The Fallible · Synthetic · Study Bible
The Descendants of Adam
Genesis 5:1–17 — The Descendants of Adam. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
1This is the book of the generations of Adam. In the day that God created man, He made him in His own likeness.
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Hebrew — tap a word ↓
zeh sê·p̄er tō·wl·ḏōṯ ’ā·ḏām bə·yō·wm ’ĕ·lō·hîm bə·rō ’ā·ḏām ‘ā·śāh ’ō·ṯōw biḏ·mūṯ ’ĕ·lō·hîm
Literal — word-for-word from the original
This [is] the book of the generations of Adam. In the day God created man, He made him in the likeness of God.
Where the English smooths the original
Man is now a fallen being, but these words are repeated to show that the Divine likeness was not therefore lost, nor the primæval blessing bestowed at his creation revoked.
a list or catalogue of his posterity, not of all, but only of the holy seed, from whom, as concerning the flesh, Christ cameBenson reads the genealogy not as a population record but as the traced line of promise.
Our word “book” gives rather too much the meaning of a piece of literature.
the creation being mentioned again as the starting point, because all the development and history of humanity was rooted there.
2Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”
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Hebrew — tap a word ↓
zā·ḵār ū·nə·qê·ḇāh bə·rā·’ām way·ḇā·reḵ ’ō·ṯām bə·yō·wm hib·bā·rə·’ām way·yiq·rā ’eṯ- šə·mām ’ā·ḏām
Literal — word-for-word from the original
Male and female He created them, and He blessed them, and He called their name Man, in the day they were created.
Where the English smooths the original
By giving them both one name, he notes the inseparable conjunction of man and wife.
God, as the maker, names the race, and thereby marks its character and purpose.
to show their intimate union and communion in all things.Poole reads the single name as a sign of the one-flesh union of the pair.
called their name Adam ] Better than marg. “called their name Man.” That God gave the name “man” (Heb. adam ) is not recorded in ch. 1.A genuine text-critical note: the naming of v. 2 is fresh to ch. 5, not quoted from ch. 1.
3When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth.
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Hebrew — tap a word ↓
’ā·ḏām way·ḥî šə·lō·šîm ū·mə·’aṯ šā·nāh way·yō·w·leḏ biḏ·mū·ṯōw kə·ṣal·mōw way·yiq·rā ’eṯ- šə·mōw šêṯ
Literal — word-for-word from the original
And Adam lived thirty and a hundred years, and begot in his likeness, after his image, and called his name Seth.
Where the English smooths the original
Adam was made in the image of God; but when fallen he begat a son in his own image, sinful and defiled, frail, wretched, and mortal, like himself.
he transmitted the image of God in which he was created, not in the purity in which it came direct from God, but in the form given to it by his own self-determination, modified and corrupted by sin.
A supernatural remedy does not prevent generation from participating in the corruption of sin.The Pulpit Commentary here quotes Calvin; the line stands inside its own verbatim text.
That is, Adam handed down to his posterity that Divine likeness which he had himself received.Ellicott takes the opposite emphasis to Henry — continuity of the image rather than its corruption; the study keeps both voices in tension.
4And after he had become the father of Seth, Adam lived 800 years and had other sons and daughters.
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Hebrew — tap a word ↓
’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- šêṯ yə·mê- ’ā·ḏām way·yih·yū šə·mō·neh mê·’ōṯ šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ
Literal — word-for-word from the original
And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters.
Where the English smooths the original
Whose names and numbers are here passed over in silence, as not belonging to the genealogy of Christ, nor to the following history.
so that in the midst of the death of individuals the life of the race was preserved, and the hope of the seed sustained, by which the author of death should be overcome.
5So Adam lived a total of 930 years, and then he died.
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Hebrew — tap a word ↓
’ā·ḏām way·yih·yū kāl- yə·mê ’ă·šer- ḥay tə·ša‘ mê·’ō·wṯ ū·šə·lō·šîm šā·nāh šā·nāh way·yā·mōṯ
Literal — word-for-word from the original
And all the days that Adam lived were nine hundred years and thirty years, and he died.
Where the English smooths the original
Adam lived, in all, 930 years; and then died, according to the sentence passed upon him, To dust thou shalt return.
Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God.On the causes of antediluvian longevity, JFB models honest restraint.
All this is sufficient to convince every thoughtful person that we must not use these genealogies for chronological purposes.Ellicott surveys the Hebrew/Samaritan/LXX number-variants and the Hebrew habit of omitting names in genealogies.
The long lives of men in ancient times, here recorded, are also mentioned by heathen authors.
6When Seth was 105 years old, he became the father of Enosh.
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Hebrew — tap a word ↓
šêṯ way·ḥî- ū·mə·’aṯ šā·nîm ḥā·mêš šā·nāh way·yō·w·leḏ ’eṯ- ’ĕ·nō·wōš
Literal — word-for-word from the original
And Seth lived five years and a hundred years, and he begot Enosh.
Where the English smooths the original
The lives of the succeeding patriarchs are framed upon the model of this Adamic biography, and do not call for separate notice.
this is only mentioned, because it carried the lineage and descent directly from Adam to Noah, the father of the new world, and from whom the Messiah was to spring
to show the true Church, and also what care God had over the same from the beginningGeneva reads the Sethite succession as the visible continuity of the church.
7And after he had become the father of Enosh, Seth lived 807 years and had other sons and daughters.
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Hebrew — tap a word ↓
’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- ’ĕ·nō·wōš šêṯ way·ḥî- ū·šə·mō·neh mê·’ō·wṯ šā·nîm še·ḇa‘ šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ
Literal — word-for-word from the original
And Seth lived after he begot Enosh seven years and eight hundred years, and he begot sons and daughters.
Where the English smooths the original
8So Seth lived a total of 912 years, and then he died.
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Hebrew — tap a word ↓
šêṯ šə·têm way·yih·yū kāl- yə·mê- ū·ṯə·ša‘ mê·’ō·wṯ šā·nāh ‘eś·rêh šā·nāh way·yā·mōṯ
Literal — word-for-word from the original
And all the days of Seth were twelve years and nine hundred years, and he died.
Where the English smooths the original
The main reason for long life in the first age, was the multiplication of mankind, that according to God's commandment at the beginning the world might be filled with people, who would universally praise him.
Seth, according to Josephus (l), was a very good man, and brought up his children well, who trod in his steps, and who studied the nature of the heavenly bodiesGill relays Josephus’ extra-biblical tradition of Seth and the two pillars; it is reported, not asserted as fact.
9When Enosh was 90 years old, he became the father of Kenan.
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Hebrew — tap a word ↓
’ĕ·nō·wōš way·ḥî tiš·‘îm šā·nāh way·yō·w·leḏ ’eṯ- qê·nān
Literal — word-for-word from the original
And Enosh lived ninety years, and he begot Kenan.
Where the English smooths the original
This proves that the years could not have been mere revolutions of the moon, as some have supposed.Against the lunar-year theory of antediluvian ages: the early fatherhoods would be impossible.
The first syllable of this name is the same in Hebrew as the name “Cain,” and it is presumably akin in meaning as well as in form
10And after he had become the father of Kenan, Enosh lived 815 years and had other sons and daughters.
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Hebrew — tap a word ↓
’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- qê·nān ’ĕ·nō·wōš way·ḥî ḥă·mêš ū·šə·mō·neh mê·’ō·wṯ šā·nāh ‘eś·rêh šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ
Literal — word-for-word from the original
And Enosh lived after he begot Kenan eight hundred years and fifteen years, and he begot sons and daughters.
Where the English smooths the original
All the patriarchs that lived before the flood, except Noah, were born before Adam died.Henry’s point: the overlapping lifespans made faithful oral transmission possible.
the hundred which is wanting is to be supplied from the preceding verseGill tracks how the LXX’s added century in v. 9 is compensated by a subtracted century here.
11So Enosh lived a total of 905 years, and then he died.
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Hebrew — tap a word ↓
’ĕ·nō·wōš way·yih·yū kāl- yə·mê ū·ṯə·ša‘ mê·’ō·wṯ šā·nîm ḥā·mêš šā·nāh way·yā·mōṯ
Literal — word-for-word from the original
And all the days of Enosh were five years and nine hundred years, and he died.
Where the English smooths the original
12When Kenan was 70 years old, he became the father of Mahalalel.
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Hebrew — tap a word ↓
qê·nān way·ḥî šiḇ·‘îm šā·nāh way·yō·w·leḏ ’eṯ- ma·hă·lal·’êl
Literal — word-for-word from the original
And Kenan lived seventy years, and he begot Mahalalel.
Where the English smooths the original
13And after he had become the father of Mahalalel, Kenan lived 840 years and had other sons and daughters.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- ma·hă·lal·’êl qê·nān way·ḥî ū·šə·mō·neh mê·’ō·wṯ šā·nāh ’ar·bā·‘îm šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ
Literal — word-for-word from the original
And Kenan lived after he begot Mahalalel eight hundred years and forty years, and he begot sons and daughters.
Where the English smooths the original
14So Kenan lived a total of 910 years, and then he died.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
qê·nān way·yih·yū kāl- yə·mê ū·ṯə·ša‘ mê·’ō·wṯ šā·nîm ‘e·śer šā·nāh way·yā·mōṯ
Literal — word-for-word from the original
And all the days of Kenan were ten years and nine hundred years, and he died.
Where the English smooths the original
The stated formula, "and he died," at the close of each life except that of Henok, is a standing demonstration of the effect of disobedience.Barnes names the one exception (Enoch) that the relentless refrain is built to set off.
The Arabic writers (o) also commend him as a good ruler of his peopleExtra-biblical tradition, relayed by Gill and clearly marked as such.
15When Mahalalel was 65 years old, he became the father of Jared.
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Hebrew — tap a word ↓
ma·hă·lal·’êl way·ḥî wə·šiš·šîm šā·nîm ḥā·mêš šā·nāh way·yō·w·leḏ ’eṯ- yā·reḏ
Literal — word-for-word from the original
And Mahalalel lived five years and sixty years, and he begot Jared.
Where the English smooths the original
The Book of jubilees, written in the latter part of the second century b.c., made use of this Hebrew etymology of the name, and connected it with the descending of angels upon the earth, when “the sons of God saw the daughters of men,”Cambridge reports the ancient Jubilees reading of ‘Jared’ but judges the deterioration-sense ‘very far fetched.’
A hundred and sixty, according to the Septuagint version.The LXX again raises the pre-fatherhood age by a century.
16And after he had become the father of Jared, Mahalalel lived 830 years and had other sons and daughters.
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Hebrew — tap a word ↓
’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- ye·reḏ ma·hă·lal·’êl way·ḥî ū·šə·mō·neh mê·’ō·wṯ šā·nāh šə·lō·šîm šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ
Literal — word-for-word from the original
And Mahalalel lived after he begot Jared eight hundred years and thirty years, and he begot sons and daughters.
Where the English smooths the original
17So Mahalalel lived a total of 895 years, and then he died.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
ma·hă·lal·’êl way·yih·yū kāl- yə·mê ū·šə·mō·neh mê·’ō·wṯ šā·nāh wə·ṯiš·‘îm ḥā·mêš šā·nāh way·yā·mōṯ
Literal — word-for-word from the original
And all the days of Mahalalel were five years and ninety years and eight hundred years, and he died.
Where the English smooths the original
And after the same model the lines of all his lineal descendants in this chapter are drawn up.
He also is spoken well of by the Arabic writers (p) as a good governor, a pious man that walked in the way of righteousnessClosing extra-biblical tradition, relayed by Gill and marked as such.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The chapter opens by quoting itself back to creation. “In the day God created (bᵉrōʾ, H1254) man, He made (ʿāśāh, H6213) him in the likeness (dᵉmûṯ, H1823) of God” (v. 1) — the very vocabulary of Genesis 1:26, deliberately repeated. Ellicott reads the repetition as a doctrine: “Man is now a fallen being, but these words are repeated to show that the Divine likeness was not therefore lost, nor the primæval blessing bestowed at his creation revoked.” The image is not erased by the Fall. But v. 3 sets a second likeness beside the first, and the two do not match. Adam “begot in his own likeness, after his own image” — the same two nouns (dᵉmûṯ, tselem), the same two prepositions (bᵉ-, kᵉ-), but now the possessive has slid from God to fallen man. Matthew Henry draws the line hard: “Adam was made in the image of God; but when fallen he begat a son in his own image, sinful and defiled, frail, wretched, and mortal, like himself.” Keil states it with more precision — Adam “transmitted the image of God … not in the purity in which it came direct from God, but in the form given to it by his own self-determination, modified and corrupted by sin.” The likeness is kept (Ellicott) and cracked (Henry, Keil) in the same three verses; this study holds both, because the text holds both — the image of God remains, and it is inherited damaged.
Two small words in the heading carry weight. The first is sêp̄er (H5612), “book.” Cambridge warns against over-reading it: “Our word ‘book’ gives rather too much the meaning of a piece of literature” — the same word names a bill of divorce and a deed of sale. Yet the Pulpit Commentary presses the inference the other way: “The expression presupposes the invention of the art of writing,” and Barnes sees in it “some ground in the text for supposing the insertion by Moses of an authentic document, handed down from the olden time.” The second word is šēm (H8034): God “called their name (šᵉmām) Adam” (v. 2) — one name, plural suffix, laid over the man and the woman together. Geneva: “By giving them both one name, he notes the inseparable conjunction of man and wife.” Barnes adds the downward direction of the naming: “God, as the maker, names the race, and thereby marks its character and purpose.” In Eden the man named the creatures; here the Maker names the man, and the name is the species — ʾāḏām, the human, the earth-creature, the whole line about to be counted.
From v. 4 the chapter becomes a machine: lived-X-years, begot-the-heir, lived-Y-more, begot sons and daughters, and — five times in this unit — wayyāmoṯ (H4191), “and he died.” The monotony is the message. Barnes: “The stated formula, ‘and he died,’ at the close of each life except that of Henok, is a standing demonstration of the effect of disobedience.” Henry hears the same toll and turns it inward: even nine centuries are “a great while for an immortal soul to be prisoned in a house of clay.” Yet against the death-refrain a counter-current runs. Keil notes that each father “did not die till he had propagated life, so that in the midst of the death of individuals the life of the race was preserved, and the hope of the seed sustained, by which the author of death should be overcome.” The names themselves murmur it: Enosh (H583), “frail mortal,” and yet Mahalalel (H4111), which Cambridge glosses “the praise of God.” The longevity, JFB and Ellicott both insist, must be held with restraint — JFB: “it is wise to resolve the fact into the sovereign will of God”; Ellicott: “we must not use these genealogies for chronological purposes,” given the divergent Hebrew, Samaritan, and LXX totals. The chapter is not a clock. It is a drumbeat — five deaths, building toward the one name in the next section where the drum, for once, does not sound.
Read under the rule that Scripture alone is the final authority — and offered here as a fallible reading to be tested, not a verdict to be trusted — this unit does its deepest work by what it repeats. First, the two likenesses are the spine of the chapter. Genesis 5:1 says man was made in the likeness of God; Genesis 5:3 says Adam begot a son in the likeness of himself. The same words (dᵉmûṯ, tselem) with the possessive moved one step down. The text does not say the image of God was lost — it pointedly re-asserts it in v. 1 — but it does say that what Adam now hands on is his likeness, the image as he had remade it. The honest reading is that both are true at once: the divine image endures in the race, and it descends through a fallen father, marked by his fall. The New Testament will name this exactly when Paul writes that “in Adam all die” and that “death reigned from Adam” (1 Corinthians 15:22; Romans 5:14) — and the chapter’s own five-fold “and he died” is the data Paul is reading. Second, the genealogy is selective, not exhaustive. Daughters are born in every generation and never named; sons in the rejected lines are passed over; even the numbers differ across the Hebrew, Samaritan, and Greek witnesses. Benson’s instinct is sound — this is “the holy seed, from whom, as concerning the flesh, Christ came,” not a census. Third, restraint is the right posture toward the ages. The text affirms the longevity as part of its substance, but does not explain it; with JFB, the wisest course is to “resolve the fact into the sovereign will of God” rather than build chronologies the genealogy was never drawn to bear. What the chapter is certain of, it repeats: a likeness given, a likeness inherited and broken, and a death at the end of every name but One yet to come.
Five times this passage says ‘and he died’ — and the whole chapter is quietly leaning toward the one name where it will not.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Israel’s post-exilic chronicler opens his entire history by reciting this exact line: “Adam, Seth, Enosh, Kenan, Mahalalel, Jared …” (1 Chronicles 1:1–2). It is not allusion but re-publication — the same proper names in the same order, the genealogy of Genesis 5 lifted whole into the foundation of Chronicles. The verbal link is firm because it rests on rare proper-noun lexemes, not common vocabulary.
Genesis 5:1 · Genesis 5:3 · 1 Chronicles 1:1 · 1 Chronicles 1:2
basis: Verifier-computed shared rare lexemes between Genesis 5 and 1 Chronicles 1:1–2: H121 ʼÂdâm (11 vv), H8352 Shêth (8 vv), H7018 Qêynân (6 vv) — all low-frequency proper nouns. Chronicles re-lists the Genesis 5 names verbatim; the rarity of these names warrants the verbal/quotation tier.
Genesis 5 picks up the thread Genesis 4 had just laid down. There Eve names Seth — “God has appointed (šāṯ) me another seed” (4:25) — and there “men began to call upon the name of the LORD” at the birth of Enosh (4:26). Genesis 5:3, 6 re-name the same two men, now inside the formal register. The shared lexemes are the proper nouns themselves (ʾÂḏām, Šēṯ), tying the narrative of 4:25–26 to the genealogy of ch. 5.
Genesis 5:3 · Genesis 5:6 · Genesis 4:25 · Genesis 4:26
basis: Verifier-computed shared rare lexemes H8352 Shêth (8 vv) and H121 ʼÂdâm (11 vv) link Genesis 5:3/5:6 ↔ Genesis 4:25/4:26. Both are low-frequency proper nouns naming the same persons; the link is verbal/quotation rather than merely thematic.
Two of the antediluvian names are scarce enough that their later appearances form genuine verbal threads. Mahalalel (H4111, only 7 verses) returns in the post-exilic list of Judahites in Nehemiah 11:4; Jared/Yered (H3382, only 7 verses) recurs in the Judahite genealogy of 1 Chronicles 4:18. Whether or not the same individuals are meant, the rarity of the lexemes makes the verbal connection real and traceable.
Genesis 5:12 · Genesis 5:15 · Nehemiah 11:4 · 1 Chronicles 4:18
basis: Verifier-computed shared rare lexemes: H4111 Mahălalʼêl (7 vv) links Genesis 5:12 ↔ Nehemiah 11:4; H3382 Yered (7 vv) links Genesis 5:15 ↔ 1 Chronicles 4:18. Both lexemes are low-frequency, supporting the verbal tier; the study does not claim the later bearers are the same persons.
Hosea 6:7 reads, “But like ʾāḏām they have transgressed the covenant.” The verse shares the lexeme H121 with Genesis 5, and many read it as Hosea pointing back to Adam’s own covenant-breaking — making Genesis 5’s opening (man in God’s likeness) the dark backdrop. But the Hebrew kᵉʾāḏām is genuinely ambiguous: it can mean “like Adam (the man),” “like men (generically),” or “at Adam (the place)” — a town named in Joshua 3:16. The verbal link is real; the referent is contested, so the thread is flagged rather than asserted.
Genesis 5:1 · Hosea 6:7 · Joshua 3:16
basis: Verifier reports shared lexeme H121 ʼÂdâm (11 vv) between Genesis 5:1 and Hosea 6:7 (and Joshua 3:16). The lexeme is shared, but the referent of Hosea’s kᵉʾāḏām is disputed among interpreters (the man Adam / mankind / the place Adam, cf. Joshua 3:16); the typological reading back to Genesis 5 is therefore flagged for verification, not confirmed.
The chapter’s five-fold wayyāmoṯ (H4191, “and he died”) is the slow keeping of a sentence pronounced two chapters earlier: “for dust you are, and to dust you shall return” (Genesis 3:19; cf. the cursed ground of 3:17). Genesis 5 shares the proper noun ʾÂḏām with 3:17, and Henry reads the link directly: Adam died “according to the sentence passed upon him, To dust thou shalt return.” The connection is a structural/thematic outworking of the curse across a genealogy, not a quoted phrase — the verb of dying (mûṯ) is not the shared lexeme; the shared term is the name Adam.
Genesis 5:5 · Genesis 3:17 · Genesis 3:19
basis: Verifier-computed shared lexeme H121 ʼÂdâm (11 vv) links Genesis 5 ↔ Genesis 3:17; the connection between the death-refrain and the curse of 3:17–19 is a thematic outworking (the sentence of death executed across the genealogy), not a quotation — so it is tiered structural/thematic, downgraded from the Verifier’s default, since the shared term is the name, not the verb of dying.
AI-generated reading; weigh it against the text.
Genesis 5 is the spine of the genealogy the Gospels run to Jesus. Luke carries the line backward through Jared, Mahalalel, Kenan, Enosh, Seth “the son of Adam, the son of God” (Luke 3:36–38); Matthew opens his Gospel with the very phrase that heads this chapter, biblos geneseōs — “the book of the generation” (Matthew 1:1). The commentators saw it: Benson reads the whole register as “the holy seed, from whom, as concerning the flesh, Christ came,” and Gill says Seth is recorded “because it carried the lineage and descent directly from Adam to Noah … and from whom the Messiah was to spring.” These are the chapter’s own expositors reading it Christward — an ancient and widely-held reading. (Note: the link to the Greek genealogies is cross-Testament and cannot rest on a shared Strong’s number; it is a redemptive-historical line, traced by the Gospel writers themselves, not a Hebrew↔Greek verbal match.)
Genesis 5:1 · Genesis 5:3 · Luke 3:36 · Luke 3:38 · Matthew 1:1
This chapter sets the terms Paul will use for the gospel. Genesis 5:3 says fallen Adam begot a son “in his own likeness, after his own image” — and Paul answers, “As we have borne the image of the man of dust, we shall also bear the image of the man of heaven” (1 Corinthians 15:49), for “as in Adam all die, so in Christ all shall be made alive” (1 Corinthians 15:22). The five deaths of Genesis 5 are exactly the dominion Paul says “reigned from Adam” (Romans 5:14) and that the last Adam reverses. Keil already reaches for it on this passage: the life of the race is preserved through the begetting “by which the author of death should be overcome.” The reading is ancient and widely held; like the genealogy above, the tie to Paul’s Greek is redemptive-historical and thematic, not a shared-lexeme verbal link.
Genesis 5:3 · Genesis 5:5 · 1 Corinthians 15:22 · 1 Corinthians 15:49 · Romans 5:14
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
Honesty notes specific to this unit. (1) The two likenesses are read in tension, on purpose. Ellicott emphasizes that the divine image was not lost (v. 1); Henry and Keil emphasize that what Adam transmitted in v. 3 was the image corrupted. This study does not force a choice — the text re-asserts the image and then shows it inherited damaged, and both voices are kept. (2) The longevity is affirmed but not explained. The commentators offer natural causes (diet, climate, vigor — JFB, Benson, the Pulpit Commentary) and then withdraw them; this study follows JFB’s restraint (“resolve the fact into the sovereign will of God”) and Ellicott’s caution against chronological use, noting the divergent Hebrew (1656 yrs to the Flood), Samaritan (1307), and LXX (2262) totals. We under-claim: the figures are reported, not harmonized. (3) The numbers themselves are text-critically unstable. Gill flags at nearly every verse that the LXX adds a century before fatherhood and subtracts it after; this is recorded as a transmission fact, not smoothed over. (4) Extra-biblical traditions are quarantined. Gill’s reports from Josephus (Seth’s two pillars) and the Arabic Christian writers (the patriarchs as righteous rulers of a holy mountain) are relayed because they are part of the verbatim commentary, but they are explicitly marked as legend, not Scripture. (5) The Christ-threads are cross-Testament. The Verifier confirms that links from this Hebrew genealogy to the Greek genealogies of Luke 3 and Matthew 1 share no original-language lexeme; those ties are redemptive-historical lines drawn by the Gospel writers, tiered as thematic/typological reading, never as verbal quotation. (6) Hosea 6:7 is flagged. Its kᵉʾāḏām shares the lexeme H121 but its referent (the man Adam / mankind / the place Adam, cf. Joshua 3:16) is genuinely disputed, so the typological pull back to Genesis 5 is flagged, not confirmed.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)