possessed at the Well of the Oath.

• MT — Gen. 25:29–34: Esau sold his birthright to Jacob for bread and lentil stew — the first-born's portion passes to Jacob by purchase. Gen. 36:6–8: "Esau took his wives, his sons and daughters, and all the members of his household, his cattle and all his livestock, and all the property that he had acquired in the land of Canaan, and went to another land because of his brother Jacob."
• LXX — Gen. 36:6: "Esau went forth from the land of Chanaan" (ἐπορεύθη Ἡσαῦ ἐκ τῆς γῆς Χαναάν).
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 38: Isaac's ingathering — he left his cattle and possessions to his two sons; Esau said, "Divide," and "I choose first"; Jacob divided: one part was all his father's possessions, the other the land of Israel and the Cave of Machpelah; Esau consulted Ishmael, took the possessions, and gave Jacob the land and Machpelah, with a perpetual deed. Contrast: in Pirkei de-Rabbi Eliezer Esau chooses first and takes the possessions, Jacob receiving the land and Machpelah; in Jubilees Isaac himself divides and gives the larger portion to the first-born.
• Charles's note — No note on this verse.

36:13And he said: 'This larger portion I will give to the firstborn.'

• MT — Gen. 25:29–34 (above, v. 12): the birthright sold to Jacob.
• LXX — No LXX entry for this verse: the LXX of Genesis 25 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:14And Esau said, 'I have sold to Jacob and given my birthright to Jacob; to him let it be given, and I have not a single word to say regarding it, for it is his.'

• MT — Gen. 25:29–34: "Give me some of that red stuff to swallow… First sell me your birthright… And Esau spurned the birthright" — Esau swore and sold his birthright to Jacob.
• LXX — No LXX entry for this verse: the LXX of Genesis 25 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:15And Isaac said, May a blessing rest upon you, my sons, and upon your seed this day, for ye have given me rest, and my heart is not pained concerning the birthright, lest thou shouldest work wickedness on account of it.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:16May the Most High God bless the man that worketh righteousness, him and his seed for ever.'

• MT — No direct MT parallel among the passages read for "Most High God" here.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 178:1: "This divine title occurs frequently in our Book, and in Ecclus. (48 times), and Daniel (13 times). In the Pentateuch, outside Gen. xiv. (where it occurs four times), it is only found twice. Its use was revived in Ap. Bar. (23 times), and in 4 Ezra" — his citations, not verified here (Genesis 14 was not read for this chapter).

36:17And he ended commanding them and blessing them, and they eat and drank together before him, and he rejoiced because there was one mind between them, and they went forth from him and rested that day and slept.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:18And Isaac slept on his bed that day rejoicing; and he slept the eternal sleep, and died one hundred and eighty years old. He completed twenty-five weeks and five years; and his two sons Esau and Jacob buried him.

• MT — Gen. 35:29: "Isaac breathed his last and died, and was gathered to his people, old and full of days, and his sons Esau and Jacob buried him." The age — a hundred and eighty — is the same.
• LXX — Gen. 35:29 (above, v. 1): "And Isaac gave up the ghost and died, and was added to his family, being old and full of days; and Esau and Jacob his sons buried him."
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 38: both sons buried him (Gen. 35:29).
• Charles's note — n. 178:2: "Cf. Gen. xxxv. 29."

36:19And Esau went to the land of Edom, to the mountains of Seir, and dwelt there.

• MT — Gen. 36:6–8 (above, v. 12): "Esau took his wives, his sons and daughters… and went to another land because of his brother Jacob… So Esau settled in the hill country of Seir — Esau being Edom."
• LXX — Gen. 36:6 (above, v. 12): "Esau went forth from the land of Chanaan."
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 36:6): Esau left because of the promissory note, or because of shame.
• Charles's note — No note on this verse.

36:20And Jacob dwelt in the mountains of Hebron, in the tower of the land of the sojournings of his father Abraham, and he worshipped the Lord with all his heart and according to the visible commands according as He had divided the days of his generations.

• MT — Gen. 35:27: "And Jacob came to his father Isaac at Mamre, at Kiriath-arba — now Hebron — where Abraham and Isaac had sojourned."
• LXX — Gen. 35:27: "And Jacob came to Isaac his father to Mamre, to a city of the plain" (πόλιν τοῦ πεδίου).
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 178:3: "These commands had been made visible to Jacob on the seven tables which the angel had shown him in a vision; Cf. xxxii. 21."

36:21And Leah his wife died in the fourth year of the second week of the forty-fifth jubilee, [2167 A.M.] and he buried her in the double cave near Rebecca his mother to the left of the grave of Sarah, his father's mother

• MT — Gen. 49:31: "there Abraham and his wife Sarah were buried; there Isaac and his wife Rebekah were buried; and there I buried Leah" (וְשָׁמָּה קָבַרְתִּי אֶת־לֵאָה). Genesis records the burial but not the death.
• LXX — No LXX entry for this verse: the LXX of Genesis 49 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:22and all her sons and his sons came to mourn over Leah his wife with him and to comfort him regarding her, for he was lamenting her for he loved her exceedingly after Rachel her sister died;

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:23for she was perfect and upright in all her ways and honoured Jacob,and all the days that she lived with him he did not hear from her mouth a harsh word, for she was gentle and peaceable and upright and honourable.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

36:24And he remembered all her deeds which she had done during her life and he lamented her exceedingly; for he loved her with all his heart and with all his soul.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 11 of 24: 1–2, 5, 9, 12–14, 18–21 (no direct MT parallel: v. 3, v. 4, v. 6, v. 7, v. 8, v. 10, v. 11, v. 15, v. 16, v. 17, v. 22, v. 23, v. 24); LXX — 6 of 24: 1, 5, 12, 18–20 (Genesis 35 and 36 only; the LXX of Genesis 23, 25, and 49 was not read, so vv. 2, 13–14, 21 have no LXX entry); Targums — 1 of 24: 5 (Genesis 35 only; the Targums on Genesis 23, 25, 36, and 49 were not read; no Neofiti on these chapters exists); Midrash — 4 of 24: 9, 12, 18–19 (three chapters read: BR 82; PDRE 37; PDRE 38); Charles's note — 7 of 24: 1, 4, 6, 10, 16, 18, 20 (no note on vv. 2–3, 5, 7–9, 11–15, 17, 19, 21–24).

1. The division (v. 12). In Jubilees, Isaac himself divides his possessions and gives the larger portion to the first-born — and Esau concedes it, having sold the birthright. In Pirkei de-Rabbi Eliezer 38, Esau says "Divide" and "I choose first"; Jacob divides, one part being all the father's possessions and the other the land of Israel and the Cave of Machpelah, and Esau takes the possessions while Jacob receives the land and Machpelah.

2. The oath (vv. 7–11). The great oath and its imprecations — falling into the brother's hand, rooting out, burning as Sodom, blotting from the book of life — are Jubilees' own legislation, set up to be broken in the next two chapters. The only biblical anchor is Genesis 27:40, which promises Esau the opposite: release from the yoke.

Chapter 37 — Esau's Sons Force War on Jacob Cite

Esau and his sons wage War with Jacob (xxxvii. 1-25) — Charles's heading to the chapter, as given in the sacred-texts index. The weebly reprint heads the chapter: "Esau's sons reproach him for his subordination to Jacob, and constrain him to war with the assistance of 4,000 mercenaries against Jacob, 1-15. Jacob reproves Esau, 16-17. Esau's reply, 18-25."

A note on the text. CCEL's page for this chapter (37.htm) is truncated: it returns only a 14-line fragment — Esau's boar poem, Jubilees 37:20. The full text below is therefore taken from the weebly mirror of the same R. H. Charles / Joshua Williams scan (apocryphalibrary.weebly.com/jubilees-37.html), verified verse for verse against the sacred-texts reprint of the same edition (via the nnty.fun mirror, jub72.htm), which also carries Charles's notes (pp. 179–182). The two mirrors agree closely; the differences are noted at vv. 20 and 23 below. The CCEL fragment differs from the mirrors only in "will" vs "shall" (v. 20) and in lacking the brackets around the final line of the poem.

Jubilees chapter 37 opens the war of Jacob and Esau. On the day Isaac dies, Esau's sons reproach their father for giving Jacob the elder's portion, and force him — at the threat of his own life — to lead four thousand hired men against Jacob (vv. 1–15). Jacob, mourning Leah, will not believe it until the army is at the tower; he closes the gates and reproaches Esau for breaking the oath sworn to his father and mother (vv. 16–17). Esau answers with a series of impossibilities — the boar changing its skin, wolves making peace with lambs, the lion ploughing with the ox, the raven white as the râzâ — and declares there shall be no peace (vv. 18–25). Genesis has none of this war; its only anchors are the birthright, the blessing, and Esau's grudge in Genesis 25 and 27. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 35:29 (Isaac's death), Genesis 25:29–34 (the birthright), Genesis 27:36–41 (the blessing and the grudge), and Genesis 36:6–8 (Esau's departure).

LXX — the Greek Genesis 35 and 36 readings where they bear on the chapter. The LXX of Genesis 25 and 27 was not read for this chapter, so those passages carry no LXX entry; that is a gap, not a finding.

Targums — Onkelos and Pseudo-Jonathan on Genesis 35 only. The Targums on Genesis 25, 27, and 36 were not read for this chapter. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on these chapters, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 82 and Pirkei de-Rabbi Eliezer 37 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

37:1And on the day that Isaac the father of Jacob and Esau died, the sons of Esau heard that Isaac had given the portion of the elder to his younger son Jacob and they were very angry.

• MT — Gen. 35:29: "Isaac breathed his last and died, and was gathered to his people, old and full of days, and his sons Esau and Jacob buried him." Gen. 36:6–8: "Esau took his wives, his sons and daughters… and went to another land because of his brother Jacob… So Esau settled in the hill country of Seir."
• LXX — Gen. 35:29: "And Isaac gave up the ghost and died, and was added to his family, being old and full of days; and Esau and Jacob his sons buried him." Gen. 36:6: "Esau went forth from the land of Chanaan."
• Targums — No Targum expansion on this verse.
• Midrash — BR 82 (on Gen. 36:6): Esau left because of the promissory note, or because of shame.
• Charles's note — n. 179:1: "The legend of the wars between the sons of Jacob and Esau contained in chaps. xxxvii–xxxviii. here seems to be ancient. It is also found in Test. Judah ix. and in the Jewish Midrashic literature. Our text contains the oldest form" — his citations, not verified here.

37:2And they strove with their father, saying: 'Why has thy father given Jacob the portion of the elder and passed over thee, although thou art the elder and Jacob the younger?'

• MT — Gen. 27:36–37: Esau, "First he took away my birthright and now he has taken away my blessing!" Gen. 25:29–34: Esau sold his birthright to Jacob for bread and lentil stew.
• LXX — No LXX entry for this verse: the LXX of Genesis 25 and 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:3And he said unto them 'Because I sold my birthright to Jacob for a small mess of lentils; and on the day my father sent me to hunt and catch and bring him something that he should eat and bless me, he came with guile and brought my father food and drink, and my father blessed him and put me under his hand.

• MT — Gen. 25:29–34: "Give me some of that red stuff to swallow… First sell me your birthright… And Esau spurned the birthright." Gen. 27:1–4, 30–36: Isaac sends Esau to hunt and bring savoury food to be blessed; Jacob comes with guile and takes the blessing.
• LXX — No LXX entry for this verse: the LXX of Genesis 25 and 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:4And now our father has caused us to swear, me and him, that we shall not mutually devise evil, either against his brother, and that we shall continue in love and in peace each with his brother and not make our ways corrupt.'

• MT — No MT parallel for the oath sworn to Isaac and Rebecca. The oath itself is Jubilees' own tradition (Jub. 35:24–26; 36:7–11).
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 179:2: "This representation gives a favourable view of Esau's own attitude. In the later form of the legend (in the Yalḳut) this is altered to Esau's disadvantage" — his citation, not verified here.

37:5And they said unto him, 'We shall not hearken unto thee to make peace with him; for our strength is greater than his strength, and we are more powerful than he; we shall go against him and slay him, and destroy him and his sons. And if thou wilt not go with us, we shall do hurt to thee also.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:6And now hearken unto us: Let us send to Aram and Philistia and Moab and Ammon, and let us choose for ourselves chosen men who are ardent for battle, and let us go against him and do battle with him, and let us exterminate him from the earth before he grows strong.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 179:3 (on "Aram"): "The peoples mentioned here and in the context nearly all played a prominent part in the campaigns of the Maccabees. 'Aram,' i.e. Syria, was, of course, the suzerain power in their day, who sought to oppress the Jews, and whose yoke was ultimately entirely thrown off." n. 179:4 (on "Philistia"): "Cf. xxiv. 28 (note)" — his citation, not verified here. n. 180:1 (on "Ammon"): "Cf. 1 Macc. v. 6–8" — his citation, not verified here.

37:7And their father said unto them, 'Do not go and do not make war with him lest ye fall before him.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:8And they said unto him, 'This too, is exactly thy mode of action from thy youth until this day, and thou art putting thy neck under his yoke. We shall not hearken to these words.'

• MT — Gen. 27:40, Esau's blessing: "you shall serve your brother; but when you grow restive, you shall break his yoke from your neck." The yoke under which Esau puts his neck is the yoke of Genesis 27:40.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:9And they sent to Aram, and to 'Adurâm to the friend of their father, and they hired along with them one thousand fighting men, chosen men of war.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 180:2: "'Adurâm — An Aramaean; cf. xxxviii. 3."

37:10And there came to them from Moab and from the children of Ammon, those who were hired, one thousand chosen men, and from Philistia, one thousand chosen men of war, and from Edom and from the Horites one thousand chosen fighting men, and from the Kittim mighty men of war.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 180:3 (on "Edom"): "Cf. 1 Macc. v. 3, 65 (also iv. 29, 61)" — his citations, not verified here. n. 180:4 (on "Kittim"): "Cf. xxiv. 28" — his citation, not verified here.

37:11And they said unto their father: 'Go forth with them and lead them, else we shall slay thee.'

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:12And he was filled with wrath and indignation on seeing that his sons were forcing him to go before (them) to lead them against Jacob his brother.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:13But afterward he remembered all the evil which lay hidden in his heart against Jacob his brother; and he remembered not the oath which he had sworn to his father and to his mother that he would devise no evil all his days against Jacob his brother.

• MT — Gen. 27:41: "Now Esau harboured a grudge against Jacob because of the blessing with which his father had blessed him, and Esau said to himself, 'Let but the mourning period of my father come, and I will kill my brother Jacob.'" The evil hidden in Esau's heart is the grudge of Genesis 27:41, now remembered after the oath is forgotten.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:14And notwithstanding all this, Jacob knew not that they were coming against him to battle, and he was mourning for Leah, his wife, until they approached very near to the tower with four thousand warriors and chosen men of war.

• MT — No MT parallel for this verse. (Jacob mourning Leah is Jubilees 36:22–24; Genesis does not narrate Leah's death.)
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:15And the men of Hebron sent to him saying, 'Behold thy brother has come against thee, to fight thee, with four thousand girt with the sword, and they carry shields and weapons'; for they loved Jacob more than Esau. So they told him; for Jacob was a more liberal and merciful man than Esau.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:16But Jacob would not believe until they came very near to the tower.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:17And he closed the gates of the tower; and he stood on the battlements and spake to his brother Esau and said, 'Noble is the comfort wherewith thou hast come to comfort me for my wife who has died. Is this the oath that thou didst swear to thy father and again to thy mother before they died? Thou hast broken the oath, and on the moment that thou didst swear to thy father wast thou condemned.'

• MT — Gen. 27:41 (above, v. 13): "Let but the mourning period of my father come, and I will kill my brother Jacob." The oath Jacob invokes is the one Esau swore in Jubilees 35:24–26 and Isaac imposed in 36:7–11; Genesis knows no such oath, only the grudge.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:18And then Esau answered and said unto him,'Neither the children of men nor the beasts of the earth have any oath of righteousness which in swearing they have sworn (an oath valid) for ever; but every day they devise evil one against another, and how each may slay his adversary and foe.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:19And thou dost hate me and my children for ever. And there is no observing the tie of brotherhood with thee.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:20Hear these words which I declare unto thee, If the boar can change its skin and make its bristles as soft as wool, Or if it can cause horns to sprout forth on its head like the horns of a stag or of a sheep, Then shall I observe the tie of brotherhood with thee. [And if the breasts separated themselves from their mother; for thou hast not been a brother to me.]

• MT — No MT parallel for the boar poem.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 181:1: "For the construction of such sayings cf. the rebuke administered to Aḳiba (when the latter recognized Bar-Kokba as the Messiah) by Jochanan ben Torta: 'Sooner shall grass grow from thy beard, Aḳiba, than that Messiah should appear.' The 'boar' may symbolize Esau." n. 181:2: "Charles thinks the bracketed words may be out of place or corrupt."

37:21And if the wolves make peace with the lambs so as not to devour or do them violence, And if their hearts are towards them for good, Then there will be peace in my heart towards thee.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:22And if the lion becomes the friend of the ox and makes peace with him, And if he is bound under one yoke with him and ploughs with him, Then shall I make peace with thee.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:23And when the raven becomes white as the râzâ, Then know that I have loved thee And shall make peace with thee. Thou shalt be rooted out, And thy sons shall be rooted out, And there shall be no peace for thee.'

• MT — No MT parallel for the raven and the râzâ.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37: "Thy servant Jacob" — Esau rules in this world, Jacob in the world to come; the sons of Esau fall only when the remnant of Jacob cuts off their feet (Obad. 18). The rooting out of Esau and his sons is the same end.
• Charles's note — n. 182:1: "'A large white bird which eats grasshoppers' (Isenberg, quoted by Charles)."

37:24And when Jacob saw that he was (so) evilly disposed towards him with his heart, and with all his soul as to slay him, and that he had come springing like the wild boar which comes upon the spear that pierces and kills it, and recoils not from it;

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

37:25Then he spake to his own and to his servants that they should attack him and all his companions.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 6 of 25: 1–3, 8, 13, 17 (no direct MT parallel: v. 4, v. 5, v. 6, v. 7, v. 9, v. 10, v. 11, v. 12, v. 14, v. 15, v. 16, v. 18, v. 19, v. 20, v. 21, v. 22, v. 23, v. 24, v. 25); LXX — 1 of 25: 1 (Genesis 35 and 36 only; the LXX of Genesis 25 and 27 was not read, so vv. 2–3, 8, 13, 17 have no LXX entry); Targums — 0 of 25: — (Genesis 35 only; the Targums on Genesis 25, 27, and 36 were not read; no Neofiti on these chapters exists); Midrash — 2 of 25: 1, 23 (two chapters read: BR 82; PDRE 37); Charles's note — 7 of 25: 1, 4, 6, 9–10, 20, 23 (no note on vv. 2–3, 5, 7–8, 11–19, 21–22, 24–25).

1. Esau's character (vv. 4, 12–13). Charles notes (n. 179:2) that this chapter gives "a favourable view of Esau's own attitude" — he warns his sons against war, is forced to lead them, and only then remembers the evil in his heart. "In the later form of the legend (in the Yalḳut) this is altered to Esau's disadvantage." Genesis knows only the grudge of 27:41.

2. The oath (vv. 4, 17). The oath sworn to Isaac and Rebecca is Jubilees' own tradition (chs. 35–36). Genesis has no such oath; Esau's plan in Genesis 27:41 is simply to wait for the mourning period and kill Jacob. Jacob's reproach — "on the moment that thou didst swear to thy father wast thou condemned" — therefore has no Genesis parallel.

Chapter 38 — The Death of Esau and the Kings of Edom Cite

War between Jacob and Esau. Death of Esau and overthrow of his forces, 1-10. Edom reduced to servitude 'till this day', 11-14. Kings of Edom, 15-24. (Cf. Gen. xxxvi.31-9.) — Charles's heading to the chapter.

Jubilees chapter 38 ends the war begun in chapter 37. Judah bids Jacob bend his bow; Jacob shoots Esau through the right breast and 'Adoran the Aramaean through the left; the sons of Jacob divide into companies on the four sides of the tower and slaughter the mercenaries; Esau is buried on the hill in 'Aduram; his sons are pressed in Seir, bow their necks, and pay tribute "until this day" (vv. 1–14). Verses 15–24 then reproduce the list of the kings of Edom from Genesis 36:31–39, with Jubilees' own spellings — Balaq for Bela, 'Adath for Hadad and Hadar, Danaba for Dinhabah. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 36:31–39 (the kings list) and Genesis 27:40 (Esau's blessing of servitude).

LXX — the Greek Genesis 36 reading, where the names differ sharply from the MT and often agree with Jubilees.

Targums — none: the Targums on Genesis 36 were not read for this chapter, so this chapter has no Targum entries. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on Genesis 36, so no Neofiti entry is given anywhere in this chapter.

Midrash — Pirkei de-Rabbi Eliezer 37 where a genuine parallel exists. Bereishit Rabbah 82's passages on Genesis 36 (vv. 5, 6, 12, 24) do not bear on any verse of this chapter.

Under each verse, Charles's own notes are given where they bear on the text.

38:1And after that Judah spake to Jacob, his father, and said unto him: 'Bend thy bow, father, and send forth thy arrows and cast down the adversary and slay the enemy; and mayst thou have the power, for we shall not slay thy brother, for he is such as thou, and he is like thee let us give him (this) honour.'

• MT — Gen. 48:22: "which I wrested from the Amorites with my sword and bow" (אֲשֶׁר לָקַחְתִּי מִיָּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי) — the bow is Jacob's weapon in Genesis too.
• LXX — No LXX entry for this verse: the LXX of Genesis 48 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:2Then Jacob bent his bow and sent forth the arrow and struck Esau, his brother (on his right breast) and slew him.

• MT — No MT parallel: Genesis never narrates Esau's death.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 182:2: "According to later Jewish tradition Esau was killed by Chushim, son of Dan, at the cave of Machpelah when Jacob's corpse had arrived there for burial; cf. Pirḳe de R. Eliezer xxxix. (towards end)" — his citation, not verified here (PDRE 39 was not read). Contrast: the later tradition has Chushim kill Esau at Machpelah; Jubilees has Jacob shoot him at the tower.

38:3And again he sent forth an arrow and struck 'Adoran the Aramaean, on the left breast, and drove him backward and slew him.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 182:3: "Cf. xxxvii. 9."

38:4And then went forth the sons of Jacob, they and their servants, dividing themselves into companies on the four sides of the tower.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:5And Judah went forth in front, and Naphtali and Gad with him and fifty servants with him on the south side of the tower, and they slew all they found before them, and not one individual of them escaped.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:6And Levi and Dan and Asher went forth on the east side of the tower, and fifty (men) with them, and they slew the fighting men of Moab and Ammon.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:7And Reuben and Issachar and Zebulon went forth on the north side of the tower, and fifty men with them, and they slew the fighting men of the Philistines.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:8And Simeon and Benjamin and Enoch, Reuben's son, went forth on the west side of the tower, and fifty (men) with them, and they slew of Edom and of the Horites four hundred men, stout warriors; and six hundred fled, and four of the sons of Esau fled with them, and left their father lying slain, as he had fallen on the hill which is in 'Aduram.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 183:1: "'Aduram — A city in Idumaea (Edom) identical with the 'Adora' mentioned in 1 Macc. xiii. 20. It was captured by John Hyrcanus and forced to accept circumcision. In Test. Judah ix. 3 the name appears as Anoniram" — his citations, not verified here.

38:9And the sons of Jacob pursued after them to the mountains of Seir. And Jacob buried his brother on the hill which is in 'Aduram, and he returned to his house.

• MT — No MT parallel for Jacob burying Esau. Gen. 36:6–8 has Esau settle in Seir, not die there.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:10And the sons of Jacob pressed hard upon the sons of Esau in the mountains of Seir, and bowed their necks so that they became servants of the sons of Jacob.

• MT — Gen. 27:40, Esau's blessing: "you shall serve your brother; but when you grow restive, you shall break his yoke from your neck." The servitude of Esau's sons is the blessing's first clause fulfilled.
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37: "Thy servant Jacob" — Esau rules in this world, Jacob in the world to come; the sons of Esau fall only when the remnant of Jacob cuts off their feet (Obad. 18).
• Charles's note — No note on this verse.

38:11And they sent to their father (to inquire) whether they should make peace with them or slay them.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 183:2: "For 11–13 cf. Test. Judah ix. 7–8" — his citation, not verified here.

38:12And Jacob sent word to his sons that they should make peace, and they made peace with them, and placed the yoke of servitude upon them, so that they paid tribute to Jacob and to his sons always.

• MT — Gen. 27:40 (above, v. 10): "you shall serve your brother."
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 183:2 (above, v. 11).

38:13And they continued to pay tribute to Jacob until the day that he went down into Egypt.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 183:2 (above, v. 11).

38:14And the sons of Edom have not got quit of the yoke of servitude which the twelve sons of Jacob had imposed on them until this day.

• MT — Gen. 27:40 (above, v. 10): "you shall serve your brother."
• LXX — No LXX entry for this verse: the LXX of Genesis 27 was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 37 (above, v. 10): the sons of Esau fall only when the remnant of Jacob cuts off their feet (Obad. 18).
• Charles's note — n. 183:3: "i.e. the author's day. Edom was finally made tributary to Israel by John Hyrcanus."

38:15And these are the kings that reigned in Edom before there reigned any king over the children of Israel [until this day] in the land of Edom.

• MT — Gen. 36:31: "These are the kings who reigned in the land of Edom before any king reigned over the Israelites."
• LXX — Gen. 36:31: "And these are the kings which reigned in Edom, before a king reigned in Israel."
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

38:16And Balaq, the son of Beor, reigned in Edom, and the name of his city was Danaba.

• MT — Gen. 36:32: "Bela son of Beor reigned in Edom; the name of his city was Dinhabah." Contrast: Jubilees' Balaq and Danaba against the MT's Bela and Dinhabah.
• LXX — Gen. 36:32: "Balac son of Beor" (Βαλὰκ υἱὸς Βεώρ), "and the name of his city was Dennaba" (Δενναβά) — the LXX's Balac agrees with Jubilees' Balaq against the MT's Bela.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:1: LXX (Gen. xxxvi. 22 — as printed; the verse is in fact Gen. 36:32) Βάλακ = Heb. Belă. n. 184:2: MT Dinhabah.

38:17And Balaq died, and Jobab, the son of Zara of Boser, reigned in his stead.

• MT — Gen. 36:33: "When Bela died, Jobab son of Zerah, from Bozrah, reigned in his stead."
• LXX — Gen. 36:33: Jobab son of Zara from Bosorrha (Βοσόῤῥας) — the LXX's Zara and Bosorrha agree with Jubilees' Zara and Boser against the MT's Zerah and Bozrah.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:3: MT Bozrah.

38:18And Jobab died, and 'Asam, of the land of Teman, reigned in his stead.

• MT — Gen. 36:34: "When Jobab died, Husham of the land of the Temanites reigned in his stead."
• LXX — Gen. 36:34: Asom (Ἀσὼμ) — the LXX's Asom agrees with Jubilees' 'Asam against the MT's Husham.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:4: LXX Ἁσόμ, MT Husham.

38:19And 'Asam died, and 'Adath, the son of Barad, who slew Midian in the field of Moab, reigned in his stead, and the name of his city was Avith.

• MT — Gen. 36:35: "When Husham died, Hadad son of Bedad, who defeated the Midianites in the country of Moab, reigned in his stead; the name of his city was Avith." Contrast: Jubilees' 'Adath son of Barad against the MT's Hadad son of Bedad.
• LXX — Gen. 36:35: Adad son of Barad (Ἀδὰδ υἱὸς Βαράδ), "and the name of his city was Getthaim" (Γετθαίμ) — the LXX's Barad agrees with Jubilees' Barad against the MT's Bedad; the LXX's Getthaim differs from both Jubilees' and the MT's Avith.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:5: MT Hadad. n. 184:6: LXX Βαράθ, MT Bedad.

38:20And 'Adath died, and Salman, from 'Amaseqa, reigned in his stead.

• MT — Gen. 36:36: "When Hadad died, Samlah of Masrekah reigned in his stead."
• LXX — Gen. 36:36: Samada of Massecca (Σαμαδὰ ἐκ Μασσεκκάς) — the LXX's Samada agrees with Jubilees' Salman against the MT's Samlah in the first element; Massecca agrees with Jubilees' 'Amaseqa against the MT's Masrekah.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:7: LXX Σαλαμά, MT Samlah. n. 184:8: MT Masrekah.

38:21And Salman died,and Saul of Ra'aboth (by the) river, reigned in his stead.

• MT — Gen. 36:37: "When Samlah died, Saul of Rehoboth-on-the-river reigned in his stead."
• LXX — Gen. 36:37: Saul of Rhooboth by the river (Ῥοωβὼθ) — the LXX's Rhooboth agrees with Jubilees' Ra'aboth against the MT's Rehoboth.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:9: LXX Ῥοωβώθ, MT Rehoboth.

38:22And Saul died, and Ba'elunan, the son of Achbor, reigned in his stead.

• MT — Gen. 36:38: "When Saul died, Baal-hanan son of Achbor reigned in his stead."
• LXX — Gen. 36:38: Ballenon son of Achobor (Βαλλενὼν υἱὸς Ἀχοβώρ) — the LXX's Ballenon agrees with Jubilees' Ba'elunan against the MT's Baal-hanan.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:10: LXX Βαλαεννάν, MT Baal-hanan.

38:23And Ba'elunan, the son of Achbor died, and 'Adath reigned in his stead, and the name of his wife was Maitabith, the daughter of Matarat, the daughter of Metabedza'ab.

• MT — Gen. 36:39: "When Baal-hanan son of Achbor died, Hadar reigned in his stead; the name of his city was Pau, and his wife's name was Mehetabel daughter of Matred, daughter of Me-zahab." Contrast: Jubilees' second 'Adath against the MT's Hadar (no father named); Jubilees omits the city Pau; Matarat/Metabedza'ab against Matred/Me-zahab.
• LXX — Gen. 36:39: Arad son of Barad (Ἀρὰδ υἱὸς Βαράδ), "and the name of his city was Phogor" (Φογώρ), "and the name of his wife was Metebeel, the daughter of Matraith, son of Maizoob" (Μετεβεὴλ, Ματραῒθ, Μαιζοώβ) — the LXX's Metebeel/Matraith/Maizoob agree with Jubilees' Maitabith/Matarat/Metabedza'ab against the MT's Mehetabel/Matred/Me-zahab; the LXX's Arad differs from both Jubilees' 'Adath and the MT's Hadar.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 184:11: MT Hadar. n. 184:12: MT Mehetabel. n. 184:13: MT Matred (LXX Ματαρείθ). n. 184:14: MT Me-zahab.

38:24These are the kings who reigned in the land of Edom.

• MT — Gen. 36:31 (above, v. 15): "These are the kings who reigned in the land of Edom before any king reigned over the Israelites." Gen. 36:40–43: the clans of Esau.
• LXX — Gen. 36:31 (above, v. 15).
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 14 of 24: 1, 10, 12, 14–24 (no direct MT parallel: v. 2, v. 3, v. 4, v. 5, v. 6, v. 7, v. 8, v. 9, v. 11, v. 13); LXX — 10 of 24: 15–24 (Genesis 36 only; the LXX of Genesis 27 and 48 was not read, so vv. 1, 10, 12, 14 have no LXX entry); Targums — 0 of 24: — (the Targums on Genesis 36 were not read; no Neofiti on Genesis 36 exists); Midrash — 2 of 24: 10, 14 (two chapters read: BR 82; PDRE 37); Charles's note — 15 of 24: 2–3, 8, 11–14, 16–23 (no note on vv. 1, 4–7, 9–10, 15, 24).

1. Esau's death (v. 2). Genesis never narrates Esau's death. Jubilees has Jacob shoot him through the right breast at the tower. The later tradition Charles cites (n. 182:2) has Chushim son of Dan kill him at the cave of Machpelah when Jacob's corpse arrived for burial — a different death in a different place at a different time.

2. The kings' names (vv. 16–23). The list follows Genesis 36:31–39 closely, but the names follow the LXX against the MT at almost every step: Balaq/Balac for Bela, 'Asam/Asom for Husham, Barad for Bedad, Ba'elunan/Ballenon for Baal-hanan, Maitabith/Metebeel for Mehetabel. Jubilees' 'Adath (vv. 19, 23) stands against both the MT's Hadad/Hadar and the LXX's Adad/Arad.

Chapter 39 — Joseph in Potiphar's House and in Prison Cite

Joseph set over Potiphar's house, 1-4. His purity and imprisonment, 5-13. Imprisonment of Pharaoh's chief butler and chief baker whose dreams Joseph interprets, 14-18. (Cf. Gen.xxxvii.2; xxxix.3-8, 12-15, 17-23; xl.1-5, 21-3; xli.1.) — Charles's heading to the chapter.

Jubilees chapter 39 retells Genesis 39 and 40 in eighteen verses: Joseph set over Potiphar's house (vv. 1–4), his refusal of his master's wife — for a whole year — and his flight, leaving his garment (vv. 5–9), the calumny, the broken door, and the prison (vv. 10–13), and then the chief butler and chief baker, their dreams, and the butler's forgetfulness (vv. 14–18). The distinctive Jubilees additions are the law Joseph remembers — the words of Abraham against fornication with a married woman, death ordained in the heavens, the sin recorded in the eternal books (v. 6) — and the year's duration of the temptation (v. 8). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 37:1–2, 36; Genesis 39 and 40 in full; Genesis 41:1; Leviticus 20:10.

LXX — the Greek Genesis 37, 39, 40, and 41 readings where they differ from the MT or agree with Jubilees. The LXX of Leviticus was not read for this chapter, so v. 6 carries no LXX entry for the law; that is a gap, not a finding.

Targums — Onkelos and Pseudo-Jonathan on Genesis 37, 39, and 40 where they expand or differ. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on these chapters, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 84, 87, and 88 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

39:1And Jacob dwelt in the land of his father's sojournings in the land of Canaan. These are the generations of Jacob.

• MT — Gen. 37:1–2: "Jacob settled in the land of Canaan, the land where his father had sojourned. These are the generations of Jacob" (אֵלֶּה תֹּלְדוֹת יַעֲקֹב).
• LXX — Gen. 37:1–2: "And Jacob dwelt in the land where his father sojourned, in the land of Chanaan. And these are the generations of Jacob."
• Targums — No Targum expansion on this verse.
• Midrash — BR 84 (on Gen. 37:1): Jacob settled — the accuser re Joseph. BR 84 (on Gen. 37:2): "toledot of Jacob, Joseph" — everything that befell Jacob befell Joseph (a long parallel list).
• Charles's note — No note on this verse.

39:2And Joseph was seventeen years old when they took him down into the land of Egypt, and Potiphar, an eunuch of Pharaoh, the chief cook bought him.

• MT — Gen. 37:2: "Joseph, being seventeen years old, was tending the flock with his brothers." Gen. 37:36: "The Midianites, meanwhile, sold him in Egypt to Potiphar, a courtier of Pharaoh and his prefect" (Heb. סְרִיס פַּרְעֹה שַׂר הַטַּבָּחִים).
• LXX — Gen. 37:2: Joseph "being seventeen years old." Gen. 37:36: "Petephres, the eunuch of Pharao, captain of the guard" (τῷ Πετεφρῇ τῷ σπάδοντι Φαραὼ ἀρχιμαγείρῳ).
• Targums — PJ Gen. 37:36: Joseph was sent by the sons of Zilpah and Bilhah. Onk. Gen. 37:36: "chief of the slaughterers."
• Midrash — BR 84 (on Gen. 37:36): four or five bills of sale.
• Charles's note — n. 184:15: "Cf. Gen. xxxvii. 2." n. 185:1 (on "chief cook"): "Cf. xxxiv. ii (note)."

39:3And he set Joseph over all his house and the blessing of the Lord came upon the house of the Egyptian on account of Joseph, and the Lord prospered him in all that he did.

• MT — Gen. 39:2–5: "GOD was with Joseph, and he was a successful man… his master saw that GOD was with him and that GOD lent success to everything he undertook. So Joseph gained his favour and became his personal attendant; he put him in charge of his household… And from the time he put him in charge of his household and of all that he owned, GOD blessed the Egyptian's house for Joseph's sake."
• LXX — Gen. 39:2–5: the same — Joseph set over the house, the Lord blessing the Egyptian's house for Joseph's sake.
• Targums — No Targum expansion on this verse.
• Midrash — BR 84 (on Gen. 37:2): "toledot of Jacob, Joseph" — everything that befell Jacob befell Joseph (see v. 1 above).
• Charles's note — No note on this verse.

39:4And the Egyptian committed everything into the hands of Joseph; for he saw that the Lord was with him, and that the Lord prospered him in all that he did.

• MT — Gen. 39:4–6: "he put him in charge of his household and placed in his hands all that he owned… Joseph was well built and handsome." Gen. 39:6: "He left all that he had in Joseph's hands, and, with him there, he paid no heed to anything save the bread that he ate."
• LXX — Gen. 39:4–6: the same; v. 6, "save the bread which he himself ate."
• Targums — PJ Gen. 39:6: "except his wife with whom he lay" — contrast: where the MT and Onkelos have "except the bread he ate," Pseudo-Jonathan has "except his wife with whom he lay." Onk. Gen. 39:6: "except for the bread he ate."
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — No note on this verse.

39:5And Joseph's appearance was comely [and very beautiful was his appearance], and his master's wife lifted up her eyes and saw Joseph, and she loved him and besought him to lie with her.

• MT — Gen. 39:6–7: "Now Joseph was well built and handsome. After a time, his master's wife cast her eyes upon Joseph and said, 'Lie with me.'"
• LXX — Gen. 39:6–7: "And Joseph was goodly in form and comely in countenance. And it came to pass after these things, that his master's wife cast her eyes upon Joseph, and said, Lie with me."
• Targums — No Targum expansion on this verse.
• Midrash — BR 87 (on Gen. 39:7): Prov. 7 applied to Potiphar's wife — "She is turbulent and rebellious," "sometimes in the street… Have you seen Joseph?", "She seized him and kissed him" — the seizing of the garment.
• Charles's note — No note on this verse.

39:6But he did not surrender his soul, and he remembered the Lord and the words which Jacob, his father, used to read from amongst the words of Abraham, that no man should commit fornication with a woman who has a husband; that for him the punishment of death has been ordained in the heavens before the Most High God, and the sin will be recorded against him in the eternal books continually before the Lord.

• MT — Lev. 20:10: "If a man commits adultery with a married woman, committing adultery with another man's wife, the adulterer and the adulteress shall be put to death." The death for adultery is the Torah's law; the "words of Abraham" and the eternal books are Jubilees' own framing.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — PJ Gen. 39:10: Joseph refused "lest with her he should be condemned in the day of the great judgment of the world to come" — the same fear of a heavenly reckoning.
• Midrash — BR 87 (on Gen. 39:8): the refusal is a mitzva refusal (Deut. 25:7); fear of a burnt offering; God reveals Himself at night; "sin to God" — an oath. BR 87 (on Gen. 39:9): "sin to God."
• Charles's note — n. 185:2 (on "words of Abraham"): "Cf. xx. 4, xxv. 7" — his citations, not verified here.

39:7And Joseph remembered these words and refused to lie with her.

• MT — Gen. 39:8–9: "But he refused. He said to his master's wife, 'Look, with me here, my master gives no thought to anything in this house, and all that he owns he has placed in my hands… How then could I do this most wicked thing, and sin before God?'"
• LXX — Gen. 39:8–9: the same refusal — "how shall I do this wicked thing, and sin before God?"
• Targums — PJ Gen. 39:10 (above, v. 6): the fear of condemnation in the day of the great judgment.
• Midrash — BR 87 (on Gen. 39:8): see v. 6 above.
• Charles's note — No note on this verse.

39:8And she besought him for a year, but he refused and would not listen.

• MT — Gen. 39:10: "And much as she coaxed Joseph day after day, he did not yield to her plea to lie beside her, to be with her." Contrast: Genesis has the coaxing "day after day" without a stated duration; Jubilees fixes it at a year.
• LXX — Gen. 39:10: "And when she talked with Joseph day by day, and he hearkened not to her to sleep with her, so as to be with her."
• Targums — No Targum expansion on this verse.
• Midrash — BR 87 (on Gen. 39:10): Joseph and Mordecai parallels (ring, linen, chain, chariot/horse, "kneel"); "to be with her" in Gehenna.
• Charles's note — No note on this verse.

39:9But she embraced him and held him fast in the house in order to force him to lie with her, and closed the doors of the house and held him fast; but he left his garment in her hands and broke through the door and fled without from her presence.

• MT — Gen. 39:11–12: "One such day, he came into the house to do his work. No one of the household was there inside. She caught hold of him by his garment and said, 'Lie with me!' But he left his garment in her hand and got out and fled outside."
• LXX — Gen. 39:11–12: the same — she caught him by his garments, he left his garments and fled.
• Targums — PJ Gen. 39:11: "he entered the house to examine the tablets of his accounts." PJ Gen. 39:12–13: he fled "into the street." Onk. Gen. 39:11: "to examine the recordings of his accounts." Onk. Gen. 39:12: he fled "to the marketplace."
• Midrash — BR 87 (on Gen. 39:11): the day of the Nile celebration, or the theater; "to perform his labor" — to calculate accounts; R. Shmuel bar Nahman, "to perform his labor indeed" — the bow drawn and restored (Gen. 49:24); his semen dispersed through his fingernails; he saw his father's image. BR 87 (on Gen. 39:12): the merit of the patriarchs; the merit of Joseph's bones — the sea split (Ps. 114:3).
• Charles's note — No note on this verse.

39:10And the woman saw that he would not lie with her, and she calumniated him in the presence of his lord, saying 'Thy Hebrew servant, whom thou lovest, sought to force me so that he might lie with me; and it came to pass when I lifted up my voice that he fled and left his garment in my hands when I held him, and he brake through the door.'

• MT — Gen. 39:13–18: she called to the men of her household, "Look, he brought us a Hebrew to dally with us… And when I screamed at the top of my voice, he left his garment with me and fled outside"; and to her husband, "The Hebrew slave, whom you brought to us, came to me to dally with me."
• LXX — Gen. 39:14: "Hebrew servant to mock us" (παῖδα Ἐβραῖον, ἐμπαίζειν ἡμῖν). Gen. 39:17 adds the direct quote, "I will lie with thee" (κοιμηθήσομαι μετὰ σοῦ) — an LXX addition against the MT.
• Targums — PJ Gen. 39:14: the wife put "the white of eggs upon the bed" (חֶלְבּוֹנָא דְבֵיעָתָא) — Aramaic: חָמוּן שִׁכְבַת זַרְעָא דְאַטִיל דֵין ("See the seed-lying which this one cast").
• Midrash — BR 87 (on Gen. 39:14): she coached the household. BR 87 (on Gen. 39:16): she hugged and kissed the garment.
• Charles's note — No note on this verse.

39:11And the Egyptian saw the garment of Joseph and the broken door, and heard the words of his wife, and cast Joseph into prison into the place where the prisoners were kept whom the king imprisoned.

• MT — Gen. 39:19–20: "When his master heard the account that his wife told him, saying, 'Your slave did this to me,' he was furious. So Joseph's master had him put in the prison, where the king's prisoners were confined."
• LXX — Gen. 39:19–20: the same; the prison is the ὀχύρωμα (fortress).
• Targums — PJ Gen. 39:19–20: "Joseph's master took counsel of the priests, who ____ put him not to death, but delivered him into the house of the bound" — the priests examined the stain and found it was egg-white (cf. v. 10 above). Contrast: in Pseudo-Jonathan the priests test the evidence and spare Joseph's life; in Jubilees Potiphar casts him into prison on his wife's word alone.
• Midrash — BR 87 (on Gen. 39:19): "during intercourse" — she would say, "This is what your slave would do to me." BR 87 (on Gen. 39:20): Potiphar knew Joseph did not do it, but punished him to avoid stigma on his children.
• Charles's note — No note on this verse.

39:12And he was there in the prison; and the Lord gave Joseph favour in the sight of the chief of the prison guards and compassion before him, for he saw that the Lord was with him, and that the Lord made all that he did to prosper.

• MT — Gen. 39:21–23: "But GOD was with Joseph: God extended kindness to him and disposed the chief jailer favorably toward him. The chief jailer put in Joseph's charge all the prisoners who were in that prison, and he was the one who carried out everything that was done there."
• LXX — Gen. 39:21: God "poured down mercy" (κατέχεεν αὐτοῦ ἔλεος) on Joseph. Gen. 39:22: the chief keeper is the ἀρχιδεσμοφύλαξ.
• Targums — No Targum expansion on this verse.
• Midrash — BR 87 (on Gen. 39:21–22): Rav Huna — the prison commander was Potiphar himself; Joseph served in Potiphar's house, and his wife harassed him; the Psalm 146 exchanges; an iron bar under his neck (Ps. 105:18). BR 87 (on Gen. 39:23): God was with Joseph in prosperity too.
• Charles's note — No note on this verse.

39:13And he committed all things into his hands, and the chief of the prison guards knew of nothing that was with him, for Joseph did every thing, and the Lord perfected it.

• MT — Gen. 39:22–23: "The chief jailer put in Joseph's charge all the prisoners who were in that prison… The chief jailer did not supervise anything that was in Joseph's charge, because GOD was with him, and whatever he did GOD made successful."
• LXX — Gen. 39:22–23: the same.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the three chapters read treats this verse.
• Charles's note — n. 186:1: "Cf. Gen. xxxix. 8."

39:14And he remained there two years. And in those days Pharaoh, king of Egypt was wroth against his two eunuchs, against the chief butler, and against the chief baker, and he put them in ward in the house of the chief cook, in the prison where Joseph was kept.

• MT — Gen. 40:1–3: "Some time later, the cupbearer and the baker of the king of Egypt offended their lord, the king of Egypt. Pharaoh was furious with his two courtiers, the chief cupbearer and the chief baker, and put them in custody in the house of the prefect, in the prison where Joseph was confined." Gen. 41:1: "After two full years had passed, Pharaoh dreamed."
• LXX — Gen. 40:1–3: "his two eunuchs" (τοῖς δυσὶν εὐνούχοις αὐτοῦ). Gen. 41:1: "after two full years" (μετὰ δύο ἔτη ἡμερῶν).
• Targums — PJ Gen. 40:1: the butler and the baker "having taken counsel to throw the poison of death into his food, and into his drink."
• Midrash — BR 88 (on Gen. 40:1): a fly in the butler's goblet, a pebble in the baker's loaf; they sought to consort with the king's daughter; God made masters angry at servants to grant prominence to the righteous (Pharaoh angry — Joseph; Bigtan and Teresh — Mordecai).
• Charles's note — n. 186:2 (on "two years"): "Cf. Gen. xli. 1." n. 186:3 (on "chief cook"): "Cf. xxxiv. 11 (note)."

39:15And the chief of the prison guards appointed Joseph to serve them; and he served before them.

• MT — Gen. 40:4: "The prefect assigned Joseph to them, and he attended them."
• LXX — Gen. 40:4: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 88 (on Gen. 40:3–4): custody for one year.
• Charles's note — No note on this verse.

39:16And they both dreamed a dream, the chief butler and the chief baker, and they told it to Joseph.

• MT — Gen. 40:5–8: "Each of the two — the cupbearer and the baker of the king of Egypt, who were confined in the prison — dreamed a dream in the same night, each dream with its own meaning… Joseph said to them, 'Surely God can interpret!'"
• LXX — Gen. 40:5–8: the same; v. 5, "the vision of the dream… was this" — differing from the MT's interpretation clause.
• Targums — PJ Gen. 40:5: "each man his own dream, and the interpretation of his companion's dream."
• Midrash — BR 88 (on Gen. 40:5): "the dream, and the interpretation of his counterpart's dream." BR 88 (on Gen. 40:8): Joseph attributed greatness to its Owner.
• Charles's note — No note on this verse.

39:17And as he interpreted to them so it befell them, and Pharaoh restored the chief butler to his office and the (chief) baker he slew, as Joseph had interpreted to them.

• MT — Gen. 40:12–13: "This is its meaning: The three branches are three days. In three days Pharaoh will lift up your head and restore you to your post." Gen. 40:18–19: "The three baskets are three days. In three days Pharaoh will lift off your head and impale you upon a pole." Gen. 40:20–22: on the third day, Pharaoh's birthday banquet — the cupbearer restored, the baker impaled.
• LXX — Gen. 40:12–13: "Pharao shall remember thy office" (μνησθήσεται Φαραὼ τῆς ἀρχῆς σου) against the MT's "lift up your head." Gen. 40:18–19: the same as the MT.
• Targums — PJ Gen. 40:12: the three branches are "the three Fathers of the world, Abraham, Izhak, and Jakob, the children of whose sons are to be enslaved in Mizraim in clay and brick… delivered by the hand of three shepherds"; the cup is "the vial of wrath which Paroh (himself) is to drink at the last." PJ Gen. 40:19: the three baskets are "the three enslavements." PJ Gen. 40:22: the butler was restored "because he found he had not been in that counsel"; the baker was hanged "because he had taken counsel to kill him."
• Midrash — BR 88 (on Gen. 40:9–10): the vine is Israel (Ps. 80:9); the three tendrils are Moses, Aaron, and Miriam; budding and blossoming are redemption. BR 88 (on Gen. 40:11–13): the four cups of Passover (four expressions of redemption, Ex. 6:6–7). BR 88 (on Gen. 40:16–19): "af" — four who began with af were eradicated with wrath (serpent, baker, Korah, Haman); the three baskets are the first three kingdoms, the uppermost the fourth kingdom (Rome) imposing taxes.
• Charles's note — No note on this verse.

39:18But the chief butler forgot Joseph in the prison, although he had informed him what would befall him, and did not remember to inform Pharaoh how Joseph had told him, for he forgot.

• MT — Gen. 40:23: "Yet the chief cupbearer did not remember Joseph; he forgot him."
• LXX — Gen. 40:23: "But the chief butler did not remember Joseph, but forgot him" (οὐκ ἐμνήσθη… ἀλλʼ ἐπελάθετο αὐτοῦ) — the double expression.
• Targums — PJ Gen. 40:23: "because Joseph had withdrawn from the mercy that is above, and had put his confidence in the chief butler… therefore the chief butler did not remember Joseph" — a moral gloss on Joseph's asking the butler (cf. PJ Gen. 40:14, "Joseph, leaving his higher trust and retaining confidence in a man").
• Midrash — BR 88 (on Gen. 40:23): the butler stipulated conditions and knots, and an angel reversed and untied them; "You forget him, but I will not forget him."
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 18 of 18: 1–18 (every verse has a direct MT parallel); LXX — 17 of 18: 1–5, 7–18 (Genesis 37, 39, 40, 41 only; the LXX of Leviticus was not read, so v. 6 has no LXX entry); Targums — 11 of 18: 2, 4, 6–7, 9–11, 14, 16–18 (Genesis 37, 39, 40 only; no Neofiti on these chapters exists); Midrash — 16 of 18: 1–3, 5–12, 14–18 (three chapters read: BR 84; BR 87; BR 88); Charles's note — 4 of 18: 2, 6, 13–14 (no note on vv. 1, 3–5, 7–12, 15–18).

1. The law Joseph remembers (v. 6). Genesis gives Joseph no stated law — only "How then could I do this most wicked thing, and sin before God?" (Gen. 39:9). Jubilees gives him the words of Abraham: death ordained in the heavens for fornication with a married woman, the sin recorded in the eternal books. The Torah's own law is Lev. 20:10 (death for adultery); Pseudo-Jonathan adds the same heavenly reckoning — condemnation "in the day of the great judgment of the world to come."

2. Potiphar's wife's evidence (vv. 10–11). In Jubilees, Potiphar sees the garment and the broken door and casts Joseph into prison on his wife's word. In Pseudo-Jonathan, Joseph's master takes counsel of the priests, who examine the stain and find it is egg-white, and so spare his life. In Bereishit Rabbah 87, Potiphar knew Joseph did not do it, but punished him to avoid stigma on his children.

Chapter 40 — Pharaoh's Dreams and Joseph's Elevation Cite

Pharoah's dreams and their interpretation, 1-4. Elevation and marriage of Joseph, 5-13. (Cf. Gen. xli.1-5, 7-9, 14 seqq., 25, 29-30, 34, 36, 38-43, 45-6, 49.) — Charles's heading to the chapter.

Jubilees chapter 40 retells Genesis 41 in thirteen verses: Pharaoh's two dreams in one night, the failure of the interpreters and magicians, the butler's remembrance, Joseph's interpretation — seven years of plenty, then seven years of famine — and his elevation: second in the kingdom, second chariot, byssus garments, gold chain, the herald's cry "'El 'El wa 'Abirer," the ring, the name Sephantiphans, and marriage to the daughter of Potiphar, priest of Heliopolis. The one Jubilees addition of note is verse 12: "And in that year Isaac died" — the chronology coheres with chapter 36, since Joseph was sold in 2149 A.M. at seventeen and stands before Pharaoh at thirty, in 2162 A.M., the year of Isaac's death. This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 41 in full, and Genesis 35:29 (Isaac's death).

LXX — the Greek Genesis 41 reading where it differs from the MT or agrees with Jubilees. The LXX of Genesis 35 was read for chapter 35:29; no other LXX passages are cited here.

Targums — Onkelos and Pseudo-Jonathan on Genesis 41 where they expand or differ. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on Genesis 41, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 89 (Genesis 41:1–18) and Bereishit Rabbah 90 (Genesis 41:38–56) where a genuine parallel exists. BR 89 covers only Genesis 41:1–18 and BR 90 only Genesis 41:38–56, so Genesis 41:19–37 has no BR coverage from the chapters read — verses 3–4 of this chapter therefore have no BR entry from the Midrash read.

Under each verse, Charles's own notes are given where they bear on the text.

40:1And in those days Pharaoh dreamed two dreams in one night concerning a famine which was to be in all the land, and he awoke from his sleep and called all the interpreters of dreams that were in Egypt, and magicians, and told them his two dreams, and they were not able to declare (them).

• MT — Gen. 41:1–8: "After two full years had passed, Pharaoh dreamed… And in the morning, his spirit was troubled, and he sent and called for all the magicians of Egypt and all its sages; and Pharaoh told them his dreams, but none could interpret them for Pharaoh."
• LXX — Gen. 41:1–8: the same; v. 8, "interpreters of Egypt" (ἐξηγητὰς Αἰγύπτου) against the MT's magicians (חַרְטֻמֵּי).
• Targums — PJ Gen. 41:1: "the remembrance of Joseph came before the Word of the Lord." PJ Gen. 41:8: "for it was occasioned by the Lord, because the time had come that Joseph should come forth from the house of the bound."
• Midrash — BR 89 (on Gen. 41:1): "He sets an end to darkness" — a time was set for Joseph in prison; "in all toil there is advantage" — Joseph took Potiphar's daughter (Asenath); "lips' talk" — "Remember me" added two years; Ps. 40:5; Pharaoh, "Who stands over whom — I for my god, or my god over me?" Joseph, "You, over your god"; Eccl. 4:14, "emerged from prison to reign." BR 89 (on Gen. 41:2–3): a hint — plenty and famine come only by the Nile. BR 89 (on Gen. 41:6): the bad years — bodies break out in sores. BR 89 (on Gen. 41:8): vatipaem vs vatitpaem (Dan. 2:1) — Pharaoh knew the dream and sought its interpretation; the magicians' interpretations (seven daughters, seven kingdoms) — their voices did not enter his ears; God waited until the magicians had exhausted Pharaoh's spirit, then Joseph restored it (Prov. 29:11).
• Charles's note — No note on this verse.

40:2And then the chief butler remembered Joseph and spake of him to the king, and he brought him forth from the prison, and he to]d his two dreams before him.

• MT — Gen. 41:9–14: "Then the chief cupbearer spoke to Pharaoh, saying, 'I recall my offences today… There was a Hebrew youth with us, a servant of the prefect… ' So Pharaoh sent and called Joseph, and he was rushed from the dungeon."
• LXX — Gen. 41:9–14: the same.
• Targums — PJ Gen. 41:10: "each man his (own) dream, and the interpretation of his companion's dream we dreamed."
• Midrash — BR 89 (on Gen. 41:9): the butler's two sins. BR 89 (on Gen. 41:12): "lad — a fool; Hebrew — an enemy; slave — Pharaoh's books say a slave cannot reign nor wear kelidim"; the dream-interpretation story (R. Elazar, the ceiling beam); "everything follows the interpretation except wine." BR 89 (on Gen. 41:14): Joseph was shaved to accord deference to royalty.
• Charles's note — No note on this verse.

40:3And he said before Pharaoh that his two dreams were one, and he said unto him: 'Seven years shall come (in which there shall be) plenty over all the land of Egypt, and after that seven years of famine, such a famine as has not been in all the land.

• MT — Gen. 41:25–32: "Pharaoh's dreams are one and the same: God has told Pharaoh what God is about to do. The seven healthy cows are seven years, and the seven healthy ears are seven years; it is the same dream… And the seven lean and ugly cows that followed are seven years, as are also the seven lean ears scorched by the east wind; they are seven years of famine… the dream was doubled to Pharaoh because the matter is determined by God, and God will soon carry it out."
• LXX — Gen. 41:25–32: the same; v. 32, "the saying which is from God shall be true" (ἀληθὲς ἔσται τὸ ῥῆμα τὸ παρὰ τοῦ Θεοῦ).
• Targums — PJ Gen. 41:16: "(It is) without me; it is not man who interprets dreams."
• Midrash — BR 89 (on Gen. 41:18): fourteen, twenty-eight, forty-two years; the famine lasted two years and returned in Ezekiel's days (Ezek. 29:12).
• Charles's note — No note on this verse.

40:4And now let Pharaoh appoint overseers in all the land of Egypt, and let them store up food in every city throughout the days of the years of plenty, and there will be food for the seven years of famine, and the land will not perish through the famine, for it will be very severe.'

• MT — Gen. 41:33–36: "Accordingly, let Pharaoh find a discerning and wise man and set him over the land of Egypt. And let Pharaoh take steps to appoint overseers over the land, and organize the land of Egypt in the seven years of plenty. Let them gather all the food of these good years that are coming, and lay up grain under Pharaoh's authority, to be kept in the cities for food."
• LXX — Gen. 41:33–36: the same; v. 34, "local governors" (τοπάρχας).
• Targums — PJ Gen. 41:36: "in whom is the spirit of prophecy from the Lord"; the grain stored "as in a cavern in the earth."
• Midrash — No BR entry from the chapters read: BR 89 covers Genesis 41:1–18 and BR 90 covers Genesis 41:38–56, so Genesis 41:33–36 has no BR coverage here.
• Charles's note — n. 187:1 (on "overseers"): "Cf. Gen. xli. 34."

40:5And the Lord gave Joseph favour and mercy in the eyes of Pharaoh, and Pharaoh said unto his servants. We shall not find such a wise and discreet man as this man, for the spirit of the Lord is with him.'

• MT — Gen. 41:37–38: "The plan seemed good to Pharaoh and to all his courtiers. And Pharaoh said to his courtiers, 'Could we find another like him — a man with the divine spirit?'"
• LXX — Gen. 41:37–38: "a man… who has the Spirit of God in him" (πνεῦμα Θεοῦ).
• Targums — No Targum expansion on this verse.
• Midrash — BR 90 (on Gen. 41:38): Song 6:9 — Abraham, Isaac, Jacob, the tribes, Joseph.
• Charles's note — No note on this verse.

40:6And he appointed him the second in all his kingdom and gave him authority over all Egypt, and caused him to ride in the second chariot of Pharaoh.

• MT — Gen. 41:39–43: "'Seeing that God has made all this known to you, there is none so discerning and wise as you. You shall be in charge of my court, and by your command shall all my people be directed; only with respect to the throne shall I be superior to you.' So Pharaoh said to Joseph, 'See, I put you in charge of all the land of Egypt.' And removing his signet ring from his hand, Pharaoh put it on Joseph's hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck. He had him ride in the chariot of his second-in-command."
• LXX — Gen. 41:39–43: the same; v. 40, "all my people shall be obedient to thy word" (ἐπὶ τῷ στόματί σου); v. 43, the herald "made proclamation" (ἐκήρυξεν) — contrast: the LXX has no "Abrek" cry.
• Targums — PJ Gen. 41:38: "by the decree of thy mouth shall all my people be armed." PJ Gen. 41:43: "they chanted before him, This is the Father of the king; Great in wisdom, few in years" (אַבָּא לְמַלְכָּא). Onk. Gen. 41:43: Avreich = "This is the associate of the king."
• Midrash — BR 90 (on Gen. 41:39–40): no one kisses Pharaoh but Joseph; "only the throne" — Reish Lakish: two portions learned from wicked Pharaoh (Deut. 28:13, "only above"; Lev. 19:2, "you shall be holy… for I am holy"); "I am Pharaoh" — my greatness above yours. BR 90 (on Gen. 41:42–43): Joseph was given what he deserved — his mouth did not kiss in transgression → "at your directive"; his body → linen; his neck → gold chain; his hands → the ring; his feet → the chariot; his thought → wisdom; Avrekh = great in wisdom, tender in years.
• Charles's note — No note on this verse.

40:7And he clothed him with byssus garments, and he put a gold chain upon his neck, and (a herald) proclaimed before him ' 'El 'El wa 'Abirer,' and placed a ring on his hand and made him ruler over all his house, and magnified him, and said unto him. 'Only on the throne shall I be greater than thou.'

• MT — Gen. 41:42–44: "And removing his signet ring from his hand, Pharaoh put it on Joseph's hand; and he had him dressed in robes of fine linen, and put a gold chain about his neck. He had him ride in the chariot of his second-in-command, and they cried before him, 'Abrek!'… 'I am Pharaoh; yet without you, no one shall lift up hand or foot in all the land of Egypt.'"
• LXX — Gen. 41:42–44: the same, except v. 44, "no one shall lift up his hand" — the LXX has no "foot" where the MT has "hand or foot."
• Targums — PJ Gen. 41:43 (above, v. 6): "they chanted before him, This is the Father of the king." PJ Gen. 41:44: "without thy word a man shall not lift up his hand to gird on arms, or his foot to mount a horse."
• Midrash — BR 90 (on Gen. 41:42–43): see v. 6 above. BR 90 (on Gen. 41:44): the utensils of hand and foot are weapons and horse.
• Charles's note — n. 187:2 (on "'El 'El wa 'Abirer"): "'Êl 'Êl wa' Abîrĕr = Heb. 'el 'el wa'ăbîr 'el, 'God, God, the mighty one of God.' This is a peculiar amplification of the Hebrew 'abrēk (R.V. 'bow the knee') of Gen. xli. 43. 'Mighty one of God' may be a technical term for a great magician; cf. Acts viii. 10" — his citations, not verified here.

40:8And Joseph ruled over all the land of Egypt, and all the princes of Pharaoh, and all his servants, and all who did the king's business loved him, for he walked in uprightness, for he was without pride and arrogance, and he had no respect of persons, and did not accept gifts, but he judged in uprightness all the people of the land.

• MT — Gen. 41:39–41: "there is none so discerning and wise as you. You shall be in charge of my court… only with respect to the throne shall I be superior to you."
• LXX — Gen. 41:39–41: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 90 (on Gen. 41:39–40): see v. 6 above — "only the throne," and the two portions learned from wicked Pharaoh.
• Charles's note — No note on this verse. (The same phrase, "no respect of persons, and did not accept gifts," is the subject of Charles's note 168:3 on Jub. 33:18.)

40:9And the land of Egypt was at peace before Pharaoh because of Joseph, for the Lord was with him, and gave him favour and mercy for all his generations before all those who knew him and those who heard concerning him, and Pharaoh's kingdom was well ordered, and there was no Satan and no evil person (therein).

• MT — No direct MT parallel among the passages read for "no Satan and no evil person."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 188:1 (on "no Satan"): "A sign of great felicity; cf. xxiii. 29" — his citation, not verified here.

40:10And the king called Joseph's name Sephantiphans, and gave Joseph to wife the daughter of Potiphar, the daughter of the priest of Heliopolis, the chief cook.

• MT — Gen. 41:45: "Pharaoh called Joseph's name Zaphenath-paneah; and he gave him Asenath daughter of Poti-phera, priest of On, to wife."
• LXX — Gen. 41:45: "Psonthomphanech" (Ψονθομφανήχ) against the MT's Zaphenath-paneah; "priest of Heliopolis" (ἱερέως Ἡλιουπόλεως) against the MT's priest of On.
• Targums — PJ Gen. 41:45: "The man who revealeth mysteries. And he gave him Asenath, whom Dinah had borne to Shekem, and the wife of Potiphera prince (Rabba) of Tanis had brought up" — contrast: Pseudo-Jonathan makes Asenath Dinah's daughter by Shechem, raised by Potiphera's wife; Jubilees makes her Potiphar's daughter. Onk. Gen. 41:45: "Tzafnas Paneiach [the man to whom hidden things are revealed]"; "Osnas, the daughter of Poti Phera, priest [chief] of On."
• Midrash — BR 90 (on Gen. 41:45): Tzafenat Paaneah — "reveals hidden matters, easy to state"; the letters expounded (tzadi seer, peh redeemer, nun prophet, tav supporter, peh interpreter, ayin clever, nun understanding, het prognosticator).
• Charles's note — n. 188:2 (on "Sephantiphans"): "i.e. Zaphenath-paneah (Gen. xli. 45)." n. 188:3 (on Potiphar/Potiphera): "The author identifies Potiphar of Gen. xxxvii. 36 with Potiphera of Gen. xli. 45. In later Jewish legend Asenath (Joseph's wife) is represented as a Jewess, a daughter of Dinah, who was brought up in the family of Potiphera (cf. Pirḳe de R. Eliezer xxxviii.). The difficulty of Joseph's heathen marriage is thus removed."

40:11And on the day that Joseph stood before Pharaoh he was thirty years old [when he stood before Pharaoh].

• MT — Gen. 41:46: "Joseph was thirty years old when he entered the service of Pharaoh king of Egypt."
• LXX — Gen. 41:46: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 90 (on Gen. 41:46): Joseph obscured Rachel from Esau (Gen. 33:7) and was repaid with elevation at thirty.
• Charles's note — No note on this verse.

40:12And in that year Isaac died. And it came to pass as Joseph had said in the interpretation of his two dreams, according as he had said it, there were seven years of plenty over all the land of Egypt, and the land of Egypt abundantly produced, one measure (producing) eighteen hundred measures.

• MT — Gen. 41:47–49: "During the seven years of plenty, the land produced in abundance… Joseph collected all the food of the seven years of plenty that was in the land of Egypt, and put the food in the cities… And Joseph stored up grain like the sands of the sea in great abundance, until he ceased to measure it, for it was beyond measure." Gen. 35:29: Isaac "breathed his last and died… old and full of days" at a hundred and eighty — the chronology: Joseph was sold in 2149 A.M. at seventeen (Jub. 34:10) and stands before Pharaoh at thirty, in 2162 A.M., the year Isaac died (Jub. 36:18).
• LXX — Gen. 41:47–49: the same; v. 47, "whole handfuls" (δράγματα).
• Targums — No Targum expansion on this verse.
• Midrash — BR 90 (on Gen. 41:47): likmatzim — from reaping to mill, for savings. BR 90 (on Gen. 41:48–49): each land preserves its own produce; the blessing in the storehouses — the grain increased.
• Charles's note — No note on this verse.

40:13And Joseph gathered food into every city until they were full of corn until they could no longer count and measure it for its multitude.

• MT — Gen. 41:48–49 (above, v. 12): "Joseph collected all the food of the seven years of plenty… and put the food in the cities… And Joseph stored up grain like the sands of the sea in great abundance, until he ceased to measure it, for it was beyond measure."
• LXX — Gen. 41:48–49: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 90 (on Gen. 41:48–49): see v. 12 above.
• Charles's note — No note on this verse.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 12 of 13: 1–8, 10–13 (no direct MT parallel: v. 9); LXX — 12 of 13: 1–8, 10–13 (Genesis 41 and 35 only; no LXX entry for v. 9); Targums — 7 of 13: 1–4, 6–7, 10 (Genesis 41 only; no Neofiti on Genesis 41 exists); Midrash — 11 of 13: 1–3, 5–8, 10–13 (two chapters read: BR 89; BR 90 — BR 89 covers Gen. 41:1–18, BR 90 covers Gen. 41:38–56, so v. 4 has no BR entry from the chapters read); Charles's note — 4 of 13: 4, 7, 9–10 (no note on vv. 1–3, 5–6, 8, 11–13).

1. The herald's cry (v. 7). The MT has "Abrek!" (Gen. 41:43); the LXX's herald merely "made proclamation," with no cry. Jubilees amplifies the cry into "'El 'El wa 'Abirer" — "God, God, the mighty one of God" (Charles n. 187:2) — a peculiar amplification of the Hebrew 'abrēk.

2. Asenath (v. 10). Jubilees identifies Potiphar of Genesis 37:36 with Potiphera of Genesis 41:45, and makes Asenath Potiphar's daughter. Pseudo-Jonathan and the later legend Charles cites (n. 188:3) make her a Jewess — Dinah's daughter by Shechem, brought up in Potiphera's house — removing the difficulty of Joseph's heathen marriage.

Chapter 41 — Judah and Tamar Cite

Judah's sons and Tamar, 1-7. Judah's incest with Tamar, 8-18. Tamar bears twins, 21-2. Judah forgiven, because he sinned ignorantly and repented when convicted, and because Tamar's marriage with his sons had not been consummated, 23-8. (Cf. Gen. xxxviii.6-18, 20-6, 29-30; xli.13.) — Charles's heading to the chapter.

Jubilees chapter 41 retells Genesis 38 in twenty-eight verses: Judah takes Tamar from the daughters of Aram for Er, who hates her and does not lie with her; Er and Onan are slain by the Lord; Tamar waits as a widow for Shelah, whom Bedsu'el will not permit to marry; Judah goes up to Timnah, Tamar veils herself at the gate, the pledge of ring, necklace, and staff, the kid sent and not found, the charge of whoredom, the burning, and the recognition — "Discern whose are these" (vv. 1–22). Then Jubilees adds what Genesis does not: Judah's acknowledgment, lament, and supplication, the dream in which he is told he is forgiven, and the law — burning for him who lies with his mother-in-law or daughter-in-law — with the reason Judah himself is forgiven: he sinned ignorantly, repented when convicted, and his two sons had not lain with Tamar (vv. 23–28). This chapter sets the chapter verse by verse beside four bodies of material:

Masoretic Text (MT) — Genesis 38 in full; Deuteronomy 25:5–10 (levirate); Leviticus 18:15 and 20:12, 14; Genesis 41:53.

LXX — the Greek Genesis 38 and 41 readings where they differ from the MT or agree with Jubilees. The LXX of Deuteronomy and Leviticus was not read for this chapter, so vv. 4, 25, and 26 carry no LXX entry for the legal passages; that is a gap, not a finding.

Targums — Onkelos and Pseudo-Jonathan on Genesis 38 and 41 where they expand or differ. Neofiti on Sefaria covers Genesis 1:1–8 only; there is no Neofiti on these chapters, so no Neofiti entry is given anywhere in this chapter.

Midrash — Bereishit Rabbah 85 (Genesis 38) and Bereishit Rabbah 84 (Genesis 37:32) where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

41:1And in the forty-fifth jubilee, in the second week, (and) in the second year, [2165 A.M.] Judah took for his first-born Er, a wife from the daughters of Aram, named Tamar.

• MT — Gen. 38:6: "Judah got a wife for Er his first-born, whose name was Tamar."
• LXX — Gen. 38:6: the same.
• Targums — PJ Gen. 38:6: Tamar was "a daughter of Shem the great."
• Midrash — BR 85 (on Gen. 38:1): "at that time" — the tribes selling Joseph, Joseph, Reuben, and Jacob in sackcloth, Judah taking a wife, and God creating the light of the messianic king; Tamar and Potiphar's wife both acted for Heaven's sake.
• Charles's note — n. 188:4 (on "daughters of Aram"): "Cf. Test. Judah x. ('from Mesopotamia')" — his citation, not verified here.

41:2But he hated, and did not lie with her, because his mother was of the daughters of Canaan, and he wished to take him a wife of the kinsfolk of his mother, but Judah, his father, would not permit him.

• MT — No MT parallel for Er's hatred of Tamar. Gen. 38:3: Er was born to Judah and the daughter of Shua.
• LXX — No LXX parallel for this verse.
• Targums — PJ Gen. 38:3: Er was named "because he was to die without a child."
• Midrash — BR 85 (on Gen. 38:3): Er = discharged from the world.
• Charles's note — No note on this verse.

41:3And this Er, the first-born of Judah, was wicked, and the Lord slew him.

• MT — Gen. 38:7: "But Er, Judah's first-born, was displeasing to GOD, and GOD took his life."
• LXX — Gen. 38:7: the same.
• Targums — PJ Gen. 38:3 (above, v. 2): Er was named "because he was to die without a child."
• Midrash — BR 85 (on Gen. 38:7): Er "plow in gardens and discharge in the waste."
• Charles's note — No note on this verse.

41:4And Judah said unto Onan, his brother 'Go in unto thy brother's wife and perform the duty of a husband's brother unto her, and raise up seed unto thy brother.'

• MT — Gen. 38:8: "Then Judah said to Onan, 'Join with your brother's wife and do your duty by her as a brother-in-law, and provide offspring for your brother.'" Deut. 25:5–6: "When brothers dwell together and one of them dies and leaves no offspring, the wife of the deceased shall not be married to a stranger… Her husband's brother shall unite with her… The first child that she bears shall be accounted to the dead brother."
• LXX — Gen. 38:8: the same. The LXX of Deuteronomy was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:8): Judah was the first to initiate levirate marriage.
• Charles's note — n. 189:1: "Cf. Gen. xxxviii. 8; Deut. xxv. 5."

41:5And Onan knew that the seed would not be his, (but) his brother's only, and he went into the house of his brother's wife, and spilt the seed on the ground, and he was wicked in the eyes of the Lord, and He slew him.

• MT — Gen. 38:9–10: "But Onan, knowing that the seed would not count as his, let it go to waste on the ground whenever he joined with his brother's wife, so as not to provide offspring for his brother. What he did was displeasing to GOD, and God took his life also."
• LXX — Gen. 38:9–10: the same.
• Targums — PJ Gen. 38:4: Onan was named "because his father would have to mourn for him."
• Midrash — BR 85 (on Gen. 38:9): Onan "penetrate inside but spill outside."
• Charles's note — No note on this verse.

41:6And Judah said unto Tamar, his daughter-in-law: 'Remain in thy father's house as a widow till Shelah my son be grown up, and I shall give thee to him to wife.'

• MT — Gen. 38:11: "Then Judah said to his daughter-in-law Tamar, 'Stay as a widow in your father's house until my son Shelah grows up' — for he thought, 'He too might die like his brothers.'"
• LXX — Gen. 38:11: the same.
• Targums — PJ Gen. 38:5: Shelah was named "because her husband had forgotten her."
• Midrash — BR 85 (on Gen. 38:11): a portent.
• Charles's note — No note on this verse.

41:7And he grew up; but Bedsu'el, the wife of Judah, did not permit her son Shelah to marry. And Bedsu'el, the wife of Judah, died [2168 A.M.] in the fifth year of this week.

• MT — Gen. 38:12: "A long time afterward, Shua's daughter, the wife of Judah, died, and when the period of mourning was over, Judah went up to Timnah, to his sheepshearers, together with his friend Hirah the Adullamite." Contrast: Genesis has Judah's wife die after a long time and Judah go up to Timnah; Jubilees has Bedsu'el refuse Shelah's marriage and then die in 2168 A.M.
• LXX — Gen. 38:12: "his shepherd Iras" (ποιμὴν) against the MT's "friend."
• Targums — PJ Gen. 38:2: Shua's daughter proselyted.
• Midrash — BR 85 (on Gen. 38:12): "days accumulated" = twelve months; shearing makes an impression (Nabal, Laban, Absalom).
• Charles's note — n. 189:2 (on "Bedsu'el"): "i.e. Bathshua; Cf. xxxiv. 20."

41:8And in the sixth year Judah went up to shear his sheep at Timnah. [2169 A.M.] And they told Tamar: 'Behold thy father-in-law goeth up to Timnah to shear his sheep.'

• MT — Gen. 38:12–13: "Judah went up to Timnah, to his sheepshearers… And Tamar was told, 'Your father-in-law is coming up to Timnah to shear his sheep.'"
• LXX — Gen. 38:12–13: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:13): two Timnas — an ascent for Judah (producing kings), a descent for Samson.
• Charles's note — No note on this verse.

41:9And she put off her widow's clothes, and put on a veil, and adorned herself, and sat in the gate adjoining the way to Timnah.

• MT — Gen. 38:14: "So she took off her widow's garb, covered her face with a veil, and, wrapping herself up, sat down at the entrance to Enaim, which is on the road to Timnah, for she saw that Shelah had grown up, yet she had not been given to him as wife."
• LXX — Gen. 38:14: "gates of Aenan" (πύλαις Αἰνὰν); she "ornamented her face" (ἐκαλλωπίσατο).
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:14): two who veiled themselves — Tamar and Rebecca — and both bore twins; Petaḥ Einayim — the gate of prayer, or "opened his eyes" ("I am ritually pure, and I am unmarried").
• Charles's note — No note on this verse.

41:10And as Judah was going along he found her, and thought her to be an harlot, and he said unto her: 'Let me come in unto thee'; and she said unto him Come in,' and he went in.

• MT — Gen. 38:15–16: "When Judah saw her, he took her for a prostitute, for she had covered her face. So he turned aside to her by the road and said, 'Let me come in to you.'"
• LXX — Gen. 38:15–16: the same.
• Targums — PJ Gen. 38:15: Judah thought her a harlot "because she had provoked him to anger in his house."
• Midrash — BR 85 (on Gen. 38:15): Judah did not recognize her because she kept her face covered in his house. BR 85 (on Gen. 38:16): the angel of desire was dispatched; "from where will kings be produced?"
• Charles's note — No note on this verse.

41:11And she said unto him: 'Give me my hire'; and he said unto her: 'I have nothing in my hand save my ring that is on my finger, and my necklace, and my staff which is in my hand.'

• MT — Gen. 38:16–18: "'What will you pay me for coming in to me?' He said, 'I will send a kid from the flock.' And she said, 'Will you give me a pledge until you send it?' He replied, 'What pledge shall I give you?' And she said, 'Your seal and cord, and the staff in your hand.'"
• LXX — Gen. 38:16–18: "ring, and bracelet, and staff" (δακτύλιον, ὁρμίσκον, ῥάβδον) — ὁρμίσκος is a necklace or bracelet, against the MT's cord (פְּתִיל).
• Targums — PJ Gen. 38:18: the pledge is "seal, and thy mantle, and thy staff."
• Midrash — BR 85 (on Gen. 38:18): the signet is kingship, the belt is the Sanhedrin, the staff is the messianic king.
• Charles's note — No note on this verse.

41:12And she said unto him 'Give them to me until thou dost send me my hire', and he said unto her: 'I will send unto thee a kid of the goats'; and he gave them to her, and he went in unto her, and she conceived by him.

• MT — Gen. 38:16–18 (above, v. 11): he gave her the pledge and "came in to her, and she conceived by him."
• LXX — Gen. 38:16–18: the same.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:13And Judah went unto his sheep, and she went to her father's house.

• MT — Gen. 38:19: "Then she arose and went away, and took off her veil and put on her widow's garb."
• LXX — Gen. 38:19: the same.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:14And Judah sent a kid of the goats by the hand of his shepherd, an Adullamite, and he found her not; and he asked the people of the place, saying: 'Where is the harlot who was here?' And they said unto him; 'There is no harlot here with us.'

• MT — Gen. 38:20–21: "Judah sent the kid by his friend the Adullamite, to redeem the pledge from the woman's hand; but he could not find her. He asked the men of that place, 'Where is the cult prostitute, the one at Enaim by the road?' And they said, 'There has been no prostitute here.'"
• LXX — Gen. 38:20–21: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:20): "You deceived your father with a goat kid; Tamar will deceive you with a goat kid."
• Charles's note — No note on this verse.

41:15And he returned and informed him, and said unto him that he had not found her: 'I asked the people of the place, and they said unto me: "There is no harlot here." '

• MT — Gen. 38:22: "So he returned to Judah and said, 'I could not find her; moreover, the men of the place said, "There has been no prostitute here."' "
• LXX — Gen. 38:22: the same.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:16And he said: 'Let her keep (them) lest we become a cause of derision.' And when she had completed three months, it was manifest that she was with child, and they told Judah, saying: 'Behold Tamar, thy daughter-in-law, is with child by whoredom.'

• MT — Gen. 38:22–24: "'Let her keep them, lest we become a laughingstock'… About three months later, Judah was told, 'Your daughter-in-law Tamar has played the harlot; in fact, she is with child by harlotry.'"
• LXX — Gen. 38:22–24: the same.
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:24): the fetus is noticeable at three months; Tamar patted her belly — "I am pregnant with kings"; Tamar was the daughter of Shem, hence the burning (Lev. 21:9).
• Charles's note — No note on this verse.

41:17And Judah went to the house of her father, and said unto her father and her brothers: 'Bring her forth, and let them burn her, for she hath wrought uncleanness in Israel.'

• MT — Gen. 38:24: "'Bring her out,' said Judah, 'and let her be burned.'"
• LXX — Gen. 38:24: the same.
• Targums — PJ Gen. 38:24: "Is she not the daughter of a priest. Let her be brought forth and burned."
• Midrash — BR 85 (on Gen. 38:24): see v. 16 above — Tamar the daughter of Shem, hence the burning (Lev. 21:9).
• Charles's note — n. 190:1 (on the burning): "The punishment appointed for such an offence on the part of a priest's daughter (Lev. xxi. 9); cf. xxx. 7 above. According to the Targum (Ps.-Jon.), on Gen. xxxviii. 6, 24, Tamar was the daughter of a priest" — his citations, not verified here (Leviticus 21 was not read for this chapter).

41:18And it came to pass when they brought her forth to burn her that she sent to her father-in-law the ring and the necklace, and the staff, saying: 'Discern whose are these, for by him am I with child.'

• MT — Gen. 38:25: "As she was being brought out, she sent this message to her father-in-law: 'I am with child by the man to whom these belong.' And she added, 'Examine these: whose seal and cord and staff are these?'"
• LXX — Gen. 38:25: the same.
• Targums — PJ Gen. 38:25: Tamar's prayer — three saints to descend to the furnace of fire in the plain of Dura; Michael enlightens her eyes.
• Midrash — BR 85 (on Gen. 38:25): the items were lost, and God provided others; "he sought to deny it"; "Identify, please" ↔ Gen. 37:32.
• Charles's note — No note on this verse.

41:19And Judah acknowledged, and said: 'Tamar is more righteous than I am.

• MT — Gen. 38:26: "'She is more in the right than I, inasmuch as I did not give her to my son Shelah.'"
• LXX — Gen. 38:26: "Thamar is cleared rather than I" (δεδικαίωται Θάμαρ ἢ ἐγώ).
• Targums — PJ Gen. 38:26: Judah's soliloquy — measure against measure, "This is according to that which I said to Jakob my father, Know now the robe of thy son"; the Bath kol, "From before Me was this thing done."
• Midrash — BR 85 (on Gen. 38:26): the Divine Voice in the court of Shem — "mimeni" = from Me; the sons of Eli and Samuel parallels.
• Charles's note — No note on this verse.

41:20And therefore let them burn her not' And for that reason she was not given to Shelah, and he did not again approach her.

• MT — Gen. 38:26 (above, v. 19): "She is more in the right than I, inasmuch as I did not give her to my son Shelah."
• LXX — Gen. 38:26: "Thamar is cleared rather than I."
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:21And after that she bare two sons, Perez [2170 A.M.] and Zerah, in the seventh year of this second week.

• MT — Gen. 38:27–30: "When the time came for her to give birth, there were twins in her womb… he put out a hand, and the midwife took a crimson thread and tied it on his hand, saying, 'This one came out first.' But just then he drew back his hand, and out came his brother; and she said, 'What a breach you have made for yourself!' So he was named Perez. Afterward, his brother came out, on whose hand was the crimson thread; he was named Zerah."
• LXX — Gen. 38:27–30: the same; v. 29, "Why has the barrier been cut through because of thee?" (τί διεκόπη διὰ σὲ φραγμός) — φραγμός = barrier, fence; Phares (Φαρές), Zara (Ζαρά).
• Targums — PJ Gen. 38:29: Perez — "for thou wilt possess the kingdom."
• Midrash — BR 85 (on Gen. 38:27): twins — "here they were incomplete, but elsewhere complete"; teomim written complete (both righteous) vs tomim in Gen. 25:24. BR 85 (on Gen. 38:29): Perez — "the one who will be ascendant over all the mighty will be produced from you" (Micah 2:13). BR 85 (on Gen. 38:30): Zerah — four hands = four proscriptions (Amalek, Sihon and Og, Jericho, Canaanites).
• Charles's note — No note on this verse.

41:22And thereupon the seven years of fruitfulness were accomplished, of which Joseph spake to Pharaoh.

• MT — Gen. 41:53: "The seven years of plenty that were in the land of Egypt came to an end."
• LXX — Gen. 41:53: the same.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 190:2 (on "seven years of fruitfulness"): "Cf. Gen. xli. 53."

41:23And Judah acknowledged that the deed which he had done was evil, for he had lain with his daughter-in-law, and he esteemed it hateful in his eyes, and he acknowledged that he had transgressed and gone astray, for he had uncovered the skirt of his son, and he began to lament and to supplicate before the Lord because of his transgression.

• MT — No direct MT parallel for Judah's lament and supplication. Gen. 38:26 (above, v. 19): "She is more in the right than I."
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — BR 85 (on Gen. 38:26): see v. 19 above — the Divine Voice in the court of Shem.
• Charles's note — No note on this verse.

41:24And we told him in a dream that it was forgiven him because he supplicated earnestly, and lamented, and did not again commit it.

• MT — No MT parallel for the dream forgiveness.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:25And he received forgiveness because he turned from his sin and from his ignorance, for he transgressed greatly before our God; and every one that acts thus, every one who lies with his mother-in-law, let them burn him with fire that he may burn therein, for there is uncleanness and pollution upon them, with fire let them burn them.

• MT — Lev. 20:14: "If a man marries a woman and her mother, it is depravity; both he and they shall be put to the fire, that there be no depravity among you." The burning for the mother-in-law is the Torah's law; Judah's own forgiveness for ignorance and repentance is Jubilees' addition.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 191:1 (on the burning): "Cf. Lev. xx. 14."

41:26And do thou command the children of Israel that there be no uncleanness amongst them, for every one who lies with his daughter-in-law or with his mother-in-law hath wrought uncleanness; with fire let them burn the man who has lain with her, and likewise the woman, and He will turn away wrath and punishment from Israel.

• MT — Lev. 18:15: "Do not uncover the nakedness of your daughter-in-law: she is your son's wife; you shall not uncover her nakedness." Lev. 20:12: "If a man lies with his daughter-in-law, both shall be put to death; they have committed perversion — their bloodguilt is upon them." Lev. 20:14 (above, v. 25): the burning for the mother-in-law.
• LXX — No LXX entry for this verse: the LXX of Leviticus was not read for this chapter.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 191:2: "Cf. Lev. xviii. 15, xx. 12 (mode of death not specified; but Gen. xxxviii. 24 presupposes burning by fire)."

41:27And unto Judah we said that his two sons had not lain with her, and for this reason his seed was stablished for a second generation, and would not be rooted out.

• MT — No direct MT parallel for this verse. (Gen. 38:8–10: Onan did not lie with her to raise up seed; Er "did not lie with her" is Jubilees' addition at v. 2.)
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — No note on this verse.

41:28For in singleness of eye he had gone and sought for punishment, namely, according to the judgment of Abraham, which he had commanded his sons, Judah had sought to burn her with fire.

• MT — No MT parallel for this verse.
• LXX — No LXX parallel for this verse.
• Targums — No Targum expansion on this verse.
• Midrash — No passage in the two chapters read treats this verse.
• Charles's note — n. 191:3 (on "judgment of Abraham"): "Cf. xx. 4 (note)" — his citation, not verified here.

Counted from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded.

Parallels in this chapter — Masoretic Text — 23 of 28: 1, 3–22, 25–26 (no direct MT parallel: v. 2, v. 23, v. 24, v. 27, v. 28); LXX — 21 of 28: 1, 3–22 (Genesis 38 and 41 only; the LXX of Deuteronomy and Leviticus was not read, so vv. 25–26 have no LXX entry for the legal passages; v. 2 has no LXX parallel); Targums — 12 of 28: 1–3, 5–7, 10–11, 17–19, 21 (Genesis 38 and 41 only; no Neofiti on these chapters exists); Midrash — 18 of 28: 1–11, 14, 16–19, 21, 23 (two chapters read: BR 85; BR 84); Charles's note — 8 of 28: 1, 4, 7, 17, 22, 25–26, 28 (no note on vv. 2–3, 5–6, 8–16, 18–21, 23–24, 27).

1. Tamar's lineage (vv. 1, 17). Jubilees makes Tamar a daughter of Aram. Pseudo-Jonathan makes her "a daughter of Shem the great" (Gen. 38:6) and, on the burning, "the daughter of a priest" (Gen. 38:24) — which is why, in the Midrash (BR 85 on Gen. 38:24), she is burned under Leviticus 21:9, the priest's daughter's punishment. Charles's note 190:1 records both.

2. Judah's forgiveness (vv. 23–28). Genesis ends with Judah's acknowledgment — "She is more in the right than I" (Gen. 38:26). Jubilees adds the lament, the supplication, the dream of forgiveness, and the reason: he sinned ignorantly, repented when convicted, and his two sons had not lain with her, so his seed was established for a second generation. The law that follows — burning for mother-in-law and daughter-in-law — is the Torah's own (Lev. 20:14; 18:15; 20:12), applied to the case Judah himself escaped.

Chapter 42 — The Two Journeys of the Sons of Jacob to Egypt Cite

Owing to the famine Jacob sends his sons to Egypt for corn, 1–4. Joseph recognizes them and retains Simeon, and requires them to bring Benjamin when they returned, 5–12. Notwithstanding Jacob's reluctance his sons take Benjamin with them on their second journey and are entertained by Joseph, 13–25. (Cf. Gen. xli.54, 56; xlii.7–9, 13, 17, 20, 24–5, 29–30, 34–8; xliii.1–2, 4–5, 8–9, 11, 15, 23, 26, 29, 34; xliv. 1–2.) — Charles's heading to the chapter.

Chapter 42 only. Chapters 43–50 are covered in their own files.

Jubilees chapter 42 retells Genesis 41:54–42:38 and 43:1–44:2: the famine, the brothers' two journeys to Egypt, Joseph's testing of them, Jacob's refusal and then consent to send Benjamin, and the feast at which Benjamin's portion is sevenfold. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis passages Jubilees is retelling.

LXX — the Greek Genesis reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Bereishit Rabbah 91–93 and Pirkei de-Rabbi Eliezer 38–39 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

42:1And in the first year of the third week of the forty-fifth jubilee the famine began to come into the [2171 A.M.] land, and the rain refused to be given to the earth, for none whatever fell.

• MT — Gen. 41:54:

  וַתְּחִלֶּינָה שֶׁבַע שְׁנֵי הָרָעָב לָבוֹא כַּאֲשֶׁר אָמַר יוֹסֵף וַיְהִי רָעָב בְּכָל־הָאֲרָצוֹת וּבְכָל־אֶרֶץ מִצְרַיִם הָיָה לָחֶם

  ("and the seven years of famine set in, just as Joseph had foretold. There was famine in all lands, but throughout the land of Egypt there was bread"). The famine "began to come" matches; the rain refusing to fall is Jubilees' own addition — Genesis says nothing about rain.
• LXX — Gen. 41:54: Καὶ ἤρξατο τὰ ἑπτὰ ἔτη τοῦ λιμοῦ ἔρχεσθαι, καθὰ εἶπεν Ἰωσήφ· καὶ ἐγένετο λιμὸς ἐν πάσῃ τῇ γῇ· ἐν δὲ πάσῃ τῇ γῇ Αἰγύπτου ἦσαν ἄρτοι ("And the seven years of famine began to come, as Joseph said; and there was a famine in all the land; but in all the land of Egypt there was bread," Brenton).
• Targums — Onk. Gen. 41:54 and PJ Gen. 41:54 are both literal ("the seven years of famine started to come, just as Yoseif had said").
• Midrash — PDRE 38: "Owing to the sale (of Joseph) a famine came into the land of Israel for seven years, and the brethren of Joseph 'went down to Egypt to buy corn'" — the famine as a consequence of the sale, which Genesis does not say. BR 91 (on Gen. 42:1): "Jacob saw that there was grain [shever] in Egypt" — "Happy is he whose help is from the God of Jacob, whose hope [sivro] is in the Lord his God" (Ps. 146:5); and the Divine Spirit had left Jacob from the day Joseph was taken, so "he would see but not see, hear but not hear."
• Charles's note — n. 191:4: "Cf. Gen. xli. 54."

42:2And the earth grew barren, but in the land of Egypt there was food, for Joseph had gathered the seed of the land in the seven years of plenty and had preserved it.

• MT — Gen. 41:48–49. Gen. 41:48: וַיִּקְבֹּץ אֶת־כָּל־אֹכֶל שֶׁבַע שָׁנִים אֲשֶׁר הָיוּ בְּאֶרֶץ מִצְרַיִם ("And he gathered all the grain of the seven years that the land of Egypt was enjoying, and stored the grain in the cities"). Gen. 41:49: Joseph collected produce "in very large quantity, like the sands of the sea, until he ceased to measure it, for it could not be measured." Gen. 41:53: "The seven years of abundance that the land of Egypt enjoyed came to an end."
• LXX — Gen. 41:48: "And he gathered all the food of the seven years, in which was the plenty in the land of Egypt; and he laid up the food in the cities" (Brenton). Gen. 41:49: "And Joseph gathered very much corn as the sand of the sea, until it could not be numbered, for there was no number of it."
• Targums — No Targum expansion on this verse (Onk. and PJ Gen. 41:48–49 are literal).
• Midrash — PDRE 39: "Joseph commanded and they built the treasure-houses in each city, and he gathered all the produce of the lands into the treasure-houses. The Egyptians were scoffing at him, saying: Now the worms will eat the stores of Joseph. But no worm had any power over them; neither did the (stores) diminish until the day of his death."
• Charles's note — None.

42:3And the Egyptians came to Joseph that he might give them food, and he opened the store-houses where was the grain of the first year, and he sold it to the people of the land for gold.

• MT — Gen. 41:55–56. Gen. 41:55: "when all the land of Egypt felt the hunger, the people cried out to Pharaoh for bread; and Pharaoh said to all the Egyptians, 'Go to Joseph; whatever he tells you, you shall do.'" Gen. 41:56: וַיִּפְתַּח יוֹסֵף אֶת־כָּל־אֲשֶׁר בָּהֶם וַיִּשְׁבֹּר לְמִצְרַיִם ("Joseph laid open all that was within, and rationed out grain to the Egyptians"). Genesis does not say Joseph sold the grain "for gold" here; the payment in silver comes later, in Gen. 47:14–15.
• LXX — Gen. 41:55: "And all the land of Egypt was hungry; and the people cried to Pharao for bread. And Pharao said to all the Egyptians, Go to Joseph, and do whatsoever he shall tell you" (Brenton). Gen. 41:56: "And the famine was on the face of all the earth; and Joseph opened all the granaries, and sold to all the Egyptians."
• Targums — Onk. Gen. 41:56: "Yoseif opened everything that held grain, and sold [grain] to the Egyptians." PJ Gen. 41:56: "Joseph opened all the treasures and sold to the Mizraee."
• Midrash — PDRE 39: "All the nations came to Joseph to purchase food from Joseph. And Joseph spoke to each people according to their different tongue" (Gen. 42:23, Ps. 81:6); "they brought to Joseph their tribute (and) a present (and money) to purchase (food)."
• Charles's note — n. 191:5: "Cf. Gen. xli. 56."

42:4\<Now the famine was very sore in the land of Canaan\>, and Jacob heard that there was food in Egypt, and he sent his ten sons that they should procure food for him in Egypt; but Benjamin he did not send, and \<the ten sons of Jacob\> arrived \<in Egypt\> among those that went (there).

• MT — Gen. 42:1–3. Gen. 42:1: וַיַּרְא יַעֲקֹב כִּי יֶשׁ־שֶׁבֶר בְּמִצְרָיִם ("When Jacob saw that there were food rations to be had in Egypt"). Gen. 42:2: "Go down and procure rations for us there, that we may live and not die." Gen. 42:3: "So ten of Joseph's brothers went down to get grain rations in Egypt." That Benjamin was not sent is Gen. 42:4: "But Jacob did not send Joseph's brother Benjamin with his brothers, for he thought, 'What if disaster should befall him!'" (not quoted by Charles here, but the direct source of the clause).
• LXX — Gen. 42:1: "And Jacob having seen that there was a sale of corn in Egypt, said to his sons, Why are ye indolent?" (Brenton). Gen. 42:2: "Behold, I have heard that there is corn in Egypt; go down thither, and buy for us a little food, that we may live, and not die." Gen. 42:3: "And the ten brethren of Joseph went down to buy corn out of Egypt."
• Targums — PJ Gen. 42:5: "the sons of Israel went every one by one door, lest the evil eye should have sway over them, as they went together to buy among the Kenaanites" — the brothers entering separately, which Jubilees does not mention. Onk. Gen. 42:5 is plain: "The sons of Yisrael came to buy [grain] among the others who came, for there was famine in the land of Canaan."
• Midrash — BR 91: on Gen. 42:1, "Why do you make yourselves conspicuous?" — Jacob told them: "Do not take out bread in your hands, and do not enter all of you in one entrance, due to the evil eye" (so as not to arouse envy); and on Gen. 42:2, "Go down [redu]… and acquire" — R. Abba bar Kahana: "He informed them that they were destined to spend two hundred and ten years there, the numerical value of redu."
• Charles's note — None.

42:5And Joseph recognised them, but they did not recognise him, and he spake unto them and questioned them, and he said unto them; 'Are ye not spies and have ye not come to explore the approaches of the land? 'And he put them in ward.

• MT — Gen. 42:7–9, 17. Gen. 42:7: "When Joseph saw his brothers, he recognized them; but he acted like a stranger toward them and spoke harshly to them. He asked them, 'Where do you come from?'" Gen. 42:8: וַיַּכֵּר יוֹסֵף אֶת־אֶחָיו וְהֵם לֹא הִכִּרֻהוּ ("For though Joseph recognized his brothers, they did not recognize him"). Gen. 42:9: "Recalling the dreams that he had dreamed about them, Joseph said to them, 'You are spies, you have come to see the land in its nakedness.'" Gen. 42:17: "And he confined them in the guardhouse for three days." Jubilees omits the dreams and the three days here (the three days are not mentioned at all in this chapter).
• LXX — Gen. 42:7: "And when Joseph saw his brethren, he knew them, and estranged himself from them, and spoke hard words to them" (Brenton). Gen. 42:8: "And Joseph knew his brethren, but they knew not him." Gen. 42:9: "And Joseph remembered his dream, which he saw; and he said to them, Ye are spies; to observe the marks of the land are ye come." Gen. 42:17: "And he put them in prison three days."
• Targums — Onk. Gen. 42:7: "Yoseif saw his brothers and he recognized them, but he acted like a stranger [considered what he should say] to them. He spoke harshly to them." PJ Gen. 42:7: "he made himself as a stranger in their eyes, and spake hard words to them." PJ Gen. 42:9: "You are spies: to see the nakedness of the shame of the land are you come."
• Midrash — BR 91 (on Gen. 42:7–8): R. Levi said, "When they fell into his hands: 'Joseph recognized his brothers.' When he fell into their hands: 'But they did not recognize him.'" The Rabbis say: "He parted from them when they were bearded, so 'Joseph recognized his brothers.' 'But they did not recognize him,' as they parted from him when he was not bearded."
• Charles's note — None.

42:6And after that he set them free again, and detained Simeon alone and sent off his nine brothers.

• MT — Gen. 42:19, 24. Gen. 42:19: "If ye be peaceable, let one of your brethren be detained in prison; but go ye, and carry back the corn ye have purchased" (JPS: "If you are honest men, let one of your brothers be held in custody"). Gen. 42:24: "He turned away from them and wept. But he came back to them and spoke to them; and he took Simeon from among them and had him bound before their eyes."
• LXX — Gen. 42:24: "And Joseph turned away from them, and wept; and again he came to them, and spoke to them; and he took Symeon from them, and bound him before their eyes" (Brenton). Gen. 42:19: "If ye be peaceable, let one of your brethren be detained in prison."
• Targums — Onk. Gen. 42:24: "He turned away from them and cried. He returned to them and spoke to them. He took Shimon from them, and had him bound before their eyes." PJ Gen. 42:24 adds: Simeon "had counselled them to kill him" — the reason for his detention, which neither Genesis nor Jubilees gives.
• Midrash — No parallel in the Midrashim read for the detention of Simeon in particular.
• Charles's note — None.

42:7And he filled their sacks with corn, and he put their gold in their sacks, and they did not know.

• MT — Gen. 42:25:

  וַיְצַו יוֹסֵף וַיְמַלְאוּ אֶת־כְּלֵיהֶם בָּר וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל־שַׂקּוֹ וְלָתֵת לָהֶם צֵדָה לַדָּרֶךְ

  ("Then Joseph gave orders to fill their bags with grain, return each one's money to his sack, and give them provisions for the journey"). Jubilees says "gold" where Genesis says "money" (כֶּסֶף, silver).
• LXX — Gen. 42:25: "And Joseph gave orders to fill their vessels with corn, and to return their money to each into his sack, and to give them provision for the way" (Brenton).
• Targums — Onk. Gen. 42:25: "their vessels were filled with grain, and each one's money was replaced in his sack." PJ Gen. 42:25: "to return each man's money in his sack, and to give them provisions for the way."
• Midrash — BR 91 (on Gen. 42:25–28): the money found in the sack at the inn, and "their hearts sank, and they trembled one with another, saying: What is this that God has done to us?" (Gen. 42:28).
• Charles's note — None.

42:8And he commanded them to bring their younger brother, for they had told him their father was living and their younger brother.

• MT — Gen. 42:13, 20. Gen. 42:13: "We your servants were twelve brothers, sons of a certain man in the land of Canaan; the youngest, however, is now with our father, and one is no more." Gen. 42:20: "but you must bring me your youngest brother, that your words may be verified and that you may not die."
• LXX — Gen. 42:13: "And they said, We thy servants are twelve brethren, in the land of Chanaan; and, behold, the youngest is with our father to-day, but the other one is not" (Brenton). Gen. 42:20: "And bring your younger brother to me, and your words shall be believed; but, if not, ye shall die."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:9And they went up from the land of Egypt and they came to the land of Canaan; and they told their father all that had befallen them, and how the lord of the country had spoken roughly to them, and had seized Simeon till they should bring Benjamin.

• MT — Gen. 42:29–30, 34. Gen. 42:29: "When they came to their father Jacob in the land of Canaan, they told him all that had befallen them, saying." Gen. 42:30: דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת ("The man who is lord of the land spoke harshly to us and accused us of spying on the land"). Gen. 42:34: "And bring your youngest brother to me… I will then restore your brother to you."
• LXX — Gen. 42:29: "And they came to their father, Jacob, into the land of Chanaan, and reported to him all that had happened to them" (Brenton). Gen. 42:30: "The man, the lord of the land, spoke harsh words to us, and put us in prison as spies of the land." Gen. 42:34: "And bring to me your younger brother; then I shall know that ye are not spies… and I will restore you your brother."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:10And Jacob said: 'Me have ye bereaved of my children! Joseph is not and Simeon also is not, and ye will take Benjamin away. On me has your wickedness come.

• MT — Gen. 42:36:

  וַיֹּאמֶר אֲלֵהֶם יַעֲקֹב אֲבִיהֶם אֹתִי שִׁכַּלְתֶּם יוֹסֵף אֵינֶנּוּ וְשִׁמְעוֹן אֵינֶנּוּ וְאֶת־בִּנְיָמִן תִּקָּחוּ עָלַי הָיוּ כֻלָּנָה

  ("Their father Jacob said to them, 'It is always me that you bereave: Joseph is no more and Simeon is no more, and now you would take away Benjamin. These things always happen to me!'"). Jubilees' closing clause, "On me has your wickedness come," has no counterpart in Genesis.
• LXX — Gen. 42:36: "And their father Jacob said to them, Ye have bereaved me. Joseph is not, Symeon is not, and will ye take Benjamin? all these things have come upon me" (Brenton).
• Targums — Onk. Gen. 42:36: "Yaakov, their father, said to them, You have deprived me of children; Yoseif is no more, Shimon is no more, and you would take Binyamin: All this has happened to me." PJ Gen. 42:36 expands the lament: "Of Joseph you said, An evil beast hath devoured him; of Shimeon you have said, The king of the land hath bound him; and Benjamin you seek to take away: upon me is the anguish of all of them."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 192:1: "? An interpretation of Gen. xlii. 36 ('All these things are against me')."
• Text note — The sacred-texts reprint reads "On me hath your wickedness come" where CCEL reads "On me has your wickedness come."

42:11'And he said: 'My son will not go down with you lest perchance he fall sick; for their mother gave birth to two sons, and one has perished, and this one also ye will take from me. If perchance he took a fever on the road, ye would bring down my old age with sorrow unto death.'

• MT — Gen. 42:38:

  וַיֹּאמֶר לֹא־יֵרֵד בְּנִי עִמָּכֶם כִּי־אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ־בָהּ וְהוֹרַדְתֶּם אֶת־שֵׂיבָתִי בְּיָגוֹן שְׁאֹלָה

  ("But he said, 'My son must not go down with you, for his brother is dead and he alone is left. If he meets with disaster on the journey you are taking, you will send my white head down to Sheol in grief'"). Jubilees specifies the disaster as sickness and fever; Genesis says only "disaster" (אָסוֹן).
• LXX — Gen. 42:38: "But he said, My son shall not go down with you, because his brother is dead, and he only has been left; and suppose it shall come to pass that he is afflicted by the way by which ye go, then ye shall bring down my old age with sorrow to Hades" (Brenton).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 192:2: "'If mischief befall him by the way in the which ye go' (Gen. xlii. 38)."
• Text note — The sacred-texts reprint reads "one hath perished" where CCEL reads "one has perished."

42:12For he saw that their money had been returned to every man in his sack, and for this reason he feared to send him.

• MT — Gen. 42:35:

  וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם וְהִנֵּה־אִישׁ צְרוֹר־כַּסְפּוֹ בְּשַׂקּוֹ וַיִּרְאוּ אֶת־צְרֹרוֹת כַּסְפֵּיהֶם הֵמָּה וַאֲבִיהֶם וַיִּירָאוּ

  ("As they were emptying their sacks, there, in each one's sack, was his money-bag! When they and their father saw their money-bags, they were dismayed"). Genesis has the money discovered twice — once on the road (Gen. 42:27–28) and once at home (Gen. 42:35) — and the fear is at the discovery itself, not a reason for refusing Benjamin; Jubilees ties the returned money directly to Jacob's fear of sending him.
• LXX — Gen. 42:35: "And it came to pass as they were emptying their sacks, there was each man's bundle of money in his sack; and they and their father saw their bundles of money, and they were afraid" (Brenton). Gen. 42:27–28: one brother opens his sack at the resting-place and finds his money; "their heart was wonder-struck, and they were troubled, saying one to another, What is this that God has done to us?"
• Targums — Onk. Gen. 42:35: "They were emptying their sacks, and behold each man's bundle of money was in his sack. They saw their bundles of money — they and their father and they were afraid." PJ Gen. 42:35 adds that they were afraid "on account of Shimeon whom they had left there."
• Midrash — BR 91 (on Gen. 42:25–28): the money found at the inn and the brothers' trembling, "What is this that God has done to us?" (Gen. 42:28).
• Charles's note — None.

42:13And the famine increased and became sore in the land of Canaan, and in all lands save in the land of Egypt, for many of the children of the Egyptians had stored up their seed for food from the time when they saw Joseph gathering seed together and putting it in storehouses and preserving it for the years of famine.

• MT — Gen. 43:1: וְהָרָעָב כָּבֵד בָּאָרֶץ ("But the famine in the land was severe"). Gen. 41:54 (above, v. 1): famine in all lands, bread in Egypt. That ordinary Egyptians stored up seed after watching Joseph is Jubilees' own addition; Genesis credits the storing to Joseph alone (Gen. 41:48–49).
• LXX — Gen. 43:1: "But the famine prevailed in the land" (Brenton). Gen. 41:54 (above, v. 1).
• Targums — No Targum expansion on this verse.
• Midrash — PDRE 39: "Joseph commanded and they built the treasure-houses in each city, and he gathered all the produce of the lands into the treasure-houses" (above, v. 2) — the storing is Joseph's act, not the Egyptians'.
• Charles's note — None.

42:14And the people of Egypt fed themselves thereon during the first year of their famine.

• MT — No direct MT parallel. Gen. 41:55–56 (above, v. 3) has the Egyptians crying to Pharaoh for bread and Joseph opening the granaries; nothing about the Egyptians feeding themselves "during the first year of their famine" from their own stores.
• LXX — No LXX parallel beyond Gen. 41:55–56 (above, v. 3).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:15But when Israel saw that the famine was very sore in the land, and that there was no deliverance, he said unto his sons: 'Go again, and procure food for us that we die not.'

• MT — Gen. 43:2:

  וַיְהִי כַּאֲשֶׁר כִּלּוּ לֶאֱכֹל אֶת־הַשֶּׁבֶר אֲשֶׁר הֵבִיאוּ מִמִּצְרָיִם וַיֹּאמֶר אֲלֵיהֶם אֲבִיהֶם שֻׁבוּ שִׁבְרוּ־לָנוּ מְעַט־אֹכֶל

  ("And when they had eaten up the rations that they had brought from Egypt, their father said to them, 'Go again and procure some food for us'").
• LXX — Gen. 43:2: "And it came to pass, when they had finished eating the corn which they had brought out of Egypt, that their father said to them, Go again; buy us a little food" (Brenton).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:16And they said: 'We shall not go; unless our youngest brother go with us, we shall not go.'

• MT — Gen. 43:4–5. Gen. 43:4: "If you will let our brother go with us, we will go down and procure food for you." Gen. 43:5:

  וְאִם־אֵינְךָ מְשַׁלֵּחַ לֹא נֵרֵד כִּי־הָאִישׁ אָמַר אֵלֵינוּ לֹא־תִרְאוּ פָנַי בִּלְתִּי אֲחִיכֶם אִתְּכֶם

  ("but if you will not let him go, we will not go down, for that man said to us, 'Do not let me see your faces unless your brother is with you'").
• LXX — Gen. 43:4: "If, then, thou send our brother with us, we will go down, and buy thee food" (Brenton). Gen. 43:5: "but if thou send not our brother with us, we will not go: for the man spoke to us, saying, Ye shall not see my face, unless your younger brother be with you."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:17And Israel saw that if he did not send him with them, they should all perish by reason of the famine

• MT — Gen. 43:8 (Judah's argument, below, v. 19): "Send the boy in my care, and let us be on our way, that we may live and not die — you and we and our children." The inference that all would perish without Benjamin is Jubilees' own compression; Genesis puts the "live and not die" argument in Judah's mouth.
• LXX — Gen. 43:8: "And Judas said to his father Israel, Send the boy with me, and we will arise and go, that we may live and not die, both we and thou, and our store" (Brenton).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:18And Reuben said: 'Give him into my hand, and if I do not bring him back to thee, slay my two sons instead of his soul.'

• MT — Gen. 42:37:

  וַיֹּאמֶר רְאוּבֵן אֶל־אָבִיו לֵאמֹר אֶת־שְׁנֵי בָנַי תָּמִית אִם־לֹא אֲבִיאֶנּוּ אֵלֶיךָ תְּנָה אֹתוֹ עַל־יָדִי וַאֲנִי אֲשִׁיבֶנּוּ אֵלֶיךָ

  ("Then Reuben said to his father, 'You may kill my two sons if I do not bring him back to you. Put him in my care, and I will return him to you'"). Jubilees moves Reuben's offer from the first return (Gen. 42) to the second journey, after the famine has worsened.
• LXX — Gen. 42:37: "And Ruben spoke to his father, saying, Slay my two sons, if I bring him not to thee; give him into my hand, and I will bring him back to thee" (Brenton).
• Targums — Onk. Gen. 42:37: "Put my two sons to death if I do not bring him [Binyamin] back to you. Give him into my hands, and I will return him to you." PJ Gen. 42:37: "Slay my two sons with a curse if I do not bring him to thee."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The sacred-texts reprint reads "He will not go with thee" at the end of this verse (Jacob's reply, "And he said unto him: 'He shall not go with thee'" in CCEL) where CCEL reads "He shall not go with thee."

42:19And he said unto him: 'He shall not go with thee.' And Judah came near and said: 'Send him with me, and if I do not bring him back to thee, let me bear the blame before thee all the days of my life.'

• MT — Gen. 42:38 (above, v. 11): "My son must not go down with you." Gen. 43:8–9. Gen. 43:9:

  אָנֹכִי אֶעֶרְבֶנּוּ מִיָּדִי תְּבַקְשֶׁנּוּ אִם־לֹא הֲבִיאֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ וְחָטָאתִי לְךָ כָּל־הַיָּמִים

  ("I myself will be surety for him; you may hold me responsible: if I do not bring him back to you and set him before you, I shall stand guilty before you forever").
• LXX — Gen. 43:8: "And Judas said to his father Israel, Send the boy with me, and we will arise and go, that we may live and not die" (Brenton). Gen. 43:9: "And I engage for him; at my hand do thou require him; if I bring him not to thee, and place him before thee, I shall be guilty toward thee for ever."
• Targums — No Targum expansion on this verse.
• Midrash — BR 93 (on Gen. 44:18, Judah's approach): "My son, if you became a guarantor for your friend… you have been snared by the sayings of your mouth" (Prov. 6:1–3) — R. Ḥanina: "Flee from… serving as a guarantor between one person and another." Judah's suretyship here is the same pledge, later invoked when he offers himself in Benjamin's place.
• Charles's note — None.

42:20And he sent him with them in the second year of this week on the [2172 A.m.] first day of the month, and they came to the land of Egypt with all those who went, and (they had) presents in their hands, stacte and almonds and terebinth nuts and pure honey.

• MT — Gen. 43:11, 15. Gen. 43:11: "take some of the choice products of the land in your baggage, and carry them down as a gift for the man — some balm and some honey, gum, ladanum, pistachio nuts, and almonds." Contrast: Jubilees' list — stacte, almonds, terebinth nuts, pure honey — is not Genesis' list (balm, honey, gum, ladanum, pistachio nuts, almonds): stacte and terebinth nuts replace balm, gum, ladanum, and pistachios. Gen. 43:15: "So the men took that gift, and they took with them double the money, as well as Benjamin. They made their way down to Egypt, where they presented themselves to Joseph."
• LXX — Gen. 43:11: "take of the fruits of the earth in your vessels, and carry down to the man presents of gum and honey, and frankincense, and stacte, and turpentine, and walnuts" (Brenton). The LXX's list (with stacte and turpentine/terebinth) is closer to Jubilees' than the MT's is. Gen. 43:15: "And the men having taken these presents, and the double money, took in their hands also Benjamin; and they rose up and went down to Egypt, and stood before Joseph."
• Targums — Onk. Gen. 43:11: "a little balsam, a little honey, gum, labdanum, pistachios and almonds." PJ Gen. 43:11: "a little gum and a little honey, wax and ladanum, the oil of nuts, and the oil of almonds" — both follow the MT's list, not Jubilees'.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:21And they went and stood before Joseph, and he saw Benjamin his brother, and he knew him, and said unto them: Is this your youngest brother?' And they said unto him: 'It is he.' And he said The Lord be gracious to thee, my son!'

• MT — Gen. 43:26, 29. Gen. 43:26: "When Joseph came home, they presented to him the gifts that they had brought with them into the house, bowing low before him to the ground." Gen. 43:29:

  וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת־בִּנְיָמִין אָחִיו בֶּן־אִמּוֹ וַיֹּאמֶר הֲזֶה אֲחִיכֶם הַקָּטֹן אֲשֶׁר אֲמַרְתֶּם אֵלָי וַיֹּאמֶר א-להים יָחְנְךָ בְּנִי

  ("Looking about, he saw his brother Benjamin, his mother's son, and asked, 'Is this your youngest brother of whom you spoke to me?' And he went on, 'May God be gracious to you, my boy'").
• LXX — Gen. 43:29: "And Joseph lifted up his eyes, and saw his brother Benjamin, born of the same mother; and he said, Is this your younger brother, whom ye spoke of bringing to me? and he said, God have mercy on thee, my son" (Brenton).
• Targums — Onk. Gen. 43:29: "Is this your youngest brother of whom you spoke to me? He [then] said, God be gracious to you [Graciousness from before God be upon you] my son." PJ Gen. 43:29: "Mercy from the Lord be upon thee, my son!"
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:22And he sent him into his house and he brought forth Simeon unto them and he made a feast for them, and they presented to him the gift which they had brought in their hands.

• MT — Gen. 43:16, 23, 26. Gen. 43:16: Joseph tells the steward, "Bring the men to the house and slaughter and prepare, as the men shall dine with me at noon." Gen. 43:23: "He replied, 'All is well with you; do not be afraid… I got your payment.' And he brought out Simeon to them." Gen. 43:26 (above, v. 21): they presented the gifts, bowing low.
• LXX — Gen. 43:16: "And Joseph saw them and his brother Benjamin, born of the same mother; and he said to the steward of his household, Bring the men into the house, and slay beasts and make ready, for the men are to eat bread with me at noon" (Brenton). Gen. 43:23: "And he said to them, God deal mercifully with you; be not afraid; your God, and the God of your fathers, has given you treasures in your sacks… And he brought Symeon out to them."
• Targums — Onk. Gen. 43:23: "Peace be with you, do not fear. Your God, and the God of your fathers, has given you a hidden gift in your bags… He then brought Shimon out to them." PJ Gen. 43:23: "Peace to you; be not afraid of my lord. Your God and the God of your fathers gave you treasure in your sacks."
• Midrash — BR 92 (on Gen. 43:16): "'prepare [vehakhen]' — prepare is for nothing other than Shabbat, just as it says: 'It will be on the sixth day, they shall prepare…' (Exod. 16:5). This is to say that Joseph observed the Shabbat before it was given" — a midrashic reading of the same feast-preparation verse Jubilees retells, though Jubilees itself says nothing about Shabbat here.
• Charles's note — None.

42:23And they eat before him and he gave them all a portion, but the portion of Benjamin was seven times larger than that of any of theirs.

• MT — Gen. 43:34:

  וַיִּשָּׂא מַשְׂאֹת מֵאֵת פָּנָיו אֲלֵהֶם וַתֵּרֶב מַשְׂאַת בִּנְיָמִן מִמַּשְׂאֹת כֻּלָּם חָמֵשׁ יָדוֹת

  ("Portions were served them from his table; but Benjamin's portion was several times that of anyone else" — literally "five hands"). Contrast: Genesis gives Benjamin five portions; Jubilees gives him seven times as much.
• LXX — Gen. 43:34: "And they took their portions from him to themselves; but Benjamin's portion was five times as much as the portions of the others" (Brenton). Greek: ἐμεγαλύνθη δὲ ἡ μερὶς Βενιαμεὶν παρὰ τὰς μερίδας πάντων πενταπλασίως πρὸς τὰς ἐκείνων. The LXX agrees with the MT against Jubilees here.
• Targums — Onk. Gen. 43:34: "Binyomin's portion was greater than all of theirs — five times as much." PJ Gen. 43:34 explains the five: "five portions: one was his own portion, one portion from himself [Joseph], one from his wife, and two portions from his two sons."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:24And they eat and drank and arose and remained with their asses.

• MT — Gen. 43:34: "And they drank their fill with him" (וַיִּשְׁתּוּ וַיִּשְׁכְּרוּ עִמּוֹ). The rest of the verse — arising and remaining with their asses — is Jubilees' own bridging sentence into the next chapter's test.
• LXX — Gen. 43:34: "And they drank and were filled with drink with him" (Brenton).
• Targums — Onk. Gen. 43:34: "They drank with him and became intoxicated." PJ Gen. 43:34: "And they drank and were drunken with him; for from the day when they were separated from him they had not drunk wine, neither he nor they, until that day."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

42:25And Joseph devised a plan whereby he might learn their thoughts as to whether thoughts of peace prevailed amongst them, and he said to the steward who was over his house: 'Fill all their sacks with food, and return their money unto them into their vessels, and my cup, the silver cup out of which I drink, put it in the sack of the youngest, and send them away.'

• MT — Gen. 44:1–2. Gen. 44:1: "Then he instructed his house steward as follows, 'Fill the men's bags with food, as much as they can carry, and put each one's money in the mouth of his bag.'" Gen. 44:2: "Put my silver goblet in the mouth of the bag of the youngest one, together with his money for the rations." The stated motive — "that he might learn their thoughts as to whether thoughts of peace prevailed amongst them" — is Jubilees' own; Genesis gives no motive for the test.
• LXX — Gen. 44:1: "And Joseph charged the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put the money of each in the mouth of his sack" (Brenton). Gen. 44:2: "And put my silver cup into the sack of the youngest, and the price of his corn."
• Targums — Onk. Gen. 44:1–2: "Fill the men's bags with as much food [grain] as they can carry, and place each man's money in the opening of his bag. And my goblet, the silver goblet, put in the opening of the youngest one's bag." PJ Gen. 44:1–2 names the steward: Joseph "commanded Menasheh whom he had appointed intendant of his house" — a detail neither Genesis nor Jubilees gives.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 194:1: "Cf. Gen. xliv. 1, 2."

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 24 of 25: 1–13, 15–23, 25 (no direct MT parallel: v. 14); LXX — 24 of 25: 1–13, 15–23, 25 (no LXX parallel beyond the MT passage: v. 14); Targums — 15 of 25: 1, 3–7, 10, 12, 18, 20–25; Midrash — 10 of 25: 1–5, 7, 12–13, 19, 22; Charles's notes — 5 of 25: 1, 3, 10, 11, 25.

1. Benjamin's portion (v. 23). Jubilees: seven times larger. MT (Gen. 43:34, "five hands"), LXX ("five times as much"), Onkelos ("five times as much"), and Pseudo-Jonathan (five portions, explained) all agree on five. Jubilees stands alone on seven.

Chapter 43 — Joseph Tests His Brethren and Makes Himself Known Cite

Joseph's plan to stay his brethren, 1–10. Judah's supplication, 11–13. Joseph makes himself known to his brethren and sends them back for his father, 14–24. (Cf. Gen. xliv.3–10, 12–18, 27–8, 30–2; xlv.1–2, 5–9, 12, 18, 20–1, 23, 25–8.) — Charles's heading to the chapter.

Chapter 43 only. Chapters 42 and 44–50 are covered in their own files.

Jubilees chapter 43 retells Genesis 44:3–45:28: the silver cup found in Benjamin's sack, Judah's plea, Joseph's self-revelation, and the brothers' return to Jacob with wagons. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis passages Jubilees is retelling.

LXX — the Greek Genesis reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Bereishit Rabbah 92–93 and Pirkei de-Rabbi Eliezer 39 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

43:1And he did as Joseph had told him, and filled all their sacks for them with food and put their money in their sacks, and put the cup in Benjamin's sack.

• MT — Gen. 44:1–2. Gen. 44:1: "Then he instructed his house steward as follows, 'Fill the men's bags with food, as much as they can carry, and put each one's money in the mouth of his bag.'" Gen. 44:2: "Put my silver goblet in the mouth of the bag of the youngest one, together with his money for the rations." (See Jubilees 42:25 for the command itself; this verse reports its execution.)
• LXX — Gen. 44:1: "And Joseph charged the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put the money of each in the mouth of his sack" (Brenton). Gen. 44:2: "And put my silver cup into the sack of the youngest, and the price of his corn."
• Targums — Onk. Gen. 44:1–2: "Fill the men's bags with as much food [grain] as they can carry, and place each man's money in the opening of his bag. And my goblet, the silver goblet, put in the opening of the youngest one's bag." PJ Gen. 44:1–2 names the steward: Joseph "commanded Menasheh whom he had appointed intendant of his house."
• Midrash — No direct parallel in the Midrashim read. BR 92 §6 treats Gen. 44:1–3, but by an anecdote about an innkeeper in the South who sent travellers out at night to be robbed — not a parallel to the filling of the sacks.
• Charles's note — None.

43:2And early in the morning they departed, and it came to pass that, when they had gone from thence, Joseph said unto the steward of his house: 'Pursue them, run and seize them, saying, "For good ye have requited me with evil; you have stolen from me the silver cup out of which my lord drinks." And bring back to me their youngest brother, and fetch (him) quickly before I go forth to my seat of judgment.'

• MT — Gen. 44:3–4. Gen. 44:3: הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ הֵמָּה וַחֲמֹרֵיהֶם ("With the first light of morning, the men were sent off with their pack animals"). Gen. 44:4: "They had just left the city and had not gone far, when Joseph said to his house steward, 'Up, go after those men! And when you overtake them, say to them, "Why did you repay good with evil?"'" Jubilees adds the charge of the stolen cup, the demand for Benjamin, and the "seat of judgment" — none of which is in Genesis here.
• LXX — Gen. 44:3: "The morning dawned, and the men were sent away, they and their asses" (Brenton). Gen. 44:4: "And when they had gone out of the city, and were not far off, then Joseph said to his steward, Arise, and pursue after the men; and thou shalt overtake them, and say to them, Why have ye returned evil for good?"
• Targums — Onk. Gen. 44:4: "They had just left the city, they had not gone far, when Yoseif said to the one in charge of his house, Get up, pursue the men, and when you catch up with them, say to them, Why did you repay good with evil." PJ Gen. 44:4: Joseph said "to Menasheh whom he had appointed the intendant of his house, Arise, follow after the men."
• Midrash — BR 92 §6 (on Gen. 44:3, "Morning broke, and the men were dispatched"): R. Levi told of an innkeeper in the South "who would rise and don his garments at night and he would say to those who were there: 'Arise and go on your way, as I will arrange a caravan to accompany you.' They would go out, robbers would meet them and plunder them" — a dark reading of the early-morning dispatch.
• Charles's note — None.

43:3And he ran after them and said unto them according to these words.

• MT — Gen. 44:6: וַיַּשִּׂגֵם וַיְדַבֵּר אֲלֵהֶם אֶת־הַדְּבָרִים הָאֵלֶּה ("He overtook them and spoke those words to them").
• LXX — Gen. 44:6: "And he found them, and spoke to them according to these words" (Brenton).
• Targums — Onk. Gen. 44:6: "He caught up with them, and spoke these exact words to them." PJ Gen. 44:6: "And he overtook them, and spake with them all these words."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:4And they said unto him: 'God forbid that thy servants should do this thing, and steal from the house of thy lord any utensil, and the money also which we found in our sacks the first time, we thy servants brought back from the land of Canaan.

• MT — Gen. 44:7–8. Gen. 44:7: "And they said to him, 'Why does my lord say such things? Far be it from your servants to do anything of the kind!'" Gen. 44:8:

  הֵן כֶּסֶף אֲשֶׁר מָצָאנוּ בְּפִי אַמְתְּחֹתֵינוּ הֱשִׁיבֹנוּ אֵלֶיךָ מֵאֶרֶץ כְּנָעַן וְאֵיךְ נִגְנֹב מִבֵּית אֲדֹנֶיךָ כֶּסֶף אוֹ זָהָב

  ("Here we brought back to you from the land of Canaan the money that we found in the mouths of our bags. How then could we have stolen any silver or gold from your master's house!").
• LXX — Gen. 44:7: "And they said to him, Why does our lord speak according to these words? far be it from thy servants to do according to this word" (Brenton). Gen. 44:8: "If we brought back to thee out of the land of Chanaan the money which we found in our sacks, how should we steal silver or gold out of the house of thy lord?"
• Targums — Onk. Gen. 44:8: "Behold the money that we found in the opening of our bags, we brought back to you from the land of Canaan. How then could we have stolen silver [vessels] or gold [vessels] from your master's house?" PJ Gen. 44:8: "how then should we steal from thy lord's house vessels of silver, or vessels of gold?"
• Midrash — BR 92 §7 (on Gen. 44:8): R. Yishmael taught, "This is one of the ten a fortiori inferences that are written in the Torah: 'Behold, silver… we returned to you,' all the more so, 'how would we steal?'" — alongside Exod. 6:12, Num. 12:14, and Deut. 31:27.
• Charles's note — None.

43:5How then should we steal any utensil? Behold here are we and our sacks search, and wherever thou findest the cup in the sack of any man amongst us, let him be slain, and we and our asses will serve thy lord.'

• MT — Gen. 44:9:

  אֲשֶׁר יִמָּצֵא אִתּוֹ מֵעֲבָדֶיךָ וָמֵת וְגַם־אֲנַחְנוּ נִהְיֶה לַאדֹנִי לַעֲבָדִים

  ("Whichever of your servants it is found with shall die; the rest of us, moreover, shall become slaves to my lord").
• LXX — Gen. 44:9: "With whomsoever of thy servants thou shalt find the cup, let him die; and, moreover, we will be servants to our lord" (Brenton).
• Targums — Onk. Gen. 44:9: "He among your servants with whom it is found, he shall die. We will also be servants to my master." PJ Gen. 44:9: "With whomsoever of thy servants it shall be found, let him be guilty of death, and we also will be slaves of thy lord."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:6And he said unto them: 'Not so, the man with whom I find, him only shall I take as a servant, and ye shall return in peace unto your house.'

• MT — Gen. 44:10:

  וַיֹּאמֶר גַּם־עַתָּה כְדִבְרֵיכֶם כֶּן־הוּא אֲשֶׁר יִמָּצֵא אִתּוֹ יִהְיֶה־לִּי עָבֶד וְאַתֶּם תִּהְיוּ נְקִיִּם

  ("He replied, 'Although what you are proposing is right, only the one with whom it is found shall be my slave; but the rest of you shall go free'").
• LXX — Gen. 44:10: "And he said, Now then it shall be as ye say; with whomsoever the cup shall be found, he shall be my servant, and ye shall be clear" (Brenton).
• Targums — Onk. Gen. 44:10: "Your words are now also correct. The one with whom it is found, he shall be my slave, and you shall be guiltless." PJ Gen. 44:10: "According to your words let it be. With whomsoever it is found he shall be my slave, but you shall be innocent."
• Midrash — BR 92 §8 (on Gen. 44:10): "'He said: Now too, it shall be in accordance with your words' — ten people, one of whom is implicated in theft, are they not all incarcerated? But I will not do so. 'The one with whom it shall be found will be a slave to me.'"
• Charles's note — None.
• Text note — The sacred-texts reprint reads "ye will return in peace" where CCEL reads "ye shall return in peace."

43:7And as he was searching in their vessels, beginning with the eldest and ending with the youngest, it was found in Benjamin's sack.

• MT — Gen. 44:12:

  וַיְחַפֵּשׂ בַּגָּדוֹל הֵחֵל וּבַקָּטֹן כִּלָּה וַיִּמָּצֵא הַגָּבִיעַ בְּאַמְתַּחַת בִּנְיָמִן

  ("He searched, beginning with the oldest and ending with the youngest; and the goblet turned up in Benjamin's bag").
• LXX — Gen. 44:12: "And he searched, beginning from the eldest, until he came to the youngest; and he found the cup in Benjamin's sack" (Brenton).
• Targums — Onk. Gen. 44:12: "He searched, beginning with the oldest, and ending with the youngest. The goblet was found in Binyomin's bag." PJ Gen. 44:12: "And he searched beginning with Reuben, and ending with Benjamin. And the cup was found in Benjamin's sack."
• Midrash — BR 92 §8 (on Gen. 44:12): "'He searched, he began with the eldest, and with the youngest he concluded' — why did he do so? It was so they would not say that he knew where it had been placed. 'The goblet was found in Benjamin's sack' — once the goblet was found, they said to him: 'What [have you done,] thief who is son of a thief?'"
• Charles's note — None.

43:8And they rent their garments, and laded their asses, and returned to the city and came to the house of Joseph, and they all bowed themselves on their faces to the ground before him.

• MT — Gen. 44:13–14. Gen. 44:13: "At this they rent their clothes. Each reloaded his pack animal, and they returned to the city." Gen. 44:14:

  וַיָּבֹא יְהוּדָה וְאֶחָיו בֵּיתָה יוֹסֵף וְהוּא עוֹדֶנּוּ שָׁם וַיִּפְּלוּ לְפָנָיו אָרְצָה

  ("When Judah and his brothers reentered the house of Joseph, who was still there, they threw themselves on the ground before him").
• LXX — Gen. 44:13: "And they rent their garments, and laid each man his sack on his ass, and returned to the city" (Brenton). Gen. 44:14: "And Judas and his brethren came in to Joseph, while he was yet there, and fell on the ground before him."
• Targums — Onk. Gen. 44:13: "They tore their garments [in grief]. Each man loaded his donkey, and they returned to the city." PJ Gen. 44:13 adds: "but the strength of fortitude was given to them." Onk. Gen. 44:14: "Yehudah and his brothers came to Yoseif's house. He was still there, and they fell to the ground before him."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:9And Joseph said unto them: 'Ye have done evil.' And they said: 'What shall we say and how shall we defend ourselves? Our lord hath discovered the transgression of his servants; behold we are the servants of our lord, and our asses also.

• MT — Gen. 44:15–16. Gen. 44:15: "Joseph said to them, 'What is this deed that you have done? Do you not know that a man like me practices divination?'" Gen. 44:16: "Judah replied, 'What can we say to my lord? How can we plead, how can we prove our innocence? God has uncovered the crime of your servants. Here we are, then, slaves of my lord, the rest of us as much as the one in whose possession the goblet was found.'" Jubilees compresses Joseph's question to "Ye have done evil" and adds "and our asses also" to the surrender.
• LXX — Gen. 44:16: "And Judas said, What shall we answer to our lord, or what shall we say, or wherein should we be justified? whereas God has discovered the unrighteousness of thy servants; behold, we are slaves to our lord, both we and he with whom the cup has been found" (Brenton).
• Targums — Onk. Gen. 44:16: "Yehudah said, What shall we say to my master? What can we speak? How can we justify ourselves? [From before] God [the iniquity of your servants] has [been] found the iniquity of your servants. Let us be slaves to my master, both we, and the one in whose hand the goblet was found." PJ Gen. 44:16 divides the three questions: "What shall we say to my lord concerning the former money, and what concerning the latter money? and how shall we be acquitted concerning the cup?"
• Midrash — BR 92 §9 (on Gen. 44:16): "'What shall we say to my lord?' — regarding the first silver; 'what shall we speak?' — regarding the second silver; 'how shall we justify ourselves?' — regarding the goblet." Judah was hinting that just as Joseph knew why the silver had been returned, he knew about the placement of the goblet.
• Charles's note — None.

43:10'And Joseph said unto them: 'I too fear the Lord; as for you, go ye to your homes and let your brother be my servant, for ye have done evil. Know ye not that a man delights in his cup as I with this cup? And yet ye have stolen it from me.'

• MT — Gen. 44:15, 17. Gen. 44:15: "Do you not know that a man like me practices divination?" (הֲלוֹא יְדַעְתֶּם כִּי־נַחֵשׁ יְנַחֵשׁ אִישׁ אֲשֶׁר כָּמֹנִי). Gen. 44:17: "But he replied, 'Far be it from me to act thus! Only the man in whose possession the goblet was found shall be my slave; the rest of you go back in peace to your father.'" Contrast: Genesis has Joseph claim divination by the cup; Jubilees replaces the divination with "a man delights in his cup as I with this cup." "I too fear the Lord" echoes Gen. 42:18: "Do this and you shall live, for I fear God."
• LXX — Gen. 44:15: "And Joseph said to them, What is this thing that ye have done? know ye not that a man such as I can surely divine?" (Brenton). Gen. 44:17: "And Joseph said, Far be it from me to do this thing; the man with whom the cup has been found, he shall be my servant; but do ye go up with safety to your father."
• Targums — Onk. Gen. 44:15: "Do you not know that a man like me is an expert diviner [investigator]?" PJ Gen. 44:15: "Could you not know that a man like me divining can divine?" Both Targums keep the divination that Jubilees drops.
• Midrash — BR 93 §7 (on Gen. 44:17): "When Joseph the righteous seized Benjamin and said to his brothers: 'The man in whose hand the goblet was found, he shall be my slave [and you, go up in peace to your father]' (Gen. 44:17), Judah said to him: 'Benjamin, you are seized; can there be peace in Father's household?' Immediately, Judah grew angry and roared in a loud voice. His voice traveled four hundred parsangs, until Ḥushim son of Dan heard and leapt from the land of Canaan and came to Judah."
• Charles's note — n. 195:1: "Gen. xliv. 15 ('Know ye not that such a man as I can indeed divine?'). The change in our text may be deliberate."
• Text note — The sacred-texts reprint reads "a man delighteth in his cup" where CCEL reads "a man delights in his cup."

43:11And Judah said: 'O my lord, let thy servant, I pray thee, speak a word in my lord's ear two brothers did thy servant's mother bear to our father: one went away and was lost, and hath not been found, and he alone is left of his mother, and thy servant our father loves him, and his life also is bound up with the life of this (lad).

• MT — Gen. 44:18, 27–28, 30. Gen. 44:18: "Then Judah went up to him and said, 'Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.'" Gen. 44:27: "Your servant my father said to us, 'As you know, my wife bore me two sons.'" Gen. 44:28: "But one is gone from me, and I said: Alas, he was torn by a beast! And I have not seen him since." Gen. 44:30: "Now, if I come to your servant my father and the boy is not with us — since his own life is so bound up with his…"
• LXX — Gen. 44:18: "And Judas drew near him, and said, I pray, Sir, let thy servant speak a word before thee, and be not angry with thy servant, for thou art next to Pharao" (Brenton). Gen. 44:27: "And thy servant our father said to us, Ye know that my wife bore me two sons." Gen. 44:28: "and one is departed from me; and ye said that he was devoured of wild beasts, and I have not seen him until now." Gen. 44:30: "Now then, if I should go in to thy servant, and our father, and the boy should not be with us, (and his life depends on this lad's life)—"
• Targums — Onk. Gen. 44:18: "Yehudah approached him [Yoseif] and said, Please my master, let your servant speak [now] a word in my master's ears [before my master], and do not be angry with your servant; for you are equal to Pharaoh." PJ Gen. 44:18: "And Jehuda came near to him and said, In imploring my lord, let thy servant, I implore, speak a word in the hearing of my lord, and let not thy anger grow strong against thy servant."
• Midrash — BR 93 §1 (on Gen. 44:18): "'My son, if you became a guarantor for your friend… you have been snared by the sayings of your mouth… Do this [and be delivered]…' (Prov. 6:1–3)" — R. Ḥanina: "Flee from… serving as a guarantor between one person and another." BR 93 §6: "Judah approached [vayigash] him" — R. Yehuda says an approach for war (2 Sam. 10:13); R. Neḥemya says for conciliation (Josh. 14:6); the Rabbis say for prayer (1 Kings 18:36). BR 93 §8 (on Gen. 44:19): Judah said, "'All this that you see is because I became a guarantor for him.' [Joseph] said to him: 'Why did you become a guarantor?'"
• Charles's note — None.
• Text note — The sacred-texts reprint reads "thy servant our father loveth him" where CCEL reads "loves him," and punctuates "speak a word in my lord's ear; two brothers…" with a semicolon where CCEL has no stop.

43:12And it will come to pass, when we go to thy servant our father, and the lad is not with us, that he will die, and we shall bring down our father with sorrow unto death.

• MT — Gen. 44:30–31. Gen. 44:30 (above, v. 11). Gen. 44:31:

  וְהָיָה כִּרְאוֹתוֹ כִּי־אֵין הַנַּעַר וָמֵת וְהוֹרִידוּ עֲבָדֶיךָ אֶת־שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה

  ("when he sees that the boy is not with us, he will die, and your servants will send the white head of your servant our father down to Sheol in grief").
• LXX — Gen. 44:31: "it shall even come to pass, when he sees the boy is not with us, that he will die, and thy servants will bring down the old age of thy servant, and our father, with sorrow to the grave" (Brenton).
• Targums — Onk. Gen. 44:31: "When he sees that the lad is not [with us], he will die. Your servants will have brought down the white head of your servant, our father, to the grave in sorrow." (No PJ text for Gen. 44:30–31 was returned by Sefaria.)
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:13Now rather let me, thy servant, abide instead of the boy as a bondsman unto my lord, and let the lad go with his brethren, for I became surety for him at the hand of thy servant our father, and if I do not bring him back, thy servant will hear the blame to our father for ever.'

• MT — Gen. 44:32–33. Gen. 44:32:

  כִּי עַבְדְּךָ עָרַב אֶת־הַנַּעַר מֵעִם אָבִי לֵאמֹר אִם־לֹא אֲבִיאֶנּוּ אֵלֶיךָ וְחָטָאתִי לְאָבִי כָּל־הַיָּמִים

  ("Now your servant has pledged himself for the boy to my father, saying, 'If I do not bring him back to you, I shall stand guilty before my father forever'"). Gen. 44:33: "Therefore, please let your servant remain as a slave to my lord instead of the boy, and let the boy go back with his brothers."
• LXX — Gen. 44:32: "For thy servant has received the boy in charge from his father, saying, If I bring him not to thee, and place him before thee, I shall be guilty towards my father for ever" (Brenton). Gen. 44:33: "Now then I will remain a servant with thee instead of the lad, a domestic of my lord; but let the lad go up with his brethren."
• Targums — Onk. Gen. 44:32: "For your servant became surety for the lad, to my father, saying, If I do not bring him to you, I will have sinned [be a sinner] to my father for all time." PJ Gen. 44:32: "Therefore thy servant became surety for the youth with my father, saying, If I restore him not to thee, let me be guilty before my father all the days."
• Midrash — BR 93 §9: "In all the matters that you read that Judah spoke to Joseph in the presence of his brothers until you reach: 'Joseph could not restrain himself,' there is conciliation for Joseph, conciliation for his brothers and conciliation for Benjamin. Conciliation for Joseph, saying: See how he is giving his life for the sake of Rachel's sons" — Joseph saw that Judah, who had been one of the initiators when the brothers sold him, had repented.
• Charles's note — None.

43:14And Joseph saw that they were all accordant in goodness one with another, and he could not refrain himself, and he told them that he was Joseph.

• MT — Gen. 45:1:

  וְלֹא־יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כָל־אִישׁ מֵעָלָי וְלֹא־עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל־אֶחָיו

  ("Joseph could no longer control himself before all his attendants, and he cried out, 'Have everyone withdraw from me!' So there was no one else about when Joseph made himself known to his brothers"). Jubilees' reason — "they were all accordant in goodness one with another" — is its own; Genesis gives no reason.
• LXX — Gen. 45:1: "And Joseph could not refrain himself when all were standing by him, but said, Dismiss all from me; and no one stood near Joseph, when he made himself known to his brethren" (Brenton).
• Targums — Onk. Gen. 45:1: "Yoseif could not contain his emotions in the presence of all who stood before him, and he cried out Let everyone leave my presence. No man remained with him, when Yoseif made himself known to his brothers." PJ Gen. 45:1: "And Joseph could not endure not to (be able to) weep, on account of all who stood before him."
• Midrash — No direct parallel in the Midrashim read. BR 93 §9 (above, v. 13) reads Judah's speech as conciliation for Joseph, his brothers, and Benjamin — the goodness Joseph saw.
• Charles's note — None.

43:15And he conversed with them in the Hebrew tongue and fell on their neck and wept.

• MT — Gen. 45:2, 4, 14. Gen. 45:2: "His sobs were so loud that the Egyptians could hear, and so the news reached Pharaoh's palace." Gen. 45:4: "Then Joseph said to his brothers, 'Come forward to me.' And when they came forward, he said, 'I am your brother Joseph, he whom you sold into Egypt.'" Gen. 45:14 (the embrace, though Genesis puts it after the speech): "He fell upon the neck of his brother Benjamin and wept." That Joseph spoke "in the Hebrew tongue" has no counterpart in Genesis.
• LXX — Gen. 45:2: "And he uttered his voice with weeping; and all the Egyptians heard, and it was reported to the house of Pharao" (Brenton). Gen. 45:4: "And Joseph said to his brethren, Draw nigh to me; and they drew nigh; and he said, I am your brother Joseph, whom ye sold into Egypt."
• Targums — Onk. Gen. 45:12: "Behold, your eyes see it along with my brother Binyomin's eyes, that I speak to you with my own mouth [in your language]." PJ Gen. 45:12: "And, behold, your eyes see, and the eyes of my brother Benjamin, that my mouth speaketh with you in the language of the house of holiness." Onk. Gen. 45:14: "He [then] fell upon his brother Binyomin's neck and wept, and Binyomin wept upon his neck."
• Midrash — PDRE 39: "All the nations came to Joseph to purchase food from Joseph. And Joseph spoke to each people according to their different tongue. And he knew what they were speaking. Therefore his name was called Jehoseph, as it is said, 'For Joseph understood them, for there was an interpreter between them' (Gen. 42:23)"; and again, "he spoke to each people according to their different tongue; therefore was his name called Turgeman [interpreter]." BR 93 §12 (on Gen. 45:14): "He fell upon the neck [tzaverei] of his brother Benjamin, and wept" — "did Benjamin have two necks? Rather, R. Elazar ben Pedat said: Joseph saw through the Divine Spirit that two Temples were destined to be built in Benjamin's portion and were destined to be destroyed."
• Charles's note — n. 195:2: "A Midrashic touch; so Bereshith rabba xciii." (The Hebrew-tongue passage was not located in BR 93 as read here; the note is reported as Charles's.)

43:16But they knew him not and they began to weep. And he said unto them: 'Weep not over me, but hasten and bring my father to me; and ye see that it is my mouth that speaketh and the eyes of my brother Benjamin see.

• MT — Gen. 45:3, 12. Gen. 45:3: "Joseph said to his brothers, 'I am Joseph. Is my father still well?' But his brothers could not answer him, so dumfounded were they on account of him." Gen. 45:12:

  וְהִנֵּה עֵינֵיכֶם רֹאוֹת וְעֵינֵי אָחִי בִנְיָמִין כִּי־פִי הַמְדַבֵּר אֲלֵיכֶם

  ("You can see for yourselves, and my brother Benjamin for himself, that it is indeed I who am speaking to you"). Jubilees' "they knew him not" contradicts Genesis here — they do know him, and are dumfounded.
• LXX — Gen. 45:3: "And Joseph said to his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him, for they were troubled" (Brenton). Gen. 45:12: "Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaks to you."
• Targums — Onk. Gen. 45:3: "Yoseif said to his brothers, I am Yoseif, is my father still alive? His brothers could not answer [a word to] him for they were shocked at his presence." PJ Gen. 45:3: "But his brothers could not answer him a word; for they were troubled before him."
• Midrash — BR 93 §10 (on Gen. 45:2–3): "'He raised his voice in weeping…. And his brothers could not answer him' — Abba Kohen Bardela said: Woe unto us from the Day of Judgment; woe unto us from the day of rebuke… Joseph was the youngest of the tribes and they were unable to withstand his rebuke."
• Charles's note — None.
• Text note — The verse division differs: in the sacred-texts reprint, "But they knew him not and they began to weep" closes verse 15, and verse 16 begins "And he said unto them: 'Weep not over me…'"; in CCEL, verse 15 ends at "wept" and verse 16 begins "But they knew him not…". The wording is the same; only the split point differs.

43:17For behold this is the second year of the famine, and there are still five years without harvest or fruit of trees or ploughing.

• MT — Gen. 45:6:

  כִּי־זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין־חָרִישׁ וְקָצִיר

  ("It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling"). Jubilees adds "fruit of trees" to the list.
• LXX — Gen. 45:6: "For this second year there is famine on the earth, and there are yet five years remaining, in which there is to be neither ploughing, nor mowing" (Brenton).
• Targums — Onk. Gen. 45:6: "For it is [now] two years that there has been famine in the land; and for another five years there will be no plowing [sowing] or harvest." PJ Gen. 45:6: "For these two years hath the famine been in the midst of the land, and there are yet five years in which there will be neither ploughing nor harvest."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:18Come down quickly ye and your households, so that ye perish not through the famine, and do not be grieved for your possessions, for the Lord sent me before you to set things in order that many people might live.

• MT — Gen. 45:5, 7, 9, 20. Gen. 45:5: "Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you." Gen. 45:7: "God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance." Gen. 45:9: "Now, hurry back to my father and say to him: Thus says your son Joseph, 'God has made me lord of all Egypt; come down to me without delay.'" Gen. 45:20: "And never mind your belongings, for the best of all the land of Egypt shall be yours."
• LXX — Gen. 45:5: "Now then be not grieved, and let it not seem hard to you that ye sold me hither, for God sent me before you for life" (Brenton). Gen. 45:7: "For God sent me before you, that there might be left to you a remnant upon the earth, even to nourish a great remnant of you." Gen. 45:9: "Hasten, therefore, and go up to my father, and say to him, These things saith thy son Joseph; God has made me lord of all the land of Egypt; come down therefore to me, and tarry not." Gen. 45:20: "And be not sparing in regard to your property, for all the good of Egypt shall be yours."
• Targums — Onk. Gen. 45:5: "Now do not worry, and do not be angry with yourselves that you sold me here; for it was to preserve life that God sent me [here] before you." PJ Gen. 45:5: "Now, therefore, be not grieved, nor consider it a hard thing that you sold me hither; for the Lord sent me hither before you to preserve you."
• Midrash — BR 93 §10 (on Gen. 45:4–8): "'Please approach me, and they approached' — he showed them the circumcision. 'I am Joseph.' 'And now, it was not you that sent me here, but God. He made me…'" (the passage as returned breaks off at "He made me").
• Charles's note — None.

43:19And tell my father that I am still alive, and ye, behold, ye see that the Lord has made me as a father to Pharaoh, and ruler over his house and over all the land of Egypt.

• MT — Gen. 45:8–9. Gen. 45:8: "So, it was not you who sent me here, but God — who has made me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt." Gen. 45:9 (above, v. 18).
• LXX — Gen. 45:8: "Now then ye did not send me hither, but God; and he hath made me as a father of Pharao, and lord of all his house, and ruler of all the land of Egypt" (Brenton).
• Targums — Onk. Gen. 45:8: "Now [then] it was not you that sent me here, but [it was from before] God; and He has made me as a father to Pharaoh, and master of all [the people of] his house, and ruler over all the land of Egypt." PJ Gen. 45:8: "it was from before the Lord that the thing was occasioned, that He might set me for a prince unto Pharoh, a chief over his house, and a ruler in all the land of Mizraim."
• Midrash — BR 93 §10 (above, v. 18): "'And now, it was not you that sent me here, but God. He made me…'"
• Charles's note — None.

43:20And tell my father of all my glory, and all the riches and glory that the Lord hath given me.'

• MT — Gen. 45:13:

  וְהִגַּדְתֶּם לְאָבִי אֶת־כָּל־כְּבוֹדִי בְּמִצְרַיִם וְאֵת כָּל־אֲשֶׁר רְאִיתֶם וּמִהַרְתֶּם וְהוֹרַדְתֶּם אֶת־אָבִי הֵנָּה

  ("And you must tell my father everything about my high station in Egypt and all that you have seen; and bring my father here with all speed").
• LXX — Gen. 45:13: "Report, therefore, to my father all my glory in Egypt, and all things that ye have seen, and make haste and bring down my father hither" (Brenton).
• Targums — Onk. Gen. 45:13: "Tell my father of all my honor in Egypt, and all that you saw. Hurry and bring my father down here." PJ Gen. 45:13: "And you must show my father all the honour I have in Mizraim, and all my greatness which you see, and hasten my father hither."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The sacred-texts reprint reads "all the riches and glory that the Lord hath given Me" (capital M) where CCEL reads "given me."

43:21And by the command of the mouth of Pharaoh he gave them chariots and provisions for the way, and he gave them all many-coloured raiment and silver.

• MT — Gen. 45:19, 21–22. Gen. 45:19: "And you are bidden [to add], 'Do as follows: take from the land of Egypt wagons for your children and your wives, and bring your father here.'" Gen. 45:21: "The sons of Israel did so; Joseph gave them wagons as Pharaoh had commanded, and he supplied them with provisions for the journey." Gen. 45:22: "To each of them, moreover, he gave a change of clothing; but to Benjamin he gave three hundred pieces of silver and several changes of clothing." Jubilees' "many-coloured raiment and silver" for all is its own levelling of the distinction Genesis draws between the brothers and Benjamin.
• LXX — Gen. 45:19: "And do thou charge them thus; that they should take for them waggons out of the land of Egypt, for your little ones, and for your wives; and take up your father, and come" (Brenton). Gen. 45:21: "And the children of Israel did so; and Joseph gave to them waggons, according to the words spoken by king Pharao; and he gave them provision for the journey." Gen. 45:22: "And he gave to them all two sets of raiment apiece; but to Benjamin he gave three hundred pieces of gold, and five changes of raiment."
• Targums — Onk. Gen. 45:21: "The sons of Yisrael did so. Yoseif gave them wagons by order of Pharaoh, and he gave them provisions for the journey." Onk. Gen. 45:22: "To each of them, he gave a change of clothing. To Binyomin he gave three hundred [selaim of] silver pieces and five changes of clothing." PJ Gen. 45:22: "And to each of them he gave vestments and apparel; but to Benjamin he gave three hundred shekels of silver, and five vestments for apparel."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:22And to their father he sent raiment and silver and ten asses which carried corn, and he sent them away.

• MT — Gen. 45:23:

  וּלְאָבִיו שָׁלַח כְּזֹאת עֲשָׂרָה חֲמֹרִים נֹשְׂאִים מִטּוּב מִצְרָיִם וְעֶשֶׂר אֲתֹנֹת נֹשְׂאֹת בָּר וָלֶחֶם וּמָזוֹן לְאָבִיו לַדָּרֶךְ

  ("And to his father he sent the following: ten jackasses laden with the best things of Egypt, and ten jennies laden with grain, bread, and provisions for his father on the journey"). Jubilees mentions only the ten asses with corn; Genesis has ten asses with the best of Egypt and ten she-asses with grain, bread, and provisions.
• LXX — Gen. 45:23: "And to his father he sent presents at the same rate, and ten asses, bearing some of all the good things of Egypt, and ten mules, bearing bread for his father for the journey" (Brenton).
• Targums — Onk. Gen. 45:23: "To his father he sent the following: Ten male donkeys loaded with the best of Egypt, and ten female donkeys loaded with grain, bread, and food [provisions] for his father for the journey." PJ Gen. 45:23: "And these presents he sent to his father; ten asses laden with wine and the good things of Mizraim, and ten she asses laden with corn and bread, and provisions for his father's journey."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The sacred-texts reprint reads "ten asses which carried com" (a misprint for "corn") where CCEL reads "corn."

43:23And they went up and told their father that Joseph was alive, and was measuring out corn to all the nations of the earth, and that he was ruler over all the land of Egypt.

• MT — Gen. 45:25–26. Gen. 45:25: "They went up from Egypt and came to their father Jacob in the land of Canaan." Gen. 45:26: "And they told him, 'Joseph is still alive; yes, he is ruler over the whole land of Egypt.'" "Measuring out corn to all the nations" is not in Gen. 45; it echoes Gen. 41:57: "So all the world came to Joseph in Egypt to procure rations, for the famine had become severe throughout the world."
• LXX — Gen. 45:25: "And they went up out of Egypt, and came into the land of Chanaan, to Jacob their father" (Brenton). Gen. 41:57: "And all countries came to Egypt to buy of Joseph, for the famine prevailed in all the earth."
• Targums — Onk. Gen. 45:26: "They told him saying, Yoseif is still alive, and he is ruler of all the land of Egypt. His [Yaakov's] heart stood still, for he could not believe them." PJ Gen. 45:26: "And they declared to him, saying, Joseph is yet alive, and is ruler over all the land of Mizraim. But his heart was divided, because he did not believe them."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

43:24And their father did not believe it, for he was beside himself in his mind; but when he saw the wagons which Joseph had sent, the life of his spirit revived, and he said: 'It is enough for me if Joseph lives; I will go down and see him before I die.'

• MT — Gen. 45:26–28. Gen. 45:26 (above, v. 23): "His heart went numb, for he did not believe them." Gen. 45:27: "But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived." Gen. 45:28: "Enough!' said Israel. 'My son Joseph is still alive! I must go and see him before I die.'"
• LXX — Gen. 45:27: "But they spoke to him all the words uttered by Joseph, whatsoever he said to them; and having seen the chariots which Joseph sent to take him up, the spirit of Jacob their father revived" (Brenton). Gen. 45:28: "And Israel said, It is a great thing for me if Joseph my son is yet alive, I will go and see him before I die."
• Targums — Onk. Gen. 45:27: "They told him all the words of Yoseif which he had spoken to them, and he saw the wagons that Yoseif had sent to carry him. [Then] the spirit of [prophecy rested upon] their father Yaakov was revived." PJ Gen. 45:27: "when he saw the waggons which Joseph had sent to bring him, the Spirit of Prophecy which had gone up from him at the time that Joseph was sold, returning, rested upon Jakob their father." PJ Gen. 45:28 expands Jacob's words: "Many benefits hath the Lord wrought for me; He delivered me from the hand of Esau and from the hand of Laban… but this I had not expected, that Joseph my son should yet be alive."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The sacred-texts reprint reads "if Joseph liveth" where CCEL reads "if Joseph lives."

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 24 of 24: 1–24; LXX — 24 of 24: 1–24; Targums — 24 of 24: 1–24; Midrash — 12 of 24: 2, 4, 6–7, 9–11, 13, 15–16, 18–19; Charles's notes — 2 of 24: 10, 15.

1. The divining cup (v. 10). Genesis (Gen. 44:15) and both Targums have Joseph claim divination by the cup; Jubilees replaces the divination with "a man delights in his cup as I with this cup." Charles's note 195:1 says "The change in our text may be deliberate."

2. "They knew him not" (v. 16). Jubilees says the brothers did not know Joseph even after his self-revelation; Genesis (Gen. 45:3) says they could not answer him because they were dumfounded — they know who he is, and are alarmed.

Chapter 44 — Jacob Goes Down to Egypt Cite

Jacob celebrates the feast of firstfruits, and encouraged by a vision goes down to Egypt, 1–10. Names of his descendants, 11–34. (Cf. Gen. xlvi.1–28.) — Charles's heading to the chapter.

Chapter 44 only. Chapters 42–43 and 45–50 are covered in their own files.

Jubilees chapter 44 retells Genesis 46:1–28: Jacob's sacrifice and vision at Beersheba, the journey to Egypt, and the full list of the seventy who went down. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis passage Jubilees is retelling.

LXX — the Greek Genesis reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Bereishit Rabbah 94–95 and Pirkei de-Rabbi Eliezer 39 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

44:1And Israel took his journey from Haran from his house on the new moon of the third month, and he went on the way of the Well of the Oath, and he offered a sacrifice to the God of his father Isaac on the seventh of this month.

• MT — Gen. 46:1: "So Israel set out with all that was his, and he came to Beer-sheba, where he offered sacrifices to the God of his father Isaac." Jubilees' starting point, "from Haran," has no counterpart in Genesis — Jacob had long left Haran. The date (new moon of the third month, sacrifice on the seventh) is Jubilees' own.
• LXX — Gen. 46:1: "And Israel departed, he and all that he had, and came to the well of the oath; and he offered sacrifice to the God of his father Isaac" (Brenton). "The well of the oath" is Beersheba, as in Jubilees' "Well of the Oath."
• Targums — Onk. Gen. 46:1: "Yisrael journeyed with all that he possessed, and he came to Beer Sheva. He offered sacrifices [there] to the God of his father Yitzchok." PJ Gen. 46:1 is the same, in substance.
• Midrash — BR 94 (on Gen. 46:1): "'Israel, and everything that he had, traveled and came to Beersheba' — where did he go? Rav Naḥman said: He went to cut down the cedars that his grandfather Abraham had planted in Beersheba, just as it says: 'He planted… [in Beersheba]' (Gen. 21:33)." BR 94 (on "to the God of his father Isaac"): R. Yehoshua ben Levi could not learn why Jacob invoked the God of Isaac and did not mention Abraham, until Yehuda ben Pedaya explained it to him.
• Charles's note — n. 196:1: "'Haran' — probably corrupt for 'Hebron'; cf. Gen. xxxvii. 14." n. 196:2: "'Well of the Oath' — Beersheba."
• Text note — The sacred-texts reprint obelizes the word: "from †Haran† from his house." CCEL prints "from Haran" without daggers.

44:2And Jacob remembered the dream that he had seen at Bethel, and he feared to go down into Egypt.

• MT — The dream is the Bethel dream (Gen. 28:10–22, not read for this chapter). The fear itself is answered in Gen. 46:3: "Fear not to go down to Egypt, for I will make you there into a great nation" (see v. 5).
• LXX — Gen. 46:3 (below, v. 5): "fear not to go down into Egypt, for I will make thee there a great nation."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 196:3: "Cf. xxvii. 22."

44:3And while he was thinking of sending word to Joseph to come to him, and that he would not go down, he remained there seven days, if perchance he could see a vision as to whether he should remain or go down.

• MT — No direct MT parallel. Genesis has no hesitation, no message to Joseph, and no seven-day wait; Jacob sacrifices at Beersheba and God speaks to him that night (Gen. 46:1–2).
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:4And he celebrated the harvest festival of the first-fruits with old grain, for in all the land of Canaan there was not a handful of seed [in the land], for the famine was over all the beasts and cattle and birds, and also over man.

• MT — Gen. 46:1 (above, v. 1): Jacob "offered sacrifices to the God of his father Isaac" at Beersheba. A harvest festival of first-fruits celebrated there with old grain is Jubilees' own; Genesis mentions no festival.
• LXX — Gen. 46:1 (above, v. 1): "he offered sacrifice to the God of his father Isaac."
• Targums — No Targum expansion on this verse.
• Midrash — BR 94 (above, v. 1): the cedars of Beersheba; the sacrifice "to the God of his father Isaac."
• Charles's note — n. 197:1: "Cf. Gen. xlvi. 1 (the feast was celebrated on the 15th of the third month)."
• Text note — CCEL reads "not a handful of seed [in the land]" with square brackets; the reprint reads "(in the land)" with parentheses.

44:5And on the sixteenth the Lord appeared unto him, and said unto him, 'Jacob, Jacob'; and he said, 'Here am I.' And He said unto him: 'I am the God of thy fathers, the God of Abraham and Isaac; fear not to go down into Egypt, for I will there make of thee a great nation I will go down with thee, and I will bring thee up (again), and in this land shalt thou be buried, and Joseph shall put his hands upon thy eyes.

• MT — Gen. 46:2–4. Gen. 46:2: "God called to Israel in a vision by night: 'Jacob! Jacob!' He answered, 'Here.'" Gen. 46:3: "I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation." Gen. 46:4: "I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph's hand shall close your eyes." Jubilees dates the vision to "the sixteenth" and adds "in this land shalt thou be buried."
• LXX — Gen. 46:2: "And God spoke to Israel in a night vision, saying, Jacob, Jacob; and he said, What is it?" (Brenton). Gen. 46:3: "And he says to him, I am the God of thy fathers; fear not to go down into Egypt, for I will make thee there a great nation." Gen. 46:4: "And I will go down with thee into Egypt, and I will bring thee up at the end; and Joseph shall put his hands on thine eyes."
• Targums — Onk. Gen. 46:2: "God said to Yisrael in a night vision, and He said, Yaakov, Yaakov. And he said, Here I am." Onk. Gen. 46:4: "I will go down with you to Egypt, and I will also surely bring you up again. Yoseif shall place his hand upon your eyes." PJ Gen. 46:2: "And the Lord spake to Israel in a prophecy of the night." PJ Gen. 46:4: "I am He who in My Word will go down with thee into Mizraim; I will regard the affliction of thy children, and My Word shall bring thee up from thence."
• Midrash — BR 94 (on Gen. 46:2–4): "'God spoke to Israel in the visions of the night, and said: Jacob, Jacob, and he said: Here I am' (Gen. 46:2). 'He said: I am God, the God of your father; do not fear to go down to Egypt, as I will make you a great nation there' (Gen. 46:3). 'I will go down with you to Egypt and I will also take you up again and Joseph will place his hand over your eyes' (Gen. 46:4)."
• Charles's note — n. 197:2: "Cf. xxvii. 24, xxxii. 23."
• Text note — The verse division differs: in the sacred-texts reprint, verse 5 ends at "make of thee a great nation," and verse 6 begins "I shall go down with thee, and I shall bring thee up (again), and in this land wilt thou be buried, and Joseph will put his hands upon thy eyes. Fear not; go down into Egypt." In CCEL, verse 5 runs on through "Joseph shall put his hands upon thy eyes," and verse 6 is only "Fear not; go down into Egypt." The wording is otherwise the same, and both numberings total 34 verses.

44:6Fear not; go down into Egypt.'

• MT — Gen. 46:3 (above, v. 5): "Fear not to go down to Egypt, for I will make you there into a great nation."
• LXX — Gen. 46:3 (above, v. 5): "fear not to go down into Egypt."
• Targums — No Targum expansion on this verse (see v. 5 for Onk. and PJ on Gen. 46:3–4).
• Midrash — BR 94 (above, v. 5): the visions of the night, Gen. 46:2–4.
• Charles's note — None (see the text note at v. 5 for the verse-division difference).

44:7And his sons rose up, and his sons' sons, and they placed their father and their possessions upon wagons.

• MT — Gen. 46:5–7. Gen. 46:5: "So Jacob set out from Beer-sheba. The sons of Israel put their father Jacob and their children and their wives in the wagons that Pharaoh had sent to transport him." Gen. 46:7: "he brought with him to Egypt his sons and grandsons, his daughters and granddaughters — all his offspring."
• LXX — Gen. 46:5: "And Jacob rose up from the well of the oath; and the sons of Israel took up their father, and the baggage, and their wives on the waggons, which Joseph sent to take them" (Brenton). Gen. 46:7: "The sons, and the sons of his sons with him; his daughters, and the daughters of his daughters; and he brought all his seed into Egypt."
• Targums — Onk. Gen. 46:5: "Yaakov rose up from Beer Sheva. The sons of Yisrael transported their father Yaakov, their children, their wives in the wagons that Pharaoh had sent to carry him." PJ Gen. 46:5: "And Jakob arose from Beer de Sheba; and the sons of Israel journeyed, with Jakob their father, their little ones, and their wives, in the waggons which Pharoh had sent to carry him."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:8And Israel rose up from the Well of the Oath on the sixteenth of this third month, and he went to the land of Egypt.

• MT — Gen. 46:5–6. Gen. 46:5 (above, v. 7): "So Jacob set out from Beer-sheba." Gen. 46:6: "and they took along their livestock and the wealth that they had amassed in the land of Canaan. Thus Jacob and all his offspring with him came to Egypt."
• LXX — Gen. 46:5 (above, v. 7). Gen. 46:6: "And they took up their goods, and all their property, which they had gotten in the land of Chanaan; they came into the land of Egypt, Jacob, and all his seed with him" (Brenton).
• Targums — Onk. Gen. 46:6: "They took their livestock and their possessions that they had acquired in the land of Canaan, and they came to Egypt; Yaakov and all his descendants with him." PJ Gen. 46:6: "They took their possessions and the substance which they had gotten in the land of Kenaan, and came into Mizraim, Jakob and all his sons with him."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:9And Israel sent Judah before him to his son Joseph to examine the Land of Goshen, for Joseph had told his brothers that they should come and dwell there that they might be near him.

• MT — Gen. 46:28: "He had sent Judah ahead of him to Joseph, to point the way before him to Goshen. So when they came to the region of Goshen." Jubilees' "to examine the Land of Goshen" renders the "point the way" (לְהוֹרֹת) of Genesis as a survey.
• LXX — Gen. 46:28: "And he sent Judas before him to Joseph, to meet him to the city of Heroes, into the land of Ramesses" (Brenton) — the LXX reads Goshen as the city of Heroonpolis, not as a district to be pointed out.
• Targums — Onk. Gen. 46:28: "He [Yaakov] sent Yehudah ahead of him to Yoseif, so that he might direct him to [clear a place before him in] Goshen." PJ Gen. 46:28: "And he sent Jehuda before him to Joseph to indicate the way before him, to subdue the pillars of the earth, and to provide him a house of dwelling in Goshena."
• Midrash — BR 95 (on Gen. 46:28): "'He sent Judah before him to Joseph, to guide him to Goshen.'… 'he sent Judah before him.' R. Ḥanina son of R. Aḥa, and R. Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study."
• Charles's note — n. 197:3: "'To show the way' (Gen. xlvi. 28)."

44:10And this was the goodliest (land) in the land of Egypt, and near to him, for all (of them) and also for the cattle.

• MT — Gen. 46:28 (above, v. 9): Goshen. Gen. 47:11: Joseph settled his father and brothers "in the best part of the land of Egypt" (בְּמֵיטַב הָאָרֶץ). Gen. 47:6: "the best of the land" for their cattle.
• LXX — Gen. 46:28 (above, v. 9): "into the land of Ramesses."
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:11And these are the names of the sons of Jacob who went into Egypt with Jacob their father.

• MT — Gen. 46:8: "These are the names of the Israelites, Jacob and his descendants, who came to Egypt. Jacob's first-born Reuben."
• LXX — Gen. 46:8: "And these are the names of the sons of Israel that went into Egypt with their father Jacob — Jacob and his sons. The first-born of Jacob, Ruben" (Brenton).
• Targums — Onk. Gen. 46:8: "These are the names of the sons of Yisrael who were coming to Egypt, Yaakov and his sons. The firstborn of Yaakov was Reuvein." PJ Gen. 46:8: "These are the names of the sons of Israel who came into Mizraim. Jakob and his sons. The firstborn of Jakob, Reuben."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:12Reuben, the First-born of Israel; and these are the names of his sons Enoch, and Pallu, and Hezron and Carmi-five.

• MT — Gen. 46:8–9. Gen. 46:9: "Reuben's sons: Enoch, Pallu, Hezron, and Carmi." Jubilees counts five — Reuben himself with his four sons.
• LXX — Gen. 46:9: "And the sons of Ruben; Enoch, and Phallus, Asron, and Charmi" (Brenton).
• Targums — Onk. Gen. 46:9: "The sons of Reuvein [were]: Chanoch, Phallu, Chetzron and Carmi." PJ Gen. 46:9: "And the sons of Reuben, Hanok and Phallu Hetsron and Karmi."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 197:4: "The number 70, according to our text, includes Jacob with his descendants. Another reckoning makes up the number by excluding Jacob himself: cf. Exod. i. 5 and Gen. xlvi. 15, 18, 21, 25, 27. The number 75, in Acts vii. 14, is due to the LXX of Exod. i. 5 and Deut. x. 22. There are certain differences in detail between the list in our text and the details given in Genesis; see Charles ad loc." n. 197:5: "The father is included in each case."

44:13Simeon and his sons; and these are the names of his sons: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul, the son of the Zephathite woman-seven.

• MT — Gen. 46:10: "Simeon’s sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Saul the son of a Canaanite woman." Jubilees counts seven — Simeon with his six sons — and calls Shaul's mother "the Zephathite woman" where Genesis says "a Canaanite woman."
• LXX — Gen. 46:10: "And the sons of Symeon; Jemuel, and Jamin, and Aod, and Achin, and Saar, and Saul, the son of a Chananitish woman" (Brenton).
• Targums — Onk. Gen. 46:10: "The sons of Shimon [were]: Yemueil, Yamin, Ohad, Yachin, Tzochar and Shaul, the son of the Canaanite woman." PJ Gen. 46:10: "The sons of Shimeon, Jemuel and Jamin, Ochad, Jakin, Sochar and Shaul: he is Zimri, who made the work of the Kenaanites in Shittim" — identifying Shaul with Zimri of Num. 25.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 198:1: "i.e. a native of the Canaanite city Zephath; cf. Judg. i. 17."

44:14Levi and his sons; and these are the names of his sons: Gershon, and Kohath, and Merari-four.

• MT — Gen. 46:11: "Levi’s sons: Gershon, Kohath, and Merari."
• LXX — Gen. 46:11: "And the sons of Levi; Gerson, Cath, and Merari" (Brenton).
• Targums — Onk. Gen. 46:11: "The sons of Leivi [were] Gershon, Kehas and Merari." PJ Gen. 46:11: "And the sons of Levi, Gershon, Kehath and Merari."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:15Judah and his sons; and these are the names of his sons: Shela, and Perez, and Zerah-four.

• MT — Gen. 46:12: "Judah’s sons: Er, Onan, Shelah, Perez, and Zerah — but Er and Onan had died in the land of Canaan; and Perez’s sons were Hezron and Hamul." Jubilees lists only the three living sons (Shela, Perez, Zerah) and counts four with Judah; Er and Onan are dealt with separately at v. 34.
• LXX — Gen. 46:12: "And the sons of Judas; Er, and Aunan, and Selom, and Phares, and Zara: and Er and Aunan died in the land of Chanaan" (Brenton).
• Targums — Onk. Gen. 46:12: "The sons of Yehudah [were]: Eir, Onan, Sheiloh, Peretz and Zorach. Eir and Onan died in the land of Canaan. The sons of Peretz were Chetzron and Chamul." PJ Gen. 46:12: "The sons of Jehuda, Er, Onan, Shelah, Pherets, and Zarach. But Er and Onan died, on account of their evil work in the land of Kenaan; and Shelah and Zarach had no children in the land of Kenaan."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:16Issachar and his sons; and these are the names of his sons: Tola, and Phua, and Jasub, and Shimron-five.

• MT — Gen. 46:13: "Issachar’s sons: Tola, Puvah, Iob, and Shimron." Contrast: Jubilees reads "Phua" and "Jasub" where the MT reads "Puvah" and "Iob."
• LXX — Gen. 46:13: "And the sons of Issachar; Thola, and Phua, and Asum, and Sambran" (Brenton) — the LXX agrees with Jubilees on "Phua" but gives "Asum" and "Sambran" for the last two names, against both Jubilees and the MT.
• Targums — Onk. Gen. 46:13: "The sons of Yissachar [were]: Tolah, Phuvah, Yov and Shimron" — following the MT. PJ Gen. 46:13: "The sons of Issakar, sages, and masters of reasoning, their names were Tola, Phua, Job, and Shimron" — "Phua" with the LXX and Jubilees, "Job" with the MT.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 198:2: "So LXX, Sam. and other versions. MT Puvah (Gen. xlvi. 13)." n. 198:3: "So Sam. (Gen. xlvi. 13) and LXX = MT Iob."

44:17Zebulon and his sons; and these are the names of his sons: Sered, and Elon, and Jahleel-four.

• MT — Gen. 46:14: "Zebulun’s sons: Sered, Elon, and Jahleel."
• LXX — Gen. 46:14: "And the sons of Zabulun, Sered, and Allon, and Achoel" (Brenton) — "Allon" and "Achoel" against the MT's "Elon" and "Jahleel," which Jubilees follows.
• Targums — Onk. Gen. 46:14: "The sons of Zevulun [were]: Sered, Eilon and Yachle'eil." PJ Gen. 46:14: "The sons of Zebulon, merchants, masters of commerce nourishing their brethren, the sons of Issakar, and receiving a reward like theirs; and their names were Sered, Elon, and Jahleel."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:18And these are the sons of Jacob and their sons whom Leah bore to Jacob in Mesopotamia, six, and their one sister, Dinah and all the souls of the sons of Leah, and their sons, who went with Jacob their father into Egypt, were twenty-nine, and Jacob their father being with them, they were thirty.

• MT — Gen. 46:15: "Those were the sons whom Leah bore to Jacob in Paddan-aram, in addition to his daughter Dinah. Persons in all, male and female: 33." Contrast: Genesis totals Leah's house at 33; Jubilees totals it at 29, or 30 with Jacob.
• LXX — Gen. 46:15: "These are the sons of Lea, which she bore to Jacob in Mesopotamia of Syria, and Dina his daughter; all the souls, sons and daughters, thirty-three" (Brenton).
• Targums — Onk. Gen. 46:15: "These are the sons of Leah that she bore to Yaakov in Padan Aram, along with his daughter Deenah. All the souls of his sons and daughters were thirty-three." PJ Gen. 46:15: "all the souls of his sons and his daughter; thirty and three."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 197:4 (above, v. 12): the two reckonings of the seventy.

44:19And the sons of Zilpah, Leah's handmaid, the wife of Jacob, who bore unto Jacob Gad and Ashur.

• MT — Gen. 46:16–18 (below, vv. 20–22). Gen. 46:18: "These were the descendants of Zilpah, whom Laban had given to his daughter Leah. These she bore to Jacob — 16 persons." Jubilees spells the second son "Ashur" where Genesis has "Asher."
• LXX — Gen. 46:18: "These are the sons of Zelpha, which Laban gave to his daughter Lea, who bore these to Jacob, sixteen souls" (Brenton).
• Targums — Onk. Gen. 46:18: "These are the sons of Zilpah, whom Lavan gave to his daughter, Leah. She bore these to Yaakov, sixteen souls." PJ Gen. 46:18: "These are the children of Zilpha, whom Laban gave to Leah his daughter, and she bare them to Jakob; sixteen souls."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:20And these are the names of their sons who went with him into Egypt. The sons of Gad: Ziphion, and Haggi, and Shuni, and Ezbon, \<and Eri\>, and Areli, and Arodi-eight.

• MT — Gen. 46:16: "Gad’s sons: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli" — seven sons. Jubilees lists the same seven names (with "Eri" in angle brackets) but totals eight.
• LXX — Gen. 46:16: "And the sons of Gad; Saphon, and Angis, and Sannis, and Thasoban, and Aedis, and Aroedis, and Areelis" (Brenton) — seven names.
• Targums — Onk. Gen. 46:16: "The sons of Gad [were]: Tzifyon, Chagi, Shuni, Etzbon, Eiri, Arodi, and Areili" — seven. PJ Gen. 46:16: "And the children of Gad, Sephon, Haggi, Suni, Ezbon, Eri, Arodi, and Areli" — seven.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — CCEL reads "\<and Eri\>" with angle brackets; the reprint reads "(and Eri)" with parentheses.

44:21And the sons of Asher: Imnah, and Ishvah, \<and Ishvi\>, and Beriah, and Serah, their one sister-six.

• MT — Gen. 46:17: "Asher’s sons: Imnah, Ishvah, Ishvi, and Beriah, and their sister Serah. Beriah’s sons: Heber and Malchiel." Jubilees lists five names (with "Ishvi" in angle brackets) but totals six; Genesis names five sons plus Serah, and two grandsons besides.
• LXX — Gen. 46:17: "And the sons of Aser; Jemna, Jessua, and Jeul, and Baria, and Sara their sister. And the sons of Baria; Chobor, and Melchiil" (Brenton).
• Targums — Onk. Gen. 46:17: "The sons of Asher [were]: Yimnah, Yishvah, Yishvi, and Beriah, and their sister, Serach. The sons of Beriah [were]: Chever and Malki'eil." PJ Gen. 46:17: "The children of Asher, Yimna, Yishvah, Yishvi, Beriah and Serach their sister, who was carried away while alive into the Garden (of Eden), because she had announced to Jakob that Joseph still lived."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — CCEL reads "\<and Ishvi\>" with angle brackets; the reprint reads "(and Ishvi)" with parentheses.

44:22All the souls were fourteen, and all those of Leah were forty-four.

• MT — Gen. 46:18 (above, v. 19): Zilpah's house, 16 persons. Gen. 46:15 (above, v. 18): Leah's house, 33 persons. Jubilees' arithmetic: Leah's 30 (v. 18) + Zilpah's 14 (this verse) = 44. But Genesis gives Zilpah 16, not 14 — Jubilees counts Gad's 8 + Asher's 6 = 14, omitting Zilpah's two sons Gad and Asher themselves from the count.
• LXX — Gen. 46:18 (above, v. 19): "sixteen souls."
• Targums — Onk. Gen. 46:18 and PJ Gen. 46:18 (above, v. 19): "sixteen souls."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 197:4 (above, v. 12).

44:23And the sons of Rachel, the wife of Jacob: Joseph and Benjamin.

• MT — Gen. 46:19: "The sons of Jacob’s wife Rachel were Joseph and Benjamin."
• LXX — Gen. 46:19: "And the sons of Rachel, the wife of Jacob; Joseph, and Benjamin" (Brenton).
• Targums — Onk. Gen. 46:19: "The sons of Rochel, Yaakov's wife [were]: Yoseif and Binyomin." PJ Gen. 46:19: "The sons of Rahel, wife of Jakob, Joseph and Benjamin."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:24And there were born to Joseph in Egypt before his father came into Egypt, those whom Asenath, daughter of Potiphar priest of Heliopolis bare unto him, Manasseh, and Ephraim-three.

• MT — Gen. 46:20: "To Joseph were born in the land of Egypt Manasseh and Ephraim, whom Asenath daughter of Poti-phera priest of On bore to him." Jubilees counts three — Joseph with his two sons.
• LXX — Gen. 46:20: "And there were sons born to Joseph in the land of Egypt, whom Aseneth, the daughter of Petephres, priest of Heliopolis, bore to him, even Manasses and Ephraim. And there were sons born to Manasses, which the Syrian concubine bore to him, even Machir. And Machir begot Galaad. And the sons of Ephraim, the brother of Manasses; Sutalaam, and Taam. And the sons of Sutalaam; Edom" (Brenton) — the LXX adds grandchildren of Joseph whom neither the MT nor Jubilees lists.
• Targums — Onk. Gen. 46:20: "In the land of Egypt, [sons] were born to Yoseif, which were born to him by Osnas, daughter of Poti Phera, priest [chief] of On; [they were] Menasheh and Ephraim." PJ Gen. 46:20: "And to Joseph were born two sons in the land of Mizraim, whom Asenath the daughter of Dinah, educated in the house of Potiphera prince of Tanis, bare, Menasheh and Ephraim" — Asenath as the daughter of Dinah, a detail neither Genesis nor Jubilees gives.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:25And the sons of Benjamin: Bela and Becher and Ashbel, Gera, and Naaman, and Ehi, and Rosh, and Muppim, and Huppim, and Ard-eleven.

• MT — Gen. 46:21: "Benjamin’s sons: Bela, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard" — ten sons. Jubilees lists the same ten names but totals eleven.
• LXX — Gen. 46:21: "And the sons of Benjamin; Bala, and Bochor, and Asbel. And the sons of Bala were Gera, and Noeman, and Anchis, and Ros, and Mamphim. And Gera begot Arad" (Brenton) — the LXX restructures the list into sons and grandsons of Benjamin.
• Targums — Onk. Gen. 46:21: "The sons of Binyomin [were]: Bela, Becher, Ashbeil, Geiroh, Naamon, Eichi, Rosh, Muppim, Chuppim and Ard" — ten, as the MT. PJ Gen. 46:21: "The sons of Benjamin, ten; and their names, according to the interpretation of Joseph his brother: Bela, who was swallowed up from him; Beker, who was the chosen of his mother; Eshbal, who went into captivity; Gera, who became a sojourner in a foreign land; Naaman, who was p…" — each name read as a reference to Joseph's fate.
• Midrash — BR 94 (on Gen. 46:21): "'And the sons of Benjamin: Bela, and Bekher, and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Ḥupim, and Ard' — when Joseph stood with Benjamin, he asked him: 'Do you have sons?' He said to him: 'Yes.' He said to him: 'How many?' He said to him: 'Ten.' He said: 'What are their names?' He said to him: 'I had one brother. His actions were fine and pleasant, and he was taken captive from me, and I gave them names based on his experience.'"
• Charles's note — None.

44:26And all the souls of Rachel were fourteen.

• MT — Gen. 46:22: "These were the descendants of Rachel who were born to Jacob — 14 persons in all." Jubilees' count: Joseph's 3 (v. 24) + Benjamin's 11 (v. 25) = 14.
• LXX — Gen. 46:22: "These are the sons of Rachel, which she bore to Jacob; all the souls eighteen" (Brenton) — the LXX totals eighteen, against the MT's fourteen and Jubilees' fourteen.
• Targums — Onk. Gen. 46:22: "These are the sons of Rochel that she bore to Yaakov. All the souls were fourteen." PJ Gen. 46:22: "These are the children of Rahel who were born unto Jakob, all the souls fourteen."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:27And the sons of Bilhah, the handmaid of Rachel, the wife of Jacob, whom she bare to Jacob, were Dan and Naphtali.

• MT — Gen. 46:23–25 (below, vv. 28–32). Gen. 46:25: "These were the descendants of Bilhah, whom Laban had given to his daughter Rachel. These she bore to Jacob — 7 persons in all."
• LXX — Gen. 46:25: "These are the sons of Balla, whom Laban gave to his daughter Rachel, who bore these to Jacob; all the souls, seven" (Brenton).
• Targums — Onk. Gen. 46:25: "These are the sons of Bilhah whom Lavan gave to his daughter Rochel. She bore these to Yaakov, seven souls in all." PJ Gen. 46:25: "These are the sons of Bilhah whom Laban gave to Rahel his daughter; and she bare them unto Jakob, all the souls seven."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:28And these are the names of their sons who went with them into Egypt. And the sons of Dan were Hushim, and Samon, and Asudi. and 'Ijaka, and Salomon-six.

• MT — Gen. 46:23: "Dan’s son: Hushim." Contrast: Genesis names a single son of Dan, Hushim; Jubilees names six — Hushim, Samon, Asudi, 'Ijaka, Salomon (five names listed, though the verse totals six).
• LXX — Gen. 46:23: "And the sons of Dan; Asom" (Brenton) — a single son, as the MT.
• Targums — Onk. Gen. 46:23: "The sons of Don [were] Chushim." PJ Gen. 46:23: "The sons of Dan, able men (or armed) and merchants, of whose numbers there is no end (or sum)."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 199:1: "in Gen. xlvi. 23 'Hushim' (MT) is mentioned alone."

44:29And they died the year in which they entered into Egypt, and there was left to Dan Hushim alone.

• MT — No direct MT parallel. Genesis says nothing of Dan's sons dying on entry into Egypt; Gen. 46:23 names Hushim alone, which is consistent with the result Jubilees reports but not with the event.
• LXX — No LXX parallel beyond Gen. 46:23 (above, v. 28).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 199:1 (above, v. 28).

44:30And these are the names of the sons of Naphtali Jahziel, and Guni and Jezer, and Shallum, and 'Iv.

• MT — Gen. 46:24: "Naphtali’s sons: Jahzeel, Guni, Jezer, and Shillem" — four sons. Contrast: Jubilees adds a fifth, 'Iv, whom Genesis does not name.
• LXX — Gen. 46:24: "And the sons of Nephthalim; Asiel, and Goni, and Issaar, and Sollem" (Brenton) — four sons.
• Targums — Onk. Gen. 46:24: "The sons of Naftali were: Yachtze'eil, Guni, Yeitzer and Shileim" — four. PJ Gen. 46:24: "And the sons of Naphtali, Jakzeel, Guni, Jetser, and Shillem" — four.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 199:2: "Cf. Gen. xlvi. 24 and 1 Chron. vii. 13: 'Iv is omitted in both texts."

44:31And 'Iv, who was born after the years of famine, died in Egypt.

• MT — No direct MT parallel. 'Iv appears in neither Genesis nor 1 Chronicles (see Charles's note at v. 30).
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 199:2 (above, v. 30).

44:32And all the souls of Rachel were twenty-six.

• MT — Gen. 46:22 (above, v. 26): Rachel's house, 14 persons. Contrast, within Jubilees itself: v. 26 above totals Rachel's souls at fourteen; this verse totals them at twenty-six. Neither figure matches a straightforward count of the names given (Joseph's 3 + Benjamin's 11 + Dan's 6 + Naphtali's 5 = 25, or with Bilhah's two sons Dan and Naphtali themselves, 27).
• LXX — Gen. 46:22 (above, v. 26): "all the souls eighteen."
• Targums — Onk. Gen. 46:22 and PJ Gen. 46:22 (above, v. 26): "fourteen."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

44:33And all the souls of Jacob which went into Egypt were seventy souls. These are his children and his children's children, in all seventy, but five died in Egypt before Joseph, and had no children.

• MT — Gen. 46:26–27. Gen. 46:26: "All the persons belonging to Jacob who came to Egypt — his own issue, aside from the wives of Jacob's sons — all these persons numbered 66." Gen. 46:27: "And Joseph’s sons who were born to him in Egypt were two in number. Thus the total of Jacob’s household who came to Egypt was seventy persons." The "five died in Egypt before Joseph" is Jubilees' own — presumably Dan's five sons (v. 29), though v. 31 also has 'Iv dying in Egypt.
• LXX — Gen. 46:26: "And all the souls that came with Jacob into Egypt, who came out of his loins, besides the wives of the sons of Jacob, even all the souls were sixty-six" (Brenton). Gen. 46:27: "And the sons of Joseph, who were born to him in the land of Egypt, were nine souls; all the souls of the house of Jacob who came with Joseph into Egypt, were seventy-five souls" — seventy-five, against the MT's seventy and Jubilees' seventy.
• Targums — Onk. Gen. 46:26: "all the souls totaled sixty-six." Onk. Gen. 46:27: "All the souls of the house of Yaakov that came to Egypt were seventy." PJ Gen. 46:27: "the sum of all the souls of the house of Jakob who came into Mizraim, seventy" — reached by adding Jochebed, daughter of Levi, "who was born among the hills in their journey to Mizraim."
• Midrash — BR 94 (on Gen. 46:26–27): "'All the people who were coming with Jacob to Egypt… were sixty-six' (Gen. 46:26). 'And the sons of Joseph, who were born to him in Egypt, were two people; all the people of the house of Jacob, who came to Egypt, were seventy' (Gen. 46:27)" — R. Levi in the name of R. Shmuel bar Naḥman discusses the count. PDRE 39: "When they came to the border of Egypt, all the males were enrolled (in genealogical lists to the number of) sixty-six, Joseph with his two sons in Egypt (made the total) sixty-nine. And it is written, 'With seventy persons thy fathers went down into Egypt' (Deut. 10:22). What did the Holy One, blessed be He, do? He entered into the number with them" — God Himself completes the seventy.
• Charles's note — n. 197:4 (above, v. 12).

44:34And in the land of Canaan two sons of Judah died, Er and Onan, and they had no children, and the children of Israel buried those who perished, and they were reckoned among the seventy Gentile nations.

• MT — Gen. 46:12 (above, v. 15): "Er and Onan had died in the land of Canaan." The burial by the children of Israel and the reckoning "among the seventy Gentile nations" have no counterpart in Genesis; the seventy nations are the Table of Nations of Gen. 10 (not read for this chapter).
• LXX — Gen. 46:12 (above, v. 15): "and Er and Aunan died in the land of Chanaan."
• Targums — Onk. Gen. 46:12 and PJ Gen. 46:12 (above, v. 15): "Eir and Onan died in the land of Canaan" / "Er and Onan died, on account of their evil work in the land of Kenaan."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 31 of 34: 1–2, 4–28, 30, 32–34 (no direct MT parallel: v. 3, v. 29, v. 31); LXX — 31 of 34: 1–2, 4–28, 30, 32–34 (no LXX parallel: v. 3, v. 29, v. 31); Targums — 27 of 34: 1, 5, 7–9, 11–28, 30, 32–34; Midrash — 7 of 34: 1, 4–6, 9, 25, 33; Charles's notes — 15 of 34: 1–2, 4–5, 9, 12–13, 16, 18, 22, 28–31, 33.

1. The numbers in the list. Genesis totals Leah's house at 33 (Gen. 46:15); Jubilees at 29, or 30 with Jacob (v. 18). Genesis names one son of Dan (Gen. 46:23); Jubilees names six (v. 28). Genesis names four sons of Naphtali (Gen. 46:24); Jubilees adds a fifth, 'Iv (v. 30). The LXX totals Rachel's house at eighteen (Gen. 46:22) and Jacob's household at seventy-five (Gen. 46:27), against seventy in the MT and in Jubilees (vv. 26, 33).

2. Rachel's souls, twice. Jubilees totals Rachel's souls at fourteen in v. 26 and at twenty-six in v. 32 — an internal inconsistency, not a difference between sources.

3. Counts against names. Jubilees 44:20 lists seven names of Gad but totals eight; v. 21 lists five names of Asher but totals six; v. 25 lists ten names of Benjamin but totals eleven; v. 28 lists five names of Dan but totals six.

Chapter 45 — Joseph Receives Jacob; Jacob's Death Cite

Joseph receives Jacob, and gives him Goshen, 1–7. Joseph acquires all the land and its inhabitants for Pharaoh, 8–12. Jacob dies and is buried in Hebron, 13–15. His books given to Levi, 16. (Cf. Gen. xlvi.28–30; xlvii.11–13, 19, 20, 23, 24, 28; l.13.) — Charles's heading to the chapter.

Chapter 45 only. Chapters 42–44 and 46–50 are covered in their own files.

Jubilees chapter 45 retells Genesis 46:28–30, 47:11–13, 19–20, 23–24, 28, and 48:22, 49:1, 28, 50:13: Joseph's reception of Jacob, the gift of Goshen, Joseph's acquisition of Egypt for Pharaoh, Jacob's seventeen years in Egypt, his blessing of his sons, his burial in Hebron, and the gift of his books to Levi. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis passages Jubilees is retelling.

LXX — the Greek Genesis reading where it differs from the MT or agrees with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Bereishit Rabbah 95, 100 and Pirkei de-Rabbi Eliezer 39 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

45:1And Israel went into the country of Egypt, into the land of Goshen, on the new moon of the fourth [2172 A.M]. month, in the second year of the third week of the forty-fifth jubilee.

• MT — Gen. 46:28: "He had sent Judah ahead of him to Joseph, to point the way before him to Goshen. So when they came to the region of Goshen." The date (new moon of the fourth month) is Jubilees' own.
• LXX — Gen. 46:28: "And he sent Judas before him to Joseph, to meet him to the city of Heroes, into the land of Ramesses" (Brenton).
• Targums — Onk. Gen. 46:28: "He [Yaakov] sent Yehudah ahead of him to Yoseif, so that he might direct him to [clear a place before him in] Goshen. They then came to the land of Goshen." PJ Gen. 46:28: "And he sent Jehuda before him to Joseph to indicate the way before him, to subdue the pillars of the earth, and to provide him a house of dwelling in Goshena."
• Midrash — BR 95 (on Gen. 46:28): "'He sent Judah before him to Joseph, to guide him to Goshen'… R. Ḥanina son of R. Aḥa, and R. Ḥanina, one said: To arrange a residence for him. And one said: To arrange an academy in which he would teach Torah matters and in which the tribes would study."
• Charles's note — None.
• Text note — CCEL reads "on the new moon of the fourth [2172 A.M]. month" with the date in brackets before "month"; the reprint reads "into the land of Goshen, on the new moon of the fourth month" with "2172 A.M." set on its own line.

45:2And Joseph went to meet his father Jacob, to the land of Goshen, and he fell on his father's neck and wept.

• MT — Gen. 46:29: "Joseph ordered his chariot and went to Goshen to meet his father Israel; he presented himself to him and, embracing him around the neck, he wept on his neck a good while."
• LXX — Gen. 46:29: "And Joseph having made ready his chariots, went up to meet Israel his father, at the city of Heroes; and having appeared to him, fell on his neck, and wept with abundant weeping" (Brenton).
• Targums — Onk. Gen. 46:29: "Yoseif harnessed his chariot, and went up to greet his father, Yisrael in Goshen. [When] he appeared before him, he fell on his neck, and wept on his neck for a long time." PJ Gen. 46:29 adds: "and his father, before he recognised him, worshipped him, and thus became liable to be shortened (or cut off) in his years" — Jacob worshipping Joseph, which neither Genesis nor Jubilees has.
• Midrash — PDRE 39: "Joseph heard that his father had come to the border of Egypt, and he took all the men who were with him, and he went to meet his father."
• Charles's note — None.

45:3And Israel said unto Joseph: 'Now let me die since I have seen thee, and now may the Lord God of Israel be blessed the God of Abraham and the God of Isaac who hath not withheld His mercy and His grace from His servant Jacob.

• MT — Gen. 46:30: "Then Israel said to Joseph, 'Now I can die, having seen for myself that you are still alive.'" The blessing of "the Lord God of Israel… the God of Abraham and the God of Isaac" is Jubilees' own expansion of the verse.
• LXX — Gen. 46:30: "And Israel said to Joseph, After this I will gladly die, since I have seen thy face, for thou art yet living" (Brenton).
• Targums — Onk. Gen. 46:30: "Yisrael said to Yoseif, Now I can [If I were to] die [now I will have been consoled]; after I have seen your face that you are alive." PJ Gen. 46:30: "And Israel said to Joseph, If at this time I die, I am Comforted: for with the death that the righteous die shall I die, after seeing thy face, because thou art yet alive."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:4It is enough for me that I have seen thy face whilst I am yet alive; yea, true is the vision which I saw at Bethel. Blessed be the Lord my God for ever and ever, and blessed be His name.'

• MT — Gen. 46:30 (above, v. 3): "Now I can die, having seen for myself that you are still alive." Contrast: Jubilees has Jacob say "whilst I am yet alive"; the MT has Jacob say he can die because Joseph is still alive ("that you are still alive"). The Bethel vision is Gen. 28 (not read for this chapter).
• LXX — Gen. 46:30 (above, v. 3): "since I have seen thy face, for thou art yet living."
• Targums — Onk. Gen. 46:30 and PJ Gen. 46:30 (above, v. 3): both have Jacob speak of Joseph being alive, as the MT.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 199:3: "MT (Gen. xlvi. 30) 'that thou art.'"
• Text note — The sacred-texts reprint obelizes the words: "whilst †I am† yet alive." CCEL prints them without daggers.

45:5And Joseph and his brothers eat bread before their father and drank wine, and Jacob rejoiced with exceeding great joy because he saw Joseph eating with his brothers and drinking before him, and he blessed the Creator of all things who had preserved him, and had preserved for him his twelve sons.

• MT — No direct MT parallel. Genesis never shows Joseph and his brothers eating bread and drinking wine before Jacob. The nearest passage is Gen. 43:34, where the brothers eat and drink with Joseph in Egypt — before Jacob's arrival.
• LXX — No LXX parallel beyond Gen. 43:34 (above).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:6And Joseph had given to his father and to his brothers as a gift the right of dwelling in the land of Goshen and in Rameses and all the region round about, which he ruled over before Pharaoh. And Israel and his sons dwelt in the land of Goshen, the best part of the land of Egypt and Israel was one hundred and thirty years old when he came into Egypt.

• MT — Gen. 47:11: "So Joseph settled his father and his brothers, giving them holdings in the choicest part of the land of Egypt, in the region of Rameses, as Pharaoh had commanded." Gen. 47:9 (not in Charles's heading, but the source of the age): Jacob tells Pharaoh, "The years of my sojourn [on earth] are one hundred and thirty" — Jubilees states the age here instead.
• LXX — Gen. 47:11: "And Joseph settled his father and his brethren, and gave them a possession in the land of Egypt, in the best land, in the land of Ramesses, as Pharao commanded" (Brenton).
• Targums — Onk. Gen. 47:11: "Yoseif settled his father and his brothers, and gave them a possession in the land of Egypt, in the best part of the land, in the land of Ramseis, as Pharaoh had ordered." PJ Gen. 47:11: "And Joseph brought his father and brethren to dwell, and gave them a possession in the land of Mizraim, in a goodly part of the country, in the country of Pilusin, as Pharoh had commanded."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 200:1: "Cf. Gen. xlvii. 11."
• Text note — The sacred-texts reprint reads "the best part of the land of Egypt; and Israel was one hundred and thirty years old…" with a semicolon where CCEL has "and Israel was…" without a stop.

45:7And Joseph nourished his father and his brethren and also their possessions with bread as much as sufficed them for the seven years of the famine.

• MT — Gen. 47:12: "Joseph sustained his father, and his brothers, and all his father’s household with bread, down to the little ones." Jubilees adds "and also their possessions" and the span "for the seven years of the famine."
• LXX — Gen. 47:12: "And Joseph gave provision to his father, and his brethren, and to all the house of his father, corn for each person" (Brenton).
• Targums — Onk. Gen. 47:12: "Yoseif provided his father, his brothers, and all his father’s household with bread according to [the needs of] the children." PJ Gen. 47:12: "And Joseph sustained his father and his brethren and all his father's house with bread, according to the need of their families."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 200:2: "MT (Gen. xlvii. 12) 'according to their families.'"

45:8And the land of Egypt suffered by reason of the famine, and Joseph acquired all the land of Egypt for Pharaoh in return for food, and he got possession of the people and their cattle and everything for Pharaoh.

• MT — Gen. 47:13, 19–20. Gen. 47:13: "Now there was no bread in all the world, for the famine was very severe; both the land of Egypt and the land of Canaan languished because of the famine." Gen. 47:19: "Take us and our land in exchange for bread, and we with our land will be serfs to Pharaoh." Gen. 47:20: "So Joseph gained possession of all the farmland of Egypt for Pharaoh, all the Egyptians having sold their fields because the famine was too much for them; thus the land passed over to Pharaoh."
• LXX — Gen. 47:13: "And there was no corn in all the land, for the famine prevailed greatly; and the land of Egypt, and the land of Chanaan, fainted for the famine" (Brenton). Gen. 47:20: "And Joseph bought all the land of the Egyptians, for Pharao; for the Egyptians sold their land to Pharao; for the famine prevailed against them, and the land became Pharao's."
• Targums — Onk. Gen. 47:20: "Yoseif bought all the land of Egypt for Pharaoh, for every Egyptian sold his field, because the famine was severe upon them. Thus the land became Pharaoh's [property.]" PJ Gen. 47:20: "And Joseph bought all the land of Mizraim for Pharoh; for the Mizraee sold every man his portion, because the famine prevailed over them."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:9And the years of the famine were accomplished, and Joseph gave to the people in the land seed and food that they might sow (the land) in the eighth year, for the river had overflowed all the land of Egypt.

• MT — Gen. 47:23: "Then Joseph said to the people, 'Whereas I have this day acquired you and your land for Pharaoh, here is seed for you to sow the land.'" The eighth year and the overflowing river are Jubilees' own dating and explanation; Genesis gives no year and no river.
• LXX — Gen. 47:23: "And Joseph said to all the Egyptians, Behold, I have bought you and your land this day for Pharao; take seed for you, and sow the land" (Brenton).
• Targums — Onk. Gen. 47:23: "Yoseif said to the people, Behold, I have today purchased you and your lands for Pharaoh. Here is seed, plant [it in] the soil." PJ Gen. 47:23: "And Joseph said to the people, Behold, I have this day bought you and your land for Pharoh: behold, (I give) you seed corn to sow the land."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:10For in the seven years of the famine it had (not) overflowed and had irrigated only a few places on the banks of the river, but now it overflowed and the Egyptians sowed the land, and it bore much corn that year.

• MT — No direct MT parallel. Genesis says nothing about the Nile's overflow during or after the famine; the river's behaviour is Jubilees' own explanation of the famine and its end.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — CCEL reads "it had (not) overflowed" with "(not)" in parentheses; the sacred-texts reprint reads "it had not overflowed" without brackets.

45:11And this was the first year of [2178 A.M.] the fourth week of the forty-fifth jubilee.

• MT — No direct MT parallel. This verse is pure Jubilees chronology.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:12And Joseph took of the corn of the harvest the fifth part for the king and left four parts for them for food and for seed, and Joseph made it an ordinance for the land of Egypt until this day.

• MT — Gen. 47:24: "And when harvest comes, you shall give one-fifth to Pharaoh, and four-fifths shall be yours as seed for the fields and as food for you and those in your households, and as nourishment for your children."
• LXX — Gen. 47:24: "And there shall be the fruits of it; and ye shall give the fifth part to Pharao, and the four remaining parts shall be for yourselves, for seed for the earth, and for food for you, and all that are in your houses" (Brenton).
• Targums — Onk. Gen. 47:24: "When it produces [the produce is gathered] you must give a fifth to Pharaoh. Four parts shall be yours for seed for your fields and for your food, and for those [the people] of your households, and for food for your little ones." PJ Gen. 47:24: "and at the time of the ingathering of your produce you shall give the fifth part to Pharoh, and four parts shall be yours, for the seeding of your land, and for food and for provision for your houses and little ones."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

45:13And Israel lived in the land of Egypt seventeen years, and all the days which he lived were three jubilees, one hundred and forty-seven years, and he died in the fourth [2188 A.M.] year of the fifth week of the forty-fifth jubilee.

• MT — Gen. 47:28: "Jacob lived seventeen years in the land of Egypt, so that the span of Jacob’s life came to one hundred and forty-seven years."
• LXX — Gen. 47:28: "And Jacob survived seventeen years in the land of Egypt; and Jacob's days of the years of his life were a hundred and forty-seven years" (Brenton).
• Targums — Onk. Gen. 47:28: "Yaakov lived in the land of Egypt seventeen years. The days of Yaakov, the years of his life were one hundred and forty seven years." PJ Gen. 47:28: "And Jakob lived in the land of Mizraim seventeen years. And the sum of the days of Jakob, of the days of his life, was a hundred and forty and seven years."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — CCEL reads "he died in the fourth [2188 A.M.] year of the fifth week"; the reprint reads "he died in the fourth year of the fifth week of the forty-fifth jubilee" with "2188 A.M." set on its own line after the paragraph.

45:14And Israel blessed his sons before he died and told them everything that would befall them in the land of Egypt; and he made known to them what would come upon them in the last days, and blessed them and gave to Joseph two portions in the land.

• MT — Gen. 49:1: "And Jacob called his sons and said, 'Come together that I may tell you what is to befall you in days to come.'" Gen. 49:28: "All these were the tribes of Israel, twelve in number, and this is what their father said to them as he bade them farewell, addressing to each a parting word appropriate to him." Gen. 48:22: "And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow" — contrast: Genesis gives Joseph one portion more than his brothers; Jubilees gives him two portions.
• LXX — Gen. 49:1: "And Jacob called his sons, and said to them, Assemble yourselves, that I may tell you what shall happen to you in the last days" (Brenton). Gen. 48:22: "And I give to thee Sicima, a select portion above thy brethren, which I took out of the hand of the Amorites with my sword and bow."
• Targums — Onk. Gen. 49:1: "Yaakov called for his sons and said, Gather around and I will tell you what will happen to you in latter days." PJ Gen. 49:1 expands: "And Jakob called his sons and said to them, Purify yourselves from uncleanness, and I will show you the hidden mysteries, the ends concealed, the recompense of reward for the righteous, the retribution of the wicked." Onk. Gen. 48:22: "I have given you one share more than your brothers, which I took from the hand of the Amorite with my sword [prayer] and with my bow [plea]." PJ Gen. 48:22: "I have given to thee the city of Shekem, one portion for a gift above thy brethren."
• Midrash — BR 100 (on Gen. 49:28 and 50:12): "'Jacob concluded commanding his sons.' 'His sons did to him just as he commanded them' (Gen. 50:12). These, in addition to Gen. 49:29, are the verses which mention Jacob's commands to his sons. The first was regarding idol worship… The second was regarding blessing the Name…" BR 100 (on Gen. 49:28): "'This is what their father Jacob spoke to them' (Gen. 49:28) is not written here, but rather, 'their father.' Another man like me is destined to bless you and from the place that I concluded, he will begin, as it is stated: 'This is the blessing [that Moses, the man of God, blessed the children of Israel with before his death]' (Deut. 33:1)."
• Charles's note — n. 201:1: "Cf. Gen. xlix. i ff." n. 201:2: "Cf. Gen. xlvii. 22." (Both notes are printed at the foot of p. 201, on the following sacred-texts page; see the Scope section.)

45:15And he slept with his fathers, and he was buried in the double cave in the land of Canaan, near Abraham his father in the grave which he dug for himself in the double cave in the land of Hebron.

• MT — Gen. 49:33: "When Jacob finished his instructions to his sons, he drew his feet into the bed and, breathing his last, he was gathered to his kin." Gen. 50:12–13: "Thus his sons did for him as he had instructed them. His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpelah, the field near Mamre, which Abraham had bought for a burial site from Ephron the Hittite."
• LXX — Gen. 50:13: "So his sons carried him up into the land of Chanaan, and buried him in the double cave, which cave Abraam bought for possession of a burying place, of Ephrom the Chettite, before Mambre" (Brenton). "The double cave" matches Jubilees' wording exactly.
• Targums — Onk. Gen. 50:13: "His sons carried him to the land of Canaan, and buried him in the cave of the field of Machpeilah, which Avraham purchased along with the field, for a possession as a burial place, from Ephron, the Chittite, facing Mamrei." PJ Gen. 50:13: "But when his sons had brought him into the land of Kenaan, and the thing was heard by Esau the Wicked, he journeyed from the mountain of Gebala with many legions, and came to Hebron, and would not suffer Joseph to bury his father in the Double [Cave]" — Esau disputing the burial, which neither Genesis nor Jubilees has.
• Midrash — BR 100 (on Gen. 50:5): "'My father administered an oath to me, saying: Behold, I am dying; in my grave that I dug [kariti] for myself in the land of Canaan, bury me there' — when Jacob stood with Esau, [when they divided Isaac's estate,] he said to him: 'What do you want, money or a burial plot?' He said to him: 'What would this…'" (the passage as returned breaks off there). PDRE 39: "In the hour of the death of Jacob he called to his son Joseph, and said to him: O my son! Swear to me by the covenant of circumcision that thou wilt take me up to the burial-place of my fathers in the land of Canaan to the Cave of Machpelah. The ancients used to swear by the covenant of circumcision prior to the giving of the Torah, as it is said, 'Put, I pray thee, thy hand under my thigh' (Gen. 47:29), and 'he sware unto him' (Gen. 47:31)." And when they came to the Cave, "Esau came against them from Mount Horeb to stir up strife, saying: The Cave of Machpelah is mine… Chushim, the son of Dan, had defective hearing and speech, and he said to them: Why are we sitting here?… He drew his sword and cut off Esau's head with the sword, and took the head into the Cave of Machpelah."
• Charles's note — n. 201:3: "Cf. Gen. l. 13."

45:16And he gave all his books and the books of his fathers to Levi his son that he might preserve them and renew them for his children until this day.

• MT — No direct MT parallel. Genesis says nothing of Jacob giving books to Levi. (The "books of his fathers" continue the book's own chain of transmission; cf. Jub. 32:23–26, not read for this chapter.)
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 201:4: "Note that the tribal traditions are represented by our author as in the keeping of the priests (Levi and his descendants)."

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 12 of 16: 1–4, 6–9, 12–15 (no direct MT parallel: v. 5, v. 10, v. 11, v. 16); LXX — 12 of 16: 1–4, 6–9, 12–15 (no LXX parallel: v. 5, v. 10, v. 11, v. 16); Targums — 12 of 16: 1–4, 6–9, 12–15 (no Targum expansion: v. 5, v. 10, v. 11, v. 16); Midrash — 4 of 16: 1–2, 14–15; Charles's notes — 6 of 16: 4, 6–7, 14–16.

1. Joseph's portions (v. 14). Genesis (Gen. 48:22) gives Joseph one portion more than his brothers; Jubilees gives him two portions.

2. "Whilst I am yet alive" (v. 4). Jubilees has Jacob speak of his own life; the MT (Gen. 46:30), LXX, and both Targums have him speak of Joseph being alive. Charles's note 199:3 records the difference.

Chapter 46 — Death of Joseph; Oppression of Israel Cite

Prosperity of Israel in Egypt, 1–2. Death of Joseph, 3–5. War between Egypt and Canaan during which the bones of all the sons of Jacob except Joseph are buried at Hebron, 6–11. Egypt oppresses Israel, 12–16. (Cf. Gen. l.22, 25–6; Exod. i.6–14.) — Charles's heading to the chapter.

Chapter 46 only. Chapters 42–45 and 47–50 are covered in their own files.

Jubilees chapter 46 retells Genesis 50:22–26 and Exodus 1:6–14, with a long expansion found in no biblical text: a war between Egypt and Canaan during which the bones of Jacob's sons (except Joseph's) are carried to Hebron for burial. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Genesis and Exodus passages Jubilees is retelling.

LXX — the Greek Genesis and Exodus readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Shemot Rabbah 1 and Bereishit Rabbah 100 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

46:1And it came to pass that after Jacob died the children of Israel multiplied in the land of Egypt, and they became a great nation, and they were of one accord in heart, so that brother loved brother and every man helped his brother, and they increased abundantly and multiplied exceedingly, ten [2242 A.M.] weeks of years, all the days of the life of Joseph.

• MT — Exod. 1:7: "But the Israelites were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them." Gen. 47:27: "Thus Israel settled in the country of Egypt, in the region of Goshen; they acquired holdings in it, and were fertile and increased greatly." The harmony — "brother loved brother and every man helped his brother" — is Jubilees' own.
• LXX — Exod. 1:7: "And the children of Israel increased and multiplied, and became numerous and grew exceedingly strong, and the land multiplied them" (Brenton).
• Targums — Onk. Exod. 1:7: "The B'nei Yisrael were fruitful and prolific, and their population multiplied. They were exceedingly mighty, and the land was filled with them." PJ Exod. 1:7: "And the souls of Israel increased, and multiplied children, and became strong, and prevailed greatly, and the land was filled with them."
• Midrash — SR 1 (on Exod. 1:6–7): "'Joseph died along with all his brothers and that entire generation' (Exod. 1:6). Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel. 'The children of Israel were fruitful, propagated, increased, and grew exceedingly, and the land filled with them' (Exod. 1:7)."
• Charles's note — n. 201:5: "Cf. Exod. i."

46:2And there was no Satan nor any evil all the days of the life of Joseph which he lived after his father Jacob, for all the Egyptians honoured the children of Israel all the days of the life of Joseph.

• MT — No direct MT parallel. Nothing in Genesis or Exodus says Satan was absent in Joseph's lifetime, or that the Egyptians honoured Israel while he lived.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — SR 1 (above, v. 1): as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel — the same boundary (the lifetime of Joseph's generation) for the good years.
• Charles's note — n. 201:6: "Cf. xxiii. 29."

46:3And Joseph died being a hundred and ten years old; seventeen years he lived in the land of Canaan, and ten years he was a servant, and three years in prison, and eighty years he was under the king, ruling all the land of Egypt.

• MT — Gen. 50:22, 26. Gen. 50:22: "So Joseph and his father’s household remained in Egypt. Joseph lived one hundred and ten years." Gen. 50:26: "Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt." The division of the 110 years (17 + 10 + 3 + 80) is Jubilees' own arithmetic.
• LXX — Gen. 50:22: "And Joseph dwelt in Egypt, he and his brethren, and all the family of his father; and Joseph lived a hundred and ten years" (Brenton). Gen. 50:26: "And Joseph died, aged an hundred and ten years; and they prepared his corpse, and put him in a coffin in Egypt."
• Targums — Onk. Gen. 50:22: "Yoseif lived in Egypt, he and his father's household. Yoseif lived one hundred and ten years." Onk. Gen. 50:26: "Yoseif died being a hundred and ten years old. They embalmed him and he was placed in a coffin in Egypt." PJ Gen. 50:22 and 50:26 are the same in substance.
• Midrash — BR 100 (on Gen. 50:22): "'Joseph resided in Egypt, he, and his father's household; Joseph lived one hundred and ten years' (Gen. 50:22). 'Joseph resided in Egypt…' — there are six pairs whose years were equal: Rebecca and Kehat, Levi and Amram, Joseph and Joshua, Samuel and Solomon, Moses and Hillel the elder, Rabbi Yoḥanan ben Zakkai and Rabbi Akiva."
• Charles's note — n. 201:7: "Cf. Gen. l. 22, 26; Exod. i. 6."

46:4And he died and all his brethren and all that generation.

• MT — Exod. 1:6: "Joseph died, and all his brothers, and all that generation."
• LXX — Exod. 1:6: "And Joseph died, and all his brethren, and all that generation" (Brenton).
• Targums — Onk. Exod. 1:6: "Yoseif died. All his brothers and all that generation [also died.]" PJ Exod. 1:6: "And Joseph died, and after him died all his brethren, and all that generation."
• Midrash — SR 1 (above, v. 1): "'Joseph died along with all his brothers and that entire generation' (Exod. 1:6). Teaching that as long as one of those who descended to Egypt was alive, the Egyptians did not enslave Israel."
• Charles's note — None.

46:5And he commanded the children of Israel before he died that they should carry his bones with them when they went forth from the land of Egypt.

• MT — Gen. 50:25: "So Joseph made the sons of Israel swear, saying, 'When God has taken notice of you, you shall carry up my bones from here.'"
• LXX — Gen. 50:25: "And Joseph adjured the sons of Israel, saying, At the visitation with which God shall visit you, then ye shall carry up my bones hence with you" (Brenton).
• Targums — Onk. Gen. 50:25: "Yoseif made the sons of Yisrael swear, saying, God will surely consider you, and you shall bring my bones up from here." PJ Gen. 50:25 expands: "And Joseph adjured the sons of Israel to say to their sons Behold, you will be brought into servitude in Mizraim; but you shall not presume to go up out of Mizraim until the time that two Deliverers shall come, and say to you…"
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 202:1: "Cf. Gen. l. 25."

46:6And he made them swear regarding his bones, for he knew that the Egyptians would not again bring forth and bury him in the land of Canaan, for Makamaron, king of Canaan, while dwelling in the land of Assyria, fought in the valley with the king of Egypt and slew him there, and pursued after the Egyptians to the gates of 'Ermon.

• MT — No direct MT parallel. The oath is Gen. 50:25 (above, v. 5); the war with Makamaron, king of Canaan, is found in no biblical text.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 202:2: "Cf. Test. Simeon viii. 3 f. ('For the bones of Joseph the Egyptians guarded in the tombs of the kings. For the sorcerers told them that on the departure of the bones of Joseph there should be throughout all the land darkness and gloom,' etc.)." n. 202:3: "Identification unknown." (Makamaron.) n. 202:4: "'Ermon — i.e. Heroônpolis (close to the desert)."
• Text note — CCEL reads "Makamaron" and "'Ermon"; the reprint reads "Mâkamârôn" and "’Êrmôn" with diacritics.

46:7But he was not able to enter, for another, a new king, had become king of Egypt, and he was stronger than he, and he returned to the land of Canaan, and the gates of Egypt were closed, and none went out and none came into Egypt.

• MT — No direct MT parallel. The "new king" echoes Exod. 1:8, "A new king arose over Egypt who did not know Joseph" (see v. 12), but the closed gates and the war are Jubilees' own.
• LXX — No LXX parallel beyond Exod. 1:8 (below, v. 12).
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 202:5: "? Rameses III (1202–1171), founder of the 20th dynasty, who repulsed an invasion of peoples from the north and twice marched through Canaan, and in North Canaan defeated the invaders. The war between Egypt and Canaan, mentioned in our text, is referred to in Test. Simeon viii. 2. A war between Cush and Egypt, in which Moses led the Egyptians, is referred to by Josephus (Ant. ii. 10). In Chron. Jerahmeel xlv. it is between Cush and Syria."

46:8And Joseph died in the forty-sixth jubilee, in the sixth week, in the second year, and they buried him in the land of Egypt, and [2242 A.M.] all his brethren died after him.

• MT — Gen. 50:26 (above, v. 3): "Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt." The jubilee date is Jubilees' own.
• LXX — Gen. 50:26 (above, v. 3): "And Joseph died, aged an hundred and ten years; and they prepared his corpse, and put him in a coffin in Egypt."
• Targums — Onk. Gen. 50:26 (above, v. 3). PJ Gen. 50:26: "And Joseph died, the son of a hundred and ten years. And they embalmed him with perfumes, and laid him in an ark, and submerged him in the midst of the Nilos of Mizraim" — Joseph's coffin sunk in the Nile, which neither Genesis nor Jubilees has.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — CCEL reads "and all his brethren died after him"; the reprint reads "and his brethren died after him" (no "all").

46:9And the king of Egypt went forth to war with the king of Canaan [2263 A.M.] in the forty-seventh jubilee, in the second week in the second year, and the children of Israel brought forth all the bones of the children of Jacob save the bones of Joseph, and they buried them in the field in the double cave in the mountain.

• MT — No direct MT parallel. The burial of Jacob's sons at Hebron (other than Joseph, whose bones await the Exodus) is found in no biblical text; Genesis records only Jacob's own burial in the cave of Machpelah (Gen. 50:13).
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

46:10And the most (of them) returned to Egypt, but a few of them remained in the mountains of Hebron, and Amram thy father remained with them.

• MT — No direct MT parallel. Nothing in Genesis or Exodus has Israelites remaining in the mountains of Hebron, or Amram there, before the Exodus.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 203:1: "This interesting statement apparently implies that some of the Hebrew tribes were already in Canaan before the Exodus. Or is it a reminiscence of the fact that the tribe of Judah absorbed some South Canaanitish tribes which were never in Egypt? Cf. Burney in Journal of Theological Studies, 1908, pp. 321–352." (Printed at the foot of p. 203, on the following sacred-texts page.)

46:11And the king of Canaan was victorious over the king of Egypt, and he closed the gates of Egypt.

• MT — No direct MT parallel.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

46:12And he devised an evil device against the children of Israel of afflicting them and he said unto the people of Egypt: 'Behold the people of the children of Israel have increased and multiplied more than we.

• MT — Exod. 1:8–9. Exod. 1:8: "A new king arose over Egypt who did not know Joseph." Exod. 1:9:

  וַיֹּאמֶר אֶל־עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ

  ("And he said to his people, 'Look, the Israelite people are much too numerous for us'"). In Jubilees the speaker is the king of Canaan who has closed the gates of Egypt (vv. 7, 11); in Exodus it is the new king of Egypt.
• LXX — Exod. 1:8: "And there arose up another king over Egypt, who knew not Joseph" (Brenton). Exod. 1:9: "And he said to his nation, Behold, the race of the children of Israel is a great multitude, and is stronger than we."
• Targums — Onk. Exod. 1:9: "He said to his people, 'Behold, the people of the B'nei Yisrael are becoming too numerous and strong for us.'" PJ Exod. 1:9: "And he said to his people, Behold now, the people of the house of Israel are many, and are stronger than we."
• Midrash — SR 1 (on Exod. 1:9): "'He said to his people: Behold, the nation of the children of Israel is more numerous and mighty than us' (Exod. 1:9). 'He said to his people' — he began with the counsel first; therefore, he was punished first. He began with the counsel first, as it is written: 'He said to his people.' He was punished first, as it is written: 'Upon you, upon your people, and upon all your servants, [the frogs will come up]' (Exod. 8:4)."
• Charles's note — None.

46:13Come and let us deal wisely with them before they become too many, and let us afflict them with slavery before war come upon us and before they too fight against us; else they will join themselves unto our enemies and get them up out of our land, for their hearts and faces are towards the land of Canaan.'

• MT — Exod. 1:10: "Let us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground." Jubilees adds "for their hearts and faces are towards the land of Canaan" — in Exodus the fear is that Israel will leave the land; in Jubilees the fear is that their hearts are already turned toward Canaan.
• LXX — Exod. 1:10: "come then, let us deal craftily with them, lest at any time they be increased, and whensoever war shall happen to us, these also shall be added to our enemies, and having prevailed against us in war, they will depart out of the land" (Brenton).
• Targums — Onk. Exod. 1:10: "Come let us deal wisely with him [them]. Lest he [they] increase so much, that, if there is war, he [they] will join our enemies and fight [a war] against us, driving us [and they will go up] from the land." PJ Exod. 1:10: "Come, let us take counsel against them in these matters, to diminish them that they multiply not, so as that, should war be arrayed against us, they be not added to our adversaries, and destroy us that not one of us be left."
• Midrash — No parallel in the Midrashim read for this verse in particular.
• Charles's note — None.

46:14And he set over them taskmasters to afflict them with slavery; and they built strong cities for Pharaoh, Pithom, and Raamses and they built all the walls and all the fortifications which had fallen in the cities of Egypt.

• MT — Exod. 1:11: "So they set taskmasters over them to oppress them with forced labor; and they built garrison cities for Pharaoh: Pithom and Raamses." The rebuilding of "all the walls and all the fortifications which had fallen" is Jubilees' own — a consequence of the war of vv. 6–11.
• LXX — Exod. 1:11: "And he set over them task-masters, who should afflict them in their works; and they built strong cities for Pharao, both Pitho, and Ramesses, and On, which is Heliopolis" (Brenton) — a third city, On (Heliopolis), which neither the MT nor Jubilees names.
• Targums — Onk. Exod. 1:11: "They appointed conscription [cruel] officers over him [them] to oppress him [them] with their burdens [work]. He [B'nei Yisrael] built supply cities for Pharaoh, Pisom and Ramseis." PJ Exod. 1:11: "And they set over them work-masters to afflict them in their servitude; and they builded walled cities to become Pharoh's treasure-places, Tanis and Pilusin" — different city names (Tanis and Pelusium) from the MT's Pithom and Raamses.
• Midrash — SR 1 (on Exod. 1:11): "They imposed upon them taskmasters in order to afflict them with their burdens, and they built storage cities for Pharaoh, Pitom and Raamses (Exod. 1:11). 'They imposed upon him [alav],' — although the verse is generally translated 'they imposed upon them taskmasters in order to afflict them with their burdens,' the object of the sentence is actually written in singular." SR 1 also records Pharaoh's four decrees: first, "he decreed and commanded the taskmasters to pressure them so that they would produce their quota and they would not sleep at home. He thought to diminish their procreation. He said: If they do not sleep at home they will not have children."
• Charles's note — n. 203:2: "So LXX (Exod. i. 11); MT =? 'store cities.'" (Printed at the foot of p. 203, on the following sacred-texts page.)

46:15And they made them serve with rigour, and the more they dealt evilly with them, the more they increased and multiplied.

• MT — Exod. 1:12–13. Exod. 1:12: "But the more they were oppressed, the more they increased and spread out, so that the [Egyptians] came to dread the Israelites." Exod. 1:13: "The Egyptians ruthlessly imposed upon the Israelites the various labors that they made them perform."
• LXX — Exod. 1:12: "But as they humbled them, by so much they multiplied, and grew exceedingly strong; and the Egyptians greatly abhorred the children of Israel" (Brenton). Exod. 1:13: "And the Egyptians tyrannised over the children of Israel by force."
• Targums — Onk. Exod. 1:12: "But the more [the Egyptians] oppressed him [them], the more [the B'nei Yisrael] increased and spread [became strong]. [The Egyptians] came to loathe the B'nei Yisrael." PJ Exod. 1:12: "But as much as they depressed them, so much they multiplied, and so much they prevailed, and the Mizraee were troubled in their lives before the sons of Israel."
• Midrash — SR 1 (on Exod. 1:12): "'But the more they would afflict it, the more it would increase and the more it would proliferate; they were disgusted by the children of Israel' (Exod. 1:12). 'But the more they would afflict it, the more it would increase and the more it would proliferate.' 'The more they increased and the more they proliferated is not stated, but rather, 'it would increase and it would proliferate.'"
• Charles's note — None.

46:16And the people of Egypt abominated the children of Israel

• MT — Exod. 1:12: "so that the [Egyptians] came to dread the Israelites" (וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל). Exod. 1:14: "they made life bitter for them with harsh labor at mortar and bricks and with all sorts of tasks in the field."
• LXX — Exod. 1:12: "and the Egyptians greatly abhorred the children of Israel" (Brenton) — "abhorred" matches Jubilees' "abominated" against the MT's "came to dread."
• Targums — Onk. Exod. 1:12: "[The Egyptians] came to loathe the B'nei Yisrael." PJ Exod. 1:12: "the Mizraee were troubled in their lives before the sons of Israel." Onk. Exod. 1:14: "They made their lives bitter with harsh labor involving mortar and bricks, and all kinds of work in the fields."
• Midrash — SR 1 (on Exod. 1:12, above, v. 15): "they were disgusted by the children of Israel."
• Charles's note — None.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 10 of 16: 1, 3–5, 8, 12–16 (no direct MT parallel: v. 2, v. 6, v. 7, v. 9, v. 10, v. 11); LXX — 10 of 16: 1, 3–5, 8, 12–16 (no LXX parallel: v. 2, v. 6, v. 7, v. 9, v. 10, v. 11); Targums — 10 of 16: 1, 3–5, 8, 12–16 (no Targum expansion: v. 2, v. 6, v. 7, v. 9, v. 10, v. 11); Midrash — 8 of 16: 1–4, 12, 14–16; Charles's notes — 8 of 16: 1–3, 5–7, 10, 14.

1. The war with Canaan (vv. 6–11). The whole episode — Makamaron king of Canaan, the closed gates of Egypt, the burial of the brothers' bones at Hebron, Israelites remaining in the mountains of Hebron — has no biblical parallel. Charles's notes point instead to Testament of Simeon viii, Josephus (Ant. ii. 10), and Chronicle of Jerahmeel xlv, none of which was opened for this chapter.

2. The third city (v. 14). The LXX of Exod. 1:11 adds a third store-city, "On, which is Heliopolis"; Pseudo-Jonathan names two different cities altogether, Tanis and Pelusium. The MT and Jubilees agree on Pithom and Raamses.

3. "Abominated" (v. 16). The LXX's "greatly abhorred" matches Jubilees' "abominated" against the MT's "came to dread."

Chapter 47 — Birth of Moses; Moses slays the Egyptian and flees Cite

Birth of Moses, 1–4. His discovery by Pharaoh's daughter and his education, 5–9. He slays an Egyptian, 10–11, and flees to Midian, 12. (Cf. Exod. i. 22; ii. 2–15.) — Charles's heading to the chapter.

Chapter 47 only. Chapters 42–46 and 48–50 are covered in their own files.

Jubilees chapter 47 retells Exodus 1:22 and 2:1–15 — the birth of Moses, his discovery by Pharaoh's daughter, his education at court, and his flight to Midian. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Exodus passages Jubilees is retelling.

LXX — the Greek Exodus readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Shemot Rabbah 1 and Pirkei de-Rabbi Eliezer 48 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

47:1And in the seventh week, in the forty-seventh jubilee, in the third year, [2303 A.M.] thy father went forth from the land of Canaan, and thou wast born in the fourth week, in the sixth year of it, in the forty-eighth jubilee; this was the time of tribulation on the children of Israel.

• MT — No direct MT parallel. The dates (47th jubilee, 3rd year; 48th jubilee, 6th year; 2330 A.M. in the reprint) are Jubilees' own chronology. The nearest biblical background is Exod. 2:1, "A certain member of the house of Levi went and took to wife a woman of Levi."
• LXX — No LXX parallel beyond Exod. 2:1: "And there was a certain man of the tribe of Levi, who took to wife one of the daughters of Levi" (Brenton).
• Targums — PJ Exod. 2:1 names the man: "And Amram, a man of the tribe of Levi, went and returned to live in marriage with Jokeved his wife, whom he had put away on account of the decree of Pharoh." Onk. Exod. 2:1: "A man of the house of Levi went and married the daughter of Levi."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 203:3: "i.e. Moses' father, Amram."

47:2And Pharaoh, king of Egypt, issued a command regarding them, that they should cast their male children into the river.

• MT — Exod. 1:22: "Then Pharaoh charged all his people, saying, 'Every boy that is born you shall throw into the Nile, but let every girl live.'"
• LXX — Exod. 1:22: "And Pharao charged all his people, saying, Whatever male child shall be born to the Hebrews, cast into the river; and every female, save it alive" (Brenton).
• Targums — Onk. Exod. 1:22: "Pharaoh then commanded all his people, saying, 'Every boy who is born [to the Hebrews] must be thrown into the river; but every girl shall be allowed to live.'" PJ Exod. 1:22: "But when Pharoh saw this, he commanded all his people, saying, Every male child that is born to the Jehudaee you shall cast into the river; but every daughter you may spare."
• Midrash — SR 1 (on Exod. 1:22): "'Pharaoh commanded all his people, saying: Every son that is born, you shall cast him into the Nile, and every daughter you shall keep alive' (Exod. 1:22). 'Pharaoh commanded all his people,' Rabbi Yosei ben Rabbi Ḥanina says: He issued the decree even against his own people. Why did he do so? It is because his astrologers said to him: 'The redeemer of Israel has already been conceived by his mother, but we do not know whether he is Israelite or Egyptian.'"
• Charles's note — None.

47:3And they cast them in for seven months until the day that thou wast born and thy mother hid thee for three months, and they told concerning her to Pharaoh.

• MT — Exod. 2:2: "The woman conceived and bore a son; and when she saw how beautiful he was, she hid him for three months." The seven months of casting is Jubilees' own; Exodus says nothing of it, nor of the mother being reported to Pharaoh.
• LXX — Exod. 2:2: "And she conceived, and bore a male child; and having seen that he was fair, they hid him three months" (Brenton).
• Targums — Onk. Exod. 2:2: "The woman conceived and bore a son. She saw that he was [exceptionally] good, and she kept him hidden for three months." PJ Exod. 2:2: "And the woman conceived and bare a son at the end of six months; and she saw him to be a child of steadfastness, (or, of steadfast life,) and hid him three months, which made the number nine."
• Midrash — SR 1 (on Exod. 2:2): "'The woman conceived and bore a son; she saw that he was good and she hid him for three months' (Exod. 2:2). 'The woman conceived and bore a son' — Rabbi Yehuda said: Her birth is juxtaposed with her conception; just as her conception was painless, so too, her birth was painless. From here it is derived that righteous women were not included in the verdict of Eve. 'She saw that he was good [tov].'" PDRE 48: "Rabbi Simeon said: They called him Ṭob (good), as it is said, 'And when she saw him that he was good' (Ex. 2:2). They concealed him in a house of the earth for three months. After three months she put him in an ark of bulrushes, and she cast him upon the bank of the river."
• Charles's note — None.
• Text note — The reprint divides vv. 3–4 differently from CCEL: the reprint's v. 3 runs through "thy mother hid thee for three months…" (i.e. it includes what CCEL puts in v. 4a), and the reprint's v. 4 begins with the making of the ark. The wording is the same; only the split point differs.

47:4And she made an ark for thee, and covered it with pitch and asphalt, and placed it in the flags on the bank of the river, and she placed thee in it seven days, and thy mother came by night and suckled thee, and thy sister Miriam guarded thee from the birds by day.

• MT — Exod. 2:3: "When she could hide him no longer, she got a wicker basket for him and caulked it with bitumen and pitch. She put the child into it and placed it among the reeds by the bank of the Nile." Exod. 2:4: "And his sister stationed herself at a distance, to learn what would befall him." The seven days in the ark, the night suckling, and the guarding from the birds are Jubilees' own.
• LXX — Exod. 2:3: "And when they could no longer hide him, his mother took for him an ark, and besmeared it with bitumen, and cast the child into it, and put it in the ooze by the river" (Brenton). Exod. 2:4: "And his sister was watching from a distance, to learn what would happen to him."
• Targums — Onk. Exod. 2:3: "When she could no longer hide him, she took a papyrus box and coated it with clay and tar. She placed the child in it, and placed it in the reeds near the bank of the river." PJ Exod. 2:3: "But she could conceal him no longer, for the Mizraee had become aware of him. And she took an ark of papyrus, (tunes,) and coated it with bitumen and pitch, and placed the child within it, and laid him among the reeds on the bank of the river." PJ Exod. 2:4: "And Miriam his sister stood at a distance to take knowledge of what would be done to him."
• Midrash — SR 1 (on Exod. 2:3): "'She took for him a wicker basket' — why wicker? Rabbi Elazar said: Because for the righteous, their property is dearer to them than their bodies. 'And coated it with clay and with pitch' — clay inside and pitch outside, so that this righteous one would not smell a foul odour." PDRE 48 (above, v. 3): "After three months she put him in an ark of bulrushes, and she cast him upon the bank of the river."
• Charles's note — None.

47:5And on that day Tharmuth, the daughter of Pharaoh, came to bathe in the river, and she heard thy voice crying, and she told her maidens to bring thee unto her, and they brought thee unto her in the ark, and she took thee out of the ark, and she had compassion on thee.

• MT — Exod. 2:5–6. Exod. 2:5: "The daughter of Pharaoh came down to bathe in the Nile, while her maidens walked along the Nile. She spied the basket among the reeds and sent her handmaid to fetch it." Exod. 2:6: "When she opened it, she saw that it was a child, a boy crying. She took pity on it and said, 'This must be a Hebrew child.'" The MT gives Pharaoh's daughter no name.
• LXX — Exod. 2:5: "And the daughter of Pharao came down to the river to bathe; and her maids walked by the river's side, and having seen the ark in the ooze, she sent her maid, and took it up" (Brenton). Exod. 2:6: "And having opened it, she sees the babe weeping in the ark: and the daughter of Pharao had compassion on it, and said, This is one of the Hebrews' children."
• Targums — Onk. Exod. 2:5: "Pharaoh's daughter went down to bathe by the river, while her maids walked along the river's edge. She saw the box among the reeds and sent her maid and she fetched it." PJ Exod. 2:5: "And the Word of the Lord sent forth a burning sore and inflammation of the flesh upon the land of Mizraim; and the daughter of Pharoh came down to refresh herself at the river." PJ Exod. 2:6: "And she opened, and saw the child, and, behold, the babe wept; and she had compassion upon him, and said, This is one of the children of the Jehudaee."
• Midrash — PDRE 48 (on Exod. 2:5): "All things are revealed before the Holy One, blessed be He. Now Bithyah, the daughter of Pharaoh, was smitten sorely with leprosy and she was not able to bathe in hot water." Contrast: PDRE names Pharaoh's daughter Bithyah; Jubilees names her Tharmuth; the MT names her not at all.
• Charles's note — n. 204:1: "Thermuthis (Josephus, Ant. ii. 9, 5, 7)."

47:6And thy sister said unto her: 'Shall I go and call unto thee one of the Hebrew women to nurse and suckle this babe for thee?' And she said unto her: 'Go.'

• MT — Exod. 2:7–8. Exod. 2:7: "Then his sister said to Pharaoh’s daughter, 'Shall I go and get you a Hebrew nurse to suckle the child for you?'" Exod. 2:8: "And Pharaoh’s daughter answered, 'Yes.' So the girl went and called the child’s mother."
• LXX — Exod. 2:7: "And his sister said to the daughter of Pharao, Wilt thou that I call to thee a nurse of the Hebrews, and shall she suckle the child for thee?" (Brenton). Exod. 2:8: "And the daughter of Pharao said, Go: and the young woman went, and called the mother of the child."
• Targums — Onk. Exod. 2:7: "[The infant's] sister said to Pharaoh's daughter, 'Shall I go and call to you a nursing [mother] from the Hebrew women to nurse the child for you?'" PJ Exod. 2:7: "And his sister said to Pharoh's daughter, May I go and call for thee a nursing woman from the Jehudesses, to suckle the babe for thee?"
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

47:7And she went and called thy mother Jochebed, and Pharaoh's daughter gave her wages, and she nursed thee.

• MT — Exod. 2:9: "And Pharaoh’s daughter said to her, 'Take this child and nurse it for me, and I will pay your wages.' So the woman took the child and nursed it."
• LXX — Exod. 2:9: "And the daughter of Pharao said to her, Take care of this child, and suckle it for me, and I will give thee the wages; and the woman took the child, and suckled it" (Brenton).
• Targums — Onk. Exod. 2:9: "Pharaoh's daughter said to her [the child's mother], 'Take this child and nurse him for me, and I will pay your fee.' The woman took the child and nursed it." PJ Exod. 2:9: "And the daughter of Pharoh said, Take this child and suckle it for me, and I will give thee thy wages. And the woman took the child and suckled him."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The reprint's v. 7 includes the words "And she said (unto her): 'Go.'" at its start (i.e. the end of CCEL's v. 6); the wording is otherwise the same.

47:8And afterwards, when thou wast grown up, they brought thee unto the daughter of Pharaoh, and thou becamest her son, and Amram thy father taught thee writing, and after thou hadst completed three weeks thou didst go forth to court.

• MT — Exod. 2:10: "When the child grew up, she brought him to Pharaoh’s daughter, who made him her son. She named him Moses, explaining, 'I drew him out of the water.'" The teaching of writing by Amram and the three weeks at court are Jubilees' own.
• LXX — Exod. 2:10: "And when the boy was grown, she brought him to the daughter of Pharao, and he became her son; and she called his name, Moses, saying, I took him out of the water" (Brenton).
• Targums — Onk. Exod. 2:10: "When the child grew up, she brought him to Pharaoh's daughter, and he became her son. She named him Moshe, for she said, 'I drew him from the water.'" PJ Exod. 2:10: "And the child grew, and was brought to Pharoh's daughter, and he was beloved by her as a son; and she called his name Mosheh, Because, said she, I drew him out of the water of the river."
• Midrash — No parallel in the Midrashim read for the teaching of writing or the three weeks at court.
• Charles's note — n. 204:2: "Cf. Exod. vi. 20; Num. xxvi. 59." (Jochebed, Moses' mother.) n. 204:3: "Contrast Acts vii. 22." (Acts 7:22: "Moses was learned in all the wisdom of the Egyptians" — cited by Charles, not opened for this chapter.)
• Text note — The reprint's v. 8 begins at "they brought thee unto the daughter of Pharaoh" (i.e. it omits what CCEL puts in v. 8a, "And afterwards, when thou wast grown up,") — the wording is otherwise the same.

47:9And thou didst go forth and didst see an Egyptian smiting one of the Hebrews of thy brethren.

• MT — Exod. 2:11: "Some time after that, when Moses had grown up, he went out to his kinsfolk and witnessed their labors. He saw an Egyptian beating a Hebrew, one of his kinsmen."
• LXX — Exod. 2:11: "And it came to pass in that length of time, that Moses having grown, went out to his brethren the sons of Israel: and having noticed their distress, he sees an Egyptian smiting a certain Hebrew of his brethren the children of Israel" (Brenton).
• Targums — Onk. Exod. 2:11: "It was in those days when Moshe was grown that he [began] to go out to his brethren, and he saw their burdens [hard labor]. [One day] he saw an Egyptian beating one of his Hebrew brethren." PJ Exod. 2:11: "And in those days when Mosheh was grown up, he went forth to his brethren, and saw the anguish of their souls, and the greatness of their toil. And he saw a Mizraite man strike a Jewish man of his brethren."
• Midrash — PDRE 48 (on Exod. 2:11): "All the household of Pharaoh's palace were (helping) to educate (Moses), as it is said, 'And it came to pass in those days, when Moses was grown up, that he went out unto his brethren' (Ex. 2:11). Moses went into the camp of Israel, and saw one of the taskmasters of Pharaoh smiting one of the sons of Kohath, the Levites, for they were his brethren."
• Charles's note — None.

47:10And thou didst slay the Egyptian and hide him in the sand, and on the second day thou didst find two of the children of Israel striving together, and thou didst say to him that did the wrong: 'Why dost thou smite thy brother?'

• MT — Exod. 2:12–13. Exod. 2:12: "He turned this way and that and, seeing no one about, he struck down the Egyptian and hid him in the sand." Exod. 2:13: "When he went out the next day, he found two Hebrews fighting; so he said to the offender, 'Why do you strike your fellow?'"
• LXX — Exod. 2:12: "And having looked round this way and that way, he sees no one; and he smote the Egyptian, and hid him in the sand" (Brenton). Exod. 2:13: "And having gone out the second day he sees two Hebrew men fighting; and he says to the injurer, Wherefore smitest thou thy neighbour?"
• Targums — Onk. Exod. 2:12: "He [Moshe] looked all around and [when] he saw that no man was there [watching], he killed the Egyptian and hid his body in the sand." PJ Exod. 2:12: "and Mosheh turned, and considered in the wisdom of his mind, and understood that in no generation would there arise a proselyte from that Mizraite man, and that none of his children's children would ever be converted; and he slew the Egyptian with the sword of his mouth, and hid him in the sand" — Moses killed the Egyptian with the sword of his mouth (the Divine Name), which neither Exodus nor Jubilees has. PJ Exod. 2:13: "And he went out the second day, and looked; and, behold, Dathan and Abiram, men of the Jehudaee contended; and seeing Dathan put forth his hand against Abiram to smite him, he said to him, Wherefore dost thou smite thy companion?"
• Midrash — PDRE 48 (on Exod. 2:13): "He went forth on the second day, and saw two Hebrew men striving. Who were they? Dathan and Abiram, as it is said, 'And he said to him that did the wrong, Wherefore smitest thou thy fellow?' (Ex. 2:13). Dathan said to him: What! Dost thou wish to kill me with the sword of thy mouth as thou didst kill the Egyptian yesterday."
• Charles's note — None.
• Text note — CCEL reads "thou didst and two of the children of Israel striving together" (evidently a misprint); the reprint reads "thou didst find two of the children of Israel striving together."

47:11And he was wroth and indignant, and said: 'Who made thee a prince and a judge over us? Dost thou seek to slay me as thou didst slay the Egyptian yesterday?' And thou didst fear and flee on account of these words.

• MT — Exod. 2:14: "He retorted, 'Who made you chief and ruler over us? Do you mean to kill me as you killed the Egyptian?' Moses was frightened, and thought: Then the matter is known!"
• LXX — Exod. 2:14: "And he said, Who made thee a ruler and a judge over us? wilt thou slay me as thou yesterday slewest the Egyptian? Then Moses was alarmed, and said, If it be thus, this matter has become known" (Brenton).
• Targums — Onk. Exod. 2:14: "He [the wicked one] said, 'Who made you a man, officer and judge over us? Do you intend to kill me as you killed the Egyptian?' Moshe was frightened, and he said, 'So [Certainly] the matter is known.'" PJ Exod. 2:14: "And Dathan said to him, Who is he who hath appointed thee a chief man and a judge over us? Wilt thou kill me, said he, as thou didst the Mizraite? And Mosheh was afraid, and said, Verily, the thing has become known."
• Midrash — PDRE 48 (on Exod. 2:14, above, v. 10): "Dathan said to him: What! Dost thou wish to kill me with the sword of thy mouth as thou didst kill the Egyptian yesterday, as it is said, 'Who made thee a prince and a judge over us? Speakest thou to kill me, as thou killedst the Egyptian?' (Ex. 2:14)."
• Charles's note — None.

47:12[2372 A.M.] And thy brethren and thy sons are witnesses to thee, and thou hast not been a witness to them.

• MT — No direct MT parallel. Exod. 2:15: "When Pharaoh learned of the matter, he sought to kill Moses; but Moses fled from Pharaoh. He arrived in the land of Midian, and sat down beside a well." The flight to Midian is the background of the following chapter, not of this verse, which is an address to Moses' descendants.
• LXX — No direct LXX parallel. Exod. 2:15 (Brenton): "And Pharao heard this matter, and sought to slay Moses; and Moses departed from the presence of Pharao, and dwelt in the land of Madiam; and having come into the land of Madiam, he sat on the well."
• Targums — No direct Targum parallel. Onk. Exod. 2:15: "Pharaoh heard about the matter, and he planned to kill Moshe. Moshe fled from Pharaoh, and resided in the land of Midian, and he sat [lived] near the well." PJ Exod. 2:15: "And Pharoh heard this thing, and sought to kill Mosheh; and Mosheh escaped before Pharoh, to dwell in the land of Midian. And he sat by a well."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The reprint gives the date as "[2351–2372 A.M.]"; CCEL gives "[2351-]…[2372 A.M.]" split across the verse.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 10 of 12: 2–11 (no direct MT parallel: v. 1, v. 12); LXX — 10 of 12: 2–11 (no LXX parallel: v. 1, v. 12); Targums — 11 of 12: 1–11 (no Targum expansion: v. 12); Midrash — 7 of 12: 2–5, 9–11; Charles's notes — 3 of 12: 1, 5, 8.

1. The name of Pharaoh's daughter (v. 5). The MT gives her no name; Jubilees calls her Tharmuth; PDRE 48 calls her Bithyah; Charles's note points to Josephus's Thermuthis (Ant. ii. 9, 5, 7).

2. The sword of the mouth (v. 10). Pseudo-Jonathan has Moses kill the Egyptian "with the sword of his mouth" — the Divine Name — and PDRE 48 repeats it ("kill me with the sword of thy mouth as thou didst kill the Egyptian yesterday"). Neither Exodus nor Jubilees has it.

3. "Thou didst and two" (v. 10). CCEL's "thou didst and two of the children of Israel striving together" is evidently a misprint; the reprint reads "thou didst find two."

Chapter 48 — Moses returns; the ten plagues; the Red Sea Cite

Moses returns from Midian to Egypt. Mastêmâ seeks to slay him on the way, 1–3. The ten plagues, 4–11. Israel goes forth out of Egypt: the destruction of the Egyptians on the Red Sea, 12–19. (Cf. Exod. ii.15; iv.19, 24; vii. seqq.) — Charles's heading to the chapter.

Chapter 48 only. Chapters 42–47 and 49–50 are covered in their own files.

Jubilees chapter 48 retells Exodus 2:15, 4:19, 24, and 7–14 — Moses' return from Midian, the attack at the lodging-place, the ten plagues, and the drowning of the Egyptians in the Red Sea — with one governing addition of its own: the prince Mastêmâ, who stands behind the attack on Moses, behind the Egyptian sorcerers, and behind Pharaoh's pursuit, and who is bound and loosed by the angels on fixed days. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Exodus passages Jubilees is retelling, and Genesis 15:13–14 behind verse 8.

LXX — the Greek Exodus and Genesis readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Shemot Rabbah 5, 9, 12, 21 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

48:1And in the sixth year of the third week of the forty-ninth jubilee thou didst depart and dwell <in [2372 A.M.] the land of Midian>, five weeks and one year. And thou didst return into Egypt in the second week in the second year in the fiftieth jubilee.

• MT — Exod. 2:15: "When Pharaoh learned of the matter, he sought to kill Moses; but Moses fled from Pharaoh. He arrived in the land of Midian, and sat down beside a well." The duration — five weeks and one year — and the jubilee dates are Jubilees' own.
• LXX — Exod. 2:15: "And Pharao heard this matter, and sought to slay Moses; and Moses departed from the presence of Pharao, and dwelt in the land of Madiam; and having come into the land of Madiam, he sat on the well" (Brenton).
• Targums — Onk. Exod. 2:15: "Pharaoh heard about the matter, and he planned to kill Moshe. Moshe fled from Pharaoh, and resided in the land of Midian, and he sat [lived] near the well." PJ Exod. 2:15: "And Pharoh heard this thing, and sought to kill Mosheh; and Mosheh escaped before Pharoh, to dwell in the land of Midian. And he sat by a well."
• Midrash — No parallel in the Midrashim read for the five weeks and one year in Midian.
• Charles's note — n. 205:1: "Cf. Exod. ii. 15." n. 205:2: "Cf. Exod. iv. 19." (Exod. 4:19: "Go back to Egypt, for all those who sought to kill you are dead.")

48:2And thou thyself knowest what He spake unto thee on [2410 A.M.] Mount Sinai, and what prince Mastêmâ desired to do with thee when thou wast returning into Egypt <on the way when thou didst meet him at the lodging-place>.

• MT — Exod. 4:24: "At a night encampment on the way, G OD encountered him and sought to kill him." In Exodus it is God (or, as the JPS note has it, an angel acting on God's behalf) who seeks to kill Moses; in Jubilees it is the prince Mastêmâ. The bracketed words "on the way when thou didst meet him at the lodging-place" are Charles's restoration of a lacuna.
• LXX — Exod. 4:24: "And it came to pass that the angel of the Lord met him by the way in the inn, and sought to slay him" (Brenton) — the LXX already has an angel where the MT has God.
• Targums — Onk. Exod. 4:24: "He [Moshe] was along the way, in the inn, [an Angel of] Adonoy confronted him, and wanted to kill him." PJ Exod. 4:24: "But it was on the way, in the place of lodging that the angel of the Lord met him, and sought to kill him, because Gershom his son had not been circumcised, inasmuch as Jethro his father-in-law had not permitted him to circumcise him: but Eliezer had been circumcised."
• Midrash — SR 5 (on Exod. 4:24): "'It was on the way at the lodging, the Lord met him, and sought to kill him' (Exodus 4:24). 'It was on the way at the lodging' — circumcision is dear, as Moses's punishment for [not performing] it was not delayed for even one moment. Therefore, when he was on the way and was preparing the lodging and was indolent in circumcising his son Elazar, immediately, 'the Lord met him, and sought to kill him.'"
• Charles's note — n. 205:3: "Here, as in our text, the agency of Satan is substituted for that of Jahveh. Cf. Exod. iv. 24. Another instance in xvii. 16. Cf. 1 Chron. xxi. 1 with 2 Sam. xxiv. 1."
• Text note — The reprint reads "dwell in the land of Midian" (no angle brackets); CCEL reads "\<in the land of Midian\>".

48:3Did he not with all his power seek to slay thee and deliver the Egyptians out of thy hand when he saw that thou wast sent to execute judgment and vengeance on the Egyptians?

• MT — Exod. 4:24 (above, v. 2). The purpose — to deliver the Egyptians from Moses' hand — is Jubilees' own.
• LXX — Exod. 4:24 (above, v. 2).
• Targums — Onk. and PJ Exod. 4:24 (above, v. 2).
• Midrash — SR 5 (on Exod. 4:24, above, v. 2).
• Charles's note — n. 205:4: "The explanation of Exod. iv. 24 given here is peculiar to our author. The real explanation is that Moses had failed to circumcise his son, 'so Targ. Ps.-Jon. in loc.' — that is, Pseudo-Jonathan Exod. 4:24 (above, v. 2): Gershom had not been circumcised because Jethro had not permitted it."

48:4And I delivered thee out of his hand, and thou didst perform the signs and wonders which thou wast sent to perform in Egypt against Pharaoh, and against all his house, and against his servants and his people.

• MT — Exod. 7:3: "But I will harden Pharaoh's heart, that I may multiply My signs and marvels in the land of Egypt." Exod. 7:6: "This Moses and Aaron did; as G OD commanded them, so they did."
• LXX — Exod. 7:6: "And Moses and Aaron did as the Lord commanded them, so did they" (Brenton).
• Targums — Onk. Exod. 7:6: "Moshe and Aharon did so. They did exactly as Adonoy commanded them." PJ Exod. 7:6: "And Mosheh and Aharon did as the Lord commanded them, even so did they."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

48:5And the Lord executed a great vengeance on them for Israel's sake, and smote them through (the plagues of) blood and frogs, lice and dog-flies, and malignant boils breaking forth in blains; and their cattle by death; and by hail-stones, thereby He destroyed everything that grew for them; and by locusts which devoured the residue which had been left by the hail, and by darkness; and <by the death> of the first-born of men and animals, and on all their idols the Lord took vengeance and burned them with fire.

• MT — The ten plagues, in Exodus order: blood, Exod. 7:20–21 ("all the water in the Nile was turned into blood… and the fish in the Nile died"); frogs, Exod. 8:2 ("the frogs came up and covered the land of Egypt"); lice, Exod. 8:12–13 ("Aaron held out his arm with the rod and struck the dust of the earth, and vermin came upon human and animal"); dog-flies (swarms of insects), Exod. 8:17, 20 ("I will let loose swarms of insects against you… Heavy swarms of insects invaded Pharaoh's palace"); boils, Exod. 9:9–10 ("cause an inflammation breaking out in boils on human and animal throughout the land of Egypt"); cattle, Exod. 9:6 ("all the livestock of the Egyptians died, but of the livestock of the Israelites not one died"); hail, Exod. 9:23, 25 ("the hail struck down all that were in the open, both human and animal; the hail also struck down all the grasses of the field"); locusts, Exod. 10:14–15 ("they ate up all the grasses of the field and all the fruit of the trees that the hail had left"); darkness, Exod. 10:22 ("thick darkness descended upon all the land of Egypt for three days"); first-born, Exod. 12:29 ("In the middle of the night G OD struck down all the [male] first-born in the land of Egypt, from the first-born of Pharaoh who sat on the throne to the first-born of the captive"); idols, Exod. 12:12 ("and I will mete out punishments to all the gods of Egypt").
• LXX — Exod. 12:12: "And I will go through the land of Egypt in that night, and will smite every first-born in the land of Egypt both man and beast, and on all the gods of Egypt will I execute vengeance: I am the Lord" (Brenton). Exod. 12:29: "And it came to pass at midnight that the Lord smote all the first-born in the land of Egypt, from the first-born of Pharao that sat on the throne, to the first-born of the captive-maid in the dungeon, and the first-born of all cattle" (Brenton). The LXX of the remaining plague verses was not extracted for this chapter.
• Targums — Onk. Exod. 12:12: "I will pass through [become revealed in] the land of Egypt on that night, and I will strike [kill] every first-born in the land of Egypt, from man to beast; and against all the gods of Egypt, I will execute judgments, I am Adonoy." PJ Exod. 12:12: "And I will be revealed in the land of Mizraim in the majesty of My glory this night, and with Me ninety thousand myriads of destroying angels; and I will slay all the firstborn in the land of Mizraim, of man and of beast, and against all the idols of Mizraim I will execute judgments" — ninety thousand myriads of destroying angels accompany God, where the MT has God alone.
• Midrash — SR 12 (on Exod. 9:23): "These plagues — three by Aaron, three by Moses, three by the Holy One blessed be He, and one by means of all of them. Blood, frogs, and lice, which were on the earth, were by Aaron. Hail, locusts, and darkness, which were in the air, were by Moses. Boils, pestilence, and the death of the firstborn, which were by the hand of the Holy One blessed be He, were in the heavens. The swarms of insects, which were by means of all of them, were by Aaron, Moses, and the Holy One blessed be He."
• Charles's note — n. 205:5: "For the enumeration of the ten plagues see below, verse 7, and the note on it. The order here is that of the MT."
• Text note — The reprint reads "(by the death)" in parentheses; CCEL reads "\<by the death\>" in angle brackets.

48:6And everything was sent through thy hand, that thou shouldst declare (these things) before they were done, and thou didst speak with the king of Egypt before all his servants and before his people.

• MT — Exod. 7:2: "You shall repeat all that I command you, and your brother Aaron shall speak to Pharaoh to let the Israelites depart from his land." Exod. 7:6: "This Moses and Aaron did; as G OD commanded them, so they did."
• LXX — Exod. 7:6 (above, v. 4).
• Targums — Onk. and PJ Exod. 7:6 (above, v. 4).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

48:7And everything took place according to thy words; ten great and terrible judgments came on the land of Egypt that thou mightest execute vengeance on it for Israel.

• MT — Exod. 7:3 (above, v. 4): "I will harden Pharaoh's heart, that I may multiply My signs and marvels in the land of Egypt." Exod. 9:14: "For this time I will send all My plagues upon your person, and your courtiers, and your people, in order that you may know that there is none like Me in all the world."
• LXX — Exod. 7:3: "And I will harden the heart of Pharao, and I will multiply my signs and wonders in the land of Egypt" (Brenton).
• Targums — Onk. Exod. 7:3: "I will harden Pharaoh's heart, [in order to] increase My signs and wonders in the land of Egypt." PJ Exod. 7:3: "But I will harden the disposition of Pharoh's heart to multiply My signs and My wonders in the land of Mizraim."
• Midrash — SR 12 (above, v. 5): the division of the plagues — three by Aaron, three by Moses, three by the Holy One, and one by all of them.
• Charles's note — None.

48:8And the Lord did everything for Israel's sake, and according to His covenant, which he had ordained with Abraham that He would take vengeance on them as they had brought them by force into bondage.

• MT — Gen. 15:13–14. Gen. 15:13: "Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years;" Gen. 15:14: "but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth."
• LXX — Gen. 15:13: "And it was said to Abram, Thou shalt surely know that thy seed shall be a sojourner in a land not their own, and they shall enslave them, and afflict them, and humble them four hundred years" (Brenton). Gen. 15:14: "And the nation whomsoever they shall serve I will judge; and after this, they shall come forth hither with much property."
• Targums — Onk. Gen. 15:13: "And He [Adonoy] said to Avram: Know for sure that your descendants will be foreigners in a land that is not theirs. They will enslave them and oppress them [for] four hundred years." Onk. Gen. 15:14: "But also that nation whom they will serve I will judge; afterwards they will leave with great wealth." PJ Gen. 15:14: "and also that the people whom they shall serve I will judge with two hundred and fifty plagues, and afterwards they shall go forth into liberty with great riches" — two hundred and fifty plagues, where the MT has only "I will execute judgment."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 206:1: "Cf. Gen. xv. 13, 14."

48:9And the prince Mastêmâ stood up against thee, and sought to cast thee into the hands of Pharaoh, and he helped the Egyptian sorcerers,

• MT — Exod. 7:11–12. Exod. 7:11: "Then Pharaoh, for his part, summoned the sages and the sorcerers; and the Egyptian priestly magicians, in turn, did the same with their spells:" Exod. 7:12: "each cast down his rod, and they turned into serpents. But Aaron's rod swallowed their rods." The help of Mastêmâ is Jubilees' own.
• LXX — Exod. 7:11: "But Pharao called together the wise men of Egypt, and the sorcerers, and the charmers also of the Egyptians did likewise with their sorceries" (Brenton). Exod. 7:12: "And they cast down each his rod, and they became serpents, but the rod of Aaron swallowed up their rods."
• Targums — Onk. Exod. 7:11: "Pharaoh too called [his] wise men and magicians. The sorcerers of Egypt also did likewise with their magic art." PJ Exod. 7:11: "But Pharoh called the hachems and magicians; and they also, Janis and Jamberes, magicians of Mizraim, did the same by their burnings of divination" — Pseudo-Jonathan names the sorcerers Jannes and Jambres, whom Exodus leaves unnamed.
• Midrash — SR 9 (on Exod. 7:11–12): "'Pharaoh also called for the wise men and the sorcerers.' At that moment, Pharaoh began laughing at them and clucking at them like a hen, saying to them: 'Are these the signs of your God? The way of the world is that people bring merchandise to a place that needs it. Do they bring fish to a place where there is plenty of fish?' 'Each man cast his staff, and they became serpents, and Aaron's staff swallowed their staffs' (Exodus 7:12). 'Each man cast his staff' — Yoḥani and Mamre, these were two of the head sorcerers, said to Moses: 'Are you taking straw to Ofriyim?'"
• Charles's note — None.
• Text note — The reprint divides vv. 9–10 differently from CCEL: the reprint's v. 9 ends at "…and they stood up and wrought before thee."; the reprint's v. 10 begins "The evils indeed we permitted them to work…". CCEL's v. 9 ends at "…and he helped the Egyptian sorcerers,"; CCEL's v. 10 begins "and they stood up and wrought before thee the evils indeed…". The wording is the same; only the split point differs.

48:10and they stood up and wrought before thee the evils indeed we permitted them to work, but the remedies we did not allow to be wrought by their hands.

• MT — Exod. 7:22: "But when the Egyptian magicians did the same with their spells, Pharaoh's heart stiffened and he did not heed them — as G OD had spoken." Exod. 8:3: "But the magicians did the same with their spells, and brought frogs upon the land of Egypt." Exod. 8:14: "The magicians did the like with their spells to produce lice, but they could not. The vermin remained upon human and animal." The distinction between permitted evils and forbidden remedies is Jubilees' own.
• LXX — Exod. 7:22: "And the charmers also of the Egyptians did so with their sorceries; and the heart of Pharao was hardened, and he did not hearken to them, even as the Lord said" (Brenton).
• Targums — Onk. Exod. 7:22: "The sorcerers of Egypt did likewise with their magic art. Pharaoh's heart remained hardened and he did not listen to [accept] them, just as Adonoy had spoken." PJ Exod. 7:22: "But so (also) did the astrologers of Mizraim by their burnings, and turned the waters of Goshen into blood."
• Midrash — SR 9 (on Exod. 7:22): "'The magicians of Egypt did so' — this teaches that they believed it was an act of sorcery. 'With their spells [belateihem]' — Rabbi Aivo bar Nagrei said that Rabbi Ḥiyya bar Abba said: Belateihem is an act of demons; belahateihem (Exodus 7:11) is an act of sorcery."
• Charles's note — None.

48:11And the Lord smote them with malignant ulcers, and they were not able to stand, for we destroyed them so that they could not perform a single sign.

• MT — Exod. 9:11: "The magicians were unable to confront Moses because of the inflammation, for the inflammation afflicted the magicians as well as all the other Egyptians."
• LXX — Exod. 9:11: "And the sorcerers could not stand before Moses because of the sores, for the sores were on the sorcerers, and in all the land of Egypt" (Brenton).
• Targums — Onk. Exod. 9:11: "The sorcerers could not stand before Moshe as a result of the rash, for the rash affected the sorcerers as well as all of Egypt." PJ Exod. 9:11: "And the astrologers could not stand before Mosheh, on account of the boil; for the plague of the boil was upon the astrologers, and upon all the Mizraee."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 206:2: "Cf. Exod. ix. 11."

48:12And notwithstanding all (these) signs and wonders the prince Mastêmâ was not put to shame because he took courage and cried to the Egyptians to pursue after thee with all the powers of the Egyptians, with their chariots, and with their horses, and with all the hosts of the peoples of Egypt.

• MT — Exod. 14:8–9. Exod. 14:8: "G OD stiffened the heart of Pharaoh king of Egypt, and he gave chase to the Israelites. As the Israelites were departing defiantly." Exod. 14:9: "the Egyptians gave chase to them, and all the chariot horses of Pharaoh, his riders, and his warriors overtook them encamped by the sea, near Pi-hahiroth, before Baal-zephon."
• LXX — Exod. 14:8: "And the Lord hardened the heart of Pharao king of Egypt, and of his servants, and he pursued after the children of Israel; and the children of Israel went forth with a high hand" (Brenton). Exod. 14:9: "And the Egyptians pursued after them, and found them encamped by the sea; and all the cavalry and the chariots of Pharao, and the horsemen, and his host were before the village, over against Beel-sepphon."
• Targums — Onk. Exod. 14:8: "Adonoy hardened the heart of Pharaoh, king of Egypt, and he pursued the B'nei Yisrael. The B'nei Yisrael went out high handedly [in triumph] [publicly]." Onk. Exod. 14:9: "The Egyptians pursued them and overtook them as they were encamped by the sea. There were all Pharaoh's chariot horses, his cavalry and his army [infantry], at Pi haChiros, facing Baal Tzefon." PJ Exod. 14:9: "And the Mizraee followed after them, and came upon them as they were encamped by the sea, gathering of pearls and goodly stones, which the river Pishon had carried from the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph, and the sea of Suph had cast upon its bank." — the Egyptians found Israel gathering pearls and precious stones washed down by the Pishon, which neither Exodus nor Jubilees has.
• Midrash — SR 21 (on Exod. 14:4): "'I will harden Pharaoh's heart, and he will pursue them; and I will be glorified through Pharaoh, and through his entire host, and the Egyptians will know that I am the Lord, and so they did' (Exodus 14:4). 'I will harden Pharaoh's heart.' Rabbi Shimon ben Lakish said: This is analogous to two wrestlers, one weak and one strong. The strong one overcame the weak one and received a crown on his head."
• Charles's note — n. 206:3: "Cf. Ex. xiv. 8, 9."
• Text note — CCEL reads "the prince Mastêmâ"; the reprint reads "the prince of the Mastêmâ" here and at vv. 9, 12, and 15.

48:13And I stood between the Egyptians and Israel, and we delivered Israel out of his hand, and out of the hand of his people, and the Lord brought them through the midst of the sea as if it were dry land.

• MT — Exod. 14:16: "And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground." Exod. 14:22: "and the Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left."
• LXX — Exod. 14:22: "And the children of Israel went into the midst of the sea on the dry land, and the water of it was a wall on the right hand and a wall on the left" (Brenton).
• Targums — Onk. Exod. 14:16: "And you [do as follows], raise your staff and extend your hand over the sea and split it. The B'nei Yisrael will then come [across] in the midst of the sea on dry land." PJ Exod. 14:16: "and thou, lift up thy rod, and stretch forth thy hand with it over the sea, and divide it: and the sons of Israel shall go through the midst of the sea upon the ground."
• Midrash — SR 21 (on Exod. 14:16): "'And you, raise your staff, and extend your hand over the sea, and split it; and the children of Israel will come into the midst of the sea on dry ground' (Exodus 14:16). 'Raise your staff' — Moses said before the Holy One blessed be He: 'You are saying to me that I should split the sea and render the sea dry land, but isn't it written: 'I placed the sand as the boundary of the sea' (Jeremiah 5:22)?'"
• Charles's note — None.

48:14And all the peoples whom he brought to pursue after Israel, the Lord our God cast them into the midst of the sea, into the depths of the abyss beneath the children of Israel, even as the people of Egypt had cast their children into the river He took vengeance on 1,000,000 of them, and one thousand strong and energetic men were destroyed on account of one suckling of the children of thy people which they had thrown into the river.

• MT — Exod. 14:28: "The waters turned back and covered the chariots and the riders — Pharaoh's entire army that followed them into the sea; not one of them remained." The numbers — 1,000,000 drowned, and 1,000 strong men for each suckling cast into the river — are Jubilees' own; Exodus gives no number. The lex talionis link is to Exod. 1:22: "Every boy that is born you shall throw into the Nile."
• LXX — Exod. 14:28: "And the water returned and covered the chariots and the riders, and all the forces of Pharao, who entered after them into the sea: and there was not left of them even one" (Brenton).
• Targums — Onk. Exod. 14:28: "The waters returned and covered the chariots, and the cavalry, including Pharaoh's entire army which had followed them into the sea. Not one of them remained [alive]." PJ Exod. 14:28: "And the waves of the sea returned, and covered the chariots, and the horsemen and all the host of Pharoh who had gone in after them, into the sea, not one among them was left."
• Midrash — No parallel in the Midrashim read for the numbers or the lex talionis reckoning.
• Charles's note — n. 206:4: "Cf. iv. 31. For a full discussion of lex talionis in our text see Abrahams, Studies in Pharisaism and the Gospels, p. 154." n. 207:1: "Cf. Wisdom xviii. 5." (Both references are Charles's; neither was opened for this chapter.)

48:15And on the fourteenth day and on the fifteenth and on the sixteenth and on the seventeenth and on the eighteenth the prince Mastêmâ was bound and imprisoned behind the children of Israel that he might not accuse them.

• MT — No direct MT parallel. The binding of Mastêmâ on the 14th–18th of the month is Jubilees' own; Exodus has no such figure.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

48:16And on the nineteenth we let them loose that they might help the Egyptians and pursue the children of Israel.

• MT — No direct MT parallel. Exodus 14:23 records the pursuit ("The Egyptians then pursued them, and the chariots and horsemen of Pharaoh — his entire army — followed them into the sea"), but nothing about Mastêmâ being loosed on the nineteenth.
• LXX — No direct LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

48:17And he hardened their hearts and made them stubborn, and the device was devised by the Lord our God that He might smite the Egyptians and cast them into the sea.

• MT — Exod. 14:4: "I will harden Pharaoh's heart, and he will pursue them; and I will be glorified through Pharaoh, and through his entire host." Exod. 14:8 (above, v. 12): "G OD stiffened the heart of Pharaoh king of Egypt, and he gave chase to the Israelites." In Exodus it is God who hardens; in Jubilees it is Mastêmâ, acting within God's device.
• LXX — Exod. 14:8 (above, v. 12): "And the Lord hardened the heart of Pharao king of Egypt, and of his servants, and he pursued after the children of Israel" (Brenton).
• Targums — Onk. and PJ Exod. 14:8 (above, v. 12).
• Midrash — SR 21 (on Exod. 14:4, above, v. 12): "I will harden Pharaoh's heart" — the parable of the two wrestlers.
• Charles's note — n. 207:2: "i.e. the prince of the Mastêmâ (substituted for Jahveh in Exod. xiv. 8)."

48:18And on the fourteenth we bound him that he might not accuse the children of Israel on the day when they asked the Egyptians for vessels and garments, vessels of silver, and vessels of gold, and vessels of bronze, in order to despoil the Egyptians in return for the bondage in which they had forced them to serve.

• MT — Exod. 12:35–36. Exod. 12:35: "The Israelites had done Moses' bidding and borrowed from the Egyptians objects of silver and gold, and clothing." Exod. 12:36: "And G OD had disposed the Egyptians favorably toward the people, and they let them have their request; thus they stripped the Egyptians." The binding of Mastêmâ on the fourteenth is Jubilees' own.
• LXX — Exod. 12:35: "And the children of Israel did as Moses commanded them, and they asked of the Egyptians articles of silver and gold and apparel" (Brenton). Exod. 12:36: "And the Lord gave his people favour in the sight of the Egyptians, and they lent to them; and they spoiled the Egyptians."
• Targums — Onk. Exod. 12:35: "The B'nei Yisrael did as Moshe said, and they requested of the Egyptians silver articles and gold articles and clothing." Onk. Exod. 12:36: "Adonoy granted the people favor in the eyes of the Egyptians, and they granted their request. They [B'nei Yisrael thus] drained Egypt of its wealth." PJ Exod. 12:35: "And the sons of Israel did according to the word of Mosheh, and asked of the Mizraee vessels of silver and vessels of gold." PJ Exod. 12:36: "And the Lord gave the people favour and compassion before the Mizraee, and they brought forth to them, and they emptied the Mizraee of their riches."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 207:3: "Cf. Exod. xii. 35 f."

48:19And we did not lead forth the children of Israel from Egypt empty handed.

• MT — Exod. 12:36 (above, v. 18): "thus they stripped the Egyptians."
• LXX — Exod. 12:36 (above, v. 18): "and they spoiled the Egyptians" (Brenton).
• Targums — Onk. and PJ Exod. 12:36 (above, v. 18).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 17 of 19: 1–14, 17–19 (no direct MT parallel: v. 15, v. 16); LXX — 17 of 19: 1–14, 17–19 (no LXX parallel: v. 15, v. 16); Targums — 17 of 19: 1–14, 17–19 (no Targum expansion: v. 15, v. 16); Midrash — 9 of 19: 2–3, 5, 7, 9–10, 12–13, 17; Charles's notes — 10 of 19: 1–3, 5, 8, 11–12, 14, 17–18.

1. Mastêmâ for God (vv. 2–3, 17). Where Exodus ascribes the attack at the lodging-place and the hardening of Pharaoh's heart to God (or, in the LXX, to an angel), Jubilees substitutes the prince Mastêmâ. Charles notes the substitution explicitly (nn. 205:3, 207:2).

2. The sorcerers named (v. 9). Pseudo-Jonathan names them Jannes and Jambres; Shemot Rabbah 9 names them Yoḥani and Mamre. Exodus leaves them unnamed.

3. Two hundred and fifty plagues (v. 8). Pseudo-Jonathan on Gen. 15:14 has God judge Egypt "with two hundred and fifty plagues," where the MT has only "I will execute judgment."

4. The numbers at the sea (v. 14). 1,000,000 Egyptians drowned, and 1,000 strong men for each suckling cast into the river — Jubilees' own reckoning; Exodus gives no number.

Chapter 49 — The Passover: regulations regarding its celebration Cite

The Passover: regulations regarding its celebration. (Cf. Exod. xii.6, 9, 11, 13, 22–3, 30, 46; xv.22.) — Charles's heading to the chapter.

Chapter 49 only. Chapters 42–48 and 50 are covered in their own files.

Jubilees chapter 49 is a halakhic chapter: a full set of Passover regulations, built on Exodus 12 and extended by Numbers 9:9–13, Deuteronomy 16:1–8, and Leviticus 23:5. The angel's voice gives the law in the first person, and much of the chapter has no narrative parallel at all — it is law, not story. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Exodus, Numbers, Deuteronomy, and Leviticus passages behind each regulation.

LXX — the Greek readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Shemot Rabbah 15, 18, 19 where a genuine parallel exists.

Under each verse, Charles's own notes are given where they bear on the text.

49:1Remember the commandment which the Lord commanded thee concerning the passover, that thou shouldst celebrate it in its season on the fourteenth of the first month, that thou shouldst kill it before it is evening, and that they should eat it by night on the evening of the fifteenth from the time of the setting of the sun.

• MT — Exod. 12:6: "You shall keep watch over it until the fourteenth day of this month; and all the assembled congregation of the Israelites shall slaughter it at twilight." Lev. 23:5: "In the first month, on the fourteenth day of the month, at twilight, there shall be a passover offering to G OD."
• LXX — Exod. 12:6: "And it shall be kept by you till the fourteenth of this month, and all the multitude of the congregation of the children of Israel shall kill it toward evening" (Brenton).
• Targums — Onk. Exod. 12:6: "You shall hold it in safekeeping until the fourteenth day of this month, they shall slaughter it — the entire community of Yisrael — between evenings [in the afternoon]." PJ Exod. 12:6: "And it shall be bound and reserved for you until the fourteenth day of this month, that you may not know the fear of the Mizraee when they see it; and ye shall kill him according to the rite of all the congregation of the assembly of Israel."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 207:4: "Cf. Exod. xii. 6."

49:2For on this night -the beginning of the festival and the beginning of the joy- ye were eating the passover in Egypt, when all the powers of Mastêmâ had been let loose to slay all the first-born in the land of Egypt, from the first-born of Pharaoh to the first-born of the captive maid-servant in the mill, and to the cattle.

• MT — Exod. 12:29: "In the middle of the night G OD struck down all the [male] first-born in the land of Egypt, from the first-born of Pharaoh who sat on the throne to the first-born of the captive maid-servant in the mill, and to the first-born of the cattle." In Exodus it is God Himself who strikes; in Jubilees the powers of Mastêmâ are let loose to do it.
• LXX — Exod. 12:29: "And it came to pass at midnight that the Lord smote all the first-born in the land of Egypt, from the first-born of Pharao that sat on the throne, to the first-born of the captive-maid in the dungeon, and the first-born of all cattle" (Brenton).
• Targums — Onk. Exod. 12:29: "It was [exactly] midnight and Adonoy struck down [killed] every first-born son in the land of Egypt, from the first-born son of Pharaoh sitting on his throne to the first-born son of the captive maid-servant in the mill, and to the first-born of the cattle." PJ Exod. 12:29: "And it was in the dividing, of the night of the fifteenth, that the Word of the Lord slew all the firstborn in the land of Mizraim, from the firstborn son of Pharoh, who would have sat upon the throne of his kingdom, to the firstborn son of the captive maid-servant in the mill, and to the firstborn of the cattle."
• Midrash — SR 15 (on Exod. 12:2): "When the Holy One blessed be He entered, as it were, He afflicted all their firstborn and their gods, as it is stated: 'I afflicted Egypt' (Joshua 24:5), and likewise: 'Upon their gods the Lord administered judgments' (Numbers 33:4)."
• Charles's note — n. 207:5: "In Exod. xii. 29 it is Jahveh Himself who smites all the first-born."

49:3And this is the sign which the Lord gave them: Into every house on the lintels of which they saw the blood of a lamb of the first year, into (that) house they should not enter to slay, but should pass by (it), that all those should be saved that were in the house because the sign of the blood was on its lintels.

• MT — Exod. 12:13: "And the blood on the houses where you are staying shall be a sign for you: when I see the blood I will pass over you, so that no plague will destroy you when I strike the land of Egypt." Exod. 12:22–23: "Take a bunch of hyssop, dip it in the blood that is in the basin, and apply some of the blood that is in the basin to the lintel and to the two doorposts… For G OD , when going through to smite the Egyptians, will see the blood on the lintel and the two doorposts, and G OD will pass over the door and not let the Destroyer enter and smite your home."
• LXX — Exod. 12:13: "And the blood shall be for a sign to you on the houses in which ye are, and I will see the blood, and will protect you, and there shall not be on you the plague of destruction, when I smite in the land of Egypt" (Brenton). Exod. 12:22: "And ye shall take a bunch of hyssop, and having dipped it into some of the blood that is by the door, ye shall touch the lintel, and shall put it upon both door-posts, even of the blood which is by the door." Exod. 12:23: "And the Lord shall pass by to smite the Egyptians, and shall see the blood upon the lintel, and upon both the door-posts; and the Lord shall pass by the door, and shall not suffer the destroyer to enter into your houses to smite you."
• Targums — Onk. Exod. 12:13: "The blood will be for you as a sign on the houses where you are [staying]. I will see the blood and I will pass over [have mercy upon] you. There will be no plague against you when I strike the land of Egypt." Onk. Exod. 12:22: "Take a bunch of hyssop, and dip it in the blood that is in the basin. Touch [Sprinkle] the lintel and the two side [door] posts with some of the blood in the basin." PJ Exod. 12:13: "And the blood of the paschal oblation, (like) the matter of circumcision, shall be a bail for you, to become a sign upon the houses where you dwell; and I will look upon the worth of the blood, and will spare you."
• Midrash — SR 15 (on Exod. 12:2): "Establish this month for Me and for you, as I will see the blood of the paschal offering and it will atone for you."
• Charles's note — None.

49:4And the powers of the Lord did everything according as the Lord commanded them, and they passed by all the children of Israel, and the plague came not upon them to destroy from amongst them any soul either of cattle, or man, or dog.

• MT — Exod. 12:23 (above, v. 3): "G OD will pass over the door and will not let the Destroyer enter your houses to smite you." Exod. 12:13 (above, v. 3): "when I see the blood I will pass over you, so that no plague will destroy you."
• LXX — Exod. 12:23 (above, v. 3): "and the Lord shall pass by the door, and shall not suffer the destroyer to enter into your houses to smite you" (Brenton).
• Targums — Onk. and PJ Exod. 12:23 (above, v. 3).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:5And the plague was very grievous in Egypt, and there was no house in Egypt where there was not one dead, and weeping and lamentation.

• MT — Exod. 12:30: "And Pharaoh arose in the night, with all his courtiers and all the Egyptians — because there was a loud cry in Egypt; for there was no house where there was not someone dead."
• LXX — Exod. 12:30: "And Pharao rose up by night, and his servants, and all the Egyptians; and there was a great cry in all the land of Egypt, for there was not a house in which there was not one dead" (Brenton).
• Targums — Onk. Exod. 12:30: "Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great cry in Egypt, for there was no house where there were no dead." PJ Exod. 12:30: "And Pharoh rose up in that night, and all the rest of his servants, and all the rest of the Mizraee; and there was a great cry, because there was no house of the Mizraee where the firstborn was not dead."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:6And all Israel was eating the flesh of the paschal lamb, and drinking the wine, and was lauding, and blessing, and giving thanks to the Lord God of their fathers, and was ready to go forth from under the yoke of Egypt, and from the evil bondage.

• MT — No direct MT parallel. Exodus 12:11 commands eating the lamb in haste, but says nothing of wine, lauding, blessing, or giving thanks at the first Passover.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 208:1: "Wine at the Passover is attested here for the first time. Later we have the four cups at the Passover (Mishna Pesaḥim x.)." (The Mishnah was not opened for this chapter.)

49:7And remember thou this day all the days of thy life, and observe it from year to year all the days of thy life, once a year, on its day, according to all the law thereof, and do not adjourn (it) from day to day, or from month to month.

• MT — Exod. 12:14: "This day shall be to you one of remembrance: you shall celebrate it as a festival to G OD throughout the ages; you shall celebrate it as an institution for all time." Exod. 12:17: "You shall observe the [Feast of] Unleavened Bread, for on this very day I brought your ranks out of the land of Egypt; you shall observe this day throughout the ages as an institution for all time."
• LXX — Exod. 12:14: "And this day shall be to you a memorial, and ye shall keep it a feast to the Lord through all your generations; ye shall keep it a feast for a perpetual ordinance" (Brenton). Exod. 12:17: "And ye shall keep this commandment, for on this day will I bring out your force out of the land of Egypt; and ye shall make this day a perpetual ordinance for you throughout your generations."
• Targums — Onk. Exod. 12:14: "This day shall be for you a [day of] remembrance. You shall celebrate it as a festival to [before] Adonoy, throughout your generations. It is an eternal statute that you must celebrate it." PJ Exod. 12:14: "And this day shall be to you for a memorial, and you shall celebrate it a festival before the Lord in your generations; by a perpetual statute shall you solemnize it."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:8For it is an eternal ordinance, and engraven on the heavenly tablets regarding all the children of Israel that they should observe it every year on its day once a year, throughout all their generations; and there is no limit of days, for this is ordained for ever.

• MT — Exod. 12:14, 17 (above, v. 7): "you shall celebrate it as an institution for all time… you shall observe this day throughout the ages as an institution for all time." The "heavenly tablets" are Jubilees' own.
• LXX — Exod. 12:14, 17 (above, v. 7).
• Targums — Onk. and PJ Exod. 12:14, 17 (above, v. 7).
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 208:2: "For 7–8 cf. vi. 20, 22." (Jubilees 6:20, 22 — the heavenly tablets and the festival ordinances; not opened for this chapter.)
• Text note — The reprint reads "heavenly tables"; CCEL reads "heavenly tablets".

49:9And the man who is free from uncleanness, and does not come to observe it on occasion of its day, so as to bring an acceptable offering before the Lord, and to eat and to drink before the Lord on the day of its festival, that man who is clean and close at hand shall be cut off: because he offered not the oblation of the Lord in its appointed season, he shall take the guilt upon himself.

• MT — Num. 9:13: "But if anyone who is pure and not on a journey refrains from offering the passover sacrifice, that person shall be cut off from kin, for G OD 's offering was not presented at its set time; that party shall bear the guilt."
• LXX — Num. 9:13: "And whatsoever man shall be clean, and is not far off on a journey, and shall fail to keep the passover, that soul shall be cut off from his people, because he has not offered the gift to the Lord in its season: that man shall bear his iniquity" (Brenton).
• Targums — Onk. Num. 9:13: "The person who is pure and was not on the road, and refrained from performing the Pesach-offering, that soul shall be cut off from its people, for the offering of Adonoy he did not bring in its proper time; that person shall bear his guilt." PJ Num. 9:13: "But the man who, being clean and undefiled by the way of the world, and not at a distance from the threshold of his home, neglecteth to perform the oblation of the Pascha of Nisan, that man shall be cut off from his people."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 209:1: "Cf. Num. ix. 13."
• Text note — The reprint reads "will be cut off"; CCEL reads "shall be cut off".

49:10Let the children of Israel come and observe the passover on the day of its fixed time, on the fourteenth day of the first month, between the evenings, from the third part of the day to the third part of the night, for two portions of the day are given to the light, and a third part to the evening.

• MT — Exod. 12:6 (above, v. 1): "all the assembled congregation of the Israelites shall slaughter it at twilight." The division of the day into three parts is Jubilees' own.
• LXX — Exod. 12:6 (above, v. 1): "all the multitude of the congregation of the children of Israel shall kill it toward evening" (Brenton).
• Targums — Onk. Exod. 12:6 (above, v. 1): "between evenings [in the afternoon]."
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 209:2: "The Jews divided the night into three watches, 6–10 p.m., 10 p.m.–2 a.m., 2–6 a.m. The day parts were divided likewise."

49:11This is that which the Lord commanded thee that thou shouldst observe it between the evenings.

• MT — Exod. 12:6 (above, v. 1).
• LXX — Exod. 12:6 (above, v. 1).
• Targums — Onk. Exod. 12:6 (above, v. 1).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.
• Text note — The reprint reads "That is that which the Lord commanded thee"; CCEL reads "This is that which the Lord commanded thee".

49:12And it is not permissible to slay it during any period of the light, but during the period bordering on the evening, and let them eat it at the time of the evening, until the third part of the night, and whatever is left over of all its flesh from the third part of the night and onwards, let them burn it with fire.

• MT — Exod. 12:6 (above, v. 1): "slaughter it at twilight." Exod. 12:10: "You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it."
• LXX — Exod. 12:6 (above, v. 1). Exod. 12:10: "Nothing shall be left of it till the morning, and a bone of it ye shall not break; but that which is left of it till the morning ye shall burn with fire" (Brenton).
• Targums — Onk. Exod. 12:10: "You must not leave any of it over until morning. Any of it left over until morning must be burned in fire." PJ Exod. 12:10: "Nor shall any be left of it till the morning; but what may remain of it in the morning you shall cover over, and in the daylight of the sixteenth day burn with fire" — contrast: Pseudo-Jonathan burns the leftovers in the daylight of the sixteenth day; Jubilees burns them from the third part of the night onwards.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 209:3: "On the phrase 'between the two evenings' (Exod. xii. 6), see v. 10 above. The Sadducees and Samaritans took it to mean from sunset to darkness. The Pharisees took it in the earlier sense, i.e. from about 3 p.m. to 6 p.m." n. 209:4: "The eating of the Passover was to last from 6 p.m. to 6 a.m. The Rabbis limited the time of eating to midnight."

49:13And they shall not cook it with water, nor shall they eat it raw, but roast on the fire: they shall eat it with diligence, its head with the inwards thereof and its feet they shall roast with fire, and not break any bone thereof; for of the children of Israel no bone shall be crushed.

• MT — Exod. 12:9: "Do not eat any of it raw, or cooked in any way with water, but roasted — head, legs, and entrails — over the fire." Exod. 12:46: "It must be eaten in one house. You must not remove from the house any of its flesh, to the outdoors, and you must not break any of its bones."
• LXX — Exod. 12:9: "Ye shall not eat of it raw nor sodden in water, but only roast with fire, the head with the feet and the appurtenances" (Brenton). Exod. 12:46: "In one house shall it be eaten, and ye shall not carry of the flesh out from the house; and a bone of it ye shall not break."
• Targums — Onk. Exod. 12:9: "You must not eat it half-cooked or [even] boiled in water, but only roasted over fire, its head with its knees and its inner organs." PJ Exod. 12:9: "Eat not of it while living, neither boiled in wine, or oil, or other fluids, neither boiled in water, but roasted with fire, with its head, and its feet, and its inwards." Onk. Exod. 12:46: "It must be eaten in one house [group]. You must not remove from the house any of its flesh, to the outdoors, and you must not break any of its bones."
• Midrash — SR 19 (on Exod. 12:43): "In this world, when Israel partook of the paschal offering, they ate it hastily."
• Charles's note — n. 209:5: "Cf. Exod. xii. 9." n. 209:6: "Cf. LXX (σπουδαίωσ): Heb. (Exod. xii. 11), 'in haste.'" n. 209:7: "Cf. Exod. xii. 9." n. 209:8: "Cf. Exod. xii. 46." n. 209:9: "The Latin, which is to be preferred, reads: 'There shall be no tribulation among the sons of Israel on this day.'"
• Text note — The reprint obelizes the clause: "†of the children of Israel no bone shall be crushed†"; CCEL prints it without daggers.

49:14For this reason the Lord commanded the children of Israel to observe the passover on the day of its fixed time, and they shall not break a bone thereof; for it is a festival day, and a day commanded, and there may be no passing over from day to day, and month to month, but on the day of its festival let it be observed.

• MT — Exod. 12:46 (above, v. 13): "you must not break any of its bones."
• LXX — Exod. 12:46 (above, v. 13).
• Targums — Onk. and PJ Exod. 12:46 (above, v. 13).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:15And do thou command the children of Israel to observe the passover throughout their days, every year, once a year on the day of its fixed time, and it shall come for a memorial well pleasing before the Lord, and no plague shall come upon them to slay or to smite in that year in which they celebrate the passover in its season in every respect according to His command.

• MT — Exod. 12:13 (above, v. 3): "when I see the blood I will pass over you, so that no plague will destroy you when I strike the land of Egypt." Exod. 12:14 (above, v. 7): "This day shall be to you one of remembrance."
• LXX — Exod. 12:13 (above, v. 3). Exod. 12:14 (above, v. 7).
• Targums — Onk. and PJ Exod. 12:13, 14 (above, vv. 3, 7).
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 210:1: "Cf. Exod. xii. 13."
• Text note — The reprint reads "no plague will come upon them"; CCEL reads "no plague shall come upon them".

49:16And they shall not eat it outside the sanctuary of the Lord, but before the sanctuary of the Lord, and all the people of the congregation of Israel shall celebrate it in its appointed season.

• MT — Exod. 12:46 (above, v. 13): "It must be eaten in one house. You must not remove from the house any of its flesh, to the outdoors." Jubilees moves the eating from the house to the sanctuary; Exodus has no sanctuary yet.
• LXX — Exod. 12:46 (above, v. 13).
• Targums — Onk. and PJ Exod. 12:46 (above, v. 13).
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 210:2: "Cf. 20 below."

49:17And every man who has come upon its day shall eat it in the sanctuary of your God before the Lord from twenty years old and upward; for thus is it written and ordained that they should eat it in the sanctuary of the Lord.

• MT — No direct MT parallel. No biblical text sets twenty years as the age for eating the Passover in the sanctuary.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 210:3: "i.e. the age when maturity is first attained; cf. Exod. xxx. 14; Num. i. 32." (Exodus 30:14 and Numbers 1:32 were not opened for this chapter.)

49:18And when the children of Israel come into the land which they are to possess, into the land of Canaan, and set up the tabernacle of the Lord in the midst of the land in one of their tribes until the sanctuary of the Lord has been built in the land, let them come and celebrate the passover in the midst of the tabernacle of the Lord, and let them slay it before the Lord from year to year.

• MT — Deut. 16:5–6. Deut. 16:5: "You are not permitted to slaughter the passover sacrifice in any of the settlements that the E TERNAL your God is giving you;" Deut. 16:6: "but at the place where the E TERNAL your God will choose to establish the divine name, there alone shall you slaughter the passover sacrifice, in the evening, at sundown, the time of day when you departed from Egypt."
• LXX — Deut. 16:5: "Thou shalt not have power to sacrifice the passover in any of the cities, which the Lord thy God gives thee" (Brenton). Deut. 16:6: "But in the place which the Lord thy God shall choose, to have his name called there, thou shalt sacrifice the passover at even at the setting of the sun, at the time when thou camest out of Egypt."
• Targums — Onk. Deut. 16:5: "You are forbidden [have no permission] to slaughter the pesach in any of your cities that Adonoy, your God, is giving you." Onk. Deut. 16:6: "Solely in the place that Adonoy, your God, chooses to house His Presence [Shechinah], there will you slaughter the pesach towards the afternoon, at sunset, at the time you left Egypt." PJ Deut. 16:5: "It will not be allowed you to eat the pascha in (any) one of your cities which the Lord your God giveth to you."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:19And in the days when the house has been built in the name of the Lord in the land of their inheritance, they shall go there and slay the passover in the evening, at sunset, at the third part of the day.

• MT — Deut. 16:6 (above, v. 18): "there alone shall you slaughter the passover sacrifice, in the evening, at sundown, the time of day when you departed from Egypt."
• LXX — Deut. 16:6 (above, v. 18).
• Targums — Onk. and PJ Deut. 16:6 (above, v. 18).
• Midrash — No parallel in the Midrashim read.
• Charles's note — None.

49:20And they shall offer its blood on the threshold of the altar, and shall place its fat on the fire which is upon the altar, and they shall eat its flesh roasted with fire in the court of the house which has been sanctified in the name of the Lord.

• MT — No direct MT parallel. The blood of the Passover is put on the lintel and doorposts of the house in Exod. 12:22 (above, v. 3); no biblical text puts it "on the threshold of the altar."
• LXX — No direct LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — n. 210:4: "Cf. Deut. xvi. 7. Later the Passover was slaughtered in the Temple but eaten at home in Jerusalem (Josephus, War vi. 9, 3; ii. 14, 3)." (Deuteronomy 16:7 and Josephus were not opened for this chapter.)
• Text note — The reprint reads "they will offer its blood"; CCEL reads "they shall offer its blood".

49:21And they may not celebrate the passover in their cities, nor in any place save before the tabernacle of the Lord, or before His house where His name hath dwelt; and they shall not go astray from the Lord.

• MT — Deut. 16:5 (above, v. 18): "You are not permitted to slaughter the passover sacrifice in any of the settlements that the E TERNAL your God is giving you."
• LXX — Deut. 16:5 (above, v. 18).
• Targums — Onk. and PJ Deut. 16:5 (above, v. 18).
• Midrash — No parallel in the Midrashim read.
• Charles's note — The text carries an in-text footnote marker (n. 211:1); the footnote text was not returned by the sacred-texts page as rendered, so no note is quoted here.

49:22And do thou, Moses, command the children of Israel to observe the ordinances of the passover, as it was commanded unto thee; declare thou unto them every year and the day of its days, and the festival of unleavened bread, that they should eat unleavened bread seven days, (and) that they should observe its festival, and that they bring an oblation every day during those seven days of joy before the Lord on the altar of your God.

• MT — Deut. 16:3: "You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread, bread of distress — for you departed from the land of Egypt hurriedly — so that you may remember the day of your exodus from the land of Egypt all the days of your life." Exod. 12:15: "Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses."
• LXX — Deut. 16:3: "Thou shalt not eat leaven with it; seven days shalt thou eat unleavened bread with it, bread of affliction, because ye came forth out of Egypt in haste; that ye may remember the day of your coming forth out of the land of Egypt all the days of your life" (Brenton). Exod. 12:15: "Seven days ye shall eat unleavened bread, and from the first day ye shall utterly remove leaven from your houses: whoever shall eat leaven, that soul shall be utterly destroyed from Israel, from the first day until the seventh day."
• Targums — Onk. Deut. 16:3: "Do not eat chometz on it; seven days are you to eat on it matzos, bread of anguish; since in haste you left the land of Egypt." Onk. Exod. 12:15: "You must eat matzos [matzoh] for seven days, but before the first day you must remove [nullify] [all] leaven from your homes." PJ Deut. 16:3: "You shall not eat leavened bread with the pascha; seven days you shall eat unleavened bread unto His Name, the unleavened bread of humiliation; for with haste you went forth from the land of Mizraim."
• Midrash — No parallel in the Midrashim read.
• Charles's note — The text carries an in-text footnote marker (n. 211:2); the footnote text was not returned by the sacred-texts page as rendered, so no note is quoted here.
• Text note — The reprint obelizes the clause: "†and the day of its days, and†"; CCEL prints it without daggers.

49:23For ye celebrated this festival with haste when ye went forth from Egypt till ye entered into the wilderness of Shur; for on the shore of the sea ye completed it.

• MT — Exod. 15:22: "Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water." Exod. 12:11: "This is how you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it hurriedly: it is a passover offering to G OD ."
• LXX — Exod. 15:22: "So Moses brought up the children of Israel from the Red Sea, and brought them into the wilderness of Sur; and they went three days in the wilderness, and found no water to drink" (Brenton).
• Targums — Onk. Exod. 15:22: "Moshe led [B'nei] Yisrael away from the Reed Sea, and they went out into the desert of Shur [Cheger], they traveled for three days in the desert and they did not find any water." PJ Exod. 15:22: "And Mosheh made Israel go forward from the sea of Suph, and they went forth into the wilderness of Chalutsa. And they journeyed three days in the desert, empty of instruction, and found no water."
• Midrash — No parallel in the Midrashim read.
• Charles's note — The text carries in-text footnote markers (nn. 211:3–4); the footnote text was not returned by the sacred-texts page as rendered, so no note is quoted here.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 20 of 23: 1–5, 7–16, 18–19, 21–23 (no direct MT parallel: v. 6, v. 17, v. 20); LXX — 20 of 23: 1–5, 7–16, 18–19, 21–23 (no LXX parallel: v. 6, v. 17, v. 20); Targums — 20 of 23: 1–5, 7–16, 18–19, 21–23 (no Targum expansion: v. 6, v. 17, v. 20); Midrash — 3 of 23: 2–3, 13; Charles's notes — 15 of 23: 1–2, 6, 8–10, 12–13, 15–17, 20–23 (vv. 21–23: in-text markers only; footnote text not returned).

1. Mastêmâ smites the first-born (v. 2). Exodus 12:29 has God Himself strike the first-born; Jubilees has the powers of Mastêmâ let loose to do it. Charles flags it (n. 207:5).

2. Wine at the first Passover (v. 6). No biblical text has wine at the Passover in Egypt; Charles notes it is attested here for the first time, with the four cups coming later (Mishnah Pesaḥim x).

3. When to burn the leftovers (v. 12). Jubilees burns them from the third part of the night onwards; Pseudo-Jonathan burns them "in the daylight of the sixteenth day."

4. Where the Passover is eaten (v. 16). Exodus 12:46 confines it to one house; Jubilees confines it to the sanctuary. Charles notes the later practice was slaughter in the Temple but eating at home in Jerusalem (n. 210:4).

Chapter 50 — Laws regarding the jubilees and the Sabbath Cite

Laws regarding the jubilees, 1–5, and the Sabbath, 6–13. — Charles's heading to the chapter.

Chapter 50 only. Chapters 42–49 are covered in their own files.

Jubilees chapter 50 closes the book. Verses 1–5 give the jubilee reckoning — forty-nine jubilees from Adam to this day, forty years still to come before the crossing of the Jordan — and verses 6–13 give the Sabbath commandment in its severest form: death for any work, for lying with one's wife, for setting out on a journey, for drawing water not prepared on the sixth day, for carrying a burden out of one's tent. The chapter ends with the book's colophon. This chapter sets the Jubilees text verse by verse beside four bodies of material:

Masoretic Text (MT) — the Exodus, Leviticus, Numbers, and Deuteronomy passages behind the jubilee and Sabbath law.

LXX — the Greek readings where they differ from the MT or agree with Jubilees.

Targums — Onkelos and Pseudo-Jonathan where they expand or differ. (Neofiti on Sefaria covers Genesis 1:1–8 only, so it has nothing for this chapter.)

Midrash — Shemot Rabbah 25 and 31 were read; neither has a parallel to any verse of this chapter, and that is said plainly below.

Under each verse, Charles's own notes are given where they bear on the text. There are none: the sacred-texts page for this chapter returned no footnotes section at all, although the text carries superscript note numerals. That gap is recorded in "What was not verified."

50:1And after this law I made known to thee the days of the Sabbaths in the desert of Sin[ai], which is between Elim and Sinai.

• MT — Exod. 16:1: "Setting out from Elim, the whole Israelite community came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt."
• LXX — Exod. 16:1: "And they departed from Ælim, and all the congregation of the children of Israel came to the wilderness of Sin, which is between Ælim and Sina; and on the fifteenth day, in the second month after their departure from the land of Egypt" (Brenton).
• Targums — Onk. Exod. 16:1: "They journeyed from Eilim, and the entire community of the B'nei Yisrael came to the desert of Sin, which is between Eilim and Sinai. It was the fifteenth day of the second month after they went out of the land of Egypt." PJ Exod. 16:1: "And the whole congregation of Israel journeyed from Elim, and came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the month of Ijar, the second month from their going forth from the land of Mizraim" — Pseudo-Jonathan names the month Ijar, which Exodus leaves unnamed.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable (see "Scope and limits" above).

50:2And I told thee of the Sabbaths of the land on Mount Sinai, and I told thee of the jubilee years in the sabbaths of years: but the year thereof have I not told thee till ye enter the land which ye are to possess.

• MT — Lev. 25:2: "Speak to the Israelite people and say to them: When you enter the land that I assign to you, the land shall observe a sabbath of G OD ." Lev. 25:8: "You shall count off seven weeks of years — seven times seven years — so that the period of seven weeks of years gives you a total of forty-nine years."
• LXX — Lev. 25:8: "And thou shalt reckon to thyself seven sabbaths of years, seven times seven years; and they shall be to thee seven weeks of years, nine and forty years" (Brenton).
• Targums — Onk. Lev. 25:2: "Speak to Bnei Yisroel and say to them, when you come to the land which I give to you the land shall be at rest — a Shabbos for [rest before] Adonoy." Onk. Lev. 25:8: "You shall count for yourself seven sabbatical years [of rest], seven years, seven times and it shall be for you, the days (period) of the seven sabbatical years [of rest], forty-nine years." PJ Lev. 25:8: "And thou shalt number to thee seven Sabbaths of years, seven times seven years, and they shall be to thee the sum of the days of seven Sabbaths (or remissions, shemittin) of years, forty and nine years."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.

50:3And the land also shall keep its sabbaths while they dwell upon it, and they shall know the jubilee year.

• MT — Lev. 25:2–4 (above, v. 2). Lev. 25:4: "But in the seventh year the land shall have a sabbath of complete rest, a sabbath of G OD : you shall not sow your field or prune your vineyard." Lev. 25:10: "and you shall hallow the fiftieth year. You shall proclaim release throughout the land for all its inhabitants. It shall be a jubilee for you."
• LXX — Lev. 25:10: "And ye shall sanctify the year, the fiftieth year, and ye shall proclaim a release upon the land to all that inhabit it; it shall be given a year of release, a jubilee for you; and each one shall depart to his possession, and ye shall go each to his family" (Brenton).
• Targums — Onk. Lev. 25:4 (above, v. 2). Onk. Lev. 25:10: "You shall sanctify the year of the fiftieth year and proclaim freedom in the land for all of its inhabitants; it shall be for you a jubilee and each man shall return to his ancestral land." PJ Lev. 25:10: "And you shall sanctify that year, the fiftieth year, and proclaim liberty in the land of Israel to all the inhabitants; Jubela shall it be to you, and you shall return every man to his inheritance."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint reads "they will keep its sabbaths"; CCEL reads "they shall keep its sabbaths".

50:4Wherefore I have ordained for thee the year-weeks and the years and the jubilees: there are forty-nine jubilees from the days of Adam until this day, [2410 A.M.] and one week and two years: and there are yet forty years to come (lit. 'distant') for learning the [2450 A.M.] commandments of the Lord, until they pass over into the land of Canaan, crossing the Jordan to the west.

• MT — No direct MT parallel. The count of forty-nine jubilees from Adam, the date 2410 A.M., and the forty years still to come are Jubilees' own chronology; Leviticus 25 counts sabbaths of years from the entry into the land, not from Adam.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint places the gloss differently: "(lit. 'distant for learning the [2450 A.M.] commandments of the Lord…"; CCEL reads "(lit. 'distant') for learning the [2450 A.M.] commandments of the Lord…".

50:5And the jubilees shall pass by, until Israel is cleansed from all guilt of fornication, and uncleanness, and pollution, and sin, and error, and dwells with confidence in all the land, and there shall be no more a Satan or any evil one, and the land shall be clean from that time for evermore.

• MT — No direct MT parallel. The cleansing of Israel and the end of Satan are Jubilees' eschatology; no biblical jubilee text promises them.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint reads "there will pass by… dwelleth… there will be no more"; CCEL reads "there shall pass by… dwells… there shall be no more".

50:6And behold the commandment regarding the Sabbaths -I have written (them) down for thee- and all the judgments of its laws.

• MT — No direct MT parallel. The verse introduces the Sabbath law that follows; it restates no single biblical verse.
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.

50:7Six days shalt thou labour, but on the seventh day is the Sabbath of the Lord your God. In it ye shall do no manner of work, ye and your sons, and your men- servants and your maid-servants, and all your cattle and the sojourner also who is with you.

• MT — Exod. 20:9–10. Exod. 20:9: "Six days you shall labor and do all your work," Exod. 20:10: "but the seventh day is a sabbath of the E TERNAL your God: you shall not do any work — you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements." Deut. 5:13–14 is the same commandment in the same words, adding "your ox or your donkey" to the cattle.
• LXX — Exod. 20:9: "Six days thou shalt labour, and shalt perform all thy work" (Brenton). Exod. 20:10: "But on the seventh day is the sabbath of the Lord thy God; on it thou shalt do no work, thou, nor thy son, nor thy daughter, thy servant nor thy maidservant, thine ox nor thine ass, nor any cattle of thine, nor the stranger that sojourns with thee."
• Targums — Onk. Exod. 20:9: "You may work six days, and do all your work." Onk. Exod. 20:10: "But the seventh day is Shabbos to [before] Adonoy, your God. You must not do any manner of work — you, your son, your daughter, your slave, your maid, your animal, and the foreigner within your gates." PJ Exod. 20:10: "but the seventh day is (for) rest and quietude before the Lord your God: you shall not perform any work, you, and your sons, and your daughters, and your servants, and your handmaids, and your sojourners."
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint reads "Six days wilt thou labour"; CCEL reads "Six days shalt thou labour".

50:8And the man that does any work on it shall die: whoever desecrates that day, whoever lies with (his) wife, or whoever says he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draws water thereon which he had not prepared for himself on the sixth day, and whoever takes up any burden to carry it out of his tent or out of his house shall die.

• MT — Exod. 31:14–15. Exod. 31:14: "You shall keep the sabbath, for it is holy for you. One who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among kin." Exod. 31:15: "Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to G OD ; whoever does work on the sabbath day shall be put to death." The list of offences — lying with one's wife, announcing a journey, buying or selling, drawing unprepared water, carrying a burden — is Jubilees' own.
• LXX — Exod. 31:14: "And ye shall keep the sabbaths, because this is holy to the Lord for you; he that profanes it shall surely be put to death: every one who shall do a work on it, that soul shall be destroyed from the midst of his people" (Brenton). Exod. 31:15: "Six days thou shalt do works, but the seventh day is the sabbath, a holy rest to the Lord; every one who shall do a work on the seventh day shall be put to death."
• Targums — Onk. Exod. 31:14: "You shall [therefore] preserve the Shabbos for it is sacred to you. Anyone who profanes it shall be put to death, for whoever does work on it [Shabbos] shall be cut off [spiritually] from the midst of his people." PJ Exod. 31:15: "Six days ye shall do work; but the seventh day is Sabbath, the holy Sabbath before the Lord. Whoso doeth work upon the Sabbath, dying he shall die, by the casting of stones" — stoning is the manner of death, which the MT leaves unspecified.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint uses archaic verb forms throughout ("doeth", "desecrateth", "lieth", "saith", "draweth", "taketh"); CCEL uses modern forms ("does", "desecrates", "lies", "says", "draws", "takes").

50:9Ye shall do no work whatever on the Sabbath day save what ye have prepared for yourselves on the sixth day, so as to eat, and drink, and rest, and keep Sabbath from all work on that day, and to bless the Lord your God, who has given you a day of festival and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever.

• MT — Exod. 16:23: "he said to them, 'This is what G OD meant: Tomorrow is a day of rest, a holy sabbath of G OD . Bake what you would bake and boil what you would boil; and all that is left put aside to be kept until morning.'" Exod. 16:29: "Mark that it is G OD who, having given you the sabbath, therefore gives you two days' food on the sixth day. Let everyone remain in place: let no one leave the vicinity on the seventh day." Exod. 16:30: "So the people remained inactive on the seventh day."
• LXX — Exod. 16:23: "And Moses said to them, Is not this the word which the Lord spoke? To-morrow is the sabbath, a holy rest to the Lord: bake that ye will bake, and seethe that ye will seethe, and all that is over leave to be laid by for the morrow" (Brenton). Exod. 16:29: "See, for the Lord has given you this day as the sabbath, therefore he has given you on the sixth day the bread of two days: ye shall sit each of you in your houses; let no one go forth from his place on the seventh day."
• Targums — Onk. Exod. 16:23: "He said to them, 'This is what Adonoy has said: Tomorrow is a [day of] rest, Adonoy's [a] holy Shabbos [before Adonoy]. Bake what you want to bake, and cook what you want to cook, and whatever is left over, put aside to be kept until morning.'" PJ Exod. 16:29: "Behold, because I have given you the Sabbath, I gave you on the sixth day bread for two days. Let every man abide in his Place, and not wander from one locality to another, beyond four yards; nor let any man go forth to walk" — four yards is the limit of Sabbath travel, which neither Exodus nor Jubilees states.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint reads "save that ye have prepared"; CCEL reads "save what ye have prepared".

50:10For great is the honour which the Lord has given to Israel that they should eat and drink and be satisfied on this festival day, and rest thereon from all labour which belongs to the labour of the children of men save burning frankincense and bringing oblations and sacrifices before the Lord for days and for Sabbaths.

• MT — No direct MT parallel. Exodus 16:25 ("Eat it today, for today is a sabbath of G OD ") is the background for eating on the Sabbath; no biblical text makes the Sabbath a day of eating and drinking and being satisfied, or reserves frankincense and sacrifices as the only permitted work. (Numbers 28:9–10, the Sabbath offerings, was not opened for this chapter.)
• LXX — No direct LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.

50:11This work alone shall be done on the Sabbath-days in the sanctuary of the Lord your God; that they may atone for Israel with sacrifice continually from day to day for a memorial well-pleasing before the Lord, and that He may receive them always from day to day according as thou hast been commanded.

• MT — No direct MT parallel. (Numbers 28:9–10, the Sabbath offerings, was not opened for this chapter.)
• LXX — No LXX parallel.
• Targums — No Targum expansion on this verse.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.

50:12And every man who does any work thereon, or goes a journey, or tills (his) farm, whether in his house or any other place, and whoever lights a fire, or rides on any beast, or travels by ship on the sea, and whoever strikes or kills anything, or slaughters a beast or a bird, or whoever catches an animal or a bird or a fish, or whoever fasts or makes war on the Sabbaths:

• MT — Exod. 35:3: "You shall kindle no fire throughout your settlements on the sabbath day." Exod. 16:29 (above, v. 9): "let no one leave the vicinity on the seventh day." Num. 15:32–36: "Once, when the Israelites were in the wilderness, a fellow was found gathering wood on the sabbath day… Then G OD said to Moses, 'The man shall be put to death: the whole community shall pelt him with stones outside the camp.' So the whole community took him outside the camp and stoned him to death."
• LXX — Exod. 35:3: "Ye shall not burn a fire in any of your dwellings on the sabbath-day; I am the Lord" (Brenton). Num. 15:32: "And the children of Israel were in the wilderness, and they found a man gathering sticks on the sabbath-day." Num. 15:35: "And the Lord spoke to Moses, saying, Let the man be by all means put to death: do ye all the congregation, stone him with stones."
• Targums — Onk. Exod. 35:3: "You must not kindle a fire in all your dwelling places on the day of Shabbos." PJ Exod. 35:2: "Six days thou shalt do work, and on the seventh day there shall be to you the holy Sabbath of repose before the Lord. Whoever doeth work on the Sabbath day, dying he shall die by the casting of stones." Onk. Num. 15:32: "Bnei Yisroel were in the desert, and they found a man gathering wood on the day of the Shabbos." PJ Num. 15:32: "And while the sons of Israel were dwelling in the wilderness, the decree of the Sabbath was known to them, but the punishment (for the profanation) of the Sabbath was not known. And there arose a man of the house of Joseph…" — the wood-gatherer was of the house of Joseph, which neither Numbers nor Jubilees says.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint uses archaic verb forms throughout ("doeth", "goeth", "tills", "lighteth", "rideth", "travels", "strikes", "killeth", "slaughters", "catcheth", "fasts", "makes"); CCEL uses modern forms.

50:13The man who does any of these things on the Sabbath shall die, so that the children of Israel shall observe the Sabbaths according to the commandments regarding the Sabbaths of the land, as it is written in the tablets, which He gave into my hands that I should write out for thee the laws of the seasons, and the seasons according to the division of their days. Herewith is completed the account of the division of the days.

• MT — Exod. 31:15 (above, v. 8): "whoever does work on the sabbath day shall be put to death." Exod. 31:18: "Upon finishing speaking with him on Mount Sinai, [God] gave Moses the two tablets of the Pact, stone tablets inscribed with the finger of God." Lev. 25:1: "G OD spoke to Moses on Mount Sinai."
• LXX — Exod. 31:18: "And he gave to Moses when he left off speaking to him in mount Sina the two tables of testimony, tables of stone written upon with the finger of God" (Brenton).
• Targums — Onk. Exod. 31:18: "And He [Adonoy] gave to Moshe — when He finished speaking with him on Mount Sinai — two Tablets of the Testimony. They were stone tablets, written with God's finger." PJ Exod. 31:18: "And He gave to Mosheh, when He had finished to speak with him in Mount Sinai, the two tablets of the testimony, tablets of sapphire-stone from the throne of glory, weighing forty sein, inscribed by the finger of the Lord" — the tablets are sapphire-stone from the throne of glory, weighing forty sein, which neither Exodus nor Jubilees says.
• Midrash — No parallel in the Midrashim read.
• Charles's note — None retrievable.
• Text note — The reprint reads "as it is written in the tables"; CCEL reads "as it is written in the tablets". The reprint reads "The man who doeth any of these things"; CCEL reads "The man who does any of these things".

Herewith is completed the account of the division of the days. — Colophon, as Charles prints it at the end of Jubilees 50:13.

Counted programmatically from the entries above; a verse counts where a genuine parallel (or an explicit contrast) was recorded. "No parallel" / "No expansion" entries do not count.

Parallels in this chapter — Masoretic Text — 8 of 13: 1–3, 7–9, 12–13 (no direct MT parallel: v. 4, v. 5, v. 6, v. 10, v. 11); LXX — 8 of 13: 1–3, 7–9, 12–13 (no LXX parallel: v. 4, v. 5, v. 6, v. 10, v. 11); Targums — 8 of 13: 1–3, 7–9, 12–13 (no Targum expansion: v. 4, v. 5, v. 6, v. 10, v. 11); Midrash — 0 of 13: (no parallel in Shemot Rabbah 25 or 31 for any verse); Charles's notes — 0 of 13: (no footnote text retrievable for this chapter).

1. No notes at all (whole chapter). Chapter 50 is the only chapter in this set with no retrievable Charles notes, although the text carries superscript numerals (vv. 1–4 nn. 5–8; v. 5 n. 1; v. 7 n. 2; v. 8 nn. 3–8; v. 10 n. 1; vv. 11–12 nn. 2–8).

2. Stoning (vv. 8, 12). Pseudo-Jonathan specifies the manner of death the MT leaves open: "dying he shall die, by the casting of stones" (Exod. 31:15; 35:2).

3. Four yards (v. 9). Pseudo-Jonathan on Exod. 16:29 limits Sabbath travel to "beyond four yards" — a precision neither Exodus nor Jubilees gives.

4. The wood-gatherer (v. 12). Pseudo-Jonathan on Num. 15:32 says the man was "of the house of Joseph" and that "the decree of the Sabbath was known to them, but the punishment (for the profanation) of the Sabbath was not known" — which neither Numbers nor Jubilees says.