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Genesis 5:18–24 — God Takes Up Enoch. 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.

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Charles EllicottCommentary for English Readers1878

It is also to be observed that Enoch holds the seventh place from Adam, seven being the number of perfection; that he attains to the highest rank among the patriarchs; and that he passes over into immortality without death.

Ellicott names the structural key the chapter itself withholds: Enoch is the seventh from Adam, and the only one who does not die.

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John GillExposition of the Entire Bible1746–63

Here the Septuagint agrees with the Hebrew text, and the Samaritan version differs, reading only sixty two; but this can hardly be thought to be his first son at such an age.

Gill weighs the textual variants and infers Enoch was likely not the firstborn — the line follows election, not mere primogeniture.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

This apparently superfluous announcement is "intended to indicate by its constant recurrence that death reigned from Adam downwards as an unchangeable law (vid., Romans 5:14 ). But against this background of universal death, the power of life was still more conspicuous.

Keil & Delitzsch read the refrain “and he died” as the chapter’s drumbeat — the dark ground against which Enoch will stand out.

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When Jared was 162 years old, he became the father of Enoch.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ye·reḏ way·ḥî- ū·mə·’aṯ šā·nāh wə·šiš·šîm šə·ta·yim šā·nāh way·yō·w·leḏ ’eṯ- ḥă·nō·wḵ

Word by word10 · parsed

יֶ֕רֶדye·reḏWhen JaredH3382

√ Yered — Jered, the name of an antediluvian, and of an IsraeliteNounpropermasculine singular

יֶרֶד (ye·reḏ), Jared — from a root meaning descent. Ellicott records and then deflates the speculation that the name links him to a water-deity; the surer note is structural: with Jared the genealogy reaches the generation whose son will be its single exception.

וַֽיְחִי־way·ḥî-wasH2421

√ châyâh — to live, whether literally or figurativelyConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיְחִי — the standard verb opening each patriarch’s entry, “and he lived.” Keil & Delitzsch mark that it is precisely this word that drops away when the line reaches Enoch (5:22), replaced by “he walked with God.”

וּמְאַ֣תū·mə·’aṯ162H3967

√ mêʼâh — a hundredConjunctive wawNumberfeminine singular construct

שָׁנָ֖הšā·nāh. . .H8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וְשִׁשִּׁ֛יםwə·šiš·šîm. . .H8346

√ shishshîym — sixtyConjunctive wawNumbercommon plural

שְׁתַּ֧יִםšə·ta·yim. . .H8147

√ shᵉnayim — twoNumberfd

שָׁנָ֑הšā·nāhyears oldH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וַיּ֖וֹלֶדway·yō·w·leḏhe became the father ofH3205

√ yâlad — to bear youngConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

וַיּוֹלֶד, the Hiphil “he begot.” The whole machinery of the chapter turns on this verb: each man lives, then begets, then dies. Life is propagated forward before death claims the individual.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

חֲנֽוֹךְ׃ḥă·nō·wḵEnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

חֲנוֹךְ (ḥă·nō·wḵ), Enoch — from a root meaning to dedicate / initiate. The same name belongs to a son of Cain (4:17); Scripture sets the dedicated man of the Sethite line over against his Cainite namesake, two Enochs facing opposite ends.

Literal — word-for-word from the original

“And-Jared lived a-hundred year and-sixty and-two year, and-he-fathered ’eṯ-Enoch.”

Where the English smooths the original

וַֽיְחִי־ BSB renders “was 162 years old”, smoothing the Hebrew idiom. The verb is וַיְחִי (way·ḥî, from ḥāyāh, “to live”): literally “and Jared lived a-hundred-and-sixty-two year, and he fathered.” The age is the duration he had lived, not a static label — life is the running tally the chapter keeps.
וַיּ֖וֹלֶד וַיּוֹלֶד (way·yō·w·leḏ) is the Hiphil (causative) of yālad — properly “and he caused-to-be-born,” “he begot.” BSB’s “he became the father of” is accurate but loses the active, generative force the causative carries through every link of the genealogy.
שָׁנָ֖ה The numbers are not a single phrase “162” but stacked construct nouns each governing שָׁנָה (šānāh, “year”), singular: “a-hundred year and-sixty and-two year.” The Hebrew counts in repeated units of year, a cadence the modern numeral erases.

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Matthew HenryConcise Commentary on the Whole Bible1706

They all lived very long; not one of them died till he had seen almost eight hundred years, and some of them lived much longer; a great while for an immortal soul to be prisoned in a house of clay.

Henry feels the weight of the long lives as a kind of confinement — the soul lingering centuries in “a house of clay.”

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John GillExposition of the Entire Bible1746–63

for it is not to be imagined in this, or either of the foregoing or following instances, that these sons and daughters were begotten after living to such an age, since it is plain at that age they died.

Gill corrects a literalist misreading of the formula: the “sons and daughters” span the whole life, not the final years.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God.

JFB declines to naturalize the longevity and rests it on God’s sovereign will rather than diet or climate.

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And after he had become the father of Enoch, Jared lived 800 years and had other sons and daughters.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- ḥă·nō·wḵ ye·reḏ way·ḥî- šə·mō·neh mê·’ō·wṯ šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ

Word by word12 · parsed

אַֽחֲרֵי֙’a·ḥă·rêAnd afterH310

√ ʼachar — properly, the hind partPreposition

אַחֲרֵי (’a·ḥă·rê), “after” — the pivot that divides every entry into before and after the heir’s birth. The firstborn’s arrival, not the man’s own death, organizes the record.

הוֹלִיד֣וֹhō·w·lî·ḏōwhe had become the father ofH3205

√ yâlad — to bear youngVerbHifilInfinitive constructthird person masculine singular

הוֹלִידוֹ — the suffixed Hiphil infinitive, “his begetting (him).” Gill cautions that the “other sons and daughters” of this and every entry were begotten across the long span, not all after the round number is reached.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

חֲנ֔וֹךְḥă·nō·wḵEnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

יֶ֗רֶדye·reḏJaredH3382

√ Yered — Jered, the name of an antediluvian, and of an IsraeliteNounpropermasculine singular

וַֽיְחִי־way·ḥî-livedH2421

√ châyâh — to live, whether literally or figurativelyConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

שְׁמֹנֶ֥הšə·mō·neh800H8083

√ shᵉmôneh — a cardinal number, eight (as if a surplus above the 'perfect' seven)Numberfeminine singular

מֵא֖וֹתmê·’ō·wṯ. . .H3967

√ mêʼâh — a hundredNumberfeminine plural

שָׁנָ֑הšā·nāhyearsH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וַיּ֥וֹלֶדway·yō·w·leḏand had [other]H3205

√ yâlad — to bear youngConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

בָּנִ֖יםbā·nîmsonsH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural

בָּנִים, “sons,” and וּבָנוֹת (ū·ḇā·nō·wṯ), “and daughters” — the formulaic pair attesting that the race multiplied even as each generation died. Life outpaces death across the chapter.

וּבָנֽוֹת׃ū·ḇā·nō·wṯand daughtersH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Conjunctive wawNounfeminine plural

Literal — word-for-word from the original

“And-he-lived Jared, after his-begetting ’eṯ-Enoch, eight hundred year, and-he-begot sons and-daughters.”

Where the English smooths the original

הוֹלִיד֣וֹ BSB’s clause “after he had become the father of Enoch” renders a single dense form: הוֹלִידוֹ (hō·w·lî·ḏōw), a Hiphil infinitive construct with a suffix — literally “after his-begetting-him.” The Hebrew compresses an entire English clause into one suffixed verb.
בָּנִ֖ים בָּנִים (bānîm, “sons”) from bēn — “a son as a builder of the family name.” The genealogy is not bare reproduction; the word itself frames each son as one who builds forward the name and the line.
שְׁמֹנֶ֥ה The years are again stacked: שְׁמֹנֶה מֵאוֹת (šə·mō·neh mê·’ō·wṯ), “eight hundreds,” not a smooth numeral. Strong’s notes eight as “a surplus above the perfect seven” — a quiet contrast to Enoch, the perfect seventh, who never reaches such length of days.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

Ten are enumerated (Ge 5:5-32) in direct succession whose lives far exceed the ordinary limits with which we are familiar—the shortest being three hundred sixty-five, [Ge 5:23] and the longest nine hundred sixty-nine years [Ge 5:27].

JFB frames the whole register’s span — and notes that its shortest life, Enoch’s 365, is the one that does not end in death.

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John GillExposition of the Entire Bible1746–63

The name of this patriarch signifies "descending"; and, according to the Arabic writers (q), he had his name from the posterity of Seth, descending from the holy mountain in his time

Gill passes on the legend that read Jared’s name (“descent”) as marking the moment the Sethites came down and mingled with the Cainites.

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Matthew HenryConcise Commentary on the Whole Bible1706

Concerning each of these, except Enoch, it is said, and he died. It is well to observe the deaths of others.

Henry isolates the exception by stating the rule: of each man “except Enoch, it is said, and he died.”

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So Jared lived a total of 962 years, and then he died.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ye·reḏ way·yih·yū kāl- yə·mê- ū·ṯə·ša‘ mê·’ō·wṯ šā·nāh wə·šiš·šîm šə·ta·yim šā·nāh way·yā·mōṯ

Word by word11 · parsed

יֶ֔רֶדye·reḏSo JaredH3382

√ Yered — Jered, the name of an antediluvian, and of an IsraeliteNounpropermasculine singular

וַיִּֽהְיוּ֙way·yih·yūlivedH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

וַיִּהְיוּ — the summing formula, “and they (the days) were.” The plural verb agrees with days, the chapter’s true accountancy.

כָּל־kāl-a total ofH3605

√ kôl — properly, the wholeNounmasculine singular construct

יְמֵי־yə·mê-. . .H3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural construct

וּתְשַׁ֥עū·ṯə·ša‘962H8672

√ têshaʻ — nine or (ordinal) ninthConjunctive wawNumberfeminine singular construct

מֵא֖וֹתmê·’ō·wṯ. . .H3967

√ mêʼâh — a hundredNumberfeminine plural

שָׁנָ֔הšā·nāh. . .H8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וְשִׁשִּׁים֙wə·šiš·šîm. . .H8346

√ shishshîym — sixtyConjunctive wawNumbercommon plural

שְׁתַּ֤יִםšə·ta·yim. . .H8147

√ shᵉnayim — twoNumberfd

שָׁנָ֑הšā·nāhyearsH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

שָׁנָה, “year,” closing the count; the figures rendered “962” are five stacked Hebrew number-words.

וַיָּמֹֽת׃פway·yā·mōṯand then he diedH4191

√ mûwth — to die (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיָּמֹת, “and he died.” Keil & Delitzsch hear in this recurring clause the reign of death “as an unchangeable law” (Romans 5:14) — the toll that makes Enoch’s silence about death so loud.

Literal — word-for-word from the original

“And-they-were all the-days-of Jared nine hundreds year and-sixty and-two year, and-he-died.”

Where the English smooths the original

וַיִּֽהְיוּ֙ BSB’s “lived a total of” renders וַיִּהְיוּ (way·yih·yū), from hāyāh, “to be / exist,” and it is plural: literally “and they-were all the days of Jared.” The subject is the days, which were; the sum is reckoned as a quantity of days that came to be, then ended.
יְמֵי־ יְמֵי (yə·mê), construct of yôm, “days.” The total is literally “all the days of Jared,” not “years” — a life measured day by day even when the count runs to centuries.
וַיָּמֹֽת וַיָּמֹת (way·yā·mōṯ), “and he died,” the refrain (mûṯ) that seals every entry but Enoch’s. BSB’s “and then he died” is faithful; the bare Hebrew verb is blunter — the verdict of Genesis 2:17 falling, name after name.

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The Pulpit CommentarySpence & Exell, eds.1880s

At the comparatively early age of sixty-five he begat ("forbidding to marry" being unknown then) Methuselah . Man of a dart (Gesenius), man of military arms (Furst), man of the missile (Murphy), man of the sending forth - sc. of water (Wordsworth), man of growth (Delitzsch).

The Pulpit Commentary lays the rival etymologies of “Methuselah” side by side — the very uncertainty the verbal thread to 5:27 must reckon with.

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Matthew PooleAnnotations upon the Holy Bible1685

for it signifies: He dies, and the dart or arrow of God’s vengeance comes; or, He dies, and the sending forth of the waters comes.

Poole gives the traditional flood-prophecy reading of the name, while flagging it as what “some learned men” think.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

Enoch … begat Methuselah—This name signifies, "He dieth, and the sending forth," so that Enoch gave it as prophetical of the flood. It is computed that Methuselah died in the year of that catastrophe.

JFB ties the name’s meaning to the chronology — Methuselah’s death falling in the flood-year — which anchors the link to 5:27.

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When Enoch was 65 years old, he became the father of Methuselah.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḥă·nō·wḵ way·ḥî wə·šiš·šîm ḥā·mêš šā·nāh way·yō·w·leḏ ’eṯ- mə·ṯū·šā·laḥ

Word by word8 · parsed

חֲנ֔וֹךְḥă·nō·wḵWhen EnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

חֲנוֹךְ, Enoch, the seventh from Adam through Seth. Keil & Delitzsch set him against Lamech, the seventh from Adam through Cain “who made his sword his god” (4:23–24) — the two seventh-generation men are moral opposites.

וַֽיְחִ֣יway·ḥîwasH2421

√ châyâh — to live, whether literally or figurativelyConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיְחִי, “and he lived” — held here for the last time in Enoch’s entry; verse 22 will replace it with way·yiṯ·hal·lêḵ ’eṯ-hā’ĕlōhîm, “he walked with God.”

וְשִׁשִּׁ֖יםwə·šiš·šîm65H8346

√ shishshîym — sixtyConjunctive wawNumbercommon plural

חָמֵ֥שׁḥā·mêš. . .H2568

√ châmêsh — fiveNumberfeminine singular

שָׁנָ֑הšā·nāhyears oldH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וַיּ֖וֹלֶדway·yō·w·leḏhe became the father ofH3205

√ yâlad — to bear youngConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מְתוּשָֽׁלַח׃mə·ṯū·šā·laḥMethuselahH4968

√ Mᵉthûwshelach — Methushelach, an antediluvian patriarchNounpropermasculine singular

מְתוּשָׁלַח, Methuselah — a rare name (six occurrences in all Scripture). Several voices, ancient and Reformation, take Enoch the prophet to have coded the coming flood into his son’s name; the chronology that has Methuselah die in the flood-year (5:27) gave the reading its force.

Literal — word-for-word from the original

“And-Enoch lived sixty and-five year, and-he-begot ’eṯ-Methuselah.”

Where the English smooths the original

וַֽיְחִ֣י The entry opens, as all do, with וַיְחִי (way·ḥî), “and he lived.” This is the very word that will not reappear in verse 22, where “he walked with God” takes its place. The shift is the chapter’s whole point, and it begins from this ordinary opening.
וְשִׁשִּׁ֖ים Enoch fathers his heir at שִׁשִּׁים חָמֵשׁ, sixty-five — strikingly young against fathers who waited a hundred-plus years. The Pulpit Commentary marks it: an “early age.” His shortened path begins early in every sense.
מְתוּשָֽׁלַח מְתוּשָׁלַח (mə·ṯū·šā·laḥ), Methuselah — a name the older expositors parse as “when he dies, the sending-forth (of waters) comes.” Modern lexicography is less certain (Cambridge: “man of Shelah”), but the traditional reading hears a flood-prophecy folded into a newborn’s name.

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Alexander MaclarenExpositions of Holy Scripturec. 1905

Enoch and God walked together, by the simple exercise of the faith that fills the Invisible with one great, loving Face.

Maclaren reads the “with” as faith made companionship — the Invisible given a face to walk beside.

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Cambridge Bible for Schools and Colleges—1880s

It denotes more than either standing in His presence, or walking before Him ( Genesis 6:9 , Genesis 17:1 ), or following after Him. It combines the ideas of fellowship and progress.

Cambridge distinguishes “walk with” from “before” and “after” God — the intimacy that makes Maclaren’s three-preposition sermon possible.

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Joseph BensonCommentary on the Old and New Testaments1810s

He set God always before him, and acted as one that considered he was always under his eye. He lived a life of communion and intercourse with God in his ordinances and providences.

Benson glosses the habitual Hithpael as unbroken, conscious communion — living always “under his eye.”

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Matthew PooleAnnotations upon the Holy Bible1685

He walked not with the men of that wicked age, or as they walked, but being a prophet and preacher, as may be gathered from Judges 1:14-15 , with great zeal and courage he protested and preached against their evil practices

Poole sets the walk against the age — Enoch’s communion was also confrontation, the prophet preaching against a corrupt generation (Poole cites the misnumbered “Judges 1:14-15,” i.e. Jude 14–15).

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And after he had become the father of Methuselah, Enoch walked with God 300 years and had other sons and daughters.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’a·ḥă·rê hō·w·lî·ḏōw ’eṯ- mə·ṯū·še·laḥ ḥă·nō·wḵ way·yiṯ·hal·lêḵ ’eṯ- hā·’ĕ·lō·hîm šə·lōš mê·’ō·wṯ šā·nāh way·yō·w·leḏ bā·nîm ū·ḇā·nō·wṯ

Word by word14 · parsed

אַֽחֲרֵי֙’a·ḥă·rêAnd afterH310

√ ʼachar — properly, the hind partPreposition

הוֹלִיד֣וֹhō·w·lî·ḏōwhe had become the father ofH3205

√ yâlad — to bear youngVerbHifilInfinitive constructthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מְתוּשֶׁ֔לַחmə·ṯū·še·laḥMethuselahH4968

√ Mᵉthûwshelach — Methushelach, an antediluvian patriarchNounpropermasculine singular

חֲנ֜וֹךְḥă·nō·wḵEnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

וַיִּתְהַלֵּ֨ךְway·yiṯ·hal·lêḵwalkedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular

וַיִּתְהַלֵּךְ, the Hithpael “walked (habitually) with.” It replaces way·ḥî, “he lived” — the Holy Spirit, says Matthew Henry, “instead of saying, Enoch lived, says, Enoch walked with God.” The defining verb of his life is communion, not duration.

אֶת־’eṯ-withH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

אֶת (H854), “with” — distinct from the homograph ’eṯ (H853) the verse also uses as object-marker. The same consonants carry both the bare grammatical pointer and the freighted word with-God.

הָֽאֱלֹהִ֗יםhā·’ĕ·lō·hîmGodH430

√ ʼĕlôhîym — gods in the ordinary senseArticleNounmasculine plural

הָאֱלֹהִים, “the God.” Barnes: here “for the first time we have God… with the definite article.” The article individuates — not a notion of deity but the personal God walked-with.

שְׁלֹ֥שׁšə·lōš300H7969

√ shâlôwsh — threeNumberfeminine singular construct

מֵא֖וֹתmê·’ō·wṯ. . .H3967

√ mêʼâh — a hundredNumberfeminine plural

שָׁנָ֑הšā·nāhyearsH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וַיּ֥וֹלֶדway·yō·w·leḏand had [other]H3205

√ yâlad — to bear youngConjunctive wawVerbHifilConsecutive imperfectthird person masculine singular

בָּנִ֖יםbā·nîmsonsH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural

וּבָנֽוֹת׃ū·ḇā·nō·wṯand daughtersH1323

√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Conjunctive wawNounfeminine plural

וּבָנוֹת, “and daughters.” Poole and Barnes alike press that Enoch’s sublime walk ran straight through marriage and a household — holiness is not flight from ordinary life.

Literal — word-for-word from the original

“And-he-walked Enoch ’eṯ-the-God after his-begetting ’eṯ-Methuselah three hundreds year, and-he-begot sons and-daughters.”

Where the English smooths the original

וַיִּתְהַלֵּ֨ךְ BSB’s flat “walked” conceals the form: וַיִּתְהַלֵּךְ (way·yiṯ·hal·lêḵ) is the Hithpael of hālak — the reflexive/iterative stem, “he walked-himself, walked habitually, to and fro.” Not a single journey but a sustained, ongoing manner of life — and it stands exactly where every other entry reads “and he lived.”
אֶת־ The preposition is אֶת (’eṯ-, H854), “with,” denoting nearness — not before (Genesis 17:1) or after (Deuteronomy 13:4) God. Keil & Delitzsch and Cambridge both stress that walking with God is the most intimate of the three idioms: side by side, in company.
הָֽאֱלֹהִ֗ים הָאֱלֹהִים (hā·’ĕ·lō·hîm) carries the definite article — “the God.” Barnes notes this is the first such occurrence; the article presses the personal, true God against the false gods of a darkening age. The LXX could not render the boldness of “walked with God” and paraphrased it “pleased God” — the form quoted at Hebrews 11:5.

The Voices✦ 3 public domain

John GillExposition of the Entire Bible1746–63

A year of years, living as many years as there are days in a year; not half the age of the rest of the patriarchs

Gill catches the arithmetic poetry — 365 years, “a year of years,” and not half the span of the others.

source ↗

Cambridge Bible for Schools and Colleges—1880s

by comparison with the lives of his fathers and descendants, the length of his life is immensely curtailed; (3) the number of his years agrees with the number of days in the solar year; (4) owing to the closeness of his walk with God he was believed to have been “translated” into Heaven.

Cambridge enumerates the four oddities of Enoch’s entry — short life, solar-year figure, seventh place, translation — laying the data bare for the reader to weigh.

source ↗

Matthew HenryConcise Commentary on the Whole Bible1706

He had lived but 365 years, which, as men's ages were then, was but the midst of a man's days. God often takes those soonest whom he loves best

Henry turns the short span into mercy: God “takes those soonest whom he loves best.”

source ↗

So Enoch lived a total of 365 years.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḥă·nō·wḵ way·hî kāl- yə·mê ū·šə·lōš mê·’ō·wṯ šā·nāh wə·šiš·šîm ḥā·mêš šā·nāh

Word by word10 · parsed

חֲנ֑וֹךְḥă·nō·wḵSo EnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

וַיְהִ֖יway·hîlivedH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וַיְהִי, the summing “and were.” The verse is conspicuous for what it omits — the way·yā·mōṯ, “and he died,” that crowns every other total. The omission, not the number, is the revelation.

כָּל־kāl-a total ofH3605

√ kôl — properly, the wholeNounmasculine singular construct

יְמֵ֣יyə·mê. . .H3117

וּשְׁלֹ֥שׁū·šə·lōš365H7969

√ shâlôwsh — threeConjunctive wawNumberfeminine singular construct

שְׁלֹשׁ מֵאוֹת with the smaller units yields 365. Cambridge lists it among the data that fed both pious reflection (“a year of years”) and skeptical theories of a solar-myth origin — which the same commentators then dismiss.

מֵא֖וֹתmê·’ō·wṯ. . .H3967

√ mêʼâh — a hundredNumberfeminine plural

שָׁנָ֔הšā·nāh. . .H8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

וְשִׁשִּׁים֙wə·šiš·šîm. . .H8346

√ shishshîym — sixtyConjunctive wawNumbercommon plural

חָמֵ֤שׁḥā·mêš. . .H2568

√ châmêsh — fiveNumberfeminine singular

שָׁנָֽה׃šā·nāhyearsH8141

√ shâneh — a year (as a revolution of time)Nounfeminine singular

שָׁנָה, “year,” closes the count — and closes the entry. The pen lifts before the death-formula. Genesis lets the silence stand until verse 24 explains it.

Literal — word-for-word from the original

“And-they-were all the-days-of Enoch five and-sixty year and-three hundreds year.”

Where the English smooths the original

וַיְהִ֖י The summing verb returns — וַיְהִי (way·hî, from hāyāh) — “and they (his days) were.” But here the formula stops short: every other entry runs “…were N years, and he died.” Enoch’s closes on the number alone. The missing clause is the loudest word in the verse.
וּשְׁלֹ֥שׁ The total, שְׁלֹשׁ מֵאוֹת… חָמֵשׁ וְשִׁשִּׁים, is 365 — the fewest years of any in the list. BSB’s “a total of 365 years” is exact, but Gill and Cambridge both hear the figure as “a year of years,” the count of days in a solar year folded into the count of his life.
יְמֵ֣י יְמֵי (yə·mê), “days of” — again the life is summed as days, not years. The shortest span in the chapter is reckoned in the same currency as the longest; brevity here is favor, not deficit.

The Voices✦ 4 public domain

Alexander MaclarenExpositions of Holy Scripturec. 1905

instead of ‘died,’ it is said of him that ‘he was not .’ That seems to imply that he, as it were, slipped out of sight or suddenly disappeared

Maclaren marks the swapped verb — “he was not” for “he died” — as the chapter’s single break in its dreary monotony.

source ↗

Charles EllicottCommentary for English Readers1878

Instead of the mournful refrain and he died, coming like a surprise at the end of each of these protracted lives, we have here an early removal into another world, suggesting already that long life was not the highest form of blessing

Ellicott reads the early removal as a correction of the chapter’s own arithmetic: length of days is not the highest good.

source ↗

Geneva Study BibleMarginal Notes1599

To show that there was a better life prepared and to be a testimony of the immortality of souls and bodies. To inquire where he went is mere curiosity.

The Geneva note states the doctrinal payload — immortality witnessed — and then refuses speculation about Enoch’s destination.

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

In Heb 11:5, we are informed that he was translated to heaven—a mighty miracle, designed to effect what ordinary means of instruction had failed to accomplish, gave a palpable proof to an age of almost universal unbelief

JFB reads the translation as evidential — a “palpable proof” aimed at an unbelieving age, citing Hebrews 11:5 for the interpretation.

source ↗

Enoch walked with God, and then he was no more, because God had taken him away.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ḥă·nō·wḵ way·yiṯ·hal·lêḵ ’eṯ- hā·’ĕ·lō·hîm wə·’ê·nen·nū kî- ’ĕ·lō·hîm lā·qaḥ ’ō·ṯōw

Word by word9 · parsed

חֲנ֖וֹךְḥă·nō·wḵEnochH2585

√ Chănôwk — Chanok, an antediluvian patriachNounpropermasculine singular

וַיִּתְהַלֵּ֥ךְway·yiṯ·hal·lêḵwalkedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular

וַיִּתְהַלֵּךְ, “and he walked” — the second statement of the walk (cf. 5:22), framing the whole verse: communion is the cause, translation the effect.

אֶת־’eṯ-withH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

הָֽאֱלֹהִ֑יםhā·’ĕ·lō·hîmGodH430

√ ʼĕlôhîym — gods in the ordinary senseArticleNounmasculine plural

וְאֵינֶ֕נּוּwə·’ê·nen·nūand then [he was] no moreH369

√ ʼayin — a non-entityConjunctive wawAdverbthird person masculine singular

וְאֵינֶנּוּ, “and he was not.” Maclaren: “He was there a moment ago—now he is gone.” The LXX, to forestall any thought of death, rendered it “was not found” (cf. Hebrews 11:5); the Vulgate, non apparuit.

כִּֽי־kî-becauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

כִּי, “because.” The conjunction makes the verse an explanation, not a riddle — Genesis answers the omitted death-formula of verse 23 by naming what happened instead.

אֱלֹהִֽים׃פ’ĕ·lō·hîmGodH430

√ ʼĕlôhîym — gods in the ordinary senseNounmasculine plural

לָקַ֥חlā·qaḥhad taken him awayH3947

√ lâqach — to take (in the widest variety of applications)VerbQalPerfectthird person masculine singular

לָקַח, “took.” Of Enoch it is said God took him; of Elijah the same verb (2 Kings 2:3, 9–10); and the psalmists reach for it as their word of hope beyond the grave (Ps 49:15; 73:24). The genealogy’s last verb is not died but taken.

אֹת֖וֹ’ō·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

Literal — word-for-word from the original

“And-he-walked Enoch ’eṯ-the-God, and-he-was-not, because took him God.”

Where the English smooths the original

וְאֵינֶ֕נּוּ BSB’s “then he was no more” renders וְאֵינֶנּוּ (wə·’ê·nen·nū) — literally “and-not-he,” “and he is-not.” From ’ayin, “non-entity.” Barnes and the Pulpit insist this is relative, not absolute: not that he ceased to be, but that he was “not extant in the sphere of sense.” The same idiom of sudden absence recurs at Genesis 37:30 and Jeremiah 31:15.
לָקַ֥ח לָקַח (lā·qaḥ), “took” — a plain, common verb, here doing extraordinary work. BSB’s “had taken him away” is right. The very same word carries Elijah’s translation (2 Kings 2) and the hope of Psalm 49:15 and 73:24, “God will take me.” Genesis states the miracle in the most ordinary word available.
וַיִּתְהַלֵּ֥ךְ The opening verb is repeated from verse 22 — וַיִּתְהַלֵּךְ, “he walked.” The Pulpit calls it “non otiosa ταυτολογία,” no idle repetition: the walk is restated as the ground of what follows. He was taken because he walked.
כִּֽי־ כִּי (kî), “because / for” — the causal hinge. The clause is not “and he was gone, and God took him,” two events, but “he was-not, because God took him.” The disappearance is given a reason, and the reason is God.

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.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The drumbeat and the silence — 5:18–20, 23

Chapter 5 is built on a refrain. Each patriarch lives (וַיְחִי, way·ḥî), begets (וַיּוֹלֶד, the Hiphil “he caused-to-be-born”), and at last dies (וַיָּמֹת, way·yā·mōṯ). Keil & Delitzsch hear in the closing clause something deliberate: it is “intended to indicate by its constant recurrence that death reigned from Adam downwards as an unchangeable law (vid., Romans 5:14).” Matthew Henry states the rule that frames the exception — “Concerning each of these, except Enoch, it is said, and he died.” Against this drumbeat the longevity itself becomes mournful; Henry calls eight hundred years “a great while for an immortal soul to be prisoned in a house of clay,” and Jamieson, Fausset & Brown, after canvassing diet and climate, conclude “it is wise to resolve the fact into the sovereign will of God.” Then comes Enoch’s total (v. 23). The formula runs as always — וַיְהִי כָּל־יְמֵי, “and all the days of Enoch were…” — and then it simply stops. The clause “and he died” never falls. Genesis lets the silence sit for one verse before it speaks.

ii. The verb that replaces "he lived" — 5:21–22

The break is signaled by a swapped verb. Where every other entry opens its post-natal span with “and he lived,” Enoch’s reads וַיִּתְהַלֵּךְ… אֶת־הָאֱלֹהִים, “and he walked with the God.” Matthew Henry: “The Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God.” The form is the Hithpael of hālak — habitual, iterative, a settled manner of going. The preposition is אֶת (’eṯ, H854), with, and the Cambridge Bible distinguishes it carefully from before God (Gen 17:1) and after God (Deut 13:4): walking with “combines the ideas of fellowship and progress.” Maclaren, in a sermon that splits exactly these three prepositions, calls it the moment when “Enoch and God walked together, by the simple exercise of the faith that fills the Invisible with one great, loving Face.” Barnes notes a grammatical fact under the phrase: here, “for the first time we have God… with the definite article,” hā’ĕlōhîm — the personal, true God, walked-with in an age (Poole) when Enoch “walked not with the men of that wicked age.” And the walk runs straight through ordinary life: Enoch “begat sons and daughters,” which Barnes presses to mean “this most eminent saint of God did not withdraw from the domestic circle.” The heir of that walk is Methuselah, a name several voices — Poole, JFB, the Pulpit Commentary — read as a folded prophecy of the flood; the Pulpit Commentary honestly lays the rival etymologies side by side rather than asserting one.

iii. "He was not, for God took him" — 5:24

Verse 24 restates the walk — the Pulpit Commentary calls the repetition “non otiosa ταυτολογία,” no idle tautology, but the stated ground of what follows — and then resolves the silence of verse 23. וְאֵינֶנּוּ (wə·’ê·nen·nū), “and he was not.” Maclaren: “He was there a moment ago—now he is gone.” Barnes and the Pulpit Commentary both refuse to read annihilation: the phrase means “not extant in the sphere of sense,” and the Septuagint, guarding against misreading, rendered it “was not found.” The cause is named with the plainest verb available, לָקַח (lā·qaḥ), “took” — “because God took him.” Ellicott sets the early removal against the chapter’s own arithmetic: it suggests “long life was not the highest form of blessing.” The Geneva Study Bible states the doctrine and then closes the door on speculation: the translation was “to be a testimony of the immortality of souls and bodies. To inquire where he went is mere curiosity.” JFB reads it as evidence — “a palpable proof to an age of almost universal unbelief.” The genealogy’s last verb, for this one man, is not died but taken.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under the rule that Scripture alone is the final authority — and offered as a reading to be tested, not a verdict to be trusted — three things in this passage press themselves forward. First, the form is the message. Genesis preaches by what it omits: the death-clause that falls on every name simply does not fall on Enoch, and the verb “he lived” is quietly traded for “he walked with God.” Before any commentary is added, the bare Hebrew has already said that communion is a different kind of life and opens onto a different kind of end. Second, the miracle is told in the smallest words. Not a chariot of fire, not a whirlwind — only ’ê·nen·nū, “he was not,” and lā·qaḥ, “took.” The same verb the psalmists later seize as their hope beyond the grave (“God will take me,” Ps 49:15; 73:24) is here used of its first instance. Scripture states the greatest exception to death in the plainest available speech, as if it were the most natural thing in the world for God to keep a friend. Third, the walk was not withdrawal. Enoch begat sons and daughters and, the older voices add, preached against his age; his communion ran through marriage, household, and confrontation. The text refuses to let holiness become flight. What it cannot tell us — where he went, how he was changed — it leaves alone, and the Geneva note is right that pressing past that is “mere curiosity.” The honest reading stops where the Hebrew stops: a man walked with God, and one day he was simply with God instead of with us.

The genealogy keeps one tally for every man — lived, begot, died; for Enoch alone the last word is changed from died to taken. (An interpretive line, not Scripture.)

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Methuselah’s name and the year he dies (5:21 → 5:27) verbal / quotation — confirmed

Enoch names his son מְתוּשָׁלַח (Mᵉthûwshelach) — a rare name, occurring in only six verses of the whole Hebrew Bible. Its other home in this very chapter is 5:27, the record of Methuselah’s death at 969 years, the longest life in Scripture. The link is therefore a genuine verbal one on a low-frequency lexeme. The Verifier confirms a verbal tier here: the shared rare name H4968 Mᵉthûwshelach (freq 6) carries the link, alongside the number-word H8346 shishshîym and H8141 shâneh. Jamieson, Fausset & Brown and Poole both read the name as a flood-prophecy — “He dieth, and the sending forth” — and JFB notes “it is computed that Methuselah died in the year of that catastrophe.” That theology is the commentators’; the verbal connection between 5:21 and 5:27 is the recorded basis.

Genesis 5:21 · Genesis 5:27

basis: Verifier-confirmed shared rare lexeme H4968 Mᵉthûwshelach (freq 6, low), with H8346 shishshîym and H8141 shâneh — a within-Hebrew verbal link binding Methuselah’s birth (5:21) to his death-notice (5:27).

"God will take me" — Enoch’s verb in the Psalter (5:24 → Psalm 49:15; Psalm 73:24) structural / thematic — confirmed

The verb of Enoch’s translation is לָקַח (lāqach), “took”: “for God took him.” Two psalms reach for the identical verb as their hope of life beyond death — Psalm 49:15, “he will take me,” and Psalm 73:24, “afterward take me to glory.” Maclaren (on 5:24) names exactly this connection, complaining that the English versions “conceal the allusion” by rendering the same word as “receive.” The Verifier confirms the shared lexeme H3947 lāqach in both psalm-links (with H3588 kî additionally shared at Ps 49:15). Because lāqach is a very common verb (909 verses), the basis is structural/thematic rather than a quotation: the Psalmists appropriate Enoch’s word, but the link rests on a shared common lexeme, not a rare one or an explicit citation.

Genesis 5:24 · Psalm 49:15 · Psalm 73:24

basis: Verifier-confirmed shared lexeme H3947 lāqach (“take”) across all three; common (909 vv), so the connection is the shared motif of God ‘taking’ the godly out of death, not a quotation. Maclaren explicitly draws the same allusion.

Walking with God: with, before, after (5:22, 5:24 → Genesis 6:9; 17:1; Deuteronomy 13:4) structural / thematic — confirmed

The phrase הִתְהַלֵּךְ אֶת־הָאֱלֹהִים, “walk with God,” recurs only of Enoch and Noah (Gen 6:9). The Cambridge Bible and Keil & Delitzsch carefully set it apart from walking before God (Gen 17:1) and after God (Deut 13:4); Maclaren built a whole sermon on the three prepositions. The Verifier confirms the shared verb H1980 hālak across these refs (with H854 ’eṯ, “with,” additionally shared at Gen 6:9 and Mal 2:6). Because hālak is among the most common verbs in Scripture (1,346 verses), this is a structural/thematic family of idioms, not a verbal quotation — the motif of life-as-walk patterned by a preposition, confirmed by the shared root but not claiming a citation.

Genesis 5:22 · Genesis 5:24 · Genesis 6:9 · Genesis 17:1 · Deuteronomy 13:4

basis: Verifier-confirmed shared lexeme H1980 hālak (and H854 ’eṯ ‘with’ at Gen 6:9 / Mal 2:6); both very common, so the link is the shared idiom-family ‘walk with/before/after God,’ not a quotation. Enoch and Noah alone ‘walk with.’

The two Enochs (5:18 → Genesis 4:17–18) structural / thematic — confirmed

The name חֲנוֹךְ (Chănôwk) appears in fifteen verses; here it marks the Sethite seventh-from-Adam, but its first occurrence (Gen 4:17–18) is a son of Cain, after whom Cain names his city. Cambridge notes on 5:18 that “Enoch and Mahalalel are here transposed” and cross-references 4:17. The Verifier reports the shared lexeme H2585 Chănôwk binding these and the genealogical lists (1 Chr 1:3; Num 26:5; Gen 25:4; 46:9). The lexeme is moderately frequent (15 vv) and is a proper name shared across distinct persons, so this is a structural link of name-repetition, not a quotation: the dedicated Sethite Enoch stands deliberately over against his Cainite namesake — one builds a city, the other is taken to God.

Genesis 5:18 · Genesis 4:17 · Genesis 4:18 · 1 Chronicles 1:3

basis: Verifier-confirmed shared lexeme H2585 Chănôwk (15 vv); a proper name shared across different persons and genealogical lists, so the basis is structural name-repetition (Sethite vs. Cainite Enoch), not a verbal quotation.

Translated that he should not see death (5:24 → Hebrews 11:5) — provenance flagged flagged — verify source

Hebrews 11:5 reads Genesis 5:24 as Enoch’s faith: “By faith Enoch was translated, that he should not see death; and was not found, because God had translated him.” Nearly every voice here — Ellicott, Benson, JFB, Barnes, Poole — treats Hebrews 11:5 as the authoritative interpretation, and Barnes and Cambridge note that Hebrews follows the Septuagint (“was not found… God translated him”), not the Masoretic Hebrew directly. This is a cross-Testament link (Greek New Testament citing a Hebrew text via its Greek translation), so it cannot rest on a shared Strong’s number; the Verifier finds “no shared original-language lexeme in the index.” Because the NT’s wording depends on the LXX rather than the Hebrew, and the provenance of the rendering is exactly what is debated, the link is flagged for source-verification even though the doctrinal use is ancient and secure.

Genesis 5:24 · Hebrews 11:5

basis: Cross-Testament (Greek↔Hebrew): no shared Strong’s lexeme possible; the Verifier finds none. Hebrews 11:5 follows the LXX (‘was not found / translated’), not the Masoretic Hebrew of 5:24 — the rendering’s provenance is the disputed point, so flagged rather than asserted as verbal.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

A man taken without death — the firstfruits of the resurrection hope ancient/widely-held

Enoch is the first human in Scripture to pass into God’s presence without dying. The older expositors read him christologically by way of the not-yet: Keil & Delitzsch tie his translation to the change “those of the faithful will be, who shall be alive at the coming of Christ to judgment… changed in a moment” (1 Cor 15), and Matthew Henry says he “was changed, as the saints shall be, who are alive at Christ’s second coming.” Enoch does not himself accomplish the victory over death — Keil & Delitzsch are careful that “in the resurrection… Christ is the first-fruits,” not Enoch — but he stands as an early sign that the God who appointed death can exempt from it, a pledge fulfilled and grounded only in the risen and returning Christ. This figural reading is ancient and widely held.

Genesis 5:24 · Hebrews 11:5 · 1 Corinthians 15:51

The walk Adam lost, regained in communion — pointing to the second Adam novel

Ellicott reads Enoch’s walk as undoing, in part, the fall: he “succeeded in doing… that wherein Adam in Paradise had failed.” Where Adam was driven from the garden and from walking with God in the cool of the day (Gen 3:8), Enoch walks with the God and is received rather than expelled. The figure is suggestive rather than asserted in the text: Enoch is a true son of fallen Adam who nonetheless walks in restored fellowship, anticipating the One in whom that fellowship is secured for all — the last Adam, who walked perfectly with the Father and opened the way back. The pattern (lost walk / regained walk) is drawn by the commentators; the explicitly messianic step beyond Enoch to Christ as the second Adam is a reading offered here, not claimed from this passage, and so is marked as the more novel application.

Genesis 5:22 · Genesis 5:24 · Genesis 3:8 · Romans 5:14

Apparatus & Provenance

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:

Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

The biblical text is the Berean Standard Bible (BSB), public domain. The named voices are quoted verbatim from public-domain commentaries on Genesis 5:18–24 (Ellicott, Matthew Henry, Barnes, Jamieson-Fausset-Brown, Poole, Gill, Geneva Study Bible, Cambridge Bible, The Pulpit Commentary, Joseph Benson, Alexander Maclaren, Keil & Delitzsch), each attributed and linked to its BibleHub source. The Hebrew morphology and Strong’s data are from the Berean/Strong’s parsing supplied in the unit input and are not contradicted here.

Honesty notes specific to this unit. (1) The reading that Methuselah encodes a flood-prophecy (“when he dies, the sending-forth”) is the commentators’ etymology, not a unanimous one — the Pulpit Commentary lists at least five rival derivations and Cambridge prefers “man of Shelah.” It is reported, not asserted, and the verbal thread to 5:27 rests on the shared name, not on the etymology. (2) The link from Genesis 5:24 to Hebrews 11:5 is cross-Testament and depends on the Septuagint rendering (“was not found… translated him”) rather than the Masoretic Hebrew; the Verifier finds no shared original-language lexeme, so the thread is flagged — verify source even though the doctrinal use is ancient and secure. (3) The lāqach (“take”) link to Psalms 49 and 73, though Maclaren names it explicitly, rests on a very common verb and is tiered structural/thematic, not verbal. (4) Several voices (Poole, Barnes, Keil & Delitzsch) cite Jude 14–15 with the older numbering “Judges 1:14-15”; this is a citation quirk in the sources, preserved verbatim in the excerpts but here identified as Jude. The machine (⚙) layer is fallible and offered to be tested against Scripture.

✦ = 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)