Kejadian 5:1-32

From Adam to Noah

5:1 This is the record ¹  of the family line ²  of Adam.

When God created humankind, ³  he made them ⁴  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

5:3 When ⁶  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived ⁷  after he became the father of Seth was 800 years; during this time he had ⁸  other ⁹  sons and daughters. 5:5 The entire lifetime ¹⁰  of Adam was 930 years, and then he died. ¹¹ 

5:6 When Seth had lived 105 years, he became the father ¹²  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹³  other ¹⁴  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹⁵  for 300 years, ¹⁶  and he had other ¹⁷  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared ¹⁸  because God took ¹⁹  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ²⁰  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ²¹  saying, “This one will bring us comfort ²²  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other ²³  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he ²⁴  became the father of Shem, Ham, and Japheth.

Kejadian 4:4

4:4 But Abel brought ²⁵  some of the firstborn of his flock – even the fattest ²⁶  of them. And the Lord was pleased with ²⁷  Abel and his offering,

Kejadian 5:14

5:14 The entire lifetime of Kenan was 910 years, and then he died.

Kejadian 17:4

17:4 “As for me, ²⁸  this ²⁹  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ³⁰  was not able to support them because of their livestock.

Imamat 26:28

26:28 I will walk in hostile rage against you ³¹  and I myself will also discipline you seven times on account of your sins.

Ulangan 32:22

32:22 For a fire has been kindled by my anger,

and it burns to lowest Sheol; ³² 

it consumes the earth and its produce,

and ignites the foundations of the mountains.

Ratapan 2:3-4

ג (Gimel)

2:3 In fierce anger ³³  he destroyed ³⁴ 

the whole army ³⁵  of Israel.

He withdrew his right hand ³⁶ 

as the enemy attacked. ³⁷ 

He was like a raging fire in the land of Jacob; ³⁸ 

it consumed everything around it. ³⁹ 

ד (Dalet)

2:4 He prepared his bow ⁴⁰  like an enemy;

his right hand was ready to shoot. ⁴¹ 

Like a foe he killed everyone,

even our strong young men; ⁴² 

he has poured out his anger like fire

on the tent ⁴³  of Daughter Zion.

Ratapan 4:11

כ (Kaf)

4:11 The Lord fully vented ⁴⁴  his wrath;

he poured out his fierce anger. ⁴⁵ 

He started a fire in Zion;

it consumed her foundations. ⁴⁶ 

Yehezkiel 20:47-48

20:47 and say to the scrub land of the Negev, ‘Hear the word of the Lord: This is what the sovereign Lord says: Look here, ⁴⁷  I am about to start a fire in you, ⁴⁸  and it will devour every green tree and every dry tree in you. The flaming fire will not be extinguished, and the whole surface of the ground from the Negev to the north will be scorched by it. 20:48 And everyone ⁴⁹  will see that I, the Lord, have burned it; it will not be extinguished.’”

Yehezkiel 22:18-22

22:18 “Son of man, the house of Israel has become slag to me. All of them are like bronze, tin, iron, and lead in the furnace; ⁵⁰  they are the worthless slag of silver. 22:19 Therefore this is what the sovereign Lord says: ‘Because all of you ⁵¹  have become slag, look out! – I am about to gather you in the middle of Jerusalem. ⁵²  22:20 As silver, bronze, iron, lead, and tin are gathered in a furnace so that the fire can melt them, so I will gather you in my anger and in my rage. I will deposit you there ⁵³  and melt you. 22:21 I will gather you and blow on you with the fire of my fury, and you will be melted in it. 22:22 As silver is melted in a furnace, so you will be melted in it, and you will know that I, the Lord, have poured out my anger on you.’”

Yehezkiel 22:31

22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁵⁴  declares the sovereign Lord.”

Yehezkiel 24:8-14

24:8 To arouse anger, to take vengeance,

I have placed her blood on an exposed rock so that it cannot be covered up.

24:9 “‘Therefore this is what the sovereign Lord says:

Woe to the city of bloodshed!

I will also make the pile high.

24:10 Pile up the bones, kindle the fire;

cook the meat well, mix in the spices,

let the bones be charred.

24:11 Set the empty pot on the coals, ⁵⁵ 

until it becomes hot and its copper glows,

until its uncleanness melts within it and its rot ⁵⁶  is consumed.

24:12 It has tried my patience; ⁵⁷ 

yet its thick rot is not removed ⁵⁸  from it.

Subject its rot to the fire! ⁵⁹ 

24:13 You mix uncleanness with obscene conduct. ⁶⁰ 

I tried to cleanse you, ⁶¹  but you are not clean.

You will not be cleansed from your uncleanness ⁶² 

until I have exhausted my anger on you.

24:14 “‘I the Lord have spoken; judgment ⁶³  is coming and I will act! I will not relent, or show pity, or be sorry! ⁶⁴  I will judge you ⁶⁵  according to your conduct ⁶⁶  and your deeds, declares the sovereign Lord.’”

Nahum 1:6

1:6 No one can withstand ⁶⁷  his indignation! ⁶⁸ 

No one can resist ⁶⁹  his fierce anger! ⁷⁰ 

His wrath is poured out like volcanic fire,

boulders are broken up ⁷¹  as he approaches. ⁷² 

Zefanya 1:18

1:18 Neither their silver nor their gold will be able to deliver them

in the day of the Lord’s angry judgment.

The whole earth ⁷³  will be consumed by his fiery wrath. ⁷⁴ 

Indeed, ⁷⁵  he will bring terrifying destruction ⁷⁶  on all who live on the earth.” ⁷⁷ 

[5:1]  ¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[5:3]  ⁶ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[5:4]  ⁷ tn Heb “The days of Adam.”

[5:4]  ⁸ tn Heb “he fathered.”

[5:4]  ⁹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:5]  ¹⁰ tn Heb “all the days of Adam which he lived”

[5:5]  ¹¹ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[5:6]  ¹² tn Heb “he fathered.”

[5:7]  ¹³ tn Heb “he fathered.”

[5:7]  ¹⁴ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ¹⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ¹⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ¹⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[5:26]  ²⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:29]  ²¹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ²² tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[5:30]  ²³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:32]  ²⁴ tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[4:4]  ²⁵ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ²⁶ tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ²⁷ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[17:4]  ²⁸ tn Heb “I.”

[17:4]  ²⁹ tn Heb “is” (הִנֵּה, hinneh).

[36:7]  ³⁰ tn Heb “land of their settlements.”

[26:28]  ³¹ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[32:22]  ³² tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

[32:22]  sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).

[2:3]  ³³ tc The MT reads אַף (’af, “anger”), while the ancient versions (LXX, Syriac Peshitta, Latin Vulgate) reflect אַפּוֹ (’appo, “His anger”). The MT is the more difficult reading syntactically, while the ancient versions are probably smoothing out the text.

[2:3]  ³⁴ tn Heb “cut off, scattered.”

[2:3]  ³⁵ tn Heb “every horn of Israel.” The term “horn” (קֶרֶן, qeren) normally refers to the horn of a bull, one of the most powerful animals in ancient Israel. This term is often used figuratively as a symbol of strength, usually in reference to the military might of an army (Deut 33:17; 1 Sam 2:1, 10; 2 Sam 22:3; Pss 18:3; 75:11; 89:18, 25; 92:11; 112:9; 1 Chr 25:5; Jer 48:25; Lam 2:3, 17; Ezek 29:21) (BDB 901 s.v. 2), just as warriors are sometimes figuratively described as “bulls.” Cutting off the “horn” is a figurative expression for destroying warriors (Jer 48:25; Ps 75:10 [HT 11]).

[2:3]  ³⁶ tn Heb “he caused his right hand to turn back.” The implication in such contexts is that the Lord’s right hand protects his city. This image of the right hand is consciously reversed in 2:4.

[2:3]  ³⁷ tn Heb “from the presence of the enemy.” This figurative expression refers to the approach of the attacking army.

[2:3]  ³⁸ tn Heb “he burned in Jacob like a flaming fire.”

[2:3]  ³⁹ tn Or “He burned against Jacob, like a raging fire consumes all around.”

[2:4]  ⁴⁰ tn Heb “bent His bow.” When the verb דָּרַךְ (darakh) is used with the noun קֶשֶׁת (qeshet, “archer-bow”), it means “to bend [a bow]” to string it in preparation for shooting arrows (1 Chr 5:18; 8:40; 2 Chr 14:7; Jer 50:14, 29; 51:3). This idiom is used figuratively to describe the assaults of the wicked (Pss 11:2; 37:14) and the judgments of the Lord (Ps 7:13; Lam 2:4; 3:12) (BDB 202 s.v. דָּרַךְ 4). The translation “he prepared his bow” is the slightly more general modern English idiomatic equivalent of the ancient Hebrew idiom “he bent his bow” – both refer to preparations to get ready to shoot arrows.

[2:4]  ⁴¹ tn Heb “His right hand is stationed.”

[2:4]  ⁴² tn Heb “the ones who were pleasing to the eye.”

[2:4]  ⁴³ tn The singular noun אֹהֶל (’ohel, “tent”) may function as a collective, referring to all tents in Judah. A parallel expression occurs in verse 2 using the plural: “all the dwellings of Jacob” (כָּל־נְאוֹת יַעֲקֹב, kol-nÿ’ot ya’aqov). The singular “tent” matches the image of “Daughter Zion.” On the other hand, the singular “the tent of Daughter Zion” might be a hyperbolic synecdoche of container (= tent) for contents (= inhabitants of Zion).

[4:11]  ⁴⁴ tn Heb “has completed.” The verb כִּלָּה (killah), Piel perfect 3rd person masculine singular from כָּלָה (kalah, “to complete”), has a range of closely related meanings: (1) “to complete, bring to an end,” (2) “to accomplish, finish, cease,” (3) “to use up, exhaust, consume.” Used in reference to God’s wrath, it describes God unleashing his full measure of anger so that divine justice is satisfied. This is handled admirably by several English versions: “The Lord has given full vent to his wrath” (NIV), “The Lord gave full vent to his wrath” (RSV, NRSV), “The Lord vented all his fury” (NJPS), “The Lord turned loose the full force of his fury” (TEV). Others miss the mark: “The Lord has accomplished his wrath/fury” (KJV, NKJV, ASV, NASB).

[4:11]  ⁴⁵ tn Heb “the heat of his anger.”

[4:11]  ⁴⁶ tn The term יְסוֹד (yÿsod, “foundation”) refers to the ground-level and below ground-level foundation stones of a city wall (Ps 137:7; Lam 4:11; Mic 1:6).

[20:47]  ⁴⁷ tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.

[20:47]  ⁴⁸ tn Fire also appears as a form of judgment in Ezek 15:4-7; 19:12, 14.

[20:48]  ⁴⁹ tn Heb “all flesh.”

[22:18]  ⁵⁰ tn For similar imagery, see Isa 1:21-26; Jer 6:27-30.

[22:19]  ⁵¹ tn The Hebrew second person pronoun is masculine plural here and in vv. 19b-21, indicating that the people are being addressed.

[22:19]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:20]  ⁵³ tn Heb “I will put.” No object is supplied in the Hebrew, prompting many to emend the text to “I will blow.” See BHS and verse 21.

[22:31]  ⁵⁴ tn Heb “their way on their head I have placed.”

[24:11]  ⁵⁵ tn Heb “set it upon its coals, empty.”

[24:11]  ⁵⁶ tn Or “rust” (so also in v. 12).

[24:12]  ⁵⁷ tn Heb “(with) toil she has wearied.” The meaning of the statement is unclear in the Hebrew text; some follow the LXX and delete it. The first word in the statement (rendered “toil” in the literal translation above) occurs only here in the OT, and the verb “she has wearied” lacks a stated object. Elsewhere the Hiphil of the verb refers to wearying someone or trying someone’s patience. The feminine subject is apparently the symbolic pot.

[24:12]  ⁵⁸ tn Heb “does not go out.”

[24:12]  ⁵⁹ tn Heb “in fire its rust.” The meaning of the expression is unclear. The translation understands the statement as a command to burn the rust away. See D. I. Block, Ezekiel (NICOT), 1:768.

[24:13]  ⁶⁰ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ⁶¹ tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ⁶² tn The Hebrew text adds the word “again.”

[24:14]  ⁶³ tn Heb “it”; the referent has been specified in the translation for clarity.

[24:14]  ⁶⁴ tn Or perhaps, “change my mind.”

[24:14]  ⁶⁵ tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”

[24:14]  ⁶⁶ tn Heb “ways.”

[1:6]  ⁶⁷ tn Heb “stand before” (so KJV, NASB, NRSV, NLT). The Hebrew verb עָמַד (’amad, “stand”) here denotes “to resist, withstand.” It is used elsewhere of warriors taking a stand in battle to hold their ground against enemies (Judg 2:14; Josh 10:8; 21:44; 23:9; 2 Kgs 10:4; Dan 11:16; Amos 2:15). It is also used of people trying to protect their lives from enemy attack (Esth 8:11; 9:16). Like a mighty warrior, the Lord will attack his enemies, but none will be able to make a stand against him; none will be able to hold their ground against him; and none will be able to protect themselves from his onslaught (Pss 76:7[8]; 147:17; Mal 3:2).

[1:6]  ⁶⁸ tn Heb “Who can stand before his indignation?” The rhetorical question expects a negative answer; it is translated here as an emphatic denial. The Hebrew noun זַעַם (za’am, “indignation, curse”) connotes the angry wrath or indignant curse of God (Isa 10:5, 25; 13:5; 26:20; 30:27; Jer 10:10; 15:17; 50:25; Ezek 21:36; 22:24, 31; Hab 3:12; Zeph 3:8; Pss 38:4; 69:25; 78:49; 102:11; Lam 2:6; Dan 8:19; 11:36). It depicts anger expressed in the form of punishment (HALOT 276 s.v.; TWOT 1:247).

[1:6]  ⁶⁹ tn Heb “Who can rise up against…?” The verb יָקוּם (yaqum, “arise”) is here a figurative expression connoting resistance. Although the adversative sense of בְּ (bet) with יָקוּם (yaqum, “against him”) is attested, denoting hostile action taken against one’s enemy (Mic 7:6; Ps 27:12), the locative sense (“before him”) is preferred due to the parallelism with לִפְנֵי (lifney, “before him”).

[1:6]  ⁷⁰ tn Heb “Who can rise up against the heat of his anger?” The rhetorical question expects a negative answer which is translated as an emphatic denial to clarify the point.

[1:6]  ⁷¹ tn Or “burst into flames.” The Niphal perfect נִתְּצוּ (nittÿtsu) from נָתַץ (natats, “to break up, throw down”) may denote “are broken up” or “are thrown down.” The BHS editors suggest emending the MT’s נִתְּצוּ (nittÿtsu) to נִצְּתּוּ (nitsÿtu, Niphal perfect from יָצַת [yatsat, “to burn, to kindle, to burst into flames”]): “boulders burst into flames.” This merely involves the simple transposition of the second and third consonants. This emendation is supported by a few Hebrew mss (cited in BHS apparatus). It is supported contextually by fire and heat motifs in 1:5-6. The same metathesis of נִתְּצוּ and נִצְּתּוּ occurs in Jer 4:26.

[1:6]  ⁷² tn Heb “before him” (so NAB, NIV, TEV).

[1:18]  ⁷³ tn Or “land” (cf. NEB). This same word also occurs at the end of the present verse.

[1:18]  ⁷⁴ tn Or “passion”; traditionally, “jealousy.”

[1:18]  ⁷⁵ tn Or “for.”

[1:18]  ⁷⁶ tn Heb “complete destruction, even terror, he will make.”

[1:18]  ⁷⁷ tn It is not certain where the Lord’s words end and the prophet’s words begin. It is possible that Zephaniah begins speaking in the middle of v. 17 or at the beginning of v. 18 (note the third person pronouns referring to the Lord).