The heavens and the earth were completed, and [so were] all their conglomerations.

Thus the heavens and the earth were finished, and all their host.

And the heavens and the earth were finished, and all of their hosts.

Elohim completed by the seventh day His work which He had made, and He abstained on the seventh day from all His work which He had made.

And by the seventh day God ended His work which He had done; and He rested on the seventh day from all His work which He had done.

And G-d completed on [i.e., precisely upon the advent of] the seventh day His work that He had done, and He rested on the seventh day, from all the work that He had done.

Elohim blessed the seventh day and sanctified it, for on it He abstained from all His work, which Elohim had created to do.

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

And G-d blessed the seventh day [through the manna (a presage of the future), double the normal amount being provided on the sixth day], and He sanctified it, [through the manna, none falling on the Sabbath], for on it He rested from all of His work which the L-rd had created to do. [i.e., What was to have been done on the Sabbath was done on the sixth day, the work of that day being doubled.]

This is the history of the heavens and the earth when they were created, on the day when Adonoy Elohim made earth and heaven.

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

These [the above-mentioned] are the engenderings of the heaven and the earth, when they were created, on the day the L-rd G-d made earth and heaven [(whence it is derived that they were all created on the first day (see 1:14)].

All the plants of the field were not yet on the earth, and all the herbal vegetation of the field had not yet sprouted, for Adonoy Elohim had not brought rain upon the earth, and there was [yet] no man to work the soil.

And no plant of the field was yet in the earth, and no herb of the field had yet grown: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground.

And every plant of the field was not yet in the earth, and every grass of the field had not yet sprouted [above the ground (the third-day sprouting (12) remaining beneath the surface)], for the L-rd G-d [(the first, Yod-Key-Vav-Key, being His name; the second, Elokim, connoting Ruler and Judge)] had not yet caused it to rain upon the earth, for there was no man to work the ground [and to appreciate the rain, until Adam was created, who recognized that rain was needed for the world, prayed for it, and "secured" it].

A mist rose up from the earth, and it watered the entire surface of the soil.

But there went up a mist from the earth, and watered the whole face of the ground.

And [for the creation of man (1:27)] a vapor rose from the earth and watered the entire face of the ground, [water, as it were, being added to the "dough" for the "kneading" of man].

Adonoy Elohim then formed the man, dust from the ground, and He blew into his nostrils the breath of life. And so man became a living soul.

And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

And the L-rd G-d formed (vayitzer) [two yods for two "formings," one for this world, one for the resurrection (as opposed to the creation of the beasts (19), where only one yod is written)] the man, dust from the [four corners of the] earth. And He blew into his nostrils a soul of life, and man became a vital soul, [having speech and understanding (as opposed to the beasts)].

Adonoy Elohim planted a garden in Eden, to the east, and there He placed the man He had formed.

And the Lord God planted a garden eastward in ῾Eden; and there He put the man whom He had formed.

And the L-rd G-d planted a garden in Eden from the east, and He placed there the man that He had formed.

Adonoy Elohim made grow out of the soil every tree that is pleasant to look at, and good for [producing] food; the Tree of Life in the middle of the Garden, and the Tree (of) Knowledge [of what is] good and evil.

And out of the ground the Lord God made to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.

And the L-rd G-d caused to sprout from the ground [in the garden of Eden] every tree desirable to the sight and good for eating, and the tree of life in the very midst of the garden, and the tree of knowledge of good and evil.

A river went out of Eden to water the Garden, and from there it separated and became four headwaters.

And a river went out of ῾Eden to water the garden; and from thence it was parted, and branched into four streams.

And a river goes out of Eden to water the garden; and from there it parts and becomes four heads.

The name of the first is Pishon which surrounds all the land of Chavilah, where there is gold.

The name of the first is Pishon: that it is which compasses the whole land of Ḥavila, where there is gold;

The name of the first, Pishon ["the bountiful" (the Nile)]. It is that which goes round the entire land of Chavilah, where there is gold.

The gold of that land is good. Also found there is bdellium and onyx stones.

and the gold of that land is good: there is bdellium and the shoham stone.

And the gold of that land is good. There is the bedollach and the onyx stone.

The name of the second river is Gichon. It surrounds all the land of Kush.

And the name of the second river is Giĥon: it compasses the whole land of Kush.

And the name of the second river, Gichon ["roaring"]. It is that which goes round the entire land of Kush.

The name of the third river is Chidekel, which flows to the east of Ashur. The fourth river is P’ras.

And the name of the third river is Ḥiddeqel: that is it which goes toward the east of Ashshur. And the fourth river is Perat.

And the name of the third river, Chidekel [so called because its waters are pungent (chad) and light (kal)]. It is that which goes east of Ashur. And the fourth river, Perath ["waxing" (the most distinctive of all, being mentioned in conjunction with Eretz Yisrael (see Deuteronomy 1:7)].

Adonoy Elohim took the man, and put him in the Garden of Eden, to work it and to preserve it.

And the Lord God took the man, and put him into the garden of ῾Eden to till it and to keep it.

And the L-rd G-d "took" the man [with pleasant, enticing words], and He placed him in the garden of Eden to work it and to guard it.

Adonoy Elohim commanded the man, saying, You may certainly eat from every tree in the Garden.

And the Lord God commanded the man, saying, Of every tree of the garden thou mayst freely eat:

And the L-rd G-d commanded the man, saying: Of every tree of the garden you may eat.

But from the Tree (of) Knowledge of what is good and evil, you shall not eat from it, for on the day you eat from it, you will certainly die.

but of the tree of the knowledge of good and evil, thou shalt not eat of it: for on the day that thou eatest of it thou shalt surely die.

But of the tree of the knowledge of good and evil, you shall not eat. For on the day that you eat of it you shall die.

Adonoy Elohim said, It is not good for the man to be alone. I will make a helper for him.

And the Lord God said, It is not good that the man should be alone; I will make him a help to match him.

And the L-rd G-d said: It is not good that the man be alone [and "one" (i.e., unique in having no mate) among the terrestrial creatures, as the L-rd is One among the celestial creatures — two deities, as it were]; I shall make him a help [(If he merits it, she is a help)], against him [(If he does not merit it, she is against him, contending with him)]. [(see 2:20)]

Adonoy Elohim formed from the ground, every beast of the field, and every bird of the heaven, and brought them to the man, to see what he would call them. Whatever the man called [each] living creature, that is its name.

And out of the ground the Lord God formed every beast of the field, and every bird of the air; and brought them to the man to see what he would call them: and whatever the man called every living creature, that was its name.

And the L-rd G-d formed from the earth all of the animals of the field [(same as 1:25)] and [also] all of the birds of the heavens, [forming them from slime (a combination of water (1:20) and earth)], and He brought (them) [on the very same day] to the man to see what he would call them. And every living creature that the man named — that is its name [forever].

The man gave names to every animal, to the birds of the heaven, and to every beast of the field, but the man did not find a helper for himself.

And the man gave names to all cattle, and to the birds of the air, and to every beast of the field; but for the man there was not found a help to match him.

And the man named every beast and bird of heaven and all the animals of the field [and saw that each had its mate], but for the man he did not find a help against him. [(see 2:18)]

Adonoy Elohim caused unconsciousness to fall upon the man and he slept. He took one of his ribs and closed over flesh in its place.

And the Lord God caused a deep sleep to fall upon the man, and he slept: and He took one of his sides, and closed up the flesh in its place,

And the L-rd G-d cast a deep sleep upon the man and he slept. And He took one of his sides and He closed it up [the incision site] with flesh beneath it.

Adonoy Elohim built the rib that He took from the man into a woman, and He brought her to the man.

and of the side, which the Lord God had taken from the man, He made a woman, and brought her to the man.

And the L-rd G-d fashioned the side that He had taken from the man into a woman, ["building" her broad beneath and narrow above (like a wheat bin) so that the fetus not weigh down too heavily upon her sides], and He brought her to the man.

The man said: This at last is bone of my bones and flesh of my flesh. This shall be called Woman, for from Man was she taken.

And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

And the man said: This time [(Adam having lived with every beast and not having found gratification)], bone of my bone and flesh of my flesh. This shall be called ishah (woman), for from ish (man) was this taken [(whence it is derived that the world was created with the holy tongue)].

Therefore, a man shall leave his father and his mother, and cling to his wife, and they shall become one flesh.

That is why a man leaves his father and his mother, and cleaves to his wife: and they become one flesh.

Therefore, [(the Divine Spirit speaking, interdicting illicit relations to the Noachides)], a man shall leave his father and his mother and cleave to his wife, and they shall become one flesh [in their child, who is formed from both].

The two of them were naked, the man and his wife, and they were not ashamed.

And they were both naked, the man and his wife, and they felt no shame.

And both of them were naked, the man and his wife, and they were not ashamed, [for they did not know the way of modesty, to distinguish between good and evil, until they had eaten of the tree of knowledge (of good and evil)].