Genesis 5

Genesis 5:5–31, World English Bible

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5 All the days that Adam lived were nine hundred thirty years, then he died.
6 Seth lived one hundred five years, then became the father of Enosh.
7 Seth lived after he became the father of Enosh eight hundred seven years, and became the father of other sons and daughters.
8 All of 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 other sons and daughters.
11 All of the days of Enosh were nine hundred five years, then he died.
12 Kenan lived seventy years, then became the father of Mahalalel.
13 Kenan lived after he became the father of Mahalalel eight hundred forty years, and became the father of other sons and daughters
14 and all of the days of Kenan were nine hundred ten years, then he died.
15 Mahalalel lived sixty-five years, then became the father of Jared.
16 Mahalalel lived after he became the father of Jared eight hundred thirty years, and became the father of other sons and daughters.
17 All of the days of Mahalalel were eight hundred ninety-five years, then he died.
18 Jared lived one hundred sixty-two years, then became the father of Enoch.
19 Jared lived after he became the father of Enoch eight hundred years, and became the father of other sons and daughters.
20 All of the days of Jared were nine hundred sixty-two years, then he died.
21 Enoch lived sixty-five years, then became the father of Methuselah.
22 After Methuselah’s birth, Enoch walked with God for three hundred years, and became the father of more sons and daughters.
23 All the days of Enoch were three hundred sixty-five years.
24 Enoch walked with God, and he was not found, for God took him.
25 Methuselah lived one hundred eighty-seven years, then 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 other 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, then became the father of a son.
29 He named him Noah, saying, “This one will comfort us in our work and in the toil of our hands, caused by 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 other sons and daughters.
31 All the days of Lamech were seven hundred seventy-seven years, then he died.

Genesis 5 in the Bible · Told in the Story: Chapter 2, East of Eden, Chapter 3, The Flood

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Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 5:5–31But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life, for those ancients were beloved of God, and [lately] made by God himself; … and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries … Now I have for witnesses to what I have said, all those that have written Antiquities, … But as to these matters, let every one look upon them as he thinks fit.
But let no one, upon comparing the lives of the ancients with our lives, and with the few years which we now live, think that what we have said of them is false; or make the shortness of our lives at present an argument, that neither did they attain to so long a duration of life, for those ancients were beloved of God, and [lately] made by God himself; … and besides, God afforded them a longer time of life on account of their virtue, and the good use they made of it in astronomical and geometrical discoveries … Now I have for witnesses to what I have said, all those that have written Antiquities, … But as to these matters, let every one look upon them as he thinks fit.
Josephus, Antiquities of the Jews, Antiquities 1.3.9; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 5:23–24… his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death.
… his son Enoch succeeded him, who was born when his father was one hundred and sixty-two years old. Now he, when he had lived three hundred and sixty-five years, departed and went to God; whence it is that they have not written down his death.
Josephus, Antiquities of the Jews, Antiquities 1.3.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 5:24AND ENOCH WALKED [WITH GOD] — He was a righteous man, but his mind was easily induced … to turn from his righteous ways and to become wicked. The Holy One, blessed be He, therefore took him away quickly and made him die before his full time. This is why Scripture uses a different expression when referring to his death by writing ואיננו “and he was not”, meaning, he was not in the world to complete the number of his years. … FOR GOD TOOK HIM — before his time; a similar meaning of לקח “to take” we find in (Ezekiel 24:16), “I take away from thee the desire of thine eyes [by a plague]”.
AND ENOCH WALKED [WITH GOD] — He was a righteous man, but his mind was easily induced … to turn from his righteous ways and to become wicked. The Holy One, blessed be He, therefore took him away quickly and made him die before his full time. This is why Scripture uses a different expression when referring to his death by writing ואיננו “and he was not”, meaning, he was not in the world to complete the number of his years. … FOR GOD TOOK HIM — before his time; a similar meaning of לקח “to take” we find in (Ezekiel 24:16), “I take away from thee the desire of thine eyes [by a plague]”.
Rashi, Commentary on the Torah, on 5:24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 5:29THIS WILL COMFORT US — He will ease from off us (ינחמנו) the toil of our hands. For until Noah came people had no agricultural instruments and he prepared such for them. The earth had brought forth thorns and thistles when they sowed wheat in consequence of the curse imposed upon Adam Harishon: in the days of Noah, however, this ceased (Tanchuma 1:1:11). This is what is meant by the word ינחמנו (viz., ינח מנו). If, however, you do not explain it in this manner, but from the root נחם “to comfort”, then the meaning you give to this expression (connecting it with the idea of “comfort”) will have no application to the name נח, and you would have to call him מנחם “Comforter”.
THIS WILL COMFORT US — He will ease from off us (ינחמנו) the toil of our hands. For until Noah came people had no agricultural instruments and he prepared such for them. The earth had brought forth thorns and thistles when they sowed wheat in consequence of the curse imposed upon Adam Harishon: in the days of Noah, however, this ceased (Tanchuma 1:1:11). This is what is meant by the word ינחמנו (viz., ינח מנו). If, however, you do not explain it in this manner, but from the root נחם “to comfort”, then the meaning you give to this expression (connecting it with the idea of “comfort”) will have no application to the name נח, and you would have to call him מנחם “Comforter”.
Rashi, Commentary on the Torah, on 5:29; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 5:29But as to the point in hand, there is no doubt that he promises to himself an alleviation, or solace, of his labors. But it is asked, whence he had conceived such hope from a son whose disposition he could not yet have discerned. … I come, indeed, to this conclusion; that the holy fathers anxiously sighed, when, being surrounded with so many evils they were continually reminded of the first origin of all evils, and regarded themselves as under the displeasure of God. … I have, then, no doubt that Lamech hoped for something rare and unwonted from his son; and that, too, by the inspiration of the Spirit. Some suppose him to have been deceived, inasmuch as he believed that Noah was the Christ; but they adduce no rational conjecture in support of the opinion. It is more probable, that, seeing something great was promised concerning his son, he did not refrain from mixing his own imagination with the oracle; as holy men are also sometimes wont to exceed the measure of revelation, and thus it comes to pass, that they neither touch heaven nor earth.
But as to the point in hand, there is no doubt that he promises to himself an alleviation, or solace, of his labors. But it is asked, whence he had conceived such hope from a son whose disposition he could not yet have discerned. … I come, indeed, to this conclusion; that the holy fathers anxiously sighed, when, being surrounded with so many evils they were continually reminded of the first origin of all evils, and regarded themselves as under the displeasure of God. … I have, then, no doubt that Lamech hoped for something rare and unwonted from his son; and that, too, by the inspiration of the Spirit. Some suppose him to have been deceived, inasmuch as he believed that Noah was the Christ; but they adduce no rational conjecture in support of the opinion. It is more probable, that, seeing something great was promised concerning his son, he did not refrain from mixing his own imagination with the oracle; as holy men are also sometimes wont to exceed the measure of revelation, and thus it comes to pass, that they neither touch heaven nor earth.
John Calvin, Commentaries, on 5:29–31; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 5:25–27The signification of his name, which some think was prophetical, his father Enoch being a prophet. Methuselah signifies, he dies, or there is a dart, or, a sending forth, namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended and so explained, it was fair warning to a careless world, a long time before the judgment came. However, this is observable, that the longest liver that ever was carried death in his name, that he might be reminded of its coming surely, though it came slowly. … It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, “seven days before,” referring to Gen 7:10, and that he was taken away from the evil to come …
The signification of his name, which some think was prophetical, his father Enoch being a prophet. Methuselah signifies, he dies, or there is a dart, or, a sending forth, namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended and so explained, it was fair warning to a careless world, a long time before the judgment came. However, this is observable, that the longest liver that ever was carried death in his name, that he might be reminded of its coming surely, though it came slowly. … It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, “seven days before,” referring to Gen 7:10, and that he was taken away from the evil to come …
Matthew Henry, Commentary on the Whole Bible, on 5:25–27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Genesis 5:5–31The most striking feature in this catalogue is the longevity of Adam and his immediate descendants. … It is useless to inquire whether and what secondary causes may have contributed to this protracted longevity--vigorous constitutions, the nature of their diet, the temperature and salubrity of the climate; or, finally--as this list comprises only the true worshippers of God--whether their great age might be owing to the better government of their passions and the quiet, even tenor of their lives. Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the influence of genuine piety.
The most striking feature in this catalogue is the longevity of Adam and his immediate descendants. … It is useless to inquire whether and what secondary causes may have contributed to this protracted longevity--vigorous constitutions, the nature of their diet, the temperature and salubrity of the climate; or, finally--as this list comprises only the true worshippers of God--whether their great age might be owing to the better government of their passions and the quiet, even tenor of their lives. Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the influence of genuine piety.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 5:5–20; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 5:22–24The phrase “walked with God,” which is only applied to Enoch and Noah (Gen 6:9), denotes the most confidential intercourse, the closest communion with the personal God, a walking as it were by the side of God, who still continued His visible intercourse with men (vid., Gen 3:8). … Enoch, therefore, like Elijah, was taken away by God, and carried into the heavenly paradise, so that he did not see (experience) death (Heb 11:5); i.e., he was taken up from this temporal life and transfigured into life eternal, being exempted by God from the law of death and of return to the dust … In comparison with the longevity of the other fathers, Enoch was taken away young, before he had reached half the ordinary age, as a sign that whilst long life, viewed as a time for repentance and grace, is indeed a blessing from God, when the ills which have entered the world through sin are considered, it is also a burden and trouble which God shortens for His chosen.
The phrase “walked with God,” which is only applied to Enoch and Noah (Gen 6:9), denotes the most confidential intercourse, the closest communion with the personal God, a walking as it were by the side of God, who still continued His visible intercourse with men (vid., Gen 3:8). … Enoch, therefore, like Elijah, was taken away by God, and carried into the heavenly paradise, so that he did not see (experience) death (Heb 11:5); i.e., he was taken up from this temporal life and transfigured into life eternal, being exempted by God from the law of death and of return to the dust … In comparison with the longevity of the other fathers, Enoch was taken away young, before he had reached half the ordinary age, as a sign that whilst long life, viewed as a time for repentance and grace, is indeed a blessing from God, when the ills which have entered the world through sin are considered, it is also a burden and trouble which God shortens for His chosen.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 5:3–32; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.