Vulgate Notes

Introduction: Jerome and the rabbis

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

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

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

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

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

Chapters

Genesis 1

Vulgate, Hebrew, Septuagint, and Yemenite Targum, with notes on 17 verses and Douay-Rheims English under each Vulgate verse.

31 verses, in full

Genesis 2

Vulgate, Hebrew, Septuagint, and Yemenite Targum, with notes throughout the chapter and cross-verse patterns.

25 verses, in full

Genesis 3

Vulgate, Hebrew, Septuagint, and Yemenite Targum, with notes throughout the chapter and cross-verse patterns.

24 verses, in full

Genesis 4

Vulgate, Hebrew, Septuagint, and Yemenite Targum, with notes throughout the chapter and cross-verse patterns.

26 verses, in full

Genesis 1 — in full

Genesis 1 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text; MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

Verses with no published note are given as texts only.

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

Gen 1:1

Vulg. In principio creavit Deus caelum et terram.

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

בְּרֵאשִׁ֖ית בָּרָ֣א א-לה֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ׃

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

Targ. (Yemenite Onkelos)

בְּקַדְמִין, בְּרָא ייי, יָת שְׁמַיָּא, וְיָת אַרְעָא׃

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

Gen 1:2

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:3

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

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

וַיֹּ֥אמֶר א-לה֖ים יְהִ֣י א֑וֹר וַֽיְהִי־אֽוֹר׃

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

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, יְהֵי נְהוֹרָא; וַהֲוָה נְהוֹרָא׃

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

Gen 1:4

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:5

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:6

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:7

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:8

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

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

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

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

Targ. (Yemenite Onkelos)

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

Caelum, singular — see v. 1.

Gen 1:9

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:10

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:11

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:12

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:13

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

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

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

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα τρίτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם תְּלִיתָי׃

Gen 1:14

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:15

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:16

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:17

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:18

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:19

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

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

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

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί, ἡμέρα τετάρτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם רְבִיעָי׃

Gen 1:20

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:21

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:22

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:23

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

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

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

LXX καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωί ἡμέρα πέμπτη.

Targ. (Yemenite Onkelos)

וַהֲוָה רְמַשׁ וַהֲוָה צְפַר, יוֹם חֲמִישָׁי׃

Gen 1:24

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:25

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

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

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

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

Targ. (Yemenite Onkelos)

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

See v. 21 on esset bonum.

Gen 1:26

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:27

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:28

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:29

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:30

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 1:31

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Genesis 2 — in full

Genesis 2 in four versions — Vulgate, Hebrew (MT), Septuagint, and Yemenite Targum Onkelos — with notes on where they agree and where they part. Sources: Vulgate = the Clementine text (tokenization unchanged, hence the lowercase verse starts); MT = Sefaria Miqra (vocalized, with cantillation); LXX = the Septuagint Greek text; Targum = Onkelos, Yemenite Taj tradition only. TO in the notes = this Yemenite Onkelos. Divine names appear only as ייי and א-להים throughout.

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

Gen 2:1

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

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

וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכׇל־צְבָאָֽם׃

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

Targ. (Yemenite Onkelos)

וְאִשְׁתַּכְלַלוּ שְׁמַיָּא וְאַרְעָא, וְכָל חֵילֵיהוֹן׃

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

Gen 2:2

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:3

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:4

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:5

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:6

Vulg. sed fons ascendebat e terra inrigans universam superficiem terrae

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:7

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:8

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:9

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:10

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:11

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

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

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

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

Targ. (Yemenite Onkelos)

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

Gen 2:12

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

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

וּֽזְהַ֛ב הָאָ֥רֶץ הַהִ֖וא ט֑וֹב שָׁ֥ם הַבְּדֹ֖לַח וְאֶ֥בֶן הַשֹּֽׁהַם׃

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:13

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

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

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

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

Targ. (Yemenite Onkelos)

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

Gen 2:14

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:15

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

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

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

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

Targ. (Yemenite Onkelos)

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

Gen 2:16

Vulg. praecepitque ei dicens ex omni ligno paradisi comede

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:17

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:18

Vulg. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium similem sui

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

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

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

Targ. (Yemenite Onkelos)

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

similem sui — MT עזר כנגדו (a helper opposite him); LXX βοηθὸν κατ᾿ αὐτόν (a helper according to him); TO סמך כקבליה (a support opposite him, MT). Vulg. similem sui (similar to himself) follows neither exactly — Jerome's own rendering.

Gen 2:19

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:20

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:21

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:22

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:23

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:24

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 2:25

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

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

וַיִּֽהְי֤וּ שְׁנֵיהֶם֙ עֲרוּמִּ֔ים הָֽאָדָ֖ם וְאִשְׁתּ֑וֹ וְלֹ֖א יִתְבֹּשָֽׁשׁוּ׃

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

Targ. (Yemenite Onkelos)

וַהֲווֹ תַּרְוֵיהוֹן עַרְטִלָּאִין, אָדָם וְאִתְּתֵיהּ; וְלָא, מִתְכַּלְמִין׃

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

Cross-verse patterns

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

Genesis 3 — in full

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

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

Gen 3:1

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:2

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

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

וַתֹּ֥אמֶר הָֽאִשָּׁ֖ה אֶל־הַנָּחָ֑שׁ מִפְּרִ֥י עֵֽץ־הַגָּ֖ן נֹאכֵֽל׃

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

Targ. (Yemenite Onkelos)

וַאֲמֶרֶת אִתְּתָא, לְחִוְיָא: מִפֵּירֵי אִילָן גִּנְּתָא, נֵיכוֹל׃

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

Gen 3:3

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:4

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

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

וַיֹּ֥אמֶר הַנָּחָ֖שׁ אֶל־הָֽאִשָּׁ֑ה לֹֽא־מ֖וֹת תְּמֻתֽוּן׃

LXX καὶ εἶπεν ὁ ὄφις τῇ γυναικί οὐ θανάτῳ ἀποθανεῖσθε·

Targ. (Yemenite Onkelos)

וַאֲמַר חִוְיָא, לְאִתְּתָא: לָא מְמָת, תְּמוּתוּן׃

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

Gen 3:5

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:6

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

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

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

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

Targ. (Yemenite Onkelos)

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

Three qualities — MT טוב העץ למאכל, תאוה־הוא לעינים, נחמד העץ להשכיל (good for food, a desire to the eyes, desirable to make wise); LXX καλὸν εἰς βρῶσιν, ἀρεστὸν τοῖς ὀφθαλμοῖς ἰδεῖν, ὡραῖόν ἐστιν τοῦ κατανοῆσαι (good, pleasing to see, beautiful to understand); Vulg. bonum ad vescendum, pulchrum oculis, aspectuque delectabile (good, beautiful, delightful to look at — the 'make wise / understand' strand becomes looking); TO טב למיכל, אסו הוא לעינין, מרגג אילנא לאסתכלא ביה (good for food, אסו to the eyes, desirable to look at — TO likewise turns the third strand to looking).
ויאכל — MT ויתן גם־לאישה עמה ויאכל (gave also to her husband with her, and he ate, singular); LXX καὶ ἔδωκεν καὶ τῷ ἀνδρὶ αὐτῆς μετ' αὐτῆς, καὶ ἔφαγον (and they ate, plural); Vulg. deditque viro suo, qui comedit (singular, follows MT); TO ויהבת אף לבעלה עמה ואכל (singular, follows MT).

Gen 3:7

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:8

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:9

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

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

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

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

Targ. (Yemenite Onkelos)

וּקְרָא ייי א-להים, לְאָדָם; וַאֲמַר לֵיהּ, אָן אַתְּ׃

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

Gen 3:10

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:11

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:12

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:13

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:14

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:15

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

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

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

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

Targ. (Yemenite Onkelos)

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

שוף — the dictionaries do not settle it, and the precise sense is not clear. Strong's gives "to gape, i.e. snap at; figuratively, to overwhelm," with bruise / crush as renderings; Brown-Driver-Briggs gives "bruise," while noting others take it as a form of שאף, and at Psalm 139:11 the meaning is unsuitable. The verb is rare — Genesis 3:15 (twice) and Job 9:17 are the clear cases, Psalm 139:11 disputed — and the versions show the uncertainty: LXX τηρήσει (watch), Vulgate conteret / insidiaberis (crush / lie in wait), Aquila and Symmachus crush / press, Targum paraphrase.
ישוף — MT הוא ישופך ראש ואתה תשופנו עקב (he shall bruise your head, you shall bruise his heel — the same verb שוף both ways); LXX αὐτός σου τηρήσει κεφαλήν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν (he shall watch your head, you shall watch his heel — τηρέω, watch, not crush); Vulg. ipsa conteret caput tuum, et tu insidiaberis calcaneo ejus (she shall crush your head — ipsa, feminine, where MT has הוא, masculine — and you shall lie in wait for his heel); TO paraphrases entirely: הוא יהי דכיר מא דעבדת ליה מלקדמין ואת תהי נטר ליה לסופא (he shall be mindful what you did to him at the beginning, and you shall watch him at the end — no head, no heel, no crushing).
Hexapla 3:15 (Field, p. 16; Field's LXX 3:16 = MT 3:15) — Α. προστρίψει, Σ. θλίψει, for LXX τηρήσει (crush / press, against LXX's watch, aligning with MT שוף).

Gen 3:16

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:17

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:18

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

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

וְק֥וֹץ וְדַרְדַּ֖ר תַּצְמִ֣יחַֽ לָ֑ךְ וְאָכַלְתָּ֖ אֶת־עֵ֥שֶׂב הַשָּׂדֶֽה׃

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

Targ. (Yemenite Onkelos)

וְכוּבִּין וְאָטְדִין, תְּצַמַּח לָךְ; וְתֵיכוֹל, יָת עִסְבָּא דְּחַקְלָא׃

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

Gen 3:19

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

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

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

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

Targ. (Yemenite Onkelos)

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

עד שובך / תשוב — MT בזעת אפיך תאכל לחם עד שובך אל־האדמה כי ממנה לקחת כי־עפר אתה ואל־עפר תשוב (in sweat of face, until you return to the ground, dust you are, to dust you return); LXX ἐν ἱδρῶτι ... ἕως τοῦ ἀποστρέψαι σε εἰς τὴν γῆν ... ὅτι γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ (earth you are, to earth you shall go away — ἀπελεύσῃ, go away, not return); Vulg. donec revertaris in terram ... quia pulvis es et in pulverem reverteris (dust, return — follows MT); TO עד דתתתב לארעא דמנה אתבריתא ארי עפרא את ולעפרא תתוב (until you return to the land from which you were created — אתבריתא, created, not taken — TO's ברא again, cf. Gen 2:7, 2:19).
Hexapla 3:19 (Field, pp. 16–17) — for ἕως τοῦ ἀποστρέψαι σε: Α. ἐπιστρέψαι (Field, p. 16); for εἰς γῆν ἀπελεύσῃ: Α. ἐπιστρέψῃ (Field, p. 17, second תשוב entry). Both are Α., both turn 'go away' back to 'return'.

Gen 3:20

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

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

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

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

Targ. (Yemenite Onkelos)

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

חוה — MT ויקרא האדם שם אשתו חוה כי היא היתה אם כל־חי (called his wife's name Eve, for she was mother of all living); LXX ἐκάλεσεν Αδαμ τὸ ὄνομα τῆς γυναικὸς αὐτοῦ Ζωή, ὅτι αὕτη μήτηρ πάντων τῶν ζώντων (called her Life — Ζωή translates חוה, not transliterates it); Vulg. vocavit Adam nomen uxoris suae, Heva (transliterates, Heva); TO וקרא אדם שום אתתיה חוה ארי היא הוות אמא דכל בני אנשא (mother of all sons of man — בני אנשא, not 'all living').
Hexapla 3:20 (Field, p. 17; Field's LXX 3:21 = MT 3:20) — Α. Αὕα, Σ. Ζωογόνος, for LXX Ζωή (Α. transliterates Eve, Σ. gives 'life-giver'). Field n. 23 notes Cod. 127 attributes ζωογόνος to Α. less probably — attribution flagged.

Gen 3:21

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:22

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

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

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

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

Targ. (Yemenite Onkelos)

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

כאחד ממנו — MT הן האדם היה כאחד ממנו לדעת טוב ורע (behold, man has become like one of us, to know good and evil); LXX ἰδοὺ Αδαμ γέγονεν ὡς εἷς ἐξ ἡμῶν, τοῦ γινώσκειν καλὸν καὶ πονηρόν (same, 'one of us'); Vulg. Ecce Adam quasi unus ex nobis factus est (same); TO הא אדם הוה יחידאי בעלמא מניה למדע טב וביש (behold, man has become unique in the world, from himself, to know good and evil — TO avoids 'one of us' altogether, replacing it with יחידאי, unique, and מניה, from himself).
Hexapla 3:22 (Field, p. 17; Field's LXX 3:23 = MT 3:22) — Σ. ἴδε, ὁ Ἀδὰμ γέγονεν ὁμοῦ ἀφ' ἑαυτοῦ γινώσκειν καλὸν καὶ πονηρόν· νῦν οὖν μηδαμῶς ἐκτείνας τὴν χεῖρα αὐτοῦ (Σ. also avoids 'one of us', with 'together from himself' — a parallel to TO's avoidance, not claimed here as borrowing).

Gen 3:23

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 3:24

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

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

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

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

Targ. (Yemenite Onkelos)

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

ויגרש / וישכן — MT ויגרש את־האדם וישכן מקדם לגן־עדן את־הכרבים ואת להט החרב המתהפכת (drove out man, and placed east of the garden the cherubim and the flame of the turning sword); LXX ἐξέβαλεν τὸν Αδαμ καὶ κατῴκισεν αὐτὸν ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς, καὶ ἔταξεν τὰ χερουβιμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην (cast out Adam, and settled him opposite paradise, and appointed the cherubim and the flaming turning sword); Vulg. Ejecitque Adam: et collocavit ante paradisum voluptatis cherubim, et flammeum gladium, atque versatilem (cast out Adam, and placed before paradise the cherubim and a flaming versatile sword — no 'settled him'); TO ותירך ית אדם ואשרי מלקדמין לגנתא דעדן ית כרוביא וית שנן חרבא דמתהפכא (drove out, and placed from the east / aforetime the cherubim and the sharpness of the turning sword — שנן, sharpness, for להט, flame).
Hexapla 3:24 (Field, p. 17; Field's LXX 3:25 = MT 3:24) — Α. καὶ ὁ Ἑβραῖος· χερουβί, for LXX τὰ χερουβιμ (Aquila, with the Hebrew, gives the singular transliteration 'cherubi', not the plural cherubim).

Cross-verse patterns

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

Genesis 4 — in full

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

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

Gen 4:1

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:2

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:3

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

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

וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לייי׃

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

Targ. (Yemenite Onkelos)

וַהֲוָה, מִסּוֹף יוֹמִין; וְאַיְתִי קַיִן מֵאִבָּא דְּאַרְעָא, קוּרְבָּנָא קֳדָם ייי׃

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

Gen 4:4

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:5

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

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

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

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

Targ. (Yemenite Onkelos)

וּבְקַיִן וּבְקוּרְבָּנֵיהּ, לָא הֲוָת רַעֲוָא; וּתְקֵיף לְקַיִן לַחְדָּא, וְאִתְכְּבִישׁוּ אַפּוֹהִי׃

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

Gen 4:6

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

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

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

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

Targ. (Yemenite Onkelos)

וַאֲמַר ייי, לְקָיִן: לְמָא תְּקֵיף לָךְ, וּלְמָא אִתְכְּבִישׁוּ אַפָּךְ׃

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

Gen 4:7

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:8

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:9

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:10

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:11

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:12

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:13

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

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

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

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

Targ. (Yemenite Onkelos)

וַאֲמַר קַיִן, קֳדָם ייי: סַגִּי חוֹבִי, מִלְּמִשְׁבַּק׃

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

Gen 4:14

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:15

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:16

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:17

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:18

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:19

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:20

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:21

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:22

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:23

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:24

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

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

כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

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

Targ. (Yemenite Onkelos)

אֲרֵי שִׁבְעָה דָּרִין, אִתְּלִיאוּ לְקָיִן; הֲלָא לְלֶמֶךְ בְּרֵיהּ, שִׁבְעִין וְשִׁבְעָה׃

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

Gen 4:25

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Gen 4:26

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

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

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

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

Targ. (Yemenite Onkelos)

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

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

Cross-verse patterns

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

Open questions, not claims

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