jam963/parallel-catholic-bible-versions · Datasets at Hugging Face

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1	OT	Genesis	1	1	In principio creavit Deus cælum, et terram.	In the beginning, God created heaven and earth	In the beginning God created heaven, and earth.	Heaven was created first, then earth. The creation of angels also occurred with the creation of heaven. The creation of earth is really the creation of the universe, and subsequently earth.
1	OT	Genesis	1	2	Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.	But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters	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.	After earth was created, it was empty and unoccupied. Darkness is plural in the Latin. This could symbolize fallen angels, with the abyss symbolizing Hell. The word ‘darknesses’ can also refer to the absences of so many good things, so that God had to continue creating. The Spirit of God was brought or was carried over the waters, passive tense.
1	OT	Genesis	1	3	Dixitque Deus: Fiat lux. Et facta est lux.	And God said, “Let there be light.” And light became	And God said: Be light made. And light was made.	God created light. Darkness, as the absence of light, became by default. Similarly with evil. God created the heavens and the angels, but some angels fell and so Hell (the abyss) was created.
1	OT	Genesis	1	4	Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.	And God saw the light, that it was good; and so he divided the light from the darknesses	And God saw the light that it was good; and he divided the light from the darkness.	God divided light from darkness. He also divided Heaven from Hell, once Hell was created (or became necessary due to the angels that fell from grace). Notice that God chooses to create Heaven and Earth (Universe), but Hell comes about as a result of sin. God creates Good, but Evil comes about because of sin. God does not directly create evil or darkness.
1	OT	Genesis	1	5	Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.	And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day	And he called the light Day, and the darkness Night; and there was evening and morning one day.	The first day is not a day as we count time, but merely the first period of time, of unspecified length, in the universe. Science agrees that first the Universe was created, and there was no life in the first time period, for the Universe was void and unoccupied. And when the earth first became, it was void and lifeless.
1	OT	Genesis	1	6	Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.	God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.	And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.	null
1	OT	Genesis	1	7	Et fecit Deus firmamentum, divisitque aquas, quæ erant sub firmamento, ab his, quæ erant super firmamentum. Et factum est ita.	And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became	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.	null
1	OT	Genesis	1	8	Vocavitque Deus firmamentum, Cælum: et factum est vespere et mane, dies secundus.	And God called the firmament ‘Heaven.’ And it became evening and morning, the second day	And God called the firmament, Heaven; and the evening and morning were the second day.	null
1	OT	Genesis	1	9	Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.	Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became	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.	null
1	OT	Genesis	1	10	Et vocavit Deus aridam, Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.	And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good	And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.	This verse introduces a useful ambiguity, whereby the word ‘terra’ can refer to the entire Earth, or to the land (soil or ground), or to a particular land, e.g. ‘Terram Chanaan.’ A similar ambiguity exists with the word ‘caeli’ referring either to Heaven, or to the sky.
1	OT	Genesis	1	11	Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram. Et factum est ita.	And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became	And he said: let the earth bring forth 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.	Notice that God commands the earth to produce plant-life (‘herbam virentem’). He miraculously created heaven and earth out of nothing, but he causes the plant-life to be produced out of what already exists, the land. This text supports the idea, found in science, that life developed from existing inanimate matter. But the text also clearly teaches the truth that the entire process of creation and the development of creation is caused by God and is under His Providence.
1	OT	Genesis	1	12	Et protulit terra herbam virentem, et facientem semen iuxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.	And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good	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.	The word ‘genus’ from verse 11 is more general than the word ‘speciem’ in verse 12. The fruit-bearing trees have their seed within the fruit, and each particular type of fruit has its own type of seed and manner of sowing.
1	OT	Genesis	1	13	Et factum est vespere et mane, dies tertius.	And it became evening and the morning, the third day	And the evening and the morning were the third day.	null
1	OT	Genesis	1	14	Dixit autem Deus: Fiant luminaria in firmamento cæli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:	Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years	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:	null
1	OT	Genesis	1	15	ut luceant in firmamento cæli, et illuminent terram. Et factum est ita.	Let them shine in the firmament of heaven and illuminate the earth.” And so it became	To shine in the firmament of heaven, and to give light upon the earth, and it was so done.	null
1	OT	Genesis	1	16	Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.	And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars	And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.	null
1	OT	Genesis	1	17	Et posuit eas in firmamento cæli, ut lucerent super terram,	And he set them in the firmament of heaven, to give light over all the earth	And he set them in the firmament of heaven to shine upon the earth.	null
1	OT	Genesis	1	18	et præessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.	and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good	And to rule the day and the night, and to divide the light and the darkness. And God saw that it was good.	null
1	OT	Genesis	1	19	Et factum est vespere et mane, dies quartus.	And it became evening and morning, the fourth day	And the evening and morning were the fourth day.	null
1	OT	Genesis	1	20	Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.	And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.	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.	In this next step within the development of creation, God creates the first creatures that have living souls (but not immortal souls) within the sea. Again, science agrees, teaching that the first animals were in the water, not on the land. The word ‘reptile’ in Latin is not equivalent to the English word ‘reptile.’ The best translation in this context is probably either ‘moving creatures’ or ‘animals.’ The text is contrasting the moving creatures of the waters with the plants.
1	OT	Genesis	1	21	Creavitque Deus cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquæ in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.	And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good	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.	The word ‘cete’ in ancient times was probably not specific to whales, but referred to any large sea creature.
1	OT	Genesis	1	22	Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.	And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.	And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.	null
1	OT	Genesis	1	23	Et factum est vespere et mane, dies quintus.	And it became evening and morning, the fifth day	And the evening and morning were the fifth day.	null
1	OT	Genesis	1	24	Dixit quoque Deus: Producat terra animam viventem in genere suo, iumenta, et reptilia, et bestias terræ secundum species suas. Factumque est ita.	God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became	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.	Again, the word ‘genere’ is more general, while the word ‘species’ is more specific. If these two words were translated by the same word in English, then there would be an unnecessary redundancy in the text. And here again we see that ‘reptile’ is not specifically reptiles, or even crawling things, but is even more general, referring to every type of moving creature (animal) on land. These creatures are contrasted with the moving creatures of the waters, as well as the plants, of the previous verses. Therefore, the term is more general than crawling things. The mention of cattle and wild beasts are merely specific examples of familiar types of moving creatures, with living souls, on land. So, plants were the first life created, then moving creatures of the sea, then moving creatures of the land. This is the same order of development in creation taught by science (although Scripture omits mention of microscopic organisms, with which the ancients were unfamiliar).
1	OT	Genesis	1	25	Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum.	And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good	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.	null
1	OT	Genesis	1	26	Et ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis, universæque terræ, omnique reptili, quod movetur in terra.	And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.	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.	null
1	OT	Genesis	1	27	Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.	And God created man to his own image; to the image of God he created him; male and female, he created them	And God created man to his own image: to the image of God he created him: male and female he created them.	The word ‘hominem’ in this verse is not capitalized, whereas in the previous verse it is capitalized. The previous verse uses Man (capitalized) to refer to all humankind; the male word ‘man’ is used to refer to all of humanity because, in God’s plan, the human race is to be led by men. This verse uses man (not capitalized) to refer to humankind, with a particular emphasis on males. All human persons are created in God’s image and likeness. Yet, when men and women are considered in their relation to one another, men are an image of God and women are an image of Creation.
1	OT	Genesis	1	28	Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.	And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.	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.	null
1	OT	Genesis	1	29	Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quæ habent in semetipsis sementem generis sui, ut sint vobis in escam:	And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you	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:	null
1	OT	Genesis	1	30	et cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.	and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became	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.	null
1	OT	Genesis	1	31	Viditque Deus cuncta quæ fecerat: et erant valde bona. Et factum est vespere et mane, dies sextus.	And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day	And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.	null
1	OT	Genesis	2	1	Igitur perfecti sunt cæli et terra, et omnis ornatus eorum.	And so the heavens and the earth were completed, with all their adornment	So the heavens and the earth were finished, and all the furniture of them.	null
1	OT	Genesis	2	2	Complevitque Deus die septimo opus suum quod fecerat: et requievit die septimo ab universo opere quod patrarat.	And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished	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.	null
1	OT	Genesis	2	3	Et benedixit diei septimo; et sanctificavit illum: quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret.	And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make	And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.	The Latin is phrased in such a way as to suggest that God did the work of creation to accomplish or to arrive at the seventh day.
1	OT	Genesis	2	4	Istæ sunt generationes cæli et terræ, quando creata sunt, in die quo fecit Dominus Deus cælum et terram:	These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth	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:	null
1	OT	Genesis	2	5	Et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret: non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram:	and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land	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.	In other words, this was the time before agriculture, when the trees and plants were wild and not yet cultivated. The saplings grew in fallow fields, like brushwood, and the edible plants ‘herbam’ were merely those found in the wild in that region, before planting and cultivated growing.
1	OT	Genesis	2	6	Sed fons ascendebat e terra, irrigans universam superficiem terræ.	But a fountain ascended from the earth, irrigating the entire surface of the land	But a spring rose out of the earth, watering all the surface of the earth.	null
1	OT	Genesis	2	7	Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem eius spiraculum vitæ, et factus est homo in animam viventem.	And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul	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.	Clay is used in the Book of Daniel to symbolize human nature.
1	OT	Genesis	2	8	Plantaverat autem Dominus Deus Paradisum voluptatis a principio: in quo posuit hominem quem formaverat.	Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed	And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.	null
1	OT	Genesis	2	9	Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave: lignum etiam vitæ in medio Paradisi, lignumque scientiæ boni et mali.	And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil	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.	null
1	OT	Genesis	2	10	Et fluvius egrediebatur de loco voluptatis ad irrigandum Paradisum, qui inde dividitur in quatuor capita.	And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads	And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads.	null
1	OT	Genesis	2	11	Nomen uni Phison: ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum:	The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born	The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.	null
1	OT	Genesis	2	12	et aurum terræ illius optimum est: ibi invenitur bdellium, et lapis onychinus.	and the gold of that land is the finest. In that place is found bdellium and the onyx stone	And the gold of that land is very good: there is found bdellium, and the onyx stone.	null
1	OT	Genesis	2	13	Et nomen fluvii secundi Gehon: ipse est qui circumit omnem terram Æthiopiæ.	And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia	And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia.	null
1	OT	Genesis	2	14	Nomen vero fluminis tertii, Tigris: ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.	Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates	And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.	null
1	OT	Genesis	2	15	Tulit ergo Dominus Deus hominem, et posuit eum in Paradiso voluptatis, ut operaretur, et custodiret illum:	Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him	And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.	null
1	OT	Genesis	2	16	Præcepitque ei dicens: Ex omni ligno Paradisi comede:	And he instructed him, saying: “From every tree of Paradise, you shall eat	And he commanded him, saying: Of every tree of paradise thou shalt eat:	null
1	OT	Genesis	2	17	De ligno autem scientiæ boni et mali ne comedas. In quocumque enim die comederis ex eo, morte morieris.	But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.	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.	null
1	OT	Genesis	2	18	Dixit quoque Dominus Deus: Non est bonum esse hominem solum: faciamus ei adiutorium simile sibi.	The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.	And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.	null
1	OT	Genesis	2	19	Formatis igitur, Dominus Deus, de humo cunctis animantibus terræ, et universis volatilibus cæli, adduxit ea ad Adam, ut videret quid vocaret ea: omne enim quod vocavit Adam animæ viventis, ipsum est nomen eius.	Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name	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.	null
1	OT	Genesis	2	20	Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia cæli, et omnes bestias terræ: Adæ vero non inveniebatur adiutor similis eius.	And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself	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.	null
1	OT	Genesis	2	21	Immisit ergo Dominus Deus soporem in Adam: cumque obdormisset, tulit unam de costis eius, et replevit carnem pro ea.	And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it	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.	The word ‘soporem’ refers to an unnatural sleep, often in the context of a drug (a soporific preparation) or even a trauma to the head. But in this case, the unnatural sleep is a supernatural sleep, sent by God.
1	OT	Genesis	2	22	Et ædificavit Dominus Deus costam, quam tulerat de Adam, in mulierem: et adduxit eam ad Adam.	And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam	And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.	null
1	OT	Genesis	2	23	Dixitque Adam: Hoc nunc, os ex ossibus meis, et caro de carne mea: hæc vocabitur Virago, quoniam de viro sumpta est.	And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.	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.	null
1	OT	Genesis	2	24	Quam ob rem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ: et erunt duo in carne una.	For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh	Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.	null
1	OT	Genesis	2	25	Erat autem uterque nudus, Adam scilicet et uxor eius: et non erubescebant.	Now they were both naked: Adam, of course, and his wife. And they were not ashamed	And they were both naked: to wit, Adam and his wife: and were not ashamed.	null
1	OT	Genesis	3	1	Sed et serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus. Qui dixit ad mulierem: Cur præcepit vobis Deus ut non comederetis de omni ligno Paradisi?	However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?	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?	null
1	OT	Genesis	3	2	Cui respondit mulier: De fructu lignorum, quæ sunt in Paradiso, vescimur:	The woman responded to him: “From the fruit of the trees which are in Paradise, we eat	And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:	null
1	OT	Genesis	3	3	de fructu vero ligni, quod est in medio Paradisi, præcepit nobis Deus ne comederemus: et ne tangeremus illud, ne forte moriamur.	Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.	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.	null
1	OT	Genesis	3	4	Dixit autem serpens ad mulierem: Nequaquam morte moriemini.	Then the serpent said to the woman: “By no means will you die a death	And the serpent said to the woman: No, you shall not die the death.	null
1	OT	Genesis	3	5	Scit enim Deus quod in quocumque die comederitis ex eo, aperientur oculi vestri: et eritis sicut dii, scientes bonum et malum.	For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.	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.	The serpent’s argument is not a good one; he merely claims that God lied. The woman is not convinced by this foolish argument, she merely accepts it in order to obtain that which she desires. Such is still the case today; people use foolish arguments as mere excuses for the sins which they desire.
1	OT	Genesis	3	6	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.	And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate	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.	null
1	OT	Genesis	3	7	Et aperti sunt oculi amborum: cumque cognovissent se esse nudos, consuerunt folia ficus, et fecerunt sibi perizomata.	And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves	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.	null
1	OT	Genesis	3	8	Et cum audissent vocem Domini Dei deambulantis in Paradiso ad auram post meridiem, abscondit se Adam et uxor eius a facie Domini Dei in medio ligni Paradisi.	And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise	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.	null
1	OT	Genesis	3	9	Vocavitque Dominus Deus Adam, et dixit ei: Ubi es?	And the Lord God called Adam and said to him: “Where are you?	And the Lord God called Adam, and said to him: Where art thou?	null
1	OT	Genesis	3	10	Qui ait: Vocem tuam audivi in Paradiso: et timui, eo quod nudus essem, et abscondi me.	And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.	And he said: I heard thy voice in paradise; and I was afraid, because I was naked, and I hid myself.	null
1	OT	Genesis	3	11	Cui dixit: Quis enim indicavit tibi quod nudus esses, nisi quod ex ligno de quo præceperam tibi ne comederes, comedisti?	He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?	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?	null
1	OT	Genesis	3	12	Dixitque Adam: Mulier, quam dedisti mihi sociam, dedit mihi de ligno, et comedi.	And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.	And Adam said: The woman, whom thou gavest me to be my companion, gave me of the tree, and I did eat.	null
1	OT	Genesis	3	13	Et dixit Dominus Deus ad mulierem: Quare hoc fecisti? Quæ respondit: Serpens decepit me, et comedi.	And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.	And the Lord God said to the woman: Why hast thou done this? And she answered: The serpent deceived me, and I did eat.	null
1	OT	Genesis	3	14	Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terræ: super pectus tuum gradieris, et terram comedes cunctis diebus vitæ tuæ.	And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life	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.	The term ‘omnia animantia’ (all living things) certainly includes the wild beasts of the earth, so the translation could be: ‘even among the wild beasts,’ or, ‘including the wild beasts.’ Biblical texts do not follow the usual rules of modern composition, which would not generally present a list of items, one item of which included the other items.
1	OT	Genesis	3	15	Inimicitias ponam inter te et mulierem, et semen tuum et semen illius: ipsa conteret caput tuum, et tu insidiaberis calcaneo eius.	I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.	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.	null
1	OT	Genesis	3	16	Mulieri quoque dixit: Multiplicabo ærumnas tuas, et conceptus tuos: in dolore paries filios, et sub viri potestate eris, et ipse dominabitur tui.	To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.	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.	null
1	OT	Genesis	3	17	Adæ vero dixit: Quia audisti vocem uxoris tuæ, et comedisti de ligno, ex quo, præceperam tibi, ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitæ tuæ.	Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life	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.	null
1	OT	Genesis	3	18	Spinas et tribulos germinabit tibi, et comedes herbam terræ.	Thorns and thistles shall it produce for you, and you shall eat the plants of the earth	Thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth.	null
1	OT	Genesis	3	19	In sudore vultus tui vesceris pane, donec revertaris in terram de qua sumptus es: quia pulvis es, et in pulverem reverteris.	By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.	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.	Adam was taken (or derived) from the earth, but Eve was taken (or derived) from Adam. Notice also that Adam has his name given before the Fall from grace, but Eve does not receive her name until after the Fall from grace.
1	OT	Genesis	3	20	Et vocavit Adam nomen uxoris suæ, Heva: eo quod mater esset cunctorum viventium.	And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living	And Adam called the name of his wife Eve: because she was the mother of all the living.	null
1	OT	Genesis	3	21	Fecit quoque Dominus Deus Adæ et uxori eius tunicas pelliceas, et induit eos:	The Lord God also made for Adam and his wife garments from skins, and he clothed them	And the Lord God made for Adam and his wife garments of skins, and clothed them.	null
1	OT	Genesis	3	22	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 vitæ, et comedat, et vivat in æternum.	And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.	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.	null
1	OT	Genesis	3	23	Et emisit eum Dominus Deus de paradiso voluptatis, ut operaretur terram de qua sumptus est.	And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken	And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.	null
1	OT	Genesis	3	24	Eiecitque Adam: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitæ.	And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life	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.	null
1	OT	Genesis	4	1	Adam vero cognovit uxorem suam Hevam: quæ concepit et peperit Cain, dicens: Possedi hominem per Deum.	Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.	And Adam knew Eve his wife; who conceived and brought forth Cain, saying: I have gotten a man through God.	null
1	OT	Genesis	4	2	Rursumque peperit fratrem eius Abel. Fuit autem Abel pastor ovium, et Cain agricola.	And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer	And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.	null
1	OT	Genesis	4	3	Factum est autem post multos dies ut offerret Cain de fructibus terræ munera Domino.	Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth	And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.	null
1	OT	Genesis	4	4	Abel quoque obtulit de primogenitis gregis sui, et de adipibus eorum: et respexit Dominus ad Abel, et ad munera eius.	Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts	Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.	null
1	OT	Genesis	4	5	Ad Cain vero, et ad munera illius non respexit: iratusque est Cain vehementer, et concidit vultus eius.	Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell	But to Cain and his offerings he had no respect: and Cain was exceeding angry, and his countenance fell.	null
1	OT	Genesis	4	6	Dixitque Dominus ad eum: Quare iratus es? et cur concidit facies tua?	And the Lord said to him: “Why are you angry? And why is your face fallen	And the Lord said to him: Why art thou angry? and why is thy countenance fallen?	null
1	OT	Genesis	4	7	Nonne si bene egeris, recipies: sin autem male, statim in foribus peccatum aderit? sed sub te erit appetitus eius, et tu dominaberis illius.	If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.	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.	The word ‘dominaberis’ is future passive tense, but the Challoner revision translates it as if it were future active. The context makes it clear that Cain is in danger of being dominated by sin, not the other way around.
1	OT	Genesis	4	8	Dixitque Cain ad Abel fratrem suum: Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit eum.	And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death	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.	null
1	OT	Genesis	4	9	Et ait Dominus ad Cain: Ubi est Abel frater tuus? Qui respondit: Nescio: Num custos fratris mei sum ego?	And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?	And the Lord said to Cain: Where is thy brother Abel? And he answered: I know not: am I my brother's keeper?	null
1	OT	Genesis	4	10	Dixitque ad eum: Quid fecisti? vox sanguinis fratris tui clamat ad me de terra.	And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land	And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth.	null
1	OT	Genesis	4	11	Nunc igitur maledictus eris super terram, quæ aperuit os suum, et suscepit sanguinem fratris tui de manu tua.	Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand	Now therefore cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand.	null
1	OT	Genesis	4	12	Cum operatus fueris eam, non dabit tibi fructus suos: vagus et profugus eris super terram.	When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.	When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth.	null
1	OT	Genesis	4	13	Dixitque Cain ad Dominum: Maior est iniquitas mea, quam ut veniam merear.	And Cain said to the Lord: “My iniquity is too great to deserve kindness	And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.	null
1	OT	Genesis	4	14	Ecce eiicis me hodie a facie terræ, et a facie tua abscondar, et ero vagus et profugus in terra: omnis igitur qui invenerit me, occidet me.	Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.	Behold thou dost cast me out this day from the face of the earth, and from thy face I shall be hid, and I shall be a vagabond and a fugitive on the earth: every one therefore that findeth me, shall kill me.	null
1	OT	Genesis	4	15	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.	And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death	And the Lord said to him: No, it shall not so be: 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.	null
1	OT	Genesis	4	16	Egressusque Cain a facie Domini, habitavit profugus in terra ad orientalem plagam Eden.	And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden	And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth at the east side of Eden.	null
1	OT	Genesis	4	17	Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch: et ædificavit civitatem, vocavitque nomen eius ex nomine filii sui, Henoch.	Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch	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.	null
1	OT	Genesis	4	18	Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.	Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech	And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech,	null
1	OT	Genesis	4	19	Qui accepit duas uxores, nomen uni Ada, et nomen alteri Sella.	Lamech took two wives: the name of one was Adah, and the name of the other was Zillah	Who took two wives: the name of the one was Ada, and the name of the other Sella.	null
1	OT	Genesis	4	20	Genuitque Ada Iabel, qui fuit pater habitantium in tentoriis, atque pastorum.	And Adah conceived Jabel, who was the father of those who live in tents and are shepherds	And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.	The word ‘atque’ implies that these persons both lived in tents and were shepherds.

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Genesis

1

In principio creavit Deus cælum, et terram.

In the beginning, God created heaven and earth

In the beginning God created heaven, and earth.

Heaven was created first, then earth. The creation of angels also occurred with the creation of heaven. The creation of earth is really the creation of the universe, and subsequently earth.

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Genesis

1

2

Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.

But the earth was empty and unoccupied, and darknesses were over the face of the abyss; and so the Spirit of God was brought over the waters

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.

After earth was created, it was empty and unoccupied. Darkness is plural in the Latin. This could symbolize fallen angels, with the abyss symbolizing Hell. The word ‘darknesses’ can also refer to the absences of so many good things, so that God had to continue creating. The Spirit of God was brought or was carried over the waters, passive tense.

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Genesis

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3

Dixitque Deus: Fiat lux. Et facta est lux.

And God said, “Let there be light.” And light became

And God said: Be light made. And light was made.

God created light. Darkness, as the absence of light, became by default. Similarly with evil. God created the heavens and the angels, but some angels fell and so Hell (the abyss) was created.

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Genesis

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4

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

And God saw the light, that it was good; and so he divided the light from the darknesses

And God saw the light that it was good; and he divided the light from the darkness.

God divided light from darkness. He also divided Heaven from Hell, once Hell was created (or became necessary due to the angels that fell from grace). Notice that God chooses to create Heaven and Earth (Universe), but Hell comes about as a result of sin. God creates Good, but Evil comes about because of sin. God does not directly create evil or darkness.

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Genesis

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5

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

And he called the light, ‘Day,’ and the darknesses, ‘Night.’ And it became evening and morning, one day

And he called the light Day, and the darkness Night; and there was evening and morning one day.

The first day is not a day as we count time, but merely the first period of time, of unspecified length, in the universe. Science agrees that first the Universe was created, and there was no life in the first time period, for the Universe was void and unoccupied. And when the earth first became, it was void and lifeless.

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Genesis

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6

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

God also said, “Let there be a firmament in the midst of the waters, and let it divide waters from waters.

And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.

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Genesis

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7

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

And God made a firmament, and he divided the waters that were under the firmament, from those that were above the firmament. And so it became

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.

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Genesis

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8

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

And God called the firmament ‘Heaven.’ And it became evening and morning, the second day

And God called the firmament, Heaven; and the evening and morning were the second day.

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Genesis

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9

Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.

Truly God said: “Let the waters that are under heaven be gathered together into one place; and let the dry land appear.” And so it became

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.

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Genesis

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10

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

And God called the dry land, ‘Earth,’ and he called the gathering of the waters, ‘Seas.’ And God saw that it was good

And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.

This verse introduces a useful ambiguity, whereby the word ‘terra’ can refer to the entire Earth, or to the land (soil or ground), or to a particular land, e.g. ‘Terram Chanaan.’ A similar ambiguity exists with the word ‘caeli’ referring either to Heaven, or to the sky.

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Genesis

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11

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

And he said, “Let the land spring forth green plants, both those producing seed, and fruit-bearing trees, producing fruit according to their kind, whose seed is within itself, over all the earth.” And so it became

And he said: let the earth bring forth 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.

Notice that God commands the earth to produce plant-life (‘herbam virentem’). He miraculously created heaven and earth out of nothing, but he causes the plant-life to be produced out of what already exists, the land. This text supports the idea, found in science, that life developed from existing inanimate matter. But the text also clearly teaches the truth that the entire process of creation and the development of creation is caused by God and is under His Providence.

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Genesis

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12

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

And the land brought forth green plants, both those producing seed, according to their kind, and trees producing fruit, with each having its own way of sowing, according to its species. And God saw that it was good

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.

The word ‘genus’ from verse 11 is more general than the word ‘speciem’ in verse 12. The fruit-bearing trees have their seed within the fruit, and each particular type of fruit has its own type of seed and manner of sowing.

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Genesis

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13

Et factum est vespere et mane, dies tertius.

And it became evening and the morning, the third day

And the evening and the morning were the third day.

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Genesis

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14

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

Then God said: “Let there be lights in the firmament of heaven. And let them divide day from night, and let them become signs, both of the seasons, and of the days and years

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:

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Genesis

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15

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

Let them shine in the firmament of heaven and illuminate the earth.” And so it became

To shine in the firmament of heaven, and to give light upon the earth, and it was so done.

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Genesis

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16

Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.

And God made two great lights: a greater light, to rule over the day, and a lesser light, to rule over the night, along with the stars

And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.

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Genesis

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17

Et posuit eas in firmamento cæli, ut lucerent super terram,

And he set them in the firmament of heaven, to give light over all the earth

And he set them in the firmament of heaven to shine upon the earth.

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Genesis

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18

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

and to rule over the day as well as the night, and to divide light from darkness. And God saw that it was good

And to rule the day and the night, and to divide the light and the darkness. And God saw that it was good.

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Genesis

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19

Et factum est vespere et mane, dies quartus.

And it became evening and morning, the fourth day

And the evening and morning were the fourth day.

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Genesis

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20

Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.

And then God said, “Let the waters produce animals with a living soul, and flying creatures above the earth, under the firmament of heaven.

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.

In this next step within the development of creation, God creates the first creatures that have living souls (but not immortal souls) within the sea. Again, science agrees, teaching that the first animals were in the water, not on the land. The word ‘reptile’ in Latin is not equivalent to the English word ‘reptile.’ The best translation in this context is probably either ‘moving creatures’ or ‘animals.’ The text is contrasting the moving creatures of the waters with the plants.

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Genesis

1

21

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

And God created the great sea creatures, and everything with a living soul and the ability to move that the waters produced, according to their species, and all the flying creatures, according to their kind. And God saw that it was good

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.

The word ‘cete’ in ancient times was probably not specific to whales, but referred to any large sea creature.

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Genesis

1

22

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

And he blessed them, saying: “Increase and multiply, and fill the waters of the sea. And let the birds be multiplied above the land.

And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.

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Genesis

1

23

Et factum est vespere et mane, dies quintus.

And it became evening and morning, the fifth day

And the evening and morning were the fifth day.

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Genesis

1

24

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

God also said, “Let the land produce living souls in their kind: cattle, and animals, and wild beasts of the earth, according to their species.” And so it became

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.

Again, the word ‘genere’ is more general, while the word ‘species’ is more specific. If these two words were translated by the same word in English, then there would be an unnecessary redundancy in the text. And here again we see that ‘reptile’ is not specifically reptiles, or even crawling things, but is even more general, referring to every type of moving creature (animal) on land. These creatures are contrasted with the moving creatures of the waters, as well as the plants, of the previous verses. Therefore, the term is more general than crawling things. The mention of cattle and wild beasts are merely specific examples of familiar types of moving creatures, with living souls, on land. So, plants were the first life created, then moving creatures of the sea, then moving creatures of the land. This is the same order of development in creation taught by science (although Scripture omits mention of microscopic organisms, with which the ancients were unfamiliar).

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Genesis

1

25

Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum.

And God made the wild beasts of the earth according to their species, and the cattle, and every animal on the land, according to its kind. And God saw that it was good

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.

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Genesis

1

26

Et ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis, universæque terræ, omnique reptili, quod movetur in terra.

And he said: “Let us make Man to our image and likeness. And let him rule over the fish of the sea, and the flying creatures of the air, and the wild beasts, and the entire earth, and every animal that moves on the earth.

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.

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Genesis

1

27

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

And God created man to his own image; to the image of God he created him; male and female, he created them

And God created man to his own image: to the image of God he created him: male and female he created them.

The word ‘hominem’ in this verse is not capitalized, whereas in the previous verse it is capitalized. The previous verse uses Man (capitalized) to refer to all humankind; the male word ‘man’ is used to refer to all of humanity because, in God’s plan, the human race is to be led by men. This verse uses man (not capitalized) to refer to humankind, with a particular emphasis on males. All human persons are created in God’s image and likeness. Yet, when men and women are considered in their relation to one another, men are an image of God and women are an image of Creation.

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Genesis

1

28

Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.

And God blessed them, and he said, “Increase and multiply, and fill the earth, and subdue it, and have dominion over the fish of the sea, and the flying creatures of the air, and over every living thing that moves upon the earth.

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.

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Genesis

1

29

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

And God said: “Behold, I have given you every seed-bearing plant upon the earth, and all the trees that have in themselves the ability to sow their own kind, to be food for you

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:

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Genesis

1

30

et cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.

and for all the animals of the land, and for all the flying things of the air, and for everything that moves upon the earth and in which there is a living soul, so that they may have these on which to feed.” And so it became

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.

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Genesis

1

31

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

And God saw everything that he had made. And they were very good. And it became evening and morning, the sixth day

And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.

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Genesis

2

1

Igitur perfecti sunt cæli et terra, et omnis ornatus eorum.

And so the heavens and the earth were completed, with all their adornment

So the heavens and the earth were finished, and all the furniture of them.

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Genesis

2

Complevitque Deus die septimo opus suum quod fecerat: et requievit die septimo ab universo opere quod patrarat.

And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished

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.

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Genesis

2

3

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

And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make

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

The Latin is phrased in such a way as to suggest that God did the work of creation to accomplish or to arrive at the seventh day.

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Genesis

2

4

Istæ sunt generationes cæli et terræ, quando creata sunt, in die quo fecit Dominus Deus cælum et terram:

These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth

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:

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Genesis

2

5

Et omne virgultum agri antequam orietur in terra, omnemque herbam regionis priusquam germinaret: non enim pluerat Dominus Deus super terram, et homo non erat qui operaretur terram:

and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land

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.

In other words, this was the time before agriculture, when the trees and plants were wild and not yet cultivated. The saplings grew in fallow fields, like brushwood, and the edible plants ‘herbam’ were merely those found in the wild in that region, before planting and cultivated growing.

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Genesis

2

6

Sed fons ascendebat e terra, irrigans universam superficiem terræ.

But a fountain ascended from the earth, irrigating the entire surface of the land

But a spring rose out of the earth, watering all the surface of the earth.

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Genesis

2

7

Formavit igitur Dominus Deus hominem de limo terræ, et inspiravit in faciem eius spiraculum vitæ, et factus est homo in animam viventem.

And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul

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.

Clay is used in the Book of Daniel to symbolize human nature.

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Genesis

2

8

Plantaverat autem Dominus Deus Paradisum voluptatis a principio: in quo posuit hominem quem formaverat.

Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed

And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.

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Genesis

2

9

Produxitque Dominus Deus de humo omne lignum pulchrum visu, et ad vescendum suave: lignum etiam vitæ in medio Paradisi, lignumque scientiæ boni et mali.

And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil

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.

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Genesis

2

10

Et fluvius egrediebatur de loco voluptatis ad irrigandum Paradisum, qui inde dividitur in quatuor capita.

And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads

And a river went out of the place of pleasure to water paradise, which from thence is divided into four heads.

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Genesis

2

11

Nomen uni Phison: ipse est qui circuit omnem terram Hevilath, ubi nascitur aurum:

The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born

The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.

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Genesis

2

12

et aurum terræ illius optimum est: ibi invenitur bdellium, et lapis onychinus.

and the gold of that land is the finest. In that place is found bdellium and the onyx stone

And the gold of that land is very good: there is found bdellium, and the onyx stone.

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Genesis

2

13

Et nomen fluvii secundi Gehon: ipse est qui circumit omnem terram Æthiopiæ.

And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia

And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia.

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Genesis

2

14

Nomen vero fluminis tertii, Tigris: ipse vadit contra Assyrios. Fluvius autem quartus, ipse est Euphrates.

Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates

And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.

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Genesis

2

15

Tulit ergo Dominus Deus hominem, et posuit eum in Paradiso voluptatis, ut operaretur, et custodiret illum:

Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him

And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it.

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Genesis

2

16

Præcepitque ei dicens: Ex omni ligno Paradisi comede:

And he instructed him, saying: “From every tree of Paradise, you shall eat

And he commanded him, saying: Of every tree of paradise thou shalt eat:

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Genesis

2

17

De ligno autem scientiæ boni et mali ne comedas. In quocumque enim die comederis ex eo, morte morieris.

But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.

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.

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Genesis

2

18

Dixit quoque Dominus Deus: Non est bonum esse hominem solum: faciamus ei adiutorium simile sibi.

The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.

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

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Genesis

2

19

Formatis igitur, Dominus Deus, de humo cunctis animantibus terræ, et universis volatilibus cæli, adduxit ea ad Adam, ut videret quid vocaret ea: omne enim quod vocavit Adam animæ viventis, ipsum est nomen eius.

Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name

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.

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Genesis

2

20

Appellavitque Adam nominibus suis cuncta animantia, et universa volatilia cæli, et omnes bestias terræ: Adæ vero non inveniebatur adiutor similis eius.

And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself

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.

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Genesis

2

21

Immisit ergo Dominus Deus soporem in Adam: cumque obdormisset, tulit unam de costis eius, et replevit carnem pro ea.

And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it

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.

The word ‘soporem’ refers to an unnatural sleep, often in the context of a drug (a soporific preparation) or even a trauma to the head. But in this case, the unnatural sleep is a supernatural sleep, sent by God.

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Genesis

2

22

Et ædificavit Dominus Deus costam, quam tulerat de Adam, in mulierem: et adduxit eam ad Adam.

And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam

And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.

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Genesis

2

23

Dixitque Adam: Hoc nunc, os ex ossibus meis, et caro de carne mea: hæc vocabitur Virago, quoniam de viro sumpta est.

And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.

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.

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Genesis

2

24

Quam ob rem relinquet homo patrem suum, et matrem, et adhærebit uxori suæ: et erunt duo in carne una.

For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh

Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.

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Genesis

2

25

Erat autem uterque nudus, Adam scilicet et uxor eius: et non erubescebant.

Now they were both naked: Adam, of course, and his wife. And they were not ashamed

And they were both naked: to wit, Adam and his wife: and were not ashamed.

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Genesis

3

1

Sed et serpens erat callidior cunctis animantibus terræ quæ fecerat Dominus Deus. Qui dixit ad mulierem: Cur præcepit vobis Deus ut non comederetis de omni ligno Paradisi?

However, the serpent was more crafty than any of the creatures of the earth that the Lord God had made. And he said to the woman, “Why has God instructed you, that you should not eat from every tree of Paradise?

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?

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Genesis

3

2

Cui respondit mulier: De fructu lignorum, quæ sunt in Paradiso, vescimur:

The woman responded to him: “From the fruit of the trees which are in Paradise, we eat

And the woman answered him, saying: Of the fruit of the trees that are in paradise we do eat:

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Genesis

3

de fructu vero ligni, quod est in medio Paradisi, præcepit nobis Deus ne comederemus: et ne tangeremus illud, ne forte moriamur.

Yet truly, from the fruit of the tree which is in the middle of Paradise, God has instructed us that we should not eat, and that we should not touch it, lest perhaps we may die.

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.

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Genesis

3

4

Dixit autem serpens ad mulierem: Nequaquam morte moriemini.

Then the serpent said to the woman: “By no means will you die a death

And the serpent said to the woman: No, you shall not die the death.

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Genesis

3

5

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

For God knows that, on whatever day you will eat from it, your eyes will be opened; and you will be like gods, knowing good and evil.

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.

The serpent’s argument is not a good one; he merely claims that God lied. The woman is not convinced by this foolish argument, she merely accepts it in order to obtain that which she desires. Such is still the case today; people use foolish arguments as mere excuses for the sins which they desire.

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Genesis

3

6

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.

And so the woman saw that the tree was good to eat, and beautiful to the eyes, and delightful to consider. And she took from its fruit, and she ate. And she gave to her husband, who ate

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.

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Genesis

3

7

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

And the eyes of them both were opened. And when they realized themselves to be naked, they joined together fig leaves and made coverings for themselves

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.

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Genesis

3

8

Et cum audissent vocem Domini Dei deambulantis in Paradiso ad auram post meridiem, abscondit se Adam et uxor eius a facie Domini Dei in medio ligni Paradisi.

And when they had heard the voice of the Lord God taking a walk in Paradise in the afternoon breeze, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise

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.

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Genesis

3

9

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

And the Lord God called Adam and said to him: “Where are you?

And the Lord God called Adam, and said to him: Where art thou?

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Genesis

3

10

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

And he said, “I heard your voice in Paradise, and I was afraid, because I was naked, and so I hid myself.

And he said: I heard thy voice in paradise; and I was afraid, because I was naked, and I hid myself.

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Genesis

3

11

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

He said to him, “Then who told you that you were naked, if you have not eaten of the tree from which I instructed you that you should not eat?

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?

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Genesis

3

12

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

And Adam said, “The woman, whom you gave to me as a companion, gave to me from the tree, and I ate.

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

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Genesis

3

13

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

And the Lord God said to the woman, “Why have you done this?” And she responded, “The serpent deceived me, and I ate.

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

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Genesis

3

14

Et ait Dominus Deus ad serpentem: Quia fecisti hoc, maledictus es inter omnia animantia, et bestias terræ: super pectus tuum gradieris, et terram comedes cunctis diebus vitæ tuæ.

And the Lord God said to the serpent: “Because you have done this, you are cursed among all living things, even the wild beasts of the earth. Upon your breast shall you travel, and the ground shall you eat, all the days of your life

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.

The term ‘omnia animantia’ (all living things) certainly includes the wild beasts of the earth, so the translation could be: ‘even among the wild beasts,’ or, ‘including the wild beasts.’ Biblical texts do not follow the usual rules of modern composition, which would not generally present a list of items, one item of which included the other items.

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Genesis

3

15

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

I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.

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.

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Genesis

3

16

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

To the woman, he also said: “I will multiply your labors and your conceptions. In pain shall you give birth to sons, and you shall be under your husband’s power, and he shall have dominion over you.

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.

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Genesis

3

17

Adæ vero dixit: Quia audisti vocem uxoris tuæ, et comedisti de ligno, ex quo, præceperam tibi, ne comederes, maledicta terra in opere tuo: in laboribus comedes ex ea cunctis diebus vitæ tuæ.

Yet truly, to Adam, he said: “Because you have listened to the voice of your wife, and have eaten of the tree, from which I instructed you that you should not eat, cursed is the land that you work. In hardship shall you eat from it, all the days of your life

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.

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Genesis

3

18

Spinas et tribulos germinabit tibi, et comedes herbam terræ.

Thorns and thistles shall it produce for you, and you shall eat the plants of the earth

Thorns and thistles shall it bring forth to thee, and thou shalt eat the herbs of the earth.

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Genesis

3

19

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

By the sweat of your face shall you eat bread, until you return to the earth from which you were taken. For dust you are, and unto dust you shall return.

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.

Adam was taken (or derived) from the earth, but Eve was taken (or derived) from Adam. Notice also that Adam has his name given before the Fall from grace, but Eve does not receive her name until after the Fall from grace.

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Genesis

3

20

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

And Adam called the name of his wife, ‘Eve,’ because she was the mother of all the living

And Adam called the name of his wife Eve: because she was the mother of all the living.

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Genesis

3

21

Fecit quoque Dominus Deus Adæ et uxori eius tunicas pelliceas, et induit eos:

The Lord God also made for Adam and his wife garments from skins, and he clothed them

And the Lord God made for Adam and his wife garments of skins, and clothed them.

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Genesis

3

22

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 vitæ, et comedat, et vivat in æternum.

And he said: “Behold, Adam has become like one of us, knowing good and evil. Therefore, now perhaps he may put forth his hand and also take from the tree of life, and eat, and live in eternity.

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.

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Genesis

3

23

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

And so the Lord God sent him away from the Paradise of enjoyment, in order to work the earth from which he was taken

And the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken.

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Genesis

3

24

Eiecitque Adam: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium, atque versatilem, ad custodiendam viam ligni vitæ.

And he cast out Adam. And in front of the Paradise of enjoyment, he placed the Cherubim with a flaming sword, turning together, to guard the way to the tree of life

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.

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OT

Genesis

4

1

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

Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.

And Adam knew Eve his wife; who conceived and brought forth Cain, saying: I have gotten a man through God.

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Genesis

4

2

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

And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer

And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.

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1

OT

Genesis

4

3

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

Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth

And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.

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1

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Genesis

4

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

Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts

Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.

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Genesis

4

5

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

Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell

But to Cain and his offerings he had no respect: and Cain was exceeding angry, and his countenance fell.

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1

OT

Genesis

4

6

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

And the Lord said to him: “Why are you angry? And why is your face fallen

And the Lord said to him: Why art thou angry? and why is thy countenance fallen?

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1

OT

Genesis

4

7

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

If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.

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.

The word ‘dominaberis’ is future passive tense, but the Challoner revision translates it as if it were future active. The context makes it clear that Cain is in danger of being dominated by sin, not the other way around.

1

OT

Genesis

4

8

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

And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death

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.

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1

OT

Genesis

4

9

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

And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?

And the Lord said to Cain: Where is thy brother Abel? And he answered: I know not: am I my brother's keeper?

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Genesis

4

10

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

And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land

And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth.

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Genesis

4

11

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

Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand

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

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1

OT

Genesis

4

12

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

When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.

When thou shalt till it, it shall not yield to thee its fruit: a fugitive and a vagabond shalt thou be upon the earth.

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1

OT

Genesis

4

13

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

And Cain said to the Lord: “My iniquity is too great to deserve kindness

And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.

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1

OT

Genesis

4

14

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

Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.

Behold thou dost cast me out this day from the face of the earth, and from thy face I shall be hid, and I shall be a vagabond and a fugitive on the earth: every one therefore that findeth me, shall kill me.

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1

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Genesis

4

15

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.

And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death

And the Lord said to him: No, it shall not so be: 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.

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Genesis

4

16

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

And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden

And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth at the east side of Eden.

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Genesis

4

17

Cognovit autem Cain uxorem suam, quæ concepit, et peperit Henoch: et ædificavit civitatem, vocavitque nomen eius ex nomine filii sui, Henoch.

Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch

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.

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1

OT

Genesis

4

18

Porro Henoch genuit Irad, et Irad genuit Maviael, et Maviael genuit Mathusael, et Mathusael genuit Lamech.

Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech

And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech,

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1

OT

Genesis

4

19

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

Lamech took two wives: the name of one was Adah, and the name of the other was Zillah

Who took two wives: the name of the one was Ada, and the name of the other Sella.

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Genesis

4

20

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

And Adah conceived Jabel, who was the father of those who live in tents and are shepherds

And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.

The word ‘atque’ implies that these persons both lived in tents and were shepherds.

Datasets:

jam963
/

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