1 This is the book of the generations of Adam. In the day that God created man, he made him in God's likeness. 2 He created them male and female, and blessed them, and called their name "Adam," in the day when they were created. 3 Adam lived one hundred thirty years, and became the father of a son in his own likeness, after his image, and named him Seth. 4 The days of Adam after he became the father of Seth were eight hundred years, and he became the father of sons and daughters. 5 All the days that Adam lived were nine hundred thirty years, then he died. 6 Seth lived one hundred five years, and became the father of Enosh. 7 Seth lived after he became the father of Enosh eight hundred seven years, and became the father of sons and daughters. 8 All the days of Seth were nine hundred twelve years, then he died. 9 Enosh lived ninety years, and became the father of Kenan. 10 Enosh lived after he became the father of Kenan, eight hundred fifteen years, and became the father of sons and daughters. 11 All the days of Enosh were nine hundred five years, then he died. 12 Kenan lived seventy years, and became the father of Mahalalel. 13 Kenan lived after he became the father of Mahalalel eight hundred forty years, and became the father of sons and daughters 14 and all the days of Kenan were nine hundred ten years, then he died. 15 Mahalalel lived sixty-five years, and became the father of Jared. 16 Mahalalel lived after he became the father of Jared eight hundred thirty years, and became the father of sons and daughters. 17 All the days of Mahalalel were eight hundred ninety-five years, then he died. 18 Jared lived one hundred sixty-two years, and became the father of Enoch. 19 Jared lived after he became the father of Enoch eight hundred years, and became the father of sons and daughters. 20 All the days of Jared were nine hundred sixty-two years, then he died. 21 Enoch lived sixty-five years, and became the father of Methuselah. 22 Enoch walked with God after he became the father of Methuselah three hundred years, and became the father of sons and daughters. 23 All the days of Enoch were three hundred sixty-five years. 24 Enoch walked with God, and he was not, for God took him. 25 Methuselah lived one hundred eighty-seven years, and became the father of Lamech. 26 Methuselah lived after he became the father of Lamech seven hundred eighty-two years, and became the father of sons and daughters. 27 All the days of Methuselah were nine hundred sixty-nine years, then he died. 28 Lamech lived one hundred eighty-two years, and became the father of a son, 29 and he named him Noah, saying, "This same will comfort us in our work and in the toil of our hands, because of the ground which Yahweh has cursed." 30 Lamech lived after he became the father of Noah five hundred ninety-five years, and became the father of sons and daughters. 31 All the days of Lamech were seven hundred seventy-seven years, then he died. 32 Noah was five hundred years old, and Noah became the father of Shem, Ham, and Japheth.
A recapitulation of the account of the creation of man, Genesis 5:1, Genesis 5:2; and of the birth of Seth, Genesis 5:3. Genealogy of the ten antediluvian patriarchs, vv. 3-31. Enoch's extraordinary piety, Genesis 5:22; his translation to heaven without seeing death, Genesis 5:24. The birth of Noah, and the reason of his name, Genesis 5:29; his age at the birth of Japheth, Genesis 5:32.
INTRODUCTION TO GENESIS 5
This chapter contains a list or catalogue of the posterity of Adam in the line of Seth, down to Noah; it begins with a short account of the creation of Adam, and of his life and death, Genesis 5:1 next of five of the antediluvian patriarchs, their age and death, namely Seth, Enos, Cainan, Mahalaleel, Jared, Genesis 5:6 then a particular relation of Enoch, his character and translation, Genesis 5:21 then follows an account of Methuselah, the oldest man, and Lamech's oracle concerning his son Noah, Genesis 5:12 and the chapter is closed with the life and death of Lamech, and the birth of the three sons of Noah, Genesis 5:30.
(Genesis 5:1-5) Adam and Seth.
(Genesis 5:6-20) The patriarchs from Seth to Enoch.
(Genesis 5:21-24) Enoch.
(Genesis 5:25-32) Methuselah to Noah.
II. History of Adam - Genesis 5-6:8
Generations from Adam to Noah - Genesis 5
The origin of the human race and the general character of its development having been thus described, all that remained of importance to universal or sacred history, in connection with the progress of our race in the primeval age, was to record the order of the families (Genesis 5) and the ultimate result of the course which they pursued (Genesis 6:1-8). - First of all, we have the genealogical table of Adam with the names of the first ten patriarchs, who were at the head of that seed of the woman by which the promise was preserved, viz., the posterity of the first pair through Seth, from Adam to the flood. We have also an account of the ages of these patriarchs before and after the birth of those sons in whom the line was continued; so that the genealogy, which indicates the line of development, furnishes at the same time a chronology of the primeval age. In the genealogy of the Cainites no ages are given, since this family, as being accursed by God, had no future history. On the other hand, the family of Sethites, which acknowledged God, began from the time of Enos to call upon the name of the Lord, and was therefore preserved and sustained by God, in order that under the training of mercy and judgment the human race might eventually attain to the great purpose of its creation. The genealogies of the primeval age, to quote the apt words of M. Baumgarten, are "memorials, which bear testimony quite as much to the faithfulness of God in fulfilling His promise, as to the faith and patience of the fathers themselves." This testimony is first placed in its true light by the numbers of the years. The historian gives not merely the age of each patriarch at the time of the birth of the first-born, by whom the line of succession was continued, but the number of years that he lived after that, and then the entire length of his life. Now if we add together the ages at the birth of the several first-born sons, and the hundred years between the birth of Shem and the flood, we find that the duration of the first period in the world's history was 1656 years. We obtain a different result, however, from the numbers given by the lxx and the Samaritan version, which differ in almost every instance from the Hebrew text, both in Genesis 5 and Genesis 11 (from Shem to Terah), as will appear from the table on the following page.
The principal deviations from the Hebrew in the case of the other two texts are these: in Genesis 5 the Samaritan places the birth of the first-born of Jared, Methuselah, and Lamech 100 years earlier, whilst the Septuagint places the birth of the first-born of all the other fathers (except Noah) 100 years later than the Hebrew; in Genesis 11 the latter course is adopted in both texts in the case of all the fathers except Shem and Terah. In consequence of this, the interval from Adam to the flood is shortened in the Samaritan text by 349 years as compared with the Hebrew, and in the Septuagint is lengthened by 586 (Cod. Alex. 606). The interval from the flood to Abram is lengthened in both texts; in the Sam. by 650 years, in the Sept. by 880 (Cod. Alex. 780). In the latter, Cainan is interpolated between Arphaxad and Salah, which adds 130 years, and the age of the first-born of Nahor is placed 150 years later than in the Hebrew, whereas in the former the difference is only 50 years. With regard to the other differences, the reason for reducing the lives of Jared, Methuselah, and Lamech in the Samaritan text after the birth of their sons, was evidently to bring their deaths within the time before the flood. The age of Methuselah, as given in the Cod. Alex. of the lxx, is evidently to be accounted for on the same ground, since, according to the numbers of the Vatican text, Methuselah must have lived 14 years after the flood. In the other divergences of these two texts from the Hebrew, no definite purpose can be detected; at the same time they are sufficient to show a twofold tendency, viz., to lengthen the interval from the flood to Abram, and to reduce the ages of the fathers at the birth of their first-born to greater uniformity, and to take care that the age of Adam at the birth of Seth should not be exceeded by that of any other of the patriarchs, especially in the time before the flood. To effect this, the Sept. adds 100 years to the ages of all the fathers, before and after the flood, whose sons were born before their 100th years; the Sam., on the other hand, simply does this in the case of the fathers who lived after the flood, whilst it deducts 100 years from the ages of all the fathers before the flood who begot their first-born at a later period of their life than Adam and Seth. The age of Noah alone is left unaltered, because there were other data connected with the flood which prevented any arbitrary alteration of the text. That the principal divergences of both texts from the Hebrew are intentional changes, based upon chronological theories or cycles, is sufficiently evident from their internal character, viz., from the improbability of the statement, that whereas the average duration of life after the flood was about half the length that it was before, the time of life at which the fathers begot their first-born after the flood was as late, and, according to the Samaritan text, generally later than it had been before. No such intention is discernible in the numbers of the Hebrew text; consequently every attack upon the historical character of its numerical statements has entirely failed, and no tenable argument can be adduced against their correctness. The objection, that such longevity as that recorded in our chapter is inconceivable according to the existing condition of human nature, loses all its force if we consider "that all the memorials of the old world contain evidence of gigantic power; that the climate, the weather, and other natural conditions, were different from those after the flood; that life was much more simple and uniform; and that the after-effects of the condition of man in paradise would not be immediately exhausted" (Delitzsch). This longevity, moreover, necessarily contributed greatly to the increase of the human race; and the circumstance that the children were not born till a comparatively advanced period of life, - that is, until the corporeal and mental development of the parent was perfectly complete, - necessarily favoured the generation of a powerful race. From both these circumstances, however, the development of the race was sure to be characterized by peculiar energy in evil as well as in good; so that whilst in the godly portion of the race, not only were the traditions of the fathers transmitted faithfully and without adulteration from father to son, but family characteristics, piety, discipline, and morals took deep root, whilst in the ungodly portion time was given for sin to develop itself with mighty power in its innumerable forms.
(Note: The numbers in brackets are the reading of the Cod. Alexandrinus of the lxx. In the genealogical table, Genesis 11:10 ff., the Samaritan text is the only one which gives the whole duration of life.)
*More commentary available by clicking individual verses.