Genesis 5
Print Friendly, PDF & Email

Listen to this chapter in Hebrew:

1  This is the record of Adam’s line.—When Hashem created man, He made him in the likeness of Hashem;

א  זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃

2  male and female He created them. And when they were created, He blessed them and called them Man.—

ב  זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃

3  When Adam had lived 130 years, he begot a son in his likeness after his image, and named him Shet.

vai-KHEE a-DAM sh’-lo-SHEEM um-AT sha-NAH va-YO-led bid-mu-TO k’-tzal-MO va-yik-RA et sh’-MO SHAYT

ג  וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃

5:3   In his likeness after his image

Rabbi Yehuda Halevi, a medieval poet and philosopher who lived in Spain and later Jerusalem, states in his work The Kuzari that Cain killed Abel because he thought that Abel would inherit the Land of Israel and continue Adam’s lineage.  When Seth was born in the likeness of Adam, he replaced Abel, and, therefore, became fitting to inherit the land in Adam’s stead.  From the onset of history, Eretz Yisrael has been recognized as unique and chosen, and since then, many have sought to inherit it at all costs.10 comments

4  After the birth of Shet, Adam lived 800 years and begot sons and daughters.

ד  וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

5  All the days that Adam lived came to 930 years; then he died.

ה  וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃

6  When Shet had lived 105 years, he begot Enosh.

ו  וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃

7  After the birth of Enosh, Shet lived 807 years and begot sons and daughters.

ז  וַיְחִי־שֵׁת אַחֲרֵי הוֹלִידוֹ אֶת־אֱנוֹשׁ שֶׁבַע שָׁנִים וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

8  All the days of Shet came to 912 years; then he died.

ח  וַיִּהְיוּ כָּל־יְמֵי־שֵׁת שְׁתֵּים עֶשְׂרֵה שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃

9  When Enosh had lived 90 years, he begot Keinan.

ט  וַיְחִי אֱנוֹשׁ תִּשְׁעִים שָׁנָה וַיּוֹלֶד אֶת־קֵינָן׃

10  After the birth of Keinan, Enosh lived 815 years and begot sons and daughters.

י  וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

11  All the days of Enosh came to 905 years; then he died.

יא  וַיִּהְיוּ כָּל־יְמֵי אֱנוֹשׁ חָמֵשׁ שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃

12  When Keinan had lived 70 years, he begot Mehalalel.

יב  וַיְחִי קֵינָן שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת־מַהֲלַלְאֵל׃

13  After the birth of Mehalalel, Keinan lived 840 years and begot sons and daughters.

יג  וַיְחִי קֵינָן אַחֲרֵי הוֹלִידוֹ אֶת־מַהֲלַלְאֵל אַרְבָּעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

14  All the days of Keinan came to 910 years; then he died.

יד  וַיִּהְיוּ כָּל־יְמֵי קֵינָן עֶשֶׂר שָׁנִים וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃

15  When Mehalalel had lived 65 years, he begot Yered.

טו  וַיְחִי מַהֲלַלְאֵל חָמֵשׁ שָׁנִים וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־יָרֶד׃

16  After the birth of Yered, Mehalalel lived 830 years and begot sons and daughters.

טז  וַיְחִי מַהֲלַלְאֵל אַחֲרֵי הוֹלִידוֹ אֶת־יֶרֶד שְׁלֹשִׁים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

17  All the days of Mehalalel came to 895 years; then he died.

יז  וַיִּהְיוּ כָּל־יְמֵי מַהֲלַלְאֵל חָמֵשׁ וְתִשְׁעִים שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיָּמֹת׃

18  When Yered had lived 162 years, he begot Chanoch.

יח  וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃

19  After the birth of Chanoch, Yered lived 800 years and begot sons and daughters.

יט  וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

20  All the days of Yered came to 962 years; then he died.

כ  וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃

21  When Chanoch had lived 65 years, he begot Metushelach.

כא  וַיְחִי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וַיּוֹלֶד אֶת־מְתוּשָׁלַח׃

22  After the birth of Metushelach, Chanoch walked with Hashem 300 years; and he begot sons and daughters.

כב  וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים אַחֲרֵי הוֹלִידוֹ אֶת־מְתוּשֶׁלַח שְׁלֹשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

23  All the days of Chanoch came to 365 years.

כג  וַיְהִי כָּל־יְמֵי חֲנוֹךְ חָמֵשׁ וְשִׁשִּׁים שָׁנָה וּשְׁלֹשׁ מֵאוֹת שָׁנָה׃

24  Chanoch walked with Hashem; then he was no more, for Hashem took him.

כד  וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃

25  When Metushelach had lived 187 years, he begot Lemech.

כה  וַיְחִי מְתוּשֶׁלַח שֶׁבַע וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־לָמֶךְ׃

26  After the birth of Lemech, Metushelach lived 782 years and begot sons and daughters.

כו  וַיְחִי מְתוּשֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת־לֶמֶךְ שְׁתַּיִם וּשְׁמוֹנִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

27  All the days of Metushelach came to 969 years; then he died.

כז  וַיִּהְיוּ כָּל־יְמֵי מְתוּשֶׁלַח תֵּשַׁע וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃

28  When Lemech had lived 182 years, he begot a son.

כח  וַיְחִי־לֶמֶךְ שְׁתַּיִם וּשְׁמֹנִים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד בֵּן׃

29  And he named him Noach, saying, “This one will provide us relief from our work and from the toil of our hands, out of the very soil which Hashem placed under a curse.”

כט  וַיִּקְרָא אֶת־שְׁמוֹ נֹחַ לֵאמֹר זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן־הָאֲדָמָה אֲשֶׁר אֵרְרָהּ יְהוָה׃

30  After the birth of Noach, Lemech lived 595 years and begot sons and daughters.

ל  וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃

31  All the days of Lemech came to 777 years; then he died.

לא  וַיְהִי כָּל־יְמֵי־לֶמֶךְ שֶׁבַע וְשִׁבְעִים שָׁנָה וּשְׁבַע מֵאוֹת שָׁנָה וַיָּמֹת׃

32  When Noach had lived 500 years, Noach begot Shem, Ham, and Japheth.

 

לב  וַיְהִי־נֹחַ בֶּן־חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד נֹחַ אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃

Please login to get access to the quiz
Genesis 4
Genesis 6

Comments ( 23 )

The comments below do not necessarily reflect the beliefs and opinions of The Israel Bible™.

  • Male and Female Created He them and called them ADAM. God created only One. No difference between them. Same likeness. Sinfulness divides and separates. Caine killed Abel thinking Abel would inherit the land, but land is all owned by the Creator – God. God being Creator and a Merciful God – gives another son to Adam and they name him Seth. In spite of sinfulness God showers mankind with His Divine Mercy and Power enabling them to have children and now the good He takes away and they do not lie in the earth anymore. One generation to the other they are born but in the 9 generations there is One who is extremely pleasing to the Mighty God, and He takes him away as Enoch was filled in Divine and the earth had no control of Enoch. Finally God is so displeased with man and sinfulness that with Noah God does a massive cleansing.

    • I wonder if Adam and Eve did have a sense of ownership of the land? Did they have any understanding of inheritance, I don't know if they did, having said that Jealousy is obviously a trait that came about as a result of Eve and Adam eating the fruit, prior to that they were innocents. So we see the first acts of hatred and jealousy –

  • The teaching that Cain might have jealously thought that Able was chosen to inherit the Land of Israel can be understood as a hint that points toward a truth that lies at the foundation of creation. The Land of Israel is the Land of the Torah and its testimony to Hashem. But why would Cain, a wicked person, desire to inherit the Land of the Torah? Perhaps in the same way that there have been many empires through the ages who sought to have control over the Land of Israel it was not that Cain wanted to inherit the responsibilities of the priesthood of Hashem but rather that he simply did not want his brother to inherit those responsibilities. The story concerning Cain’s sacrifice indicates that he wanted to be accepted by G-d on his own terms. And so goes the struggle around the Land of Israel to this day.

    • I like your observation that Cain wanted his sacrfice to be accepted “on his own terms”. This statement reminds me of Psalms 37: 4 which says, “Delight thyself in the Lord and He will give you the desires of your heart”. This verse was the focal point of discussion with a friend many years ago. I was told by the friend, “I make my choices and then lift them up to the Lord for Him to bless them”. The Hebrew meaning of this verse actually says, “Be soft and pliable in the Lord and His desires will become your desires”. Able’s sacrifice was according to Hashem’s requirements, and the spirit of this verse, while Cain’s was more according to my friend’s ideals.

    • Max, you make another point that reminds me of an experience in my childhood years I don’t remember with much fondness. At about the age of 12, I was standing on one side of a church parking lot with several other boys in our youth group. On the other side, our youth director was hitting fly balls for us to catch. I called for the catch on one such ball. Just before I would have caught it, a boy next to me shoved me to the ground, allowing the ball to fall harmlessly at my feet. I asked him, “Why did you shove me? Did you want to catch the ball? His reply hit me hard. He said, “No, I just didn’t want to see you catch it”. Could it be you are very right about the possibility of a twisted sense of jealousy? There have been a lot of those persons in human history. Your observation of Cain as one of them is very viable. We certainly have them today. Anyone in this forum please correct me if I’m wrong. It’s my understanding that Hebrew tradition regards the first born as benefactor of family inheritance. Max, in regards to your premise, and this tradition, consider this mysterious parallel. Cain was the oldest, yet Hashem chose Abel’s sacrifice over Cain’s. Ishmael was Abraham’s first born, yet Hashem chose Isaac. Esau was Isaac’s first born, yet Hashem chose Jacob. Manassah was Joseph’s first born, yet through the leading of Hashem, Jacob blessed Ephraim. Of these, take only Esau as corroboration of your premise. It is written that Esau “hated his birthright” and sold it to Jacob. Since that time, Esau has been trying to steal that birthright back, not because he wants it for himself but because he just doesn’t want Jacob to have it. Prior to 1948, the Promised Land was nothing more than a barren, desert wasteland. A myriad of photos prove that statement. Since that time, Judah, Benjamin, and Levi have returned to the land and made it as Isaiah said in chapter 35: 1, “The wilderness and the solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose”. Aerial photos of the region today will show a pronounced patch of green, known as Israel, surrounded by mostly barren lands. Does Esau want to peacefuly share the land with Jacob today? No. He truly doesn’t care for the land. He just doesn’t want Jacob of have it. Ultimately, he doesn’t want Jacob to exist. Could this be the reason Cain slew Abel? Again, I think you’re right. It’s a very good possibility, even very high on the scope of probability.

      • I think you may have hit it exactly. I can understand those around me who sabotage what I am trying to do and I don't always understand why so that young boy, in your youth, really did us all a favor by his honesty.

  • I'm not certain I can agree or disagree with Rabbi HaLevi regarding v. 3. However, I would like to tender a different perspective. It is written in Gen. 1: 26 that Adam was made in the image and likeness of Elohim. He was without sin and in complete fellowship with Elohim. When he sinned, all that changed. His sin changed his image and severed fellowship with Elohim. Because of that, every person born thereafter would necessarily be created in the image and likeness of Adam. We are all born in sin.
    *
    As long as man is in this fallen state, a relationship with Elohim is not possible. To regain for ourselves the image and likeness of Elohim, and restore fellowship with Him, a redeeming sacrifice must be made. But, herein lies the problem. Adam's sin was of the willful nature. Torah does not provide a sacrifice for willful sin. Anyone that falls in this category is doomed to eternal damnation–unless a suitable sacrifice somehow appears before us.

  • For most people, chapters like this one, with a long list of genealogies, are just glossed over or skipped altogether. However, in Hebrew, that's a mistake. Not only does each letter have a meaning. names have a specific meaning. Generally, names given to a new born child speaks to his/her destiny. Put together a string of these names and a message can be seen. Such is the case with the "generations of Adam".
    *
    Adam means "man". Seth means "appointed". Enos means "mortal". Cainan means "sorrow". Mahalalel means "the blessed Elohim", Jared means " descent or to come down". Enoch means "teaching". Methuselah means "his death will bring". Lamech means "the despairing". Noah means "comfort or rest".
    *
    Put together, we have the following statement. "Man, is appointed, mortal, sorrow; but the blessed Elohim, will come down, teaching that, His death will bring the despairing, comfort and rest." There is another curious matter. In every case, the "Aleph Tav" appears in connection with each name at least once. In regards to relationship of Enoch with Elohim in v. 22, the "Aleph Tav" appears together with Elohim, just as in Gen. 1: 1. He that has an ear to hear, let him hear.

    • DannyLee,
      That makes for some interesting reading, but the meanings of the names seems to be different depending on the source. What source are you using for the meanings of the names?

  • Interesting that verse 21 identifies Jubal as the father of all who play the lyre כִּנּוֹר which instrument David was a skilled player of and helped to relieve Saul of his evil spirit in 1 Samuel 16.

    • Just realised I've posted this in the comments for Genesis 5 – I am of course referring to Genesis 4:21

    • It's also interesting that Jubal is in the lineage of Cain, who is an outcast and vagabond. Even more curious in this lineage is the presence of an "Aleph/Tav" in conjunction with some of the names. This suggests there might be some righteous among them. Jubal does not have the symbol by his name. Does that mean he wasn't righteous? I don't know.
      *
      What I do know is that the instrument spoken of is an inanimate object. Even if Jubal was a wicked man, the instrument only plays what its human players desires. That begs a question. We have many "Acid-Rock" and otherwise perverted musicians today that play guitars. Does that mean I can't play a guitar and sings songs to praise Elohim?

      • You raise an interesting point re ownership of the land. An outcast owns nothing, a vagabond owns nothing – so there could not have been a sense of owning the land and inheritance not in play with the disagreement between Cain and Abel?

  • Verse 24 is intriguing – וְאֵינֶנּוּ usually translated as it is here by the phrase "he was not" or literally he did not exist because "God took him". Fascinating to think about the meaning.

    • I once heard a former pastor explain this verse. According to his explanation, Enoch was a very righteous man. He and Elohim walked and talked on a daily basis. One day while they were out walking, Elohim said. "Enoch, it's getting close to the end of the day and we're closer to My home than yours. Why don't you just come home with Me." What a blessing it must be to be that close to Elohim!
      *
      There is another curious matter in this verse. The "Aleph/Tav" symbol appears with Enoch in v. 18. In v. 24, the symbol appears together with Elohim, giving credence to both being the same in unity–the Godhead, if you will.

      • I've heard that before, DannyLee, and it's very plausible too. I love the term 'Walked with God' and all it implies.

  • Is this too stupid of a question? Did these men live 70 (or however many years) before having any children at all? I wonder why if it is so.

Post a Reply

 

Genesis 5

Skip to toolbar