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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is the only authentic history extant of the first age of the world from the creation to the flood, containing (according to the verity of the Hebrew text) 1656 years, as may easily be computed by the ages of the patriarchs, before they begat that son through whom the line went down to Noah. This is one of those which the apostle calls "endless genealogies" (1 Tim. i. 4), for Christ, who was the end of the Old-Testament law, was also the end of the Old-Testament genealogies; towards him they looked, and in him they centered. The genealogy here recorded is inserted briefly in the pedigree of our Saviour (Luke iii. 36-38), and is of great use to show that Christ was the "seed of the woman" that was promised. We have here an account, I. Concerning Adam, ver. 1-5. II. Seth, ver. 6-8. III. Enos, ver. 9-11. IV. Cainan, ver. 12-14. V. Mahalaleel, ver. 15-17. VI. Jared, ver. 18-20. VII. Enoch, ver. 21-24. VIII. Methuselah, ver. 25-27. IX. Lamech and his son Noah, ver. 28-32. All scripture, being given by inspiration of God, is profitable, though not all alike profitable.
Adam Clarke: Commentary on the Bible - 1831
A recapitulation of the account of the creation of man, Gen 5:1, Gen 5:2; and of the birth of Seth, Gen 5:3. Genealogy of the ten antediluvian patriarchs, vv. 3-31. Enoch's extraordinary piety, Gen 5:22; his translation to heaven without seeing death, Gen 5:24. The birth of Noah, and the reason of his name, Gen 5:29; his age at the birth of Japheth, Gen 5:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 5:1, Recapitulation of the creation of man; Gen 5:3, The genealogy, age, and death of the patriarchs from Adam to Noah; Gen 5:22, The godliness and translation of Enoch; Gen 5:25, The birth of Noah, etc.
Carl Friedrich Keil and Franz Delitzsch

II. History of Adam - Genesis 5-6:8
Generations from Adam to Noah - Genesis 5
The origin of the human race and the general character of its development having been thus described, all that remained of importance to universal or sacred history, in connection with the progress of our race in the primeval age, was to record the order of the families (Gen 5) and the ultimate result of the course which they pursued (Gen 6:1-8). - First of all, we have the genealogical table of Adam with the names of the first ten patriarchs, who were at the head of that seed of the woman by which the promise was preserved, viz., the posterity of the first pair through Seth, from Adam to the flood. We have also an account of the ages of these patriarchs before and after the birth of those sons in whom the line was continued; so that the genealogy, which indicates the line of development, furnishes at the same time a chronology of the primeval age. In the genealogy of the Cainites no ages are given, since this family, as being accursed by God, had no future history. On the other hand, the family of Sethites, which acknowledged God, began from the time of Enos to call upon the name of the Lord, and was therefore preserved and sustained by God, in order that under the training of mercy and judgment the human race might eventually attain to the great purpose of its creation. The genealogies of the primeval age, to quote the apt words of M. Baumgarten, are "memorials, which bear testimony quite as much to the faithfulness of God in fulfilling His promise, as to the faith and patience of the fathers themselves." This testimony is first placed in its true light by the numbers of the years. The historian gives not merely the age of each patriarch at the time of the birth of the first-born, by whom the line of succession was continued, but the number of years that he lived after that, and then the entire length of his life. Now if we add together the ages at the birth of the several first-born sons, and the hundred years between the birth of Shem and the flood, we find that the duration of the first period in the world's history was 1656 years. We obtain a different result, however, from the numbers given by the lxx and the Samaritan version, which differ in almost every instance from the Hebrew text, both in Gen 5 and Gen 11 (from Shem to Terah), as will appear from the table on the following page.
The principal deviations from the Hebrew in the case of the other two texts are these: in Gen 5 the Samaritan places the birth of the first-born of Jared, Methuselah, and Lamech 100 years earlier, whilst the Septuagint places the birth of the first-born of all the other fathers (except Noah) 100 years later than the Hebrew; in Gen 11 the latter course is adopted in both texts in the case of all the fathers except Shem and Terah. In consequence of this, the interval from Adam to the flood is shortened in the Samaritan text by 349 years as compared with the Hebrew, and in the Septuagint is lengthened by 586 (Cod. Alex. 606). The interval from the flood to Abram is lengthened in both texts; in the Sam. by 650 years, in the Sept. by 880 (Cod. Alex. 780). In the latter, Cainan is interpolated between Arphaxad and Salah, which adds 130 years, and the age of the first-born of Nahor is placed 150 years later than in the Hebrew, whereas in the former the difference is only 50 years. With regard to the other differences, the reason for reducing the lives of Jared, Methuselah, and Lamech in the Samaritan text after the birth of their sons, was evidently to bring their deaths within the time before the flood. The age of Methuselah, as given in the Cod. Alex. of the lxx, is evidently to be accounted for on the same ground, since, according to the numbers of the Vatican text, Methuselah must have lived 14 years after the flood. In the other divergences of these two texts from the Hebrew, no definite purpose can be detected; at the same time they are sufficient to show a twofold tendency, viz., to lengthen the interval from the flood to Abram, and to reduce the ages of the fathers at the birth of their first-born to greater uniformity, and to take care that the age of Adam at the birth of Seth should not be exceeded by that of any other of the patriarchs, especially in the time before the flood. To effect this, the Sept. adds 100 years to the ages of all the fathers, before and after the flood, whose sons were born before their 100th years; the Sam., on the other hand, simply does this in the case of the fathers who lived after the flood, whilst it deducts 100 years from the ages of all the fathers before the flood who begot their first-born at a later period of their life than Adam and Seth. The age of Noah alone is left unaltered, because there were other data connected with the flood which prevented any arbitrary alteration of the text. That the principal divergences of both texts from the Hebrew are intentional changes, based upon chronological theories or cycles, is sufficiently evident from their internal character, viz., from the improbability of the statement, that whereas the average duration of life after the flood was about half the length that it was before, the time of life at which the fathers begot their first-born after the flood was as late, and, according to the Samaritan text, generally later than it had been before. No such intention is discernible in the numbers of the Hebrew text; consequently every attack upon the historical character of its numerical statements has entirely failed, and no tenable argument can be adduced against their correctness. The objection, that such longevity as that recorded in our chapter is inconceivable according to the existing condition of human nature, loses all its force if we consider "that all the memorials of the old world contain evidence of gigantic power; that the climate, the weather, and other natural conditions, were different from those after the flood; that life was much more simple and uniform; and that the after-effects of the condition of man in paradise would not be immediately exhausted" (Delitzsch). This longevity, moreover, necessarily contributed greatly to the increase of the human race; and the circumstance that the children were not born till a comparatively advanced period of life, - that is, until the corporeal and mental development of the parent was perfectly complete, - necessarily favoured the generation of a powerful race. From both these circumstances, however, the development of the race was sure to be characterized by peculiar energy in evil as well as in good; so that whilst in the godly portion of the race, not only were the traditions of the fathers transmitted faithfully and without adulteration from father to son, but family characteristics, piety, discipline, and morals took deep root, whilst in the ungodly portion time was given for sin to develop itself with mighty power in its innumerable forms.
(Note: The numbers in brackets are the reading of the Cod. Alexandrinus of the lxx. In the genealogical table, Gen 11:10 ff., the Samaritan text is the only one which gives the whole duration of life.)
John Gill
INTRODUCTION TO GENESIS 5
This chapter contains a list or catalogue of the posterity of Adam in the line of Seth, down to Noah; it begins with a short account of the creation of Adam, and of his life and death, Gen 5:1 next of five of the antediluvian patriarchs, their age and death, namely Seth, Enos, Cainan, Mahalaleel, Jared, Gen 5:6 then a particular relation of Enoch, his character and translation, Gen 5:21 then follows an account of Methuselah, the oldest man, and Lamech's oracle concerning his son Noah, Gen 5:12 and the chapter is closed with the life and death of Lamech, and the birth of the three sons of Noah, Gen 5:30.
5:15:1: Ա՛յս է գիր արարածոց մարդկան. յաւուր յորում արար Աստուած զԱդամ. ըստ պատկերի՛ Աստուծոյ ստեղծ զնա.
5 Սա մարդկանց ազգաբանութեան այն օրերի պատմութիւնն է, երբ Աստուած ստեղծեց Ադամին: Ըստ Աստծու պատկերի ստեղծեց նրան,
5 Այս է Ադամին ազգաբանութեան գիրքը։ Այն օրը որ Աստուած մարդը ստեղծեց, Աստուծոյ պատկերովն ըրաւ զանիկա.
Այս է գիր [69]արարածոց մարդկան``, յաւուր յորում արար Աստուած զԱդամ, ըստ պատկերի Աստուծոյ ստեղծ զնա:

5:1: Ա՛յս է գիր արարածոց մարդկան. յաւուր յորում արար Աստուած զԱդամ. ըստ պատկերի՛ Աստուծոյ ստեղծ զնա.
5 Սա մարդկանց ազգաբանութեան այն օրերի պատմութիւնն է, երբ Աստուած ստեղծեց Ադամին: Ըստ Աստծու պատկերի ստեղծեց նրան,
5 Այս է Ադամին ազգաբանութեան գիրքը։ Այն օրը որ Աստուած մարդը ստեղծեց, Աստուծոյ պատկերովն ըրաւ զանիկա.
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5:11: Вот родословие Адама: когда Бог сотворил человека, по подобию Божию создал его,
5:1 αὕτη ουτος this; he ἡ ο the βίβλος βιβλος book γενέσεως γενεσις nativity; manner of birth ἀνθρώπων ανθρωπος person; human ᾗ ος who; what ἡμέρᾳ ημερα day ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὸν ο the Αδαμ αδαμ Adam; Atham κατ᾿ κατα down; by εἰκόνα εικων image θεοῦ θεος God ἐποίησεν ποιεω do; make αὐτόν αυτος he; him
5:1 זֶ֣ה zˈeh זֶה this סֵ֔פֶר sˈēfer סֵפֶר letter תֹּולְדֹ֖ת tôlᵊḏˌōṯ תֹּולֵדֹות generations אָדָ֑ם ʔāḏˈām אָדָם Adam בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day בְּרֹ֤א bᵊrˈō ברא create אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אָדָ֔ם ʔāḏˈām אָדָם human, mankind בִּ bi בְּ in דְמ֥וּת ḏᵊmˌûṯ דְּמוּת likeness אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עָשָׂ֥ה ʕāśˌā עשׂה make אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
5:1. hic est liber generationis Adam in die qua creavit Deus hominem ad similitudinem Dei fecit illumThis is the book of the generation of Adam. In the day that God created man, he made him to the likeness of God.
1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
5:1. This is the book of the lineage of Adam. In the day that God created man, he made him to the likeness of God.
5:1. This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him:

1: Вот родословие Адама: когда Бог сотворил человека, по подобию Божию создал его,
5:1
αὕτη ουτος this; he
ο the
βίβλος βιβλος book
γενέσεως γενεσις nativity; manner of birth
ἀνθρώπων ανθρωπος person; human
ος who; what
ἡμέρᾳ ημερα day
ἐποίησεν ποιεω do; make
ο the
θεὸς θεος God
τὸν ο the
Αδαμ αδαμ Adam; Atham
κατ᾿ κατα down; by
εἰκόνα εικων image
θεοῦ θεος God
ἐποίησεν ποιεω do; make
αὐτόν αυτος he; him
5:1
זֶ֣ה zˈeh זֶה this
סֵ֔פֶר sˈēfer סֵפֶר letter
תֹּולְדֹ֖ת tôlᵊḏˌōṯ תֹּולֵדֹות generations
אָדָ֑ם ʔāḏˈām אָדָם Adam
בְּ bᵊ בְּ in
יֹ֗ום yˈôm יֹום day
בְּרֹ֤א bᵊrˈō ברא create
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
בִּ bi בְּ in
דְמ֥וּת ḏᵊmˌûṯ דְּמוּת likeness
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עָשָׂ֥ה ʕāśˌā עשׂה make
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
5:1. hic est liber generationis Adam in die qua creavit Deus hominem ad similitudinem Dei fecit illum
This is the book of the generation of Adam. In the day that God created man, he made him to the likeness of God.
5:1. This is the book of the lineage of Adam. In the day that God created man, he made him to the likeness of God.
5:1. This [is] the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: «Вот родословие Адама…» Это — заглавие целого нового раздела (toldoth), подобно предшествующему (2:4) и целому ряду последующих за ним (Быт 10:1; 11:10, 27; 25:12, 19; 36:1; 37:1). Переводя этот заголовок истории сифитов на язык современных понятий, мы должны были бы сказать: «вот перечень потомков Адама». А так как дальше все время идет речь только о сифитах, то, очевидно, этот перечень касается не всех, а только ближайших к нему потомков, родственных с ним не столько по плоти, сколько по духу.

«когда Бог сотворил человека… в день сотворения их…» Приступая к перечислению потомков, бытописатель не без цели упоминает о создании родоначальника и жены его по образу Божию. Быть может, он хотел внушить читателю, что перечисляемые потомки Адама через него ведут свой род как бы от самого Бога; что Бог, создавший Адама по образу своему и подобию, есть как бы первый член родословия (Лк 3:38; Виссарион).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Genealogies.B. C. 3852.
1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him; 2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created. 3 And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth: 4 And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters: 5 And all the days that Adam lived were nine hundred and thirty years: and he died.
The first words of the chapter are the title or argument of the whole chapter: it is the book of the generations of Adam; it is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed who were the substance thereof (Isa. vi. 13), and of whom, as concerning the flesh, Christ came (Rom. ix. 5), the names, ages, and deaths, of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam. The genealogy begins with Adam himself. Here is,
I. His creation, v. 1, 2, where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of and carefully to acquaint ourselves with. Observe here, 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the Author of his being must be the director of his motions and the centre of them. 2. That there was a day in which God created man. He was not from eternity, but of yesterday; he was not the first-born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore, undoubtedly, happy. Man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female (v. 2), for their mutual comfort as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great distance and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children; so God, the common Father, blessed his. But earthly parents can only beg a blessing; it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings. 6. That he called their name Adam. Adam signifies earth, red earth. Now, (1.) God gave him this name. Adam had himself named the rest of the creatures, but he must not choose his own name, lest he should assume some glorious pompous title. But God gave him a name which would be a continual memorandum to him of the meanness of his original, and oblige him to look unto the rock whence he was hewn and the hole of the pit whence he was digged, Isa. li. 1. Those have little reason to be proud who are so near akin to dust. (2.) He gave this name both to the man and to the woman. Being at first one by nature, and afterwards one by marriage, it was fit they should both have the same name, in token of their union. The woman is of the earth earthy as well as the man.
II. The birth of his son Seth, v. 3. He was born in the hundred and thirtieth year of Adam's life; and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam, besides Cain and Abel, before this; but no notice is taken of them, because an honourable mention must be made of his name only in whose loins Christ and the church were. But that which is most observable here concerning Seth is that Adam begat him in his own likeness, after his image. Adam was made in the image of God; but, when he was fallen and corrupt, he begat a son in his own image, sinful and defiled, frail, mortal, and miserable, like himself; not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt. Even the man after God's own heart owns himself conceived and born in sin, Ps. li. 5. This was Adam's own likeness, the reverse of that divine likeness in which Adam was made; but, having lost it himself, he could not convey it to his seed. Note, Grace does not run in the blood, but corruption does. A sinner begets a sinner, but a saint does not beget a saint.
III. His age and death. He lived, in all, nine hundred and thirty years, and then he died, according to the sentence passed upon him, To dust thou shalt return. Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life afterwards was but a reprieve, a forfeited condemned life; nay, it was a wasting dying life: he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees.
Adam Clarke: Commentary on the Bible - 1831
5:1: The book of the generations - ספר sepher, in Hebrew, which we generally translate book, signifies a register, an account, any kind of writing, even a letter, such as the bill of divorce. Here It means the account or register of the generations of Adam or his descendants to the five hundredth year of the life of Noah.
In the likeness of God made he him - This account is again introduced to keep man in remembrance of the heights of glory whence he bad fallen; and to prove to him that the miseries and death consequent on his present state were produced by his transgression, and did not flow from his original state. For, as he was created in the image of God, he was created free from natural and moral evil. As the deaths of the patriarchs are now to be mentioned, it was necessary to introduce them by this observation, in order to justify the ways of God to man.
Albert Barnes: Notes on the Bible - 1834
5:1: - Section V - The Line to Noah
- The Line of Sheth
1. ספר sepher "writing, a writing, a book."
9. קינן qē ynā n, Qenan, "possessor, or spearsman."
12. <מהללאל mahelal'ē l, Mahalalel, "praise of 'El."
15. ירד yerĕ d, Jered, "going down."
21. מתוּשׁלה metû shā lach, Methushelach, "man of the missile."
29. נה noach, Noach, "rest," נחם nā cham "sigh; repent; pity; comfort oneself; be Rev_enged."
32. שׁם shē m, Shem, "name, fame; related: be high." חם chā m Cham, "hot." יפת yā pet, Japheth, "spreading; related: spread out."
We now enter upon the third of the larger documents contained in Genesis. The first is a diary, the second is a history, the third a genealogy. The first employs the name אלהים 'ĕ lohı̂ ym exclusively; the second uses אלהים יהוה yehovâ h'ĕ lohı̂ ym in the second and third chapters, and יהוה yehovâ h usually in the fourth; the third has אלהים 'ĕ lohı̂ ym in the first part, and יהוה yehovâ h in the second part. The name אלהים 'ĕ lohı̂ ym is employed in the beginning of the chapter with a manifest reference to the first document, which is here quoted and abridged.
This chapter contains the line from Adam to Noah, in which are stated some common particulars concerning all, and certain special details concerning three of them. The genealogy is traced to the tenth in descent from Adam, and terminates with the flood. The scope of the chapter is to mark out the line of faith and hope and holiness from Adam, the first head of the human race, to Noah, who became eventually the second natural head of it.

5:1-2
These verses are a recapitulation of the creation of man. The first sentence is the superscription of the new piece of composition now before us. The heading of the second document was more comprehensive. It embraced the generations, evolutions, or outworkings of the skies and the land, as soon as they were called into existence, and was accordingly dated from the third day. The present document confines itself to the generations of man, and commences, therefore, with the sixth day. The generations here are literal for the most part, though a few particulars of the individuals mentioned are recorded. But taken in a large sense this superscription will cover the whole of the history in the Old and New Testaments. It is only in the prophetic parts of these books that we reach again in the end of things to the wider compass of the heavens and the earth Isa 65:17; Pe2 3:13; Rev 21:1. Then only does the sphere of history enlarge itself to the pristine dimensions in the proper and blessed sense, when the second Adam appears on earth, and re-connects heaven and earth in a new, holy, and everlasting covenant.
The present superscription differs from the former one in the introduction of the word ספר sepher, "book". There is here some ground in the text for supposing the insertion by Moses of an authentic document, handed down from the olden time, in the great work which he was directed to compose. The chapter before us could not have been completed, indeed, until after the birth of Shem, Ham, and Japheth. But if we except the last verse, there is no impossibility or improbability in its being composed before the deluge.
The invention of writing at that early period is favored by some other circumstances connected with these records. We cannot say that it is impossible for oral tradition to preserve the memory of minute transactions - sayings, songs, names, and numbers of years up to a thousand - especially in a period when men's lives exceeded nine hundred years. But we can easily see that these details could be much more easily handed down if there was any method of notation for the help of the memory. The minute records of this kind, therefore, which we find in these early chapters, though not very numerous, afford a certain presumption in favor of a very early knowledge of the art of writing.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: book: The original word rendered "book," signifies a register, account, history, or any kind of writing. Gen 2:4, Gen 6:9, Gen 10:1; Ch1 1:1; Mat 1:1; Luk 3:36-38
in the likeness: Gen 1:26, Gen 1:27; Ecc 7:29, Ecc 12:1; Co1 11:7; Co2 3:18; Eph 4:24; Col 3:10; Heb 1:3, Heb 12:9
Carl Friedrich Keil and Franz Delitzsch
5:1
The heading in Gen 5:1 runs thus: "This is the book (sepher) of the generations (tholedoth) of Adam." On tholedoth, see Gen 2:4. Sepher is a writing complete in itself, whether it consist of one sheet or several, as for instance the "bill of divorcement" in Deut 24:1, Deut 24:3. The addition of the clause, "in the day that God created man," etc., is analogous to Gen 2:4; the creation being mentioned again as the starting point, because all the development and history of humanity was rooted there.
Geneva 1599
5:1 This [is] the book of the generations of Adam. In the day that God created man, in the (a) likeness of God made he him;
(a) Read (Gen 1:26).
John Gill
5:1 This is the book of the generations of Adam,.... An account of persons born of him, or who descended from him by generation in the line of Seth, down to Noah, consisting of ten generations; for a genealogy of all his descendants is not here given, not of those in the line of Cain, nor of the collateral branches in the line of Seth, only of those that descended one from another in a direct line to Noah:
in the day that God created man, in the likeness of God made he him; this is repeated from Gen 1:27 to put in mind that man is a creature of God; that God made him, and not he himself; that the first man was not begotten or produced in like manner as his sons are, but was immediately created; that his creation was in time, when there were days, and it was not on the first of these, but on the sixth; and that he was made in the likeness of God, which chiefly lay in knowledge, righteousness, and holiness, and in dominion over the creatures.
John Wesley
5:1 The first words of the chapter are the title of argument of the whole chapter; it is the book of the generations of Adam - It is the list or catalogue of the posterity of Adam, not of all, but only of the holy seed, and of whom as concerning the flesh Christ came; the names, ages, and deaths of those that were the successors of the first Adam in the custody of the promise, and the ancestors of the second Adam.
Where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of, and carefully to acquaint ourselves with. Observe here. 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the author of his being must be the director of his motions, and the center of them. 2. That there was a day in which God created man, he was not from eternity, but of yesterday; he was not the first - born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore undoubtedly happy; man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female, Gen 5:2, for their mutual comfort, as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great difference and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children, so God the common Father blessed his; but earthly parents can only beg a blessing, it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings.
Robert Jamieson, A. R. Fausset and David Brown
5:1 GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
book of the generations--(See Gen 11:4).
Adam--used here either as the name of the first man, or of the human race generally.
5:25:2: արու եւ է՛գ արար զնոսա, եւ օրհնեաց զնոսա. եւ անուանեաց զանուն նոցա Ադամ, յաւո՛ւր յորում արար զնոսա։
2 արու եւ էգ ստեղծեց նրանց, օրհնեց եւ ադամ, այսինքն՝ մարդ անուանեց նրանց այն օրը, երբ ստեղծեց նրանց:
2 Արու եւ էգ ստեղծեց զանոնք եւ օրհնեց զանոնք ու անոնց ստեղծման օրը անոնց անունը Ադամ* դրաւ։
Արու եւ էգ արար զնոսա, եւ օրհնեաց զնոսա, եւ անուանեաց զանուն նոցա [70]Ադամ, յաւուր յորում արար զնոսա:

5:2: արու եւ է՛գ արար զնոսա, եւ օրհնեաց զնոսա. եւ անուանեաց զանուն նոցա Ադամ, յաւո՛ւր յորում արար զնոսա։
2 արու եւ էգ ստեղծեց նրանց, օրհնեց եւ ադամ, այսինքն՝ մարդ անուանեց նրանց այն օրը, երբ ստեղծեց նրանց:
2 Արու եւ էգ ստեղծեց զանոնք եւ օրհնեց զանոնք ու անոնց ստեղծման օրը անոնց անունը Ադամ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:22: мужчину и женщину сотворил их, и благословил их, и нарек им имя: человек, в день сотворения их.
5:2 ἄρσεν αρσην male καὶ και and; even θῆλυ θηλυς female ἐποίησεν ποιεω do; make αὐτοὺς αυτος he; him καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτῶν αυτος he; him Αδαμ αδαμ Adam; Atham ᾗ ος who; what ἡμέρᾳ ημερα day ἐποίησεν ποιεω do; make αὐτούς αυτος he; him
5:2 זָכָ֥ר zāḵˌār זָכָר male וּ û וְ and נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female בְּרָאָ֑ם bᵊrāʔˈām ברא create וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֹתָ֗ם ʔōṯˈām אֵת [object marker] וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמָם֙ šᵊmˌām שֵׁם name אָדָ֔ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day הִבָּֽרְאָֽם׃ ס hibbˈārᵊʔˈām . s ברא create
5:2. masculum et feminam creavit eos et benedixit illis et vocavit nomen eorum Adam in die qua creati suntHe created them male and female; and blessed them: and called their name Adam, in the day when they were created.
2. male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
5:2. He created them, male and female; and he blessed them. And he called their name Adam, in the day when they were created.
5:2. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created:

2: мужчину и женщину сотворил их, и благословил их, и нарек им имя: человек, в день сотворения их.
5:2
ἄρσεν αρσην male
καὶ και and; even
θῆλυ θηλυς female
ἐποίησεν ποιεω do; make
αὐτοὺς αυτος he; him
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτῶν αυτος he; him
Αδαμ αδαμ Adam; Atham
ος who; what
ἡμέρᾳ ημερα day
ἐποίησεν ποιεω do; make
αὐτούς αυτος he; him
5:2
זָכָ֥ר zāḵˌār זָכָר male
וּ û וְ and
נְקֵבָ֖ה nᵊqēvˌā נְקֵבָה female
בְּרָאָ֑ם bᵊrāʔˈām ברא create
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֹתָ֗ם ʔōṯˈām אֵת [object marker]
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמָם֙ šᵊmˌām שֵׁם name
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
הִבָּֽרְאָֽם׃ ס hibbˈārᵊʔˈām . s ברא create
5:2. masculum et feminam creavit eos et benedixit illis et vocavit nomen eorum Adam in die qua creati sunt
He created them male and female; and blessed them: and called their name Adam, in the day when they were created.
5:2. He created them, male and female; and he blessed them. And he called their name Adam, in the day when they were created.
5:2. Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:2
And called their name man. - This name seems to connect man אדם 'ā dā m with the soil from which he was taken ארמה 'ă dā mâ h Gen 2:7. It is evidently a generic or collective term, denoting the species. God, as the maker, names the race, and thereby marks its character and purpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: Male: Gen 1:27; Mal 2:15
their: Gen 2:15, Gen 2:23 *marg. Act 17:26
Geneva 1599
5:2 Male and female created he them; and blessed them, and called their name (b) Adam, in the day when they were created.
(b) By giving them both one name, he notes the inseparable conjunction of man and wife.
John Gill
5:2 Male and female created he them,.... Adam and Eve, the one a male, the other a female; and but one male and one female, to show that one man and one woman only were to be joined together in marriage, and live as man and wife for the procreation of posterity; and these were not made together, but first the male, and then the female out of him, though both in one day:
and blessed them; with a power of propagating their species, and multiplying it, and with all other blessings of nature and providence; with an habitation in the garden of Eden; with leave to eat of the fruit of all the trees in it, but one; with subjection of all the creatures to them, and with communion with God in their enjoyments:
and called their name Adam, in the day when they were created; which, as Philo (s) observes, signifies "earth"; and according to Josephus (t) red earth, out of which Adam was made; and as soon as he was made, this name was imposed upon him by God, to put him in mind of his original, that he was of the earth, earthly; and the same name was given to Eve, because made out of him, and because other marriage with him, and union to him; on that account, as ever since, man and wife bear the same name: wherefore I should rather think the name was given them from their junction and union together in love; so the name may be derived from the Arabic word (u) signifying to "join": though some think they had it from their beauty, and the elegance of their form (w), being the most fair and beautiful of the whole creation. The names of Adam and Eve in Sanchoniatho (x), as translated into Greek by Philo Byblius, are Protogonos, the first born, and Aeon, which has some likeness to Eve: the name of the first man with the Chinese is Puoncuus (y).
(s) Leg. Allegor. l. 1. p. 57. (t) Antiqu. l. 1. c. 1. sect. 2. (u) "junxit, addiditque rem rei---amore junxit", Golius, col. 48. (w) "pulcher fuit, nituit", Stockius, p. 13. Vid Ludolph. Hist. Ethiop. l. 1. c. 15. (x) Apud Euseb. Praepar. Evangel. l. 1. p. 34. (y) Martin. Hist. Sinic. l. 1. p. 3.
John Wesley
5:2 Where we have a brief rehearsal of what was before at large related concerning the creation of man. This is what we have need frequently to hear of, and carefully to acquaint ourselves with. Observe here. 1. That God created man. Man is not his own maker, therefore he must not be his own master; but the author of his being must be the director of his motions, and the center of them. 2. That there was a day in which God created man, he was not from eternity, but of yesterday; he was not the first - born, but the junior of the creation. 3. That God made him in his own likeness, righteous and holy, and therefore undoubtedly happy; man's nature resembled the divine nature more than that of any of the creatures of this lower world. 4. That God created them male and female, Gen 5:2, for their mutual comfort, as well as for the preservation and increase of their kind. Adam and Eve were both made immediately by the hand of God, both made in God's likeness; and therefore between the sexes there is not that great difference and inequality which some imagine. 5. That God blessed them. It is usual for parents to bless their children, so God the common Father blessed his; but earthly parents can only beg a blessing, it is God's prerogative to command it. It refers chiefly to the blessing of increase, not excluding other blessings.
He called their name Adam - He gave this name both to the man and the woman. Being at first one by nature, and afterwards one by marriage; it was fit they should both have the same name, in token of their union.
5:35:3: Եկեա՛ց Ադամ ամս երկերի՛ւր եւ երեսուն. եւ ծնաւ ըստ կերպարանաց իւրոց եւ ըստ պատկերի իւրում. եւ անուանեաց զանուն նորա Սէ՛թ[34]։ [34] Ոմանք. Եւ ծնաւ որդի ըստ կերպարանի եւ ըստ պատկերի իւ՛՛։
3 Ադամը երկու հարիւր երեսուն[5] տարեկանին իր նման ու իր կերպարանքով որդի ծնեց եւ անունը դրեց Սէթ:[5] Եբրայերէնում՝ հարիւր երեսուն: Թուականների նման տարբերութիւններ շատ կան Ծննդոցի նաեւ այլ գրքերի մէջ:
3 Ադամ հարիւր երեսուն տարի ապրեցաւ եւ իր նմանութիւնովը՝ իր պատկերին պէս որդի մը ծնաւ եւ անոր անունը Սէթ դրաւ։
Եկեաց Ադամ ամս [71]երկերիւր եւ երեսուն, եւ ծնաւ ըստ կերպարանաց իւրոց եւ ըստ պատկերի իւրում, եւ անուանեաց զանուն նորա Սէթ:

5:3: Եկեա՛ց Ադամ ամս երկերի՛ւր եւ երեսուն. եւ ծնաւ ըստ կերպարանաց իւրոց եւ ըստ պատկերի իւրում. եւ անուանեաց զանուն նորա Սէ՛թ[34]։
[34] Ոմանք. Եւ ծնաւ որդի ըստ կերպարանի եւ ըստ պատկերի իւ՛՛։
3 Ադամը երկու հարիւր երեսուն[5] տարեկանին իր նման ու իր կերպարանքով որդի ծնեց եւ անունը դրեց Սէթ:
[5] Եբրայերէնում՝ հարիւր երեսուն: Թուականների նման տարբերութիւններ շատ կան Ծննդոցի նաեւ այլ գրքերի մէջ:
3 Ադամ հարիւր երեսուն տարի ապրեցաւ եւ իր նմանութիւնովը՝ իր պատկերին պէս որդի մը ծնաւ եւ անոր անունը Սէթ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:33: Адам жил сто тридцать лет и родил [сына] по подобию своему по образу своему, и нарек ему имя: Сиф.
5:3 ἔζησεν ζαω live; alive δὲ δε though; while Αδαμ αδαμ Adam; Atham διακόσια διακοσιοι two hundred καὶ και and; even τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born κατὰ κατα down; by τὴν ο the ἰδέαν ιδεα idea; appearance αὐτοῦ αυτος he; him καὶ και and; even κατὰ κατα down; by τὴν ο the εἰκόνα εικων image αὐτοῦ αυτος he; him καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σηθ σηθ Sēth; Sith
5:3 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive אָדָ֗ם ʔāḏˈām אָדָם Adam שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three וּ û וְ and מְאַת֙ mᵊʔˌaṯ מֵאָה hundred שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בִּ bi בְּ in דְמוּתֹ֖ו ḏᵊmûṯˌô דְּמוּת likeness כְּ kᵊ כְּ as צַלְמֹ֑ו ṣalmˈô צֶלֶם image וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name שֵֽׁת׃ šˈēṯ שֵׁת Seth
5:3. vixit autem Adam centum triginta annis et genuit ad similitudinem et imaginem suam vocavitque nomen eius SethAnd Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.
3. And Adam lived an hundred and thirty years, and begat in his own likeness, after his image; and called his name Seth:
5:3. Then Adam lived for one hundred and thirty years. And then he conceived a son in his own image and likeness, and he called his name Seth.
5:3. And Adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name Seth:
And Adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name Seth:

3: Адам жил сто тридцать лет и родил [сына] по подобию своему по образу своему, и нарек ему имя: Сиф.
5:3
ἔζησεν ζαω live; alive
δὲ δε though; while
Αδαμ αδαμ Adam; Atham
διακόσια διακοσιοι two hundred
καὶ και and; even
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
κατὰ κατα down; by
τὴν ο the
ἰδέαν ιδεα idea; appearance
αὐτοῦ αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
εἰκόνα εικων image
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Σηθ σηθ Sēth; Sith
5:3
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
אָדָ֗ם ʔāḏˈām אָדָם Adam
שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three
וּ û וְ and
מְאַת֙ mᵊʔˌaṯ מֵאָה hundred
שָׁנָ֔ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בִּ bi בְּ in
דְמוּתֹ֖ו ḏᵊmûṯˌô דְּמוּת likeness
כְּ kᵊ כְּ as
צַלְמֹ֑ו ṣalmˈô צֶלֶם image
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
שֵֽׁת׃ šˈēṯ שֵׁת Seth
5:3. vixit autem Adam centum triginta annis et genuit ad similitudinem et imaginem suam vocavitque nomen eius Seth
And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth.
5:3. Then Adam lived for one hundred and thirty years. And then he conceived a son in his own image and likeness, and he called his name Seth.
5:3. And Adam lived an hundred and thirty years, and begat [a son] in his own likeness, after his image; and called his name Seth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В изложении самой родословной таблицы, библейский автор, начиная с Адама, придерживается все время одного и того же порядка: назвав имя известного патриарха, он указывает на его возраст в момент рождения у него следующего члена генеалогии, затем определяет количество лет остальной жизни этого патриарха, подводит общий итог его долголетию и заканчивает все это упоминанием о его смерти.

В некоторых хронологических датах, главным образом в относящихся ко времени рождения у того или другого патриарха сына, замечается несогласие между русским и славянским текстами, происходящее из-за различия в еврейской и греческой Библиях. Различие это, по всей вероятности, случайного происхождения (внесено каким-либо переводчиком или переписчиком) и во всяком случае никакого серьезного значения для существа веры не имеет, наглядно доказывая только ту очевидную истину, что в Библии нет точной хронологии, а имеющаяся — довольно условна и относительна, и, по крайней мере, в некоторых своих отделах, по всей вероятности, внесена в нее позднее.

Другой, еще более важный вопрос, имеющий отношение к этой допотопной генеалогии, это вопрос о поразительном долголетии ее членов, достигавшем почти целого тысячелетия. В противоположность тенденциозности и неосновательности рационалистических попыток подорвать веру в патриархальное долголетие, признание его располагает целым родом действительных доказательств. За него, прежде всего, говорит факт предыдущего райского бессмертия человека: хотя через грехопадение человек и утратил этот божественный дар, однако зараза смертности могла лишь постепенно сокрушать первобытную крепость организма. О том же, далее, свидетельствует аналогия патриархального периода с детством человека: патриархально-допотопный период был своего рода эпохой младенчества в жизни человечества, т. е. временем особенного богатства, целостности, продуктивности и свежести всех его как духовных, так и физических сил.

Справедливость этого, до известной степени, подтверждается целым рядом параллельных преданий других древних народов, записанных египетским жрецом Манефоном, финикийским — Мохом, халдейским — Берозом и др. Наконец, важным подтверждением, а вместе и лучшим объяснением факта патриархального долголетия служит очевидное действие божественного Промысла, осуществлявшего путем его высокие религиозные цели: хранение религиозной истины, распространение человеческого рода и утверждение основных элементов религии, морали и культуры (подробнее об этом смотри у И. Спасского, «Библейская хронология», Пластова, «Священная летопись» и А. Покровского, «Библейское учение о первобытной Религии»).

«Адам… родил (сына) по образу своему (и) подобию своему». Данными словами довольно выразительно устанавливается прирожденность основных духовно-физических свойств человеческой природы; в силу этого, на потомство Адама перешли как черты заложенного в его природу образа Божия, так и свойства того греховного подобия, которое помрачило этот божественный образ в факте грехопадения (Быт 1:28; 3:16; Рим 5:12).
Adam Clarke: Commentary on the Bible - 1831
5:3: And Adam lived a hundred and thirty years, etc. - The Scripture chronology especially in the ages of some of the antediluvian and postdiluvian patriarchs, has exceedingly puzzled chronologists, critics, and divines. The printed Hebrew text, the Samaritan, the Septuagint, and Josephus, are all different, and have their respective vouchers and defenders. The following tables of the genealogies of the patriarchs before and after the flood, according to the Hebrew, Samaritan, and Septuagint, will at once exhibit the discordances. For much satisfactory information on this subject I must refer to A New Analysis of Chronology, by the Rev. William Hales, D.D., 3 vols. 4th., London, 1809.
And begat a son in his own likeness, after his image - Words nearly the same with those Gen 1:26 : Let us make man in our image, after our likeness. What this image and likeness of God were, we have already seen, and we may rest assured that the same image and likeness are not meant here. The body of Adam was created provisionally immortal, i.e. while he continued obedient he could not die; but his obedience was voluntary, and his state a probationary one. The soul of Adam was created in the moral image of God, in knowledge, righteousness, and true holiness. He had now sinned, and consequently had lost his moral resemblance to his Maker; he had also become mortal through his breach of the law. His image and likeness were therefore widely different at this time from what they were before; and his begetting children in this image and likeness plainly implies that they were imperfect like himself, mortal like himself, sinful and corrupt like himself. For it is impossible that he, being impure, fallen from the Divine image, could beget a pure and holy offspring, unless we could suppose it possible that a bitter fountain could send forth sweet waters, or that a cause could produce effects totally dissimilar from itself. What is said here of Seth might have been said of all the other children of Adam, as they were all begotten after his fall; but the sacred writer has thought proper to mark it only in this instance.
Albert Barnes: Notes on the Bible - 1834
5:3-5
In the compass of Gen 5:3-5 the course of Adam's life is completed. And after the same model the lines of all his lineal descendants in this chapter are drawn up. The certain particulars stated are the years he lived before the birth of a certain son, the number of years he afterward lived during which sons and daughters were born to him, and his death. Two sons, and most probably several daughters, were born to Adam before the birth of Sheth. But these sons have been already noticed, and the line of Noah is here given. It is obvious, therefore, that the following individuals in the genealogy may, or may not, have been first-born sons. 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.
The writer, according to custom, completes the life of one patriarch before he commences that of the next; and so the first event of the following biography is long antecedent to the last event of the preceding one. This simply and clearly illustrates the law of Hebrew narrative.
The only peculiarity in the life of Adam is the statement that his son was "in his likeness, after his image." This is no doubt intended to include that depravity which had become the characteristic of fallen man. It is contrasted with the preceding notice that Adam was originally created in the image of God. If it had been intended merely to indicate that the offspring was of the same species with the parent, the phrase, "after his kind" (למינהוּ lemı̂ ynâ h, would have been employed, as in the first chapter. This is one of the mysteries of the race, when the head of it is a moral being, and has fallen. His moral depravity, affecting the essential difference of his nature, descends to his offspring.
As this document alludes to the first in the words, "in the day of God's creating man, in the likeness of God made he him," quotes its very words in the sentence, "male and female created he them, refers to the second in the words, and called their name man" Gen 2:7, and also needs this second for the explication of the statement that the offspring of man bore his likeness, it presupposes the existence and knowledge of these documents at the time when it was written. If it had been intended for an independent work, it would have been more full and explanatory on these important topics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: am 130, bc 3874
hundred: The chronology differs in the Hebrew Text, the Samaritan, the LXX, and Josephus. The LXX adds 100 years to each of the patriarchs Adam, Seth, Enos, Cainan, Mahalaleel, and Enoch, before the birth of their sons; while they take 20 from the age of Methuselah, and add 6 to that of Lamech Thus the space from the creation to the deluge is made 2, 242 years, according to the Vatican copy, but 2, 262 by the Alexandrine; and the sum total by Josephus is 2, 265, by the Samaritan 1, 307, and the Hebrew Text, 1, 656. The sum total from the Deluge to the 70th year of Terah, according to these authorities, is, Heb. 292; Sam. 942; Sept. Vat. 1, 172; Alex. 1, 072, and Josephus 1, 002.
in his: Job 14:4, Job 15:14-16, Job 25:4; Psa 14:2, Psa 14:3, Psa 51:5; Luk 1:35; Joh 3:6; Rom 5:12; Co1 15:39; Eph 2:3
called: Gen 4:25
Carl Friedrich Keil and Franz Delitzsch
5:3
As Adam was created in the image of God, so did he beget "in his own likeness, after his image;" that is to say, 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. The begetting of the son by whom the line was perpetuated (no doubt in every case the first-born), is followed by an account of the number of years that Adam and the other fathers lived after that, by the statement that each one begat (other) sons and daughters, by the number of years that he lived altogether, and lastly, by the assertion ויּמת "and he died." This apparently superfluous announcement is "intended to indicate by its constant recurrence that death reigned from Adam downwards as an unchangeable law (vid., Rom 5:14). But against this background of universal death, the power of life was still more conspicuous. For the man 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." In the case of one of the fathers indeed, viz., Enoch (Gen 5:21.), life had not only a different issue, but also a different form. Instead of the expression "and he lived," which introduces in every other instance the length of life after the birth of the first-born, we find in the case of Enoch this statement, "he walked with God (Elohim);" and instead of the expression "and he died," the announcement, "and he was not, for God (Elohim) took him." The phrase "walked with God," which is only applied to Enoch and Noah (Gen 6:9), denotes the most confidential intercourse, the closest communion with the personal God, a walking as it were by the side of God, who still continued His visible intercourse with men (vid., Gen 3:8). It must be distinguished from "walking before God" (Gen 17:1; Gen 24:40, etc.), and "walking after God" (Deut 13:4), both which phrases are used to indicate a pious, moral, blameless life under the law according to the directions of the divine commands. The only other passage in which this expression "walk with God" occurs is Mal 2:6, where it denotes not the piety of the godly Israelites generally, but the conduct of the priests, who stood in a closer relation to Jehovah under the Old Testament than the rest of the faithful, being permitted to enter the Holy Place, and hold direct intercourse with Him there, which the rest of the people could not do. The article in האלהים gives prominence to the personality of Elohim, and shows that the expression cannot refer to intercourse with the spiritual world.
In Enoch, the seventh from Adam through Seth, godliness attained its highest point; whilst ungodliness culminated in Lamech, the seventh from Adam through Cain, who made his sword his god. Enoch, therefore, like Elijah, was taken away by God, and carried into the heavenly paradise, so that he did not see (experience) death (Heb 11:5); i.e., he was taken up from this temporal life and transfigured into life eternal, being exempted by God from the law of death and of return to the dust, as those of the faithful will be, who shall be alive at the coming of Christ to judgment, and who in like manner shall not taste of death and corruption, but be changed in a moment. There is no foundation for the opinion, that Enoch did not participate at his translation in the glorification which awaits the righteous at the resurrection. For, according to 1Cor 15:20, 1Cor 15:23, it is not in glorification, but in the resurrection, that Christ is the first-fruits. Now the latter presupposes death. Whoever, therefore, through the grace of God is exempted from death, cannot rise from the dead, but reaches ἀφθαρσία, or the glorified state of perfection, through being "changed" or "clothed upon" (2Cor 5:4). This does not at all affect the truth of the statement in Rom 5:12, Rom 5:14. For the same God who has appointed death as the wages of sin, and given us, through Christ, the victory over death, possesses the power to glorify into eternal life an Enoch and an Elijah, and all who shall be alive at the coming of the Lord without chaining their glorification to death and resurrection. Enoch and Elijah were translated into eternal life with God without passing through disease, death, and corruption, for the consolation of believers, and to awaken the hope of a life after death. Enoch's translation stands about half way between Adam and the flood, in the 987th year after the creation of Adam. Seth, Enos, Cainan, Mahalaleel, and Jared were still alive. His son Methuselah and his grandson Lamech were also living, the latter being 113 years old. Noah was not yet born, and Adam was dead. His translation, in consequence of his walking with God, was "an example of repentance to all generations," as the son of Sirach says (Ecclus. 44:16); and the apocryphal legend in the book of Enoch Gen 1:9 represents him as prophesying of the coming of the Lord, to execute judgment upon the ungodly (Jude 1:14-15). In comparison with the longevity of the other fathers, Enoch was taken away young, before he had reached half the ordinary age, as a sign that whilst long life, viewed as a time for repentance and grace, is indeed a blessing from God, when the ills which have entered the world through sin are considered, it is also a burden and trouble which God shortens for His chosen. That the patriarchs of the old world felt the ills of this earthly life in all their severity, was attested by Lamech (Gen 5:28, Gen 5:29), when he gave his son, who was born 69 years after Enoch's translation, the name of Noah, saying, "This same shall comfort us concerning our work and the toil of our hands, because of the ground which the Lord hath cursed." Noah, נוח from נוּח to rest and הניח to bring rest, is explained by נחם to comfort, in the sense of helpful and remedial consolation. Lamech not only felt the burden of his work upon the ground which God had cursed, but looked forward with a prophetic presentiment to the time when the existing misery and corruption would terminate, and a change for the better, a redemption from the curse, would come. This presentiment assumed the form of hope when his son was born; he therefore gave expression to it in his name. But his hope was not realized, at least not in the way that he desired. A change did indeed take place in the lifetime of Noah. By the judgment of the flood the corrupt race was exterminated, and in Noah, who was preserved because of his blameless walk with God, the restoration of the human race was secured; but the effects of the curse, though mitigated, were not removed; whilst a covenant sign guaranteed the preservation of the human race, and therewith, by implication, his hope of the eventual removal of the curse (Gen 9:8-17).
The genealogical table breaks off with Noah; all that is mentioned with reference to him being the birth of his three sons, when he was 500 years old (Gen 5:32; see Gen 11:10), without any allusion to the remaining years of his life-an indication of a later hand. "The mention of three sons leads to the expectation, that whereas hitherto the line has been perpetuated through one member alone, in the future each of the three sons will form a new beginning (vid., Gen 9:18-19; Gen 10:1)." - M. Baumgarten.
Geneva 1599
5:3 And Adam lived an hundred and thirty years, and begat [a son] in his own (c) likeness, after his image; and called his name Seth:
(c) As well, concerning his creation, as his corruption.
John Gill
5:3 And Adam lived an hundred and thirty years,.... The Septuagint version, through mistaken, gives the number two hundred and thirty years:
and begat a son; not that he had no other children during this time than Cain and Abel; this is only observed to show how old he was when Seth was born, the son here meant; who was begotten
in his own likeness, after his image; not in the likeness, and after the image of God, in which Adam was created; for having sinned, he lost that image, at least it was greatly defaced, and he came short of that glory of God, and could not convey it to his posterity; who are, and ever have been conceived in sin, and shapen in iniquity; are polluted and unclean, foolish and disobedient; averse to all that is good, and prone to all that is evil: the sinfulness of nature is conveyed by natural generation, but not holiness and grace; that is not of blood, nor of the will of man, nor of the flesh, but of God, and produced of his own will, by his mighty power impressing the image of his Son in regeneration on his people; which by beholding his glory they are more and more changed into by the Spirit of God. The Jewish writers understand this in a good sense, of Seth being like to Adam in goodness, when Cain was not: so the Targum of Jonathan,"and he begat Seth, who was like to his image and similitude; for before Eve had brought forth Cain, who was not like unto him---but afterwards she brought forth him who was like unto him, and called his name Seth.''So they say (z) Cain was not of the seed, nor of the image of Adam, nor his works like Abel his brother; but Seth was of the seed and image of Adam, and his works were like the works of his brother Abel; according to that, "he begat (a son) in his own likeness". And they assert (a), that Adam delivered all his wisdom to Seth his son, who was born after his image and likeness; and particularly Maimonides (b) observes, that all the sons of Adam before Seth were rather beasts than men, and had not the true human form, not the form and image of men; but Seth, after Adam had taught and instructed him, was in human perfection, as it is said of him, "and he begat in his likeness": but the text speaks not of the education of Seth, and of what he was through that, but of his birth, and what he was in consequence of it; and we are told by good authority, that "that which is born of the flesh is flesh", carnal and corrupt, and such are all the sons of Adam by natural generation; see Job 14:4.
(z) Pirke Eliezer, c. 22. (a) Shalshalet Hakabala, apud Hottinger. Smegma, p. 212. (b) More Nevochim, par. 1. c. 7.
John Wesley
5:3 Seth was born in the 130th year of Adam's life, and probably the murder of Abel was not long before. Many other sons and daughters were born to Adam besides Cain and Abel before this; but no notice is taken of them, because an honourable mention must be made of his name only, in whose loins Christ and the church were. But that which is most observable here concerning Seth, is, that Adam begat him in his own likeness after his image - Adam was made in the image of God; but when he was fallen and corrupted, he begat a son in his own image, sinful and defiled, frail and mortal, and miserable like himself; not only a man like himself, consisting of body and soul; but a sinner like himself, guilty and obnoxious, degenerate and corrupt. He was conceived and born in sin, Ps 51:5. This was Adam's own likeness, the reverse of that Divine likeness in which Adam was made; but having lost it himself he could not convey it to his seed.
5:45:4: Եւ եղեն աւուրք Ադամայ յետ ծնանելոյ նորա զՍէթ՝ ամք եւթնհարեւր. եւ ծնաւ ուստերս եւ դստերս[35]։ [35] Ոմանք. ԶՍէթ ամս եւթն հարիւր։ Ուր Ոսկան. ԶՍէթ՝ ամք ութն հարիւր։
4 Սէթին ծնելուց յետոյ Ադամն ապրեց եւս եօթը հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
4 Ադամին օրերը Սէթը ծնանելէն ետքը ութ հարիւր տարի եղան եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եղեն աւուրք Ադամայ յետ ծնանելոյ նորա զՍէթ ամք [72]եւթն հարեւր, եւ ծնաւ ուստերս եւ դստերս:

5:4: Եւ եղեն աւուրք Ադամայ յետ ծնանելոյ նորա զՍէթ՝ ամք եւթնհարեւր. եւ ծնաւ ուստերս եւ դստերս[35]։
[35] Ոմանք. ԶՍէթ ամս եւթն հարիւր։ Ուր Ոսկան. ԶՍէթ՝ ամք ութն հարիւր։
4 Սէթին ծնելուց յետոյ Ադամն ապրեց եւս եօթը հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
4 Ադամին օրերը Սէթը ծնանելէն ետքը ութ հարիւր տարի եղան եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:44: Дней Адама по рождении им Сифа было восемьсот лет, и родил он сынов и дочерей.
5:4 ἐγένοντο γινομαι happen; become δὲ δε though; while αἱ ο the ἡμέραι ημερα day Αδαμ αδαμ Adam; Atham μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Σηθ σηθ Sēth; Sith ἑπτακόσια επτακοσιοι year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:4 וַ wa וְ and יִּֽהְי֣וּ yyˈihyˈû היה be יְמֵי־ yᵊmê- יֹום day אָדָ֗ם ʔāḏˈām אָדָם Adam אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֔ת šˈēṯ שֵׁת Seth שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ת mēʔˌōṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:4. et facti sunt dies Adam postquam genuit Seth octingenti anni genuitque filios et filiasAnd the days of Adam, after he begot Seth, were eight hundred years: and he begot sons and daughters.
4. and the days of Adam after he begat Seth were eight hundred years: and he begat sons and daughters.
5:4. And after he conceived Seth, the days of Adam that passed were eight hundred years. And he conceived sons and daughters.
5:4. And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:

4: Дней Адама по рождении им Сифа было восемьсот лет, и родил он сынов и дочерей.
5:4
ἐγένοντο γινομαι happen; become
δὲ δε though; while
αἱ ο the
ἡμέραι ημερα day
Αδαμ αδαμ Adam; Atham
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Σηθ σηθ Sēth; Sith
ἑπτακόσια επτακοσιοι year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:4
וַ wa וְ and
יִּֽהְי֣וּ yyˈihyˈû היה be
יְמֵי־ yᵊmê- יֹום day
אָדָ֗ם ʔāḏˈām אָדָם Adam
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֔ת šˈēṯ שֵׁת Seth
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ת mēʔˌōṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:4. et facti sunt dies Adam postquam genuit Seth octingenti anni genuitque filios et filias
And the days of Adam, after he begot Seth, were eight hundred years: and he begot sons and daughters.
5:4. And after he conceived Seth, the days of Adam that passed were eight hundred years. And he conceived sons and daughters.
5:4. And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7: «и родил он сынов и дочерей…» Трех сыновей Адама и Евы Библия называет по имени и одну дочь — предположительно жену Каина (4:17); но помимо этих у них, как видно из приведенных слов, были, вероятно, еще сыновья и, несомненно, еще дочери, которые не упоминаются здесь потому, что они не имели существенного значения в истории божественного домостроительства. Совершенно аналогичные им известия имеем мы и о семьях других патриархов этой генеалогии (ст. 7–26: и др.), откуда еще раз убеждаемся, что эта генеалогия не представляет собой полного списка всех сифитских родов, а отмечает только избранных личностей, чем-либо особенно выделившихся в истории человеческого спасения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: And the: Ch1 1:1-3; Luk 3:36-38
and he: Gen 5:7, Gen 5:10, Gen 5:13, Gen 5:19, Gen 5:22, Gen 5:26, Gen 5:30, Gen 1:28, Gen 9:1, Gen 9:7, Gen 11:12; Psa 127:3, Psa 144:12
John Gill
5:4 And the days of Adam, after he had begotten Seth, were eight hundred years,.... The Septuagint version is seven hundred; for having added one hundred years more the should be, to the years of his life before the birth of Seth, here they are taken away to make the number of his years complete:
and he begat sons and daughters; not only after the birth of Seth, but before, though we have no account of any, unless of Cain's wife; but what their number was is not certain, either before or after; some say he had thirty children, besides Cain, Abel, and Seth; and others a hundred (c). Josephus says the number of children, according to the old tradition, was thirty three sons and twenty three daughters. (d)(These families had at least five children, for one son is named as well as other sons and daughters. Therefore there must be at least three sons and two daughters in each family. For a family to have at least three sons and two daughters, according to the laws of chance, a family must on the average have nine children for this to be a near certainty. Hence the families listed in this chapter must have been large by today's standards. Given their long life, this is not at all unusual. However even today, the Old Order Mennonites of Waterloo County in Ontario and Lancaster County in Pennsylvannia, have many families this large. Ed.)
(c) Shalshalet Hakabala, fol. 74. 2. (d) Joseph. Antiqu. l. 1. c. 1. footnote on point 3.
5:55:5: Եւ եղեն ամենայն աւուրք Ադամայ զորս եկեաց, ամք ինն հարեւր եւ երեսուն, եւ մեռաւ։
5 Ադամը մեռաւ՝ ապրելով ինը հարիւր երեսուն տարի:
5 Ադամին կեանքին բոլոր օրերը ինը հարիւր երեսուն տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Ադամայ զորս եկեաց` ամք ինն հարեւր եւ երեսուն, եւ մեռաւ:

5:5: Եւ եղեն ամենայն աւուրք Ադամայ զորս եկեաց, ամք ինն հարեւր եւ երեսուն, եւ մեռաւ։
5 Ադամը մեռաւ՝ ապրելով ինը հարիւր երեսուն տարի:
5 Ադամին կեանքին բոլոր օրերը ինը հարիւր երեսուն տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:55: Всех же дней жизни Адамовой было девятьсот тридцать лет; и он умер.
5:5 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Αδαμ αδαμ Adam; Atham ἃς ος who; what ἔζησεν ζαω live; alive ἐννακόσια εννακοσιοι and; even τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:5 וַ wa וְ and יִּֽהְי֞וּ yyˈihyˈû היה be כָּל־ kol- כֹּל whole יְמֵ֤י yᵊmˈê יֹום day אָדָם֙ ʔāḏˌām אָדָם Adam אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חַ֔י ḥˈay חיה be alive תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine מֵאֹות֙ mēʔôṯ מֵאָה hundred שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:5. et factum est omne tempus quod vixit Adam anni nongenti triginta et mortuus estAnd all the time that Adam lived came to nine hundred and thirty years, and he died.
5. And all the days that Adam lived were nine hundred and thirty years: and he died.
5:5. And all the time that passed while Adam lived was nine hundred and thirty years, and then he died.
5:5. And all the days that Adam lived were nine hundred and thirty years: and he died.
And all the days that Adam lived were nine hundred and thirty years: and he died:

5: Всех же дней жизни Адамовой было девятьсот тридцать лет; и он умер.
5:5
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Αδαμ αδαμ Adam; Atham
ἃς ος who; what
ἔζησεν ζαω live; alive
ἐννακόσια εννακοσιοι and; even
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:5
וַ wa וְ and
יִּֽהְי֞וּ yyˈihyˈû היה be
כָּל־ kol- כֹּל whole
יְמֵ֤י yᵊmˈê יֹום day
אָדָם֙ ʔāḏˌām אָדָם Adam
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חַ֔י ḥˈay חיה be alive
תְּשַׁ֤ע tᵊšˈaʕ תֵּשַׁע nine
מֵאֹות֙ mēʔôṯ מֵאָה hundred
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:5. et factum est omne tempus quod vixit Adam anni nongenti triginta et mortuus est
And all the time that Adam lived came to nine hundred and thirty years, and he died.
5:5. And all the time that passed while Adam lived was nine hundred and thirty years, and then he died.
5:5. And all the days that Adam lived were nine hundred and thirty years: and he died.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: am 930, bc 3074
nine: Gen 5:8, Gen 5:11, Gen 5:14, Gen 17-32; Deu 30:20; Psa 90:10
and he died: Gen 5:8, Gen 5:11, Gen 14-32, Gen 3:19; Sa2 14:14; Job 30:23; Psa 49:7-10, Psa 89:48; Ecc 9:5, Ecc 9:8; Ecc 12:5, Ecc 12:7; Eze 18:4; Rom 5:12-14; Co1 15:21, Co1 15:22; Heb 9:27
John Gill
5:5 And all the days that Adam lived were nine hundred and thirty years,.... Not lunar years, as Varro (d), but solar years, which consisted of three hundred and sixty five days and odd hours, and such were in use among the Egyptians in the times of Moses; and of these must be the age of Adam, and of his posterity in this chapter, and of other patriarchs in this book; or otherwise, some must be said to beget children at an age unfit for it, particularly Enoch, who must beget a son in the sixth year of his age; and the lives of some of them must be very short, even shorter than ours, as Abraham and others; and the time between the creation and the deluge could not be two hundred years: but this long life of the antediluvians, according to the Scripture account, is confirmed by the testimony of many Heathen writers, who affirm that the ancients lived a thousand years, as many of them did, pretty near, though not quite, they using a round number to express their longevity by; for the proof of this Josephus (e) appeals to the testimonies of Manetho the Egyptian, and Berosus the Chaldean, and Mochus and Hestiaeus; besides Jerom the Egyptian, and the Phoenician writers; also Hesiod, Hecataeus, Hellanicus, Acusilaus, Ephorus and Nicolaus. And though the length of time they lived may in some measure be accounted for by natural things as means, such as their healthful constitution, simple diet, the goodness of the fruits of the earth, the temperate air and climate they lived in, their sobriety, temperance, labour and exercise; yet no doubt it was so ordered in Providence for the multiplication of mankind, for the cultivation of arts and sciences, and for the spread of true religion in the world, and the easier handing down to posterity such things as were useful, both for the good of the souls and bodies of men. Maimonides (f) is of opinion, that only those individual persons mentioned in Scripture lived so long, not men in common; and which was owing to their diet and temperance, and exact manner of living, or to a miracle; but there is no reason to believe that they were the only temperate persons, or that any miracle should be wrought particularly on their account for prolonging their lives, and not others. But though they lived so long, it is said of them all, as here of the first man:
and he died, according to the sentence of the law in Gen 2:17 and though he died not immediately upon his transgression of the law, yet he was from thence forward under the sentence of death, and liable to it; yea, death seized upon him, and was working in him, till it brought him to the dust of it; his life, though so long protracted, was a dying life, and at last he submitted to the stroke of death, as all his posterity ever since have, one or two excepted, and all must; for "it is appointed unto men once to die". Heb 9:27. The Arabic (g) writers relate, that Adam when he was near death called to him Seth, Enos, Kainan, and Mahalaleel, and ordered them by his will, when he was dead, to embalm his body with myrrh, frankincense, and cassia, and lay it in the hidden cave, the cave of Machpelah, where the Jews (h) say he was buried, and where Abraham, Sarah, &c. were buried; and that if they should remove from the neighbourhood of paradise, and from the mountain where they dwelt, they should take his body with them, and bury it in the middle or the earth. They are very particular as to the time of his death. They say (i) it was on a Friday, the fourteenth of Nisan, which answers to part of March and part of April, A. M. nine hundred and thirty, in the ninth hour of that day. The Jews are divided about the funeral of him; some say Seth buried him; others, Enoch; and others, God himself (k): the primitive Christian fathers will have it that he was buried at Golgotha, on Mount Calvary, where Christ suffered.
(d) Apud Lactant. Institut. l. 2. c. 13. (e) Antiqu. l. 1. c. 3. sect. 9. (f) More Nevochim, par. 2. p. 47. (g) Patricides, p. 5. Elmacinus, p. 6. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 216, 217. (h) Pirke Eliezer, c. 20. Juchasin, fol. 5. 1. (i) Patricides & Elamacinus, apud Hottinger. ib. (k) Juchasin, ut supra. (fol. 5. 1.)
John Wesley
5:5 In the day Adam ate forbidden fruit, he became mortal, he began to die; his whole life after was but a forfeited condemned life, nay it was a wasting dying life; he was not only like a criminal sentenced, but as one already crucified, that dies slowly and by degrees.
Robert Jamieson, A. R. Fausset and David Brown
5:5 all the days . . . Adam lived--The most striking feature in this catalogue is the longevity of Adam and his immediate descendants. Ten are enumerated (Gen. 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, [Gen 5:23] and the longest nine hundred sixty-nine years [Gen 5:27]. It is useless to inquire whether and what secondary causes may have contributed to this protracted longevity--vigorous constitutions, the nature of their diet, the temperature and salubrity of the climate; or, finally--as this list comprises only the true worshippers of God--whether their great age might be owing to the better government of their passions and the quiet, even tenor of their lives. Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the influence of genuine piety. So that, as their knowledge was obtained by tradition, they would be in a condition to preserve it in the greatest purity.
5:65:6: Եւ եկեաց Սէթ ամս երկերի՛ւր եւ հինգ, եւ ծնաւ զԵնովս։
6 Սէթը երկու հարիւր հինգ տարեկանին ծնեց Ենոսին:
6 Սէթ հարիւր հինգ տարի ապրեցաւ ու ծնաւ Ենովսը։
Եւ եկեաց Սէթ ամս [73]երկերիւր եւ հինգ, եւ ծնաւ զԵնովս:

5:6: Եւ եկեաց Սէթ ամս երկերի՛ւր եւ հինգ, եւ ծնաւ զԵնովս։
6 Սէթը երկու հարիւր հինգ տարեկանին ծնեց Ենոսին:
6 Սէթ հարիւր հինգ տարի ապրեցաւ ու ծնաւ Ենովսը։
zohrab-1805▾ eastern-1994▾ western am▾
5:66: Сиф жил сто пять лет и родил Еноса.
5:6 ἔζησεν ζαω live; alive δὲ δε though; while Σηθ σηθ Sēth; Sith διακόσια διακοσιοι two hundred καὶ και and; even πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Ενως ενως Enōs; Enos
5:6 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive שֵׁ֕ת šˈēṯ שֵׁת Seth חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five שָׁנִ֖ים šānˌîm שָׁנָה year וּ û וְ and מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ Enosh
5:6. vixit quoque Seth centum quinque annos et genuit EnosSeth also lived a hundred and five years, and begot Enos.
6. And Seth lived an hundred and five years, and begat Enosh:
5:6. Seth likewise lived for one hundred and five years, and then he conceived Enos.
5:6. And Seth lived an hundred and five years, and begat Enos:
And Seth lived an hundred and five years, and begat Enos:

6: Сиф жил сто пять лет и родил Еноса.
5:6
ἔζησεν ζαω live; alive
δὲ δε though; while
Σηθ σηθ Sēth; Sith
διακόσια διακοσιοι two hundred
καὶ και and; even
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Ενως ενως Enōs; Enos
5:6
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
שֵׁ֕ת šˈēṯ שֵׁת Seth
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
שָׁנִ֖ים šānˌîm שָׁנָה year
וּ û וְ and
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אֱנֹֽושׁ׃ ʔᵉnˈôš אֱנֹושׁ Enosh
5:6. vixit quoque Seth centum quinque annos et genuit Enos
Seth also lived a hundred and five years, and begot Enos.
5:6. Seth likewise lived for one hundred and five years, and then he conceived Enos.
5:6. And Seth lived an hundred and five years, and begat Enos:
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And Seth lived a hundred and five years, and begat Enos: 7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters: 8 And all the days of Seth were nine hundred and twelve years: and he died. 9 And Enos lived ninety years, and begat Cainan: 10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters: 11 And all the days of Enos were nine hundred and five years: and he died. 12 And Cainan lived seventy years, and begat Mahalaleel: 13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters: 14 And all the days of Cainan were nine hundred and ten years: and he died. 15 And Mahalaleel lived sixty and five years, and begat Jared: 16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters: 17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died. 18 And Jared lived a hundred sixty and two years, and he begat Enoch: 19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters: 20 And all the days of Jared were nine hundred sixty and two years: and he died.
We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but in general,
I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity. When we are informed how old they were when they begat such a son, and how many years they lived afterwards, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as this. 2. To show the pleasure God takes in the names of his people. We found Cain's generation numbered in haste (ch. iv. 18), but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long those lived that lived in God's fear, and when those died that died in his favour; but as for others it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days (v. 8): All the days of Seth, and so of the rest, which intimates the shortness of the life of man when it is at the longest, and the quick revolution of our times on earth. If they reckoned by days, surely we must reckon by hours, or rather make that our frequent prayer (Ps. xc. 12), Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died, to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, &c.
IV. That which is especially observable is that they all lived very long; not one of them died till he had seen the revolution of almost eight hundred years, and some of them lived much longer, a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing and made them blessings. 1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, that the productions of it were more strengthening, that the air was more healthful, and that the influences of the heavenly bodies were more benign, before the flood, than afterwards. Though man was driven out of paradise, yet the earth itself was then paradisiacal--a garden in comparison with its present wilderness-state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were (Luke xvii. 27), were as short-lived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God. He prolonged their lives, both for the more speedy replenishing of the earth and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and, if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will and the purity of his worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: am 235, bc 3769
begat: Gen 4:26
Geneva 1599
5:6 And (d) Seth lived an hundred and five years, and begat Enos:
(d) He proves Adam's generation by those who came from Seth, to show the true Church, and also what care God had over the same from the beginning, in that he continued his graces toward it by a continual succession.
John Gill
5:6 And Seth lived an hundred and five years, and begat Enos. Not that this was his firstborn, no doubt but he had other children before this time; but 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; whose genealogy to give is a principal view of this book, or account of generations from Adam to Noah.
John Wesley
5:6 We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of those particularly, tho' we have reason to think they were men of eminency, both for prudence and piety: But in general, observe how largely and expressly their generations are recorded. We are told how long they lived that lived in God's fear, and when they died, that died in his favour; but as for others it is no matter: the memory of the just is blessed, but the name of the wicked shall rot. That which is especially observable, is, that they all lived very long; not one of them died 'till he had seen the revolution of almost eight hundred years, and some of them much longer; a great while for an immortal soul to be imprisoned in an house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then, as it is now under the gospel, else they would have been impatient to remove it. Some natural causes may be assigned for their long life in those first ages. It is very probable that the earth was more fruitful, the products of it more strengthening, the air more healthful, and the influences of the heavenly bodies more benign before the flood than they were after. Though man was driven out of paradise, yet the earth itself was then paradisaical; a garden in comparison with its present state: and some think, that their knowledge of the creatures and their usefulness both, for their food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were, Lk 17:27, as short - lived as temperate men generally are now. It must therefore chiefly be resolved into the power and providence of God; he prolonged their lives, both for the more speedy replenishing of the earth, and for the more effectual preservation of the knowledge of God and religion, then when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here (except Noah) were born before Adam died, so that from him they might receive a full account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others that had conversed with him; so great was the care of Almighty God to preserve in his church the knowledge of his will, and the purity of his worship.
5:75:7: Եւ եկեաց Սէթ յետ ծնանելոյ նորա զԵնովս՝ ամս եւթնհարեւր եւ եւթն. եւ ծնաւ ուստերս եւ դստերս։
7 Ենոսին ծնելուց յետոյ Սէթն ապրեց եւս եօթը հարիւր եօթը տարի եւ ծնեց ուստրեր ու դուստրեր:
7 Սէթ Ենովսը ծնանելէն ետքը ութը հարիւր եօթը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Սէթ յետ ծնանելոյ նորա զԵնովս ամս [74]եւթն հարեւր եւ եւթն, եւ ծնաւ ուստերս եւ դստերս:

5:7: Եւ եկեաց Սէթ յետ ծնանելոյ նորա զԵնովս՝ ամս եւթնհարեւր եւ եւթն. եւ ծնաւ ուստերս եւ դստերս։
7 Ենոսին ծնելուց յետոյ Սէթն ապրեց եւս եօթը հարիւր եօթը տարի եւ ծնեց ուստրեր ու դուստրեր:
7 Սէթ Ենովսը ծնանելէն ետքը ութը հարիւր եօթը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:77: По рождении Еноса Сиф жил восемьсот семь лет и родил сынов и дочерей.
5:7 καὶ και and; even ἔζησεν ζαω live; alive Σηθ σηθ Sēth; Sith μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Ενως ενως Enōs; Enos ἑπτακόσια επτακοσιοι and; even ἑπτὰ επτα seven ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:7 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive שֵׁ֗ת šˈēṯ שֵׁת Seth אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֔ים šānˈîm שָׁנָה year וּ û וְ and שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:7. vixitque Seth postquam genuit Enos octingentis septem annis genuitque filios et filiasAnd Seth lived after he begot Enos, eight hundred and seven years, and begot sons and daughters.
7. and Seth lived after he begat Enosh eight hundred and seven years, and begat sons and daughters:
5:7. And after he conceived Enos, Seth lived for eight hundred and seven years, and he conceived sons and daughters.
5:7. And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:

7: По рождении Еноса Сиф жил восемьсот семь лет и родил сынов и дочерей.
5:7
καὶ και and; even
ἔζησεν ζαω live; alive
Σηθ σηθ Sēth; Sith
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Ενως ενως Enōs; Enos
ἑπτακόσια επτακοσιοι and; even
ἑπτὰ επτα seven
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:7
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
שֵׁ֗ת šˈēṯ שֵׁת Seth
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֔ים šānˈîm שָׁנָה year
וּ û וְ and
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:7. vixitque Seth postquam genuit Enos octingentis septem annis genuitque filios et filias
And Seth lived after he begot Enos, eight hundred and seven years, and begot sons and daughters.
5:7. And after he conceived Enos, Seth lived for eight hundred and seven years, and he conceived sons and daughters.
5:7. And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
5:7 And Seth lived, after he begat Enos, eight hundred and seven years,.... The Septuagint version makes the same mistake in the numbers of Seth as of Adam, giving him two hundred and five years before the birth of Enos, and but seven hundred and seven years after:
and begat sons and daughters; very probably both before and after Enos was born; but how many is not said.
5:85:8: Եւ եղեն ամենայն աւուրք Սէթայ, ամք ի՛նն հարեւր եւ երկոտասան, եւ մեռաւ։
8 Սէթը մեռաւ՝ ապրելով ինը հարիւր տասներկու տարի:
8 Սէթին բոլոր օրերը ինը հարիւր տասներկու տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Սեթայ, ամք ինն հարեւր եւ երկոտասան, եւ մեռաւ:

5:8: Եւ եղեն ամենայն աւուրք Սէթայ, ամք ի՛նն հարեւր եւ երկոտասան, եւ մեռաւ։
8 Սէթը մեռաւ՝ ապրելով ինը հարիւր տասներկու տարի:
8 Սէթին բոլոր օրերը ինը հարիւր տասներկու տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:88: Всех же дней Сифовых было девятьсот двенадцать лет; и он умер.
5:8 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Σηθ σηθ Sēth; Sith ἐννακόσια εννακοσιοι and; even δώδεκα δωδεκα twelve ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:8 וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be כָּל־ kol- כֹּל whole יְמֵי־ yᵊmê- יֹום day שֵׁ֔ת šˈēṯ שֵׁת Seth שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:8. et facti sunt omnes dies Seth nongentorum duodecim annorum et mortuus estAnd all the days of Seth were nine hundred and twelve years, and he died.
8. and all the days of Seth were nine hundred and twelve years: and he died.
5:8. And all the days of Seth that passed were nine hundred and twelve years, and then he died.
5:8. And all the days of Seth were nine hundred and twelve years: and he died.
And all the days of Seth were nine hundred and twelve years: and he died:

8: Всех же дней Сифовых было девятьсот двенадцать лет; и он умер.
5:8
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Σηθ σηθ Sēth; Sith
ἐννακόσια εννακοσιοι and; even
δώδεκα δωδεκα twelve
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:8
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
כָּל־ kol- כֹּל whole
יְמֵי־ yᵊmê- יֹום day
שֵׁ֔ת šˈēṯ שֵׁת Seth
שְׁתֵּ֤ים šᵊttˈêm שְׁנַיִם two
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:8. et facti sunt omnes dies Seth nongentorum duodecim annorum et mortuus est
And all the days of Seth were nine hundred and twelve years, and he died.
5:8. And all the days of Seth that passed were nine hundred and twelve years, and then he died.
5:8. And all the days of Seth were nine hundred and twelve years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: «родил Каинана…» Филологический анализ имени этого патриарха открывает тождество его значения с именем «Каина», т. е. «приобретение, владение»; и это, разумеется, не набрасывает на сего благочестивого сифита никакой неблаговидной тени, так как и самое имя Каина, по заключенной в ней идее, было знаменательным и светлым (4:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: am 1042, bc 2962, Gen 5:8
Geneva 1599
5:8 And all the days of Seth were (e) nine hundred and twelve years: and he died.
(e) 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.
John Gill
5:8 And all the days of Seth were nine hundred and twelve years, and he died. As his father Adam before 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 bodies; and that the knowledge of these things they had acquired might not be lost, remembering a prophecy of Adam, that the world should be destroyed both by fire and by water, they erected two pillars, called Seth's pillars; the one was made of brick, and the other of stone, on which they inscribed their observations, that so if that of brick was destroyed by a flood, that of stone might remain; and which the above writer says continued in his time in the land of Siriad. The Arabic writers (m) make Seth to be the inventor of the Hebrew letters, and say, that when he was about to die he called to him Enos, Cainan, Mahalaleel, Jared, Enoch, their wives and children, and adjured them by the blood of Abel not to descend from the mountain where they dwelt, after the death of Adam, nor suffer any of their children to go to, or mix with any of the seed of Cain, which were in the valley; whom he blessed, and ordered by his will to serve the Lord, and then died in the year of his age nine hundred and twelve, on the third day of the week of the month Ab (which answers to part of July and part of August), A. M. 1142, and his sons buried him in the hidden cave in the holy mountain, and mourned for him forty days.
(l) Antiqu. l. 1. c. 2. sect. 3. (m) Elmacinus, Patricides, apud Hottinger, p. 228, 229.
5:95:9: Եւ եկեաց Ենովս ամս հարեւր եւ իննըսուն, եւ ծնաւ զԿայնայն։
9 Ենոսը հարիւր իննսուն տարեկանին ծնեց Կայնանին:
9 Ենովս իննիսուն տարի ապրեցաւ եւ Կայնանը ծնաւ։
Եւ եկեաց Ենովս ամս [75]հարեւր եւ`` իննսուն, եւ ծնաւ զԿայնայն:

5:9: Եւ եկեաց Ենովս ամս հարեւր եւ իննըսուն, եւ ծնաւ զԿայնայն։
9 Ենոսը հարիւր իննսուն տարեկանին ծնեց Կայնանին:
9 Ենովս իննիսուն տարի ապրեցաւ եւ Կայնանը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:99: Енос жил девяносто лет и родил Каинана.
5:9 καὶ και and; even ἔζησεν ζαω live; alive Ενως ενως Enōs; Enos ἑκατὸν εκατον hundred ἐνενήκοντα ενενηκοντα 90 ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Καιναν καιναν Kainan; Kenan
5:9 וַֽ wˈa וְ and יְחִ֥י yᵊḥˌî חיה be alive אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ Enosh תִּשְׁעִ֣ים tišʕˈîm תֵּשַׁע nine שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] קֵינָֽן׃ qênˈān קֵינָן Kenan
5:9. vixit vero Enos nonaginta annis et genuit CainanAnd Enos lived ninety years, and begot Cainan.
9. And Enosh lived ninety years, and begat Kenan:
5:9. In truth, Enos lived ninety years, and then he conceived Cainan.
5:9. And Enos lived ninety years, and begat Cainan:
And Enos lived ninety years, and begat Cainan:

9: Енос жил девяносто лет и родил Каинана.
5:9
καὶ και and; even
ἔζησεν ζαω live; alive
Ενως ενως Enōs; Enos
ἑκατὸν εκατον hundred
ἐνενήκοντα ενενηκοντα 90
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Καιναν καιναν Kainan; Kenan
5:9
וַֽ wˈa וְ and
יְחִ֥י yᵊḥˌî חיה be alive
אֱנֹ֖ושׁ ʔᵉnˌôš אֱנֹושׁ Enosh
תִּשְׁעִ֣ים tišʕˈîm תֵּשַׁע nine
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
קֵינָֽן׃ qênˈān קֵינָן Kenan
5:9. vixit vero Enos nonaginta annis et genuit Cainan
And Enos lived ninety years, and begot Cainan.
5:9. In truth, Enos lived ninety years, and then he conceived Cainan.
5:9. And Enos lived ninety years, and begat Cainan:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: am 325, bc 3679
Cainan: Heb. Kenan, Ch1 1:2; Luk 3:37
John Gill
5:9 And Enos lived ninety years, and begat Cainan. According to the Septuagint a hundred and ninety years; it can hardly be thought but that he had sons or daughters before, but this is only taken notice of for a reason before given.
5:105:10: Եւ եկեաց Ենովս յետ ծնանելոյ նորա զԿայնայն՝ ամս եւթնհարեւր եւ տասն եւ հինգ, եւ ծնաւ ուստերս եւ դստերս[36]։ [36] Այլք. Եւթն հարիւր եւ հնգետասան։
10 Կայնանին ծնելուց յետոյ Ենոսն ապրեց եւս եօթը հարիւր տասնհինգ տարի եւ ծնեց ուստրեր ու դուստրեր:
10 Ենովս Կայնանը ծնանելէն ետքը ութը հարիւր տասնըհինգ տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Ենովս յետ ծնանելոյ նորա զԿայնան ամս [76]եւթն հարեւր եւ հնգետասան, եւ ծնաւ ուստերս եւ դստերս:

5:10: Եւ եկեաց Ենովս յետ ծնանելոյ նորա զԿայնայն՝ ամս եւթնհարեւր եւ տասն եւ հինգ, եւ ծնաւ ուստերս եւ դստերս[36]։
[36] Այլք. Եւթն հարիւր եւ հնգետասան։
10 Կայնանին ծնելուց յետոյ Ենոսն ապրեց եւս եօթը հարիւր տասնհինգ տարի եւ ծնեց ուստրեր ու դուստրեր:
10 Ենովս Կայնանը ծնանելէն ետքը ութը հարիւր տասնըհինգ տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1010: По рождении Каинана Енос жил восемьсот пятнадцать лет и родил сынов и дочерей.
5:10 καὶ και and; even ἔζησεν ζαω live; alive Ενως ενως Enōs; Enos μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Καιναν καιναν Kainan; Kenan ἑπτακόσια επτακοσιοι and; even δέκα δεκα ten πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:10 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] קֵינָ֔ן qênˈān קֵינָן Kenan חֲמֵ֤שׁ ḥᵃmˈēš חָמֵשׁ five עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:10. post cuius ortum vixit octingentis quindecim annis et genuit filios et filiasAfter whose birth he lived eight hundred and fifteen years, and begot sons and daughters.
10. and Enosh lived after he begat Kenan eight hundred and fifteen years, and begat sons and daughters:
5:10. After his birth, he lived eight hundred and fifteen years, and he conceived sons and daughters.
5:10. And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:

10: По рождении Каинана Енос жил восемьсот пятнадцать лет и родил сынов и дочерей.
5:10
καὶ και and; even
ἔζησεν ζαω live; alive
Ενως ενως Enōs; Enos
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Καιναν καιναν Kainan; Kenan
ἑπτακόσια επτακοσιοι and; even
δέκα δεκα ten
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:10
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
אֱנֹ֗ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
קֵינָ֔ן qênˈān קֵינָן Kenan
חֲמֵ֤שׁ ḥᵃmˈēš חָמֵשׁ five
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:10. post cuius ortum vixit octingentis quindecim annis et genuit filios et filias
After whose birth he lived eight hundred and fifteen years, and begot sons and daughters.
5:10. After his birth, he lived eight hundred and fifteen years, and he conceived sons and daughters.
5:10. And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: «Каинан… родил Малелеила», что в переводе означает: «хвала, слава Богу, или хвалящий, прославляющий Его». Этим самым указывается, очевидно, на процветание религиозных интересов при Каинане, сыне Еноса — первого организатора служения Богу, в составе которого видное место занимало торжественное призывание и прославление Творца (4:26), Промыслителя мира и Искупителя человечества.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: begat: Gen 5:4
John Gill
5:10 And Enos lived, after he begat Cainan, eight hundred and fifteen years,.... The Septuagint version is seven hundred and fifteen; the hundred which is wanting is to be supplied from the preceding verse, which in that version has an hundred too much:
and begat sons and daughters; others besides Enos, as very likely he had before he was born.
5:115:11: Եւ եղեն ամենայն աւուրք Ենովսայ՝ ամք ի՛նն հարեւր եւ հինգ, եւ մեռաւ։
11 Ենոսը մեռաւ՝ ապրելով ինը հարիւր հինգ տարի:
11 Ենովսին բոլոր օրերը ինը հարիւր հինգ տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Ենովսայ ամք ինն հարեւր եւ հինգ, եւ մեռաւ:

5:11: Եւ եղեն ամենայն աւուրք Ենովսայ՝ ամք ի՛նն հարեւր եւ հինգ, եւ մեռաւ։
11 Ենոսը մեռաւ՝ ապրելով ինը հարիւր հինգ տարի:
11 Ենովսին բոլոր օրերը ինը հարիւր հինգ տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1111: Всех же дней Еноса было девятьсот пять лет; и он умер.
5:11 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Ενως ενως Enōs; Enos ἐννακόσια εννακοσιοι and; even πέντε πεντε five ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:11 וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh חָמֵ֣שׁ ḥāmˈēš חָמֵשׁ five שָׁנִ֔ים šānˈîm שָׁנָה year וּ û וְ and תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:11. factique sunt omnes dies Enos nongentorum quinque annorum et mortuus estAnd the days of Enos were nine hundred and five years, and he died.
11. and all the days of Enosh were nine hundred and five years: and he died.
5:11. And all the days of Enos that passed were nine hundred and five years, and then he died.
5:11. And all the days of Enos were nine hundred and five years: and he died.
And all the days of Enos were nine hundred and five years: and he died:

11: Всех же дней Еноса было девятьсот пять лет; и он умер.
5:11
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Ενως ενως Enōs; Enos
ἐννακόσια εννακοσιοι and; even
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:11
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
אֱנֹ֔ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh
חָמֵ֣שׁ ḥāmˈēš חָמֵשׁ five
שָׁנִ֔ים šānˈîm שָׁנָה year
וּ û וְ and
תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:11. factique sunt omnes dies Enos nongentorum quinque annorum et mortuus est
And the days of Enos were nine hundred and five years, and he died.
5:11. And all the days of Enos that passed were nine hundred and five years, and then he died.
5:11. And all the days of Enos were nine hundred and five years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: am 1140, bc 2864
died: Gen 5:5
John Gill
5:11 And all the days or Enos were nine hundred and five years, and he died. According to the Arabic writers (n), this man was a very good man, governed his people well, and instructed them in the ways of righteousness, and the fear of God; and when his end drew nigh, his offspring gathered about him for his blessing; and calling them to him, he ordered them by his will to practise holiness, and exhorted them not to mix with the offspring of Cain the murderer; and having appointed Cainan his successor, he died in the year of his age nine hundred and five, A. M. 1340, and was buried in the holy mountain; but according to Bishop Usher it was A. M. 1140.
(n) Elmacinus, apud Hottinger, p. 231.
5:125:12: Եւ եկեաց Կայնայն ամս հարեւր եւ եւթանասուն, եւ ծնաւ զՄաղաղայէլ[37]։ [37] Ոմանք. ԶՄաղաղիէլ։
12 Կայնանը հարիւր եօթանասուն տարեկանին ծնեց Մաղաղայէլին:
12 Կայնան եօթանասուն տարի ապրեցաւ ու ծնաւ Մաղաղիէլը։
Եւ եկեաց Կայնան ամս [77]հարեւր եւ`` եւթանասուն, եւ ծնաւ զՄաղաղայէլ:

5:12: Եւ եկեաց Կայնայն ամս հարեւր եւ եւթանասուն, եւ ծնաւ զՄաղաղայէլ[37]։
[37] Ոմանք. ԶՄաղաղիէլ։
12 Կայնանը հարիւր եօթանասուն տարեկանին ծնեց Մաղաղայէլին:
12 Կայնան եօթանասուն տարի ապրեցաւ ու ծնաւ Մաղաղիէլը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1212: Каинан жил семьдесят лет и родил Малелеила.
5:12 καὶ και and; even ἔζησεν ζαω live; alive Καιναν καιναν Kainan; Kenan ἑκατὸν εκατον hundred ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Μαλελεηλ μαλελεηλ Maleleēl; Malelil
5:12 וַֽ wˈa וְ and יְחִ֥י yᵊḥˌî חיה be alive קֵינָ֖ן qênˌān קֵינָן Kenan שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] מַֽהֲלַלְאֵֽל׃ mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
5:12. vixit quoque Cainan septuaginta annis et genuit MalalehelAnd Cainan lived seventy years, and begot Malaleel.
12. And Kenan lived seventy years, and begat Mahalalel:
5:12. Likewise, Cainan lived seventy years, and then he conceived Mahalalel.
5:12. And Cainan lived seventy years, and begat Mahalaleel:
And Cainan lived seventy years, and begat Mahalaleel:

12: Каинан жил семьдесят лет и родил Малелеила.
5:12
καὶ και and; even
ἔζησεν ζαω live; alive
Καιναν καιναν Kainan; Kenan
ἑκατὸν εκατον hundred
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Μαλελεηλ μαλελεηλ Maleleēl; Malelil
5:12
וַֽ wˈa וְ and
יְחִ֥י yᵊḥˌî חיה be alive
קֵינָ֖ן qênˌān קֵינָן Kenan
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מַֽהֲלַלְאֵֽל׃ mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
5:12. vixit quoque Cainan septuaginta annis et genuit Malalehel
And Cainan lived seventy years, and begot Malaleel.
5:12. Likewise, Cainan lived seventy years, and then he conceived Mahalalel.
5:12. And Cainan lived seventy years, and begat Mahalaleel:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: am 395, bc 3609
Mahalaleel: Gr. Maleleel, Luk 3:37
John Gill
5:12 And Cainan lived seventy years, and begat Mahalaleel. Here the Septuagint version adds an hundred years, as before.
5:135:13: Եւ եկեաց Կայնայն յետ ծնանելոյ նորա զՄաղաղայէլ, ամս եւթնհարեւր եւ քառասուն, եւ ծնաւ ուստերս եւ դստերս[38]։ [38] Ոմանք. ԶՄաղաղիէլ։
13 Մաղաղայէլին ծնելուց յետոյ Կայնանն ապրեց եւս եօթը հարիւր քառասուն տարի եւ ծնեց ուստրեր ու դուստրեր:
13 Կայնան Մաղաղիէլը ծնանելէն ետքը ութը հարիւր քառասուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Կայնան յետ ծնանելոյ նորա զՄաղաղայէլ ամս [78]եւթն հարեւր եւ քառասուն, եւ ծնաւ ուստերս եւ դստերս:

5:13: Եւ եկեաց Կայնայն յետ ծնանելոյ նորա զՄաղաղայէլ, ամս եւթնհարեւր եւ քառասուն, եւ ծնաւ ուստերս եւ դստերս[38]։
[38] Ոմանք. ԶՄաղաղիէլ։
13 Մաղաղայէլին ծնելուց յետոյ Կայնանն ապրեց եւս եօթը հարիւր քառասուն տարի եւ ծնեց ուստրեր ու դուստրեր:
13 Կայնան Մաղաղիէլը ծնանելէն ետքը ութը հարիւր քառասուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1313: По рождении Малелеила Каинан жил восемьсот сорок лет и родил сынов и дочерей.
5:13 καὶ και and; even ἔζησεν ζαω live; alive Καιναν καιναν Kainan; Kenan μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Μαλελεηλ μαλελεηλ Maleleēl; Malelil ἑπτακόσια επτακοσιοι and; even τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:13 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive קֵינָ֗ן qênˈān קֵינָן Kenan אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] מַֽהֲלַלְאֵ֔ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:13. et vixit Cainan postquam genuit Malalehel octingentos quadraginta annos genuitque filios et filiasAnd Cainan lived after he begot Malaleel, eight hundred forty years, and begot sons and daughters.
13. and Kenan lived after he begat Mahalalel eight hundred and forty years, and begat sons and daughters:
5:13. And after he conceived Mahalalel, Cainan lived for eight hundred and forty years, and he conceived sons and daughters.
5:13. And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:
And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:

13: По рождении Малелеила Каинан жил восемьсот сорок лет и родил сынов и дочерей.
5:13
καὶ και and; even
ἔζησεν ζαω live; alive
Καιναν καιναν Kainan; Kenan
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Μαλελεηλ μαλελεηλ Maleleēl; Malelil
ἑπτακόσια επτακοσιοι and; even
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:13
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
קֵינָ֗ן qênˈān קֵינָן Kenan
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מַֽהֲלַלְאֵ֔ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:13. et vixit Cainan postquam genuit Malalehel octingentos quadraginta annos genuitque filios et filias
And Cainan lived after he begot Malaleel, eight hundred forty years, and begot sons and daughters.
5:13. And after he conceived Mahalalel, Cainan lived for eight hundred and forty years, and he conceived sons and daughters.
5:13. And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-17: «Малелеил… родил Иареда…» Происходя от Евр глагола jarad — означающего «спускаться, нисходить», имя этого нового патриарха указывает на него, как на человека, откуда-то «нисходящего, спускающегося, падающего». Удерживая как буквальный, так и переносный смысл этого слова, мы вправе предполагать, что здесь идет речь как о физическом нисхождении сифитов с какой-то высоты, так и об их нравственном упадке. Так как поколение Иареда, пятого от Адама через Сифа, было современно поколению Ламеха, пятого от Адама через Каина, и так как, с другой стороны, существует предание, что первоначально сифиты жили на высотах, а каиниты в низменных долинах, то не лишено правдоподобия и то мнение, по которому сифиты, увлекшись в век Иареда красотой современных им каинитянок (во главе которых стояла прекрасная Ноема, 4:22), спустились со своих высот в долины каинитян, вступили с ними в преступные связи и через то нравственно пали. Это мнение, исходя из филологии, опирается и на древнеиудейскую традицию, занесенную, между прочим, в кн. Еноха.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: and begat: Gen 5:4
John Gill
5:13 And Cainan lived, after he begat Mahalaleel, eight hundred and forty years,.... The Septuagint has seven hundred and forty, which, added to the years given him before, makes the same sum:
and begat sons and daughters; as his progenitors did.
5:145:14: Եւ եղեն ամենայն աւուրք Կայնայնայ՝ ամք ինն հարեւր եւ տասն, եւ մեռաւ։
14 Կայնանը մեռաւ՝ ապրելով ինը հարիւր տասը տարի:
14 Կայնանին բոլոր օրերը ինը հարիւր տասը տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Կայնանայ ամք ինն հարեւր եւ տասն, եւ մեռաւ:

5:14: Եւ եղեն ամենայն աւուրք Կայնայնայ՝ ամք ինն հարեւր եւ տասն, եւ մեռաւ։
14 Կայնանը մեռաւ՝ ապրելով ինը հարիւր տասը տարի:
14 Կայնանին բոլոր օրերը ինը հարիւր տասը տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1414: Всех же дней Каинана было девятьсот десять лет; и он умер.
5:14 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Καιναν καιναν Kainan; Kenan ἐννακόσια εννακοσιοι and; even δέκα δεκα ten ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:14 וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day קֵינָ֔ן qênˈān קֵינָן Kenan עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten שָׁנִ֔ים šānˈîm שָׁנָה year וּ û וְ and תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:14. et facti sunt omnes dies Cainan nongenti decem anni et mortuus estAnd all the days of Cainan were nine hundred and ten years, and he died.
14. and all the days of Kenan were nine hundred and ten years: and he died.
5:14. And all the days of Cainan that passed were nine hundred and ten years, and then he died.
5:14. And all the days of Cainan were nine hundred and ten years: and he died.
And all the days of Cainan were nine hundred and ten years: and he died:

14: Всех же дней Каинана было девятьсот десять лет; и он умер.
5:14
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Καιναν καιναν Kainan; Kenan
ἐννακόσια εννακοσιοι and; even
δέκα δεκα ten
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:14
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
קֵינָ֔ן qênˈān קֵינָן Kenan
עֶ֣שֶׂר ʕˈeśer עֶשֶׂר ten
שָׁנִ֔ים šānˈîm שָׁנָה year
וּ û וְ and
תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:14. et facti sunt omnes dies Cainan nongenti decem anni et mortuus est
And all the days of Cainan were nine hundred and ten years, and he died.
5:14. And all the days of Cainan that passed were nine hundred and ten years, and then he died.
5:14. And all the days of Cainan were nine hundred and ten years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: am 1235, bc 2769, Gen 5:5
John Gill
5:14 And all the days of Cainan were nine hundred and ten years, and he died. The Arabic writers (o) also commend him as a good ruler of his people; and at his death he charged them not to desert the holy mountain, and join themselves with Cain's posterity; and having appointed Mahalaleel, who they say was his eldest son, his successor, he died on the fourth day of the week, and the thirteenth of the month Cheziran, A. M. 1535, and was buried in the double cave, and they mourned for him, according to custom, forty days: according to Bishop Usher it was in A. M. 1235.
(o) Elmacinus, apud Hottinger, p. 233.
5:155:15: Եւ եկեաց Մաղաղայէլ ամս հարեւր եւ վաթսո՛ւն եւ հինգ, եւ ծնաւ զՅարէդ։
15 Մաղաղայէլը հարիւր վաթսունհինգ տարեկանին ծնեց Յարէդին:
15 Մաղաղիէլ վաթսունըհինգ տարի ապրեցաւ ու ծնաւ Յարեդը։
Եւ եկեաց Մաղաղայէլ ամս [79]հարեւր եւ`` վաթսուն եւ հինգ, եւ ծնաւ զՅարէդ:

5:15: Եւ եկեաց Մաղաղայէլ ամս հարեւր եւ վաթսո՛ւն եւ հինգ, եւ ծնաւ զՅարէդ։
15 Մաղաղայէլը հարիւր վաթսունհինգ տարեկանին ծնեց Յարէդին:
15 Մաղաղիէլ վաթսունըհինգ տարի ապրեցաւ ու ծնաւ Յարեդը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1515: Малелеил жил шестьдесят пять лет и родил Иареда.
5:15 καὶ και and; even ἔζησεν ζαω live; alive Μαλελεηλ μαλελεηλ Maleleēl; Malelil ἑκατὸν εκατον hundred καὶ και and; even ἑξήκοντα εξηκοντα sixty πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Ιαρεδ ιαρεδ Iared; Iareth
5:15 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive מַֽהֲלַלְאֵ֔ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five שָׁנִ֖ים šānˌîm שָׁנָה year וְ wᵊ וְ and שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] יָֽרֶד׃ yˈāreḏ יֶרֶד Jered
5:15. vixit autem Malalehel sexaginta quinque annos et genuit IaredAnd Malaleel lived sixty-five years, and begot Jared.
15. And Mahalalel lived sixty and five years, and begat Jared:
5:15. And Mahalalel lived sixty-five years, and then he conceived Jared.
5:15. And Mahalaleel lived sixty and five years, and begat Jared:
And Mahalaleel lived sixty and five years, and begat Jared:

15: Малелеил жил шестьдесят пять лет и родил Иареда.
5:15
καὶ και and; even
ἔζησεν ζαω live; alive
Μαλελεηλ μαλελεηλ Maleleēl; Malelil
ἑκατὸν εκατον hundred
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Ιαρεδ ιαρεδ Iared; Iareth
5:15
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
מַֽהֲלַלְאֵ֔ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
שָׁנִ֖ים šānˌîm שָׁנָה year
וְ wᵊ וְ and
שִׁשִּׁ֣ים šiššˈîm שֵׁשׁ six
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
יָֽרֶד׃ yˈāreḏ יֶרֶד Jered
5:15. vixit autem Malalehel sexaginta quinque annos et genuit Iared
And Malaleel lived sixty-five years, and begot Jared.
5:15. And Mahalalel lived sixty-five years, and then he conceived Jared.
5:15. And Mahalaleel lived sixty and five years, and begat Jared:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: am 460, bc 3544
Jared: Heb. Jered, Ch1 1:2
John Gill
5:15 And Mahalaleel lived sixty and five years, and begat Jared. A hundred and sixty, according to the Septuagint version.
5:165:16: Եւ եկեաց Մաղաղայէլ յետ ծնանելոյ նորա զՅարէդ՝ ամս եւթնհարեւր եւ երեսուն. եւ ծնաւ ուստերս եւ դստերս։
16 Յարէդին ծնելուց յետոյ Մաղաղայէլն ապրեց եւս եօթը հարիւր երեսուն տարի եւ ծնեց ուստրեր ու դուստրեր:
16 Եւ Մաղաղիէլ Յարեդը ծնանելէն ետքը ութը հարիւր երեսուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Մաղաղայէլ յետ ծնանելոյ նորա զՅարէդ ամս [80]եւթն հարեւր եւ երեսուն, եւ ծնաւ ուստերս եւ դստերս:

5:16: Եւ եկեաց Մաղաղայէլ յետ ծնանելոյ նորա զՅարէդ՝ ամս եւթնհարեւր եւ երեսուն. եւ ծնաւ ուստերս եւ դստերս։
16 Յարէդին ծնելուց յետոյ Մաղաղայէլն ապրեց եւս եօթը հարիւր երեսուն տարի եւ ծնեց ուստրեր ու դուստրեր:
16 Եւ Մաղաղիէլ Յարեդը ծնանելէն ետքը ութը հարիւր երեսուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1616: По рождении Иареда Малелеил жил восемьсот тридцать лет и родил сынов и дочерей.
5:16 καὶ και and; even ἔζησεν ζαω live; alive Μαλελεηλ μαλελεηλ Maleleēl; Malelil μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Ιαρεδ ιαρεδ Iared; Iareth ἑπτακόσια επτακοσιοι and; even τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:16 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive מַֽהֲלַלְאֵ֗ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] יֶ֔רֶד yˈereḏ יֶרֶד Jered שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:16. et vixit Malalehel postquam genuit Iared octingentis triginta annis et genuit filios et filiasAnd Malaleel lived after he begot Jared, eight hundred and thirty years, and begot sons and daughters.
16. And Mahalalel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
5:16. And after he conceived Jared, Mahalalel lived for eight hundred and thirty years, and he conceived sons and daughters.
5:16. And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:

16: По рождении Иареда Малелеил жил восемьсот тридцать лет и родил сынов и дочерей.
5:16
καὶ και and; even
ἔζησεν ζαω live; alive
Μαλελεηλ μαλελεηλ Maleleēl; Malelil
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Ιαρεδ ιαρεδ Iared; Iareth
ἑπτακόσια επτακοσιοι and; even
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:16
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
מַֽהֲלַלְאֵ֗ל mˈahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
יֶ֔רֶד yˈereḏ יֶרֶד Jered
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:16. et vixit Malalehel postquam genuit Iared octingentis triginta annis et genuit filios et filias
And Malaleel lived after he begot Jared, eight hundred and thirty years, and begot sons and daughters.
5:16. And after he conceived Jared, Mahalalel lived for eight hundred and thirty years, and he conceived sons and daughters.
5:16. And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: and begat: Gen 5:4
John Gill
5:16 And Mahalaleel lived, after he begat Jared, eight hundred and thirty years,.... Seven hundred and thirty, as the above version, still making the same mistake:
and he begat sons and daughters; how many cannot be said.
5:175:17: Եւ եղեն ամենայն աւուրք Մաղաղայելի՝ ամք ութ հարեւր եւ իննսուն եւ հինգ, եւ մեռաւ։
17 Մաղաղայէլը մեռաւ՝ ապրելով ութ հարիւր իննսունհինգ տարի:
17 Մաղաղիէլին բոլոր օրերը ութը հարիւր իննիսունըհինգ տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Մաղաղայելի ամք ութ հարեւր եւ իննսուն եւ հինգ, եւ մեռաւ:

5:17: Եւ եղեն ամենայն աւուրք Մաղաղայելի՝ ամք ութ հարեւր եւ իննսուն եւ հինգ, եւ մեռաւ։
17 Մաղաղայէլը մեռաւ՝ ապրելով ութ հարիւր իննսունհինգ տարի:
17 Մաղաղիէլին բոլոր օրերը ութը հարիւր իննիսունըհինգ տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1717: Всех же дней Малелеила было восемьсот девяносто пять лет; и он умер.
5:17 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Μαλελεηλ μαλελεηλ Maleleēl; Malelil ὀκτακόσια οκτακοσιοι and; even ἐνενήκοντα ενενηκοντα 90 πέντε πεντε five ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:17 וַ wa וְ and יִּהְיוּ֙ yyihyˌû היה be כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day מַהֲלַלְאֵ֔ל mahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five וְ wᵊ וְ and תִשְׁעִים֙ ṯišʕîm תֵּשַׁע nine שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:17. et facti sunt omnes dies Malalehel octingenti nonaginta quinque anni et mortuus estAnd all the days of Malaleel were eight hundred and ninety-five years, and he died.
17. and all the days of Mahalalel were eight hundred ninety and five years: and he died.
5:17. And all the days of Mahalalel that passed were eight hundred and ninety-five years, and then he died.
5:17. And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
And all the days of Mahalaleel were eight hundred ninety and five years: and he died:

17: Всех же дней Малелеила было восемьсот девяносто пять лет; и он умер.
5:17
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Μαλελεηλ μαλελεηλ Maleleēl; Malelil
ὀκτακόσια οκτακοσιοι and; even
ἐνενήκοντα ενενηκοντα 90
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:17
וַ wa וְ and
יִּהְיוּ֙ yyihyˌû היה be
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
מַהֲלַלְאֵ֔ל mahᵃlalʔˈēl מַהֲלַלְאֵל Mahalalel
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
וְ wᵊ וְ and
תִשְׁעִים֙ ṯišʕîm תֵּשַׁע nine
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:17. et facti sunt omnes dies Malalehel octingenti nonaginta quinque anni et mortuus est
And all the days of Malaleel were eight hundred and ninety-five years, and he died.
5:17. And all the days of Mahalalel that passed were eight hundred and ninety-five years, and then he died.
5:17. And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: am 1290, bc 2714
died: Gen 5:5
John Gill
5:17 And all the days of Mahalaleel were eight hundred ninety and five years, and he died. He also is spoken well of by the Arabic writers (p) as a good governor, a pious man that walked in the way of righteousness; and when he died blessed his children, and adjured them by the blood of Abel, not to suffer any of theirs to descend from the mountain to the sons of Cain: according to Bishop Usher he died A. M. 1290.
(p) Elmacinus, & Patricides in ib. p. 234.
5:185:18: Եւ եկեաց Յարէդ ամս հարեւր եւ վաթսուն եւ երկու, եւ ծնաւ զԵնոք։
18 Յարէդը հարիւր վաթսուներկու տարեկանին ծնեց Ենոքին:
18 Յարեդ հարիւր վաթսունըերկու տարի ապրեցաւ ու ծնաւ Ենովքը։
Եւ եկեաց Յարէդ ամս հարեւր եւ վաթսուն եւ երկու, եւ ծնաւ զԵնովք:

5:18: Եւ եկեաց Յարէդ ամս հարեւր եւ վաթսուն եւ երկու, եւ ծնաւ զԵնոք։
18 Յարէդը հարիւր վաթսուներկու տարեկանին ծնեց Ենոքին:
18 Յարեդ հարիւր վաթսունըերկու տարի ապրեցաւ ու ծնաւ Ենովքը։
zohrab-1805▾ eastern-1994▾ western am▾
5:1818: Иаред жил сто шестьдесят два года и родил Еноха.
5:18 καὶ και and; even ἔζησεν ζαω live; alive Ιαρεδ ιαρεδ Iared; Iareth ἑκατὸν εκατον hundred καὶ και and; even ἑξήκοντα εξηκοντα sixty δύο δυο two ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Ενωχ ενωχ Enōch; Enokh
5:18 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive יֶ֕רֶד yˈereḏ יֶרֶד Jered שְׁתַּ֧יִם šᵊttˈayim שְׁנַיִם two וְ wᵊ וְ and שִׁשִּׁ֛ים šiššˈîm שֵׁשׁ six שָׁנָ֖ה šānˌā שָׁנָה year וּ û וְ and מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] חֲנֹֽוךְ׃ ḥᵃnˈôḵ חֲנֹוךְ Henoch
5:18. vixitque Iared centum sexaginta duobus annis et genuit EnochAnd Jared lived a hundred and sixty-two years, and begot Henoch.
18. And Jared lived an hundred sixty and two years, and begat Enoch:
5:18. And Jared lived for one hundred and sixty-two years, and then he conceived Enoch.
5:18. And Jared lived an hundred sixty and two years, and he begat Enoch:
And Jared lived an hundred sixty and two years, and he begat Enoch:

18: Иаред жил сто шестьдесят два года и родил Еноха.
5:18
καὶ και and; even
ἔζησεν ζαω live; alive
Ιαρεδ ιαρεδ Iared; Iareth
ἑκατὸν εκατον hundred
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
δύο δυο two
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Ενωχ ενωχ Enōch; Enokh
5:18
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
יֶ֕רֶד yˈereḏ יֶרֶד Jered
שְׁתַּ֧יִם šᵊttˈayim שְׁנַיִם two
וְ wᵊ וְ and
שִׁשִּׁ֛ים šiššˈîm שֵׁשׁ six
שָׁנָ֖ה šānˌā שָׁנָה year
וּ û וְ and
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
חֲנֹֽוךְ׃ ḥᵃnˈôḵ חֲנֹוךְ Henoch
5:18. vixitque Iared centum sexaginta duobus annis et genuit Enoch
And Jared lived a hundred and sixty-two years, and begot Henoch.
5:18. And Jared lived for one hundred and sixty-two years, and then he conceived Enoch.
5:18. And Jared lived an hundred sixty and two years, and he begat Enoch:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-20: «Иаред… родил Еноха…» Имя этого патриарха, известное нам уже из генеалогии каинитов, указывает на его носителя, как на обновителя, начинателя, освятителя, словом — на нечто новое и, в качестве начаток, посвященное Богу. Но в то время, как Енох-каинитянин был началом мирского могущества и культурного господства их (выразив в постройке соименного ему первого города), Енох-сифитянин, наоборот, явился типичным представителем первобытной веры, надежды и благочестия, словом — всего того, что объединено в понятии ветхозаветной «праведности».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: am 622, bc 3382
Enoch: Gen 4:17; Ch1 1:3, Henoch, Luk 3:37; Jde 1:14, Jde 1:15
John Gill
5:18 And Jared lived an hundred and sixty two years, and he begat Enoch. 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.
5:195:19: Եւ եկեաց Յարէդ յետ ծնանելոյ նորա զԵնոք՝ ամս ութ հարեւր. եւ ծնաւ ուստերս եւ դստերս։
19 Ենոքին ծնելուց յետոյ Յարէդն ապրեց եւս ութ հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
19 Յարեդ Ենովքը ծնանելէն ետքը ութը հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Յարէդ յետ ծնանելոյ նորա զԵնովք` ամս ութ հարեւր. եւ ծնաւ ուստերս եւ դստերս:

5:19: Եւ եկեաց Յարէդ յետ ծնանելոյ նորա զԵնոք՝ ամս ութ հարեւր. եւ ծնաւ ուստերս եւ դստերս։
19 Ենոքին ծնելուց յետոյ Յարէդն ապրեց եւս ութ հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
19 Յարեդ Ենովքը ծնանելէն ետքը ութը հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:1919: По рождении Еноха Иаред жил восемьсот лет и родил сынов и дочерей.
5:19 καὶ και and; even ἔζησεν ζαω live; alive Ιαρεδ ιαρεδ Iared; Iareth μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Ενωχ ενωχ Enōch; Enokh ὀκτακόσια οκτακοσιοι year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:19 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive יֶ֗רֶד yˈereḏ יֶרֶד Jered אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] חֲנֹ֔וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:19. et vixit Iared postquam genuit Enoch octingentos annos et genuit filios et filiasAnd Jared lived after he begot Henoch, eight hundred years, and begot sons and daughters.
19. and Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
5:19. And after he conceived Enoch, Jared lived for eight hundred years, and he conceived sons and daughters.
5:19. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:

19: По рождении Еноха Иаред жил восемьсот лет и родил сынов и дочерей.
5:19
καὶ και and; even
ἔζησεν ζαω live; alive
Ιαρεδ ιαρεδ Iared; Iareth
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Ενωχ ενωχ Enōch; Enokh
ὀκτακόσια οκτακοσιοι year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:19
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
יֶ֗רֶד yˈereḏ יֶרֶד Jered
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
חֲנֹ֔וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:19. et vixit Iared postquam genuit Enoch octingentos annos et genuit filios et filias
And Jared lived after he begot Henoch, eight hundred years, and begot sons and daughters.
5:19. And after he conceived Enoch, Jared lived for eight hundred years, and he conceived sons and daughters.
5:19. And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: and begat: Gen 5:4
John Gill
5:19 And Jared lived, after he begat Enoch, eight hundred years,.... And so, the Greek version, but the Samaritan is seven hundred and eighty five:
and begat sons and daughters; in that time, as well as before; 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.
5:205:20: Եւ եղեն ամենայն աւուրք Յարեդի՝ ամք ինն հարեւր վաթսուն եւ երկուք, եւ մեռաւ։
20 Յարէդը մեռաւ՝ ապրելով ինը հարիւր վաթսուներկու տարի:
20 Յարեդին բոլոր օրերը ինը հարիւր վաթսունըերկու տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Յարեդի ամք ինն հարեւր վաթսուն եւ երկու, եւ մեռաւ:

5:20: Եւ եղեն ամենայն աւուրք Յարեդի՝ ամք ինն հարեւր վաթսուն եւ երկուք, եւ մեռաւ։
20 Յարէդը մեռաւ՝ ապրելով ինը հարիւր վաթսուներկու տարի:
20 Յարեդին բոլոր օրերը ինը հարիւր վաթսունըերկու տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2020: Всех же дней Иареда было девятьсот шестьдесят два года; и он умер.
5:20 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Ιαρεδ ιαρεδ Iared; Iareth ἐννακόσια εννακοσιοι and; even ἑξήκοντα εξηκοντα sixty δύο δυο two ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:20 וַ wa וְ and יִּֽהְיוּ֙ yyˈihyû היה be כָּל־ kol- כֹּל whole יְמֵי־ yᵊmê- יֹום day יֶ֔רֶד yˈereḏ יֶרֶד Jered שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two וְ wᵊ וְ and שִׁשִּׁים֙ šiššîm שֵׁשׁ six שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
5:20. et facti sunt omnes dies Iared nongenti sexaginta duo anni et mortuus estAnd all the days of Jared were nine hundred and sixty-two years, and he died.
20. And all the days of Jared were nine hundred sixty and two years: and he died.
5:20. And all the days of Jared that passed were nine hundred and sixty-two years, and then he died.
5:20. And all the days of Jared were nine hundred sixty and two years: and he died.
And all the days of Jared were nine hundred sixty and two years: and he died:

20: Всех же дней Иареда было девятьсот шестьдесят два года; и он умер.
5:20
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Ιαρεδ ιαρεδ Iared; Iareth
ἐννακόσια εννακοσιοι and; even
ἑξήκοντα εξηκοντα sixty
δύο δυο two
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:20
וַ wa וְ and
יִּֽהְיוּ֙ yyˈihyû היה be
כָּל־ kol- כֹּל whole
יְמֵי־ yᵊmê- יֹום day
יֶ֔רֶד yˈereḏ יֶרֶד Jered
שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two
וְ wᵊ וְ and
שִׁשִּׁים֙ šiššîm שֵׁשׁ six
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
5:20. et facti sunt omnes dies Iared nongenti sexaginta duo anni et mortuus est
And all the days of Jared were nine hundred and sixty-two years, and he died.
5:20. And all the days of Jared that passed were nine hundred and sixty-two years, and then he died.
5:20. And all the days of Jared were nine hundred sixty and two years: and he died.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: he died: Gen 5:5
John Gill
5:20 And all the days of Jared were nine hundred sixty and two years, and he died. 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; for upon a noise being heard on the mountain, about an hundred men went down to the sons of Cain, contrary to the prohibition and dehortation of Jared, and mixed themselves with the daughters of Cain, which brought on the apostasy: when Jared was near his end, he called to him Enoch, Methuselah, Lamech, Noah, and their children, and said unto them, ye know what some have done, that they have gone down from the mountain, and have had conversation with the daughters of Cain, and have defiled themselves; take you care of your purity, and do not descend from the holy mountain; after which he blessed them, and having appointed Enoch his successor, he died the twelfth of Adar, answering to February, A. M. 1922: according to the Samaritan version, he lived only eight hundred and forty seven years: he died, according to Bishop Usher, A. M. 1422.
(q) Elmacinus, & Patricides in ib. p. 235.
5:215:21: Եւ եկեաց Ենոք ամս հարեւր վաթսուն եւ հինգ, եւ ծնաւ զՄաթուսաղա։
21 Ենոքը հարիւր վաթսունհինգ տարեկանին ծնեց Մաթուսաղային:
21 Ենովք վաթսունըհինգ տարի ապրեցաւ եւ ծնաւ Մաթուսաղան։
Եւ եկեաց Ենովք ամս [81]հարեւր վաթսուն եւ հինգ, եւ ծնաւ զՄաթուսաղա:

5:21: Եւ եկեաց Ենոք ամս հարեւր վաթսուն եւ հինգ, եւ ծնաւ զՄաթուսաղա։
21 Ենոքը հարիւր վաթսունհինգ տարեկանին ծնեց Մաթուսաղային:
21 Ենովք վաթսունըհինգ տարի ապրեցաւ եւ ծնաւ Մաթուսաղան։
zohrab-1805▾ eastern-1994▾ western am▾
5:2121: Енох жил шестьдесят пять лет и родил Мафусала.
5:21 καὶ και and; even ἔζησεν ζαω live; alive Ενωχ ενωχ Enōch; Enokh ἑκατὸν εκατον hundred καὶ και and; even ἑξήκοντα εξηκοντα sixty πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Μαθουσαλα μαθουσαλα Mathousala; Mathusala
5:21 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive חֲנֹ֔וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five וְ wᵊ וְ and שִׁשִּׁ֖ים šiššˌîm שֵׁשׁ six שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] מְתוּשָֽׁלַח׃ mᵊṯûšˈālaḥ מְתוּשֶׁלַח Methuselah
5:21. porro Enoch vixit sexaginta quinque annis et genuit MathusalamAnd Henoch lived sixty-five years, and begot Mathusala.
21. And Enoch lived sixty and five years, and begat Methuselah:
5:21. Now Enoch lived for sixty-five years, and then he conceived Methuselah.
5:21. And Enoch lived sixty and five years, and begat Methuselah:
And Enoch lived sixty and five years, and begat Methuselah:

21: Енох жил шестьдесят пять лет и родил Мафусала.
5:21
καὶ και and; even
ἔζησεν ζαω live; alive
Ενωχ ενωχ Enōch; Enokh
ἑκατὸν εκατον hundred
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
5:21
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
חֲנֹ֔וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
וְ wᵊ וְ and
שִׁשִּׁ֖ים šiššˌîm שֵׁשׁ six
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מְתוּשָֽׁלַח׃ mᵊṯûšˈālaḥ מְתוּשֶׁלַח Methuselah
5:21. porro Enoch vixit sexaginta quinque annis et genuit Mathusalam
And Henoch lived sixty-five years, and begot Mathusala.
5:21. Now Enoch lived for sixty-five years, and then he conceived Methuselah.
5:21. And Enoch lived sixty and five years, and begat Methuselah:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «Енох… родил Мафусала…» В дословном переводе с еврейского это имя, по мнению авторитетных гебраистов, значит: «муж стрелы, человек оружия». Так как, по более вероятному вычислению, Мафусал погиб в самый год потопа, то и находят возможным видеть в его имени символическое предуказание его смерти от этой стрелы божественного гнева, т. е. от потопа. И это тем более вероятно, что отец Мафусала — праведный Енох, по словам Апостола Иуды (14–15), пророчествовал о потопе и, следовательно, в духе этого прозрения легко мог дать соответствующее имя и своему сыну.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Translation of Enoch.B. C. 3017.
21 And Enoch lived sixty and five years, and begat Methuselah: 22 And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters: 23 And all the days of Enoch were three hundred sixty and five years: 24 And Enoch walked with God: and he was not; for God took him.
The accounts here run on for several generations without any thing remarkable, or any variation but of the names and numbers; but at length there comes in one that must not be passed over so, of whom special notice must be taken, and that is Enoch, the seventh from Adam: the rest, we may suppose, did virtuously, but he excelled them all, and was the brightest star of the patriarchal age. It is but little that is recorded concerning him; but this little is enough to make his name great, greater than the name of the other Enoch, who had a city called by his name. Here are two things concerning him:--
I. His gracious conversation in this world, which is twice spoken of: Enoch walked with God after he begat Methuselah (v. 22), and again, Enoch walked with God, v. 24. Observe,
1. The nature of his religion and the scope and tenour of his conversation: he walked with God, which denotes, (1.) True religion; what is godliness, but walking with God? The ungodly and profane are without God in the world, they walk contrary to him: but the godly walk with God, which presupposes reconciliation to God, for two cannot walk together except they be agreed (Amos iii. 3), and includes all the parts and instances of a godly, righteous, and sober life. To walk with God is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God's word our rule and his glory our end in all our actions. It is to make it our constant care and endeavour in every thing to please God, and nothing to offend him. It is to comply with his will, to concur with his designs, and to be workers together with him. It is to be followers of him as dear children. (2.) Eminent religion. He was entirely dead to this world, and did not only walk after God, as all good men do, but he walked with God, as if he were in heaven already. He lived above the rate, not only of other men, but of other saints: not only good in bad times, but the best in good times. (3.) Activity in promoting religion among others. Executing the priest's office is called walking before God, 1 Sam. ii. 30, 35, and see Zech. iii. 7. Enoch, it should seem, was a priest of the most high God, and like Noah, who is likewise said to walk with God, he was a preacher of righteousness, and prophesied of Christ's second coming. Jude 14, Behold, the Lord cometh with his holy myriads. Now the Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God; for it is the life of a good man to walk with God. This was, [1.] The business of Enoch's life, his constant care and work; while others lived to themselves and the world, he lived to God. [2.] It was the joy and support of his life. Communion with God was to him better than life itself. To me to live is Christ, Phil. i. 21.
2. The date of his religion. It is said (v. 21), he lived sixty-five years, and begat Methuselah; but (v. 22) he walked with God after he begat Methuselah, which intimates that he did not begin to be eminent for piety till about that time; at first he walked but as other men. Great saints arrive at their eminence by degrees.
3. The continuance of his religion: he walked with God three hundred years, as long as he continued in this world. The hypocrite will not pray always; but the real saint that acts from a principle, and makes religion his choice, will persevere to the end, and walk with God while he lives, as one that hopes to live for ever with him, Ps. civ. 33.
II. His glorious removal to a better world. As he did not live like the rest, so he did not die like the rest (v. 24): He was not, for God took him; that is, as it is explained (Heb. xi. 5), He was translated that he should not see death, and was not found, because God had translated him. Observe,
1. When he was thus translated. (1.) What time of his life. It was when he had lived but three hundred and sixty-five years (a year of years), which, as men's ages went then, was in the midst of his days; for there was none of the patriarchs before the flood that did not more than double that age. But why did God take him so soon? Surely, because the world, which had now grown corrupt, was not worthy of him, or because he was so much above the world, and so weary of it, as to desire a speedy removal out of it, or because his work was done, and done the sooner for his minding it so closely. Note, God often takes those soonest whom he loves best, and the time they lose on earth is gained in heaven, to their unspeakable advantage. (2.) What time of the world. It was when all the patriarchs mentioned in this chapter were living, except Adam, who died fifty-seven years before, and Noah, who was born sixty-nine years after; those two had sensible confirmations to their faith other ways, but to all the rest, who were or might have been witnesses of Enoch's translation, it was a sensible encouragement to their faith and hope concerning a future state.
2. How his removal is expressed: He was not, for God took him. (1.) He was not any longer in this world; it was not the period of his being, but of his being here: he was not found, so the apostle explains it from the LXX.; not found by his friends, who sought him as the sons of the prophets sought Elijah (2 Kings ii. 17); not found by his enemies, who, some think, were in quest of him, to put him to death in their rage against him for his eminent piety. It appears by his prophecy that there were then many ungodly sinners, who spoke hard speeches, and probably did hard things too, against God's people (Jude 15), but God hid Enoch from them, not under heaven, but in heaven. (2.) God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints will be that shall be found alive at Christ's second coming. Whenever a good man dies God takes him, fetches him hence, and receives him to himself. The apostle adds concerning Enoch that, before his translation, he had this testimony, that he pleased God, and this was the good report he obtained. Note, [1.] Walking with God pleases God. [2.] We cannot walk with God so as to please him, but by faith. [3.] God himself will put an honour upon those that by faith walk with him so as to please him. He will own them now, and witness for them before angels and men at the great day. Those that have not this testimony before the translation, yet shall have it afterwards. [4.] Those whose conversation in the world is truly holy shall find their removal out of it truly happy. Enoch's translation was not only an evidence to faith of the reality of a future state, and of the possibility of the body's existing in glory in that state; but it was an encouragement to the hope of all that walk with God that they shall be for ever with him: signal piety shall be crowned with signal honours.
25 And Methuselah lived a hundred eighty and seven years, and begat Lamech:
Albert Barnes: Notes on the Bible - 1834
5:21-24
The history of the Shethite Henok is distinguished in two respects: First, after the birth of Methushelah, "he walked with the God." Here for the first time we have God אלהים 'ĕ lohı̂ ym with the definite article, with which it occurs more than four hundred times. By this he is emphatically distinguished as the God, now made known by his acts and manifestations, in opposition to atheism, the sole God in opposition to polytheism, and the true God in opposition to all false gods or notions of God. It is possible that in the time of Henok some had forsaken the true God, and fallen into various misconceptions concerning the Supreme Being. His walking with "the God" is a hint that others were walking without this God.
The phrase "walked with God" is rendered in the Septuagint εὐηρέστησε τῷ Θεῷ euē restē se tō Theō, "pleased God," and is adduced in the Epistle to the Hebrews Gen 2:5-6 as an evidence of Henok's faith. Walking with God implies community with him in thought, word, and deed, and is opposed in Scripture to walking contrary to him. We are not at liberty to infer that Henok was the only one in this line who feared God. But we are sure that he presented an eminent example of that faith which purifies the heart and pleases God.
He made a striking advance upon the attainment of the times of his ancestor Sheth. In those days they began to call upon the name of the Lord. Now the fellowship of the saints with God reaches its highest form, - that of walking with him, doing his will and enjoying his presence in all the business of life. Hence, this remarkable servant of God is accounted a prophet, and foretells the coming of the Lord to judgment Jde 1:14-15. It is further to be observed that this most eminent saint of God did not withdraw from the domestic circle, or the ordinary duties of social life. It is related of him as of the others, that during the three hundred years of his walking with God he begat sons and daughters.
Secondly, the second peculiarity of Henok was his teleportation. This is related in the simple language of the times. "And he was not, for God took him;" or, in the version of the Septuagint, "and he was not found, for God translated him." Hence, in the New Testament it is said, Heb 11:5, "By faith Enoch was translated, that he should not see death." This passage is important for the interpretation of the phrase ואיננוּ ve'ē ynenû καί ουχ εὑρίσκετο kai ouch heurisketo "and he was not (found)." It means, we perceive, not absolutely, he was not, but relatively, he was not extant in the sphere of sense. If this phrase do not denote annihilation, much less does the phrase "and he died." The one denotes absence from the world of sense, and the other indicates the ordinary way in which the soul departs from this world. Here, then, we have another hint that points plainly to the immortality of the soul (see on Gen 3:22).
This glimpse into primeval life furnishes a new lesson to the men of early times and of all succeeding generations. An atonement was shadowed forth in the offering of Habel. A voice was given to the devout feelings of the heart in the times of Sheth. And now a walk becoming one reconciled to God, calling upon his name, and animated by the spirit of adoption, is exhibited. Faith has now returned to God, confessed his name, and learned to walk with him. At this point God appears and gives to the antediluvian race a new and conclusive token of the riches and power of mercy in counteracting the effects of sin in the case of the returning penitent. Henok does not die, but lives; and not only lives, but is advanced to a new stage of life, in which all the power and pain of sin are at an end foRev_er. This crowns and signalizes the power of grace, and represents in brief the grand finale of a life of faith. This renewed man is received up into glory without going through the intermediate steps of death and resurrection. If we omit the violent end of Habel, the only death on record that precedes the translation of Henok is that of Adam. It would have been incongruous that he who brought sin and death into the world should not have died. But a little more than half a century after his death, Henok is wafted to heaven without leaving the body. This translation took place in the presence of a sufficient number of witnesses, and furnished a manifest proof of the presence and reality of the invisible powers. Thus, were life and immortality as fully brought to light as was necessary or possible at that early stage of the world's history. Thus, was it demonstrated that the grace of God was triumphant in accomplishing the final and full salvation of all who returned to God. The process might be slow and gradual, but the end was now shown to be sure and satisfactory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: am 687, bc 3317
Methuselah: Gr. Mathusala, Luk 3:37
John Gill
5:21 And Enoch lived sixty and five years, and begat Methuselah. Here the Septuagint version adds again an hundred years; and that Enoch had a son, whose name was Methuselah, is affirmed by Eupolemus (r), an Heathen writer; and Enoch being a prophet gave him this name under a spirit of prophecy, foretelling by it when the flood should be; for his name, according to Bochart (s), signifies, "when he dies there shall be an emission", or sending forth of waters upon the earth, to destroy it,
(r) Apud Euseb. Evangel. Praepar. l. 9. c. 17. p. 419. (s) Thaleg. l. 2. c. 13. col. 88. so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
5:21 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.
5:225:22: Եւ հաճո՛յ եղեւ Ենոք Աստուծոյ յետ ծնանելոյ նորա զՄաթուսաղա՝ ամս երկերիւր։ Եւ ծնաւ ուստերս եւ դստերս[39]։ [39] Երկու օրինակք եւեթ համաձայնք իրերաց՝ աստէն յաւելուն. Յետ ծնանելոյ նորա զՄաթուսաղայ, եւ եկաց Ենովք ամս երկերիւր։
22 Ենոքը Մաթուսաղային ծնելուց յետոյ սիրելի եղաւ Աստծուն երկու հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
22 Ենովք Մաթուսաղան ծնանելէն ետքը երեք հարիւր տարի Աստուծոյ հետ քալեց եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ [82]հաճոյ եղեւ Ենովք`` Աստուծոյ յետ ծնանելոյ նորա զՄաթուսաղա` ամս [83]երկերիւր. եւ ծնաւ ուստերս եւ դստերս:

5:22: Եւ հաճո՛յ եղեւ Ենոք Աստուծոյ յետ ծնանելոյ նորա զՄաթուսաղա՝ ամս երկերիւր։ Եւ ծնաւ ուստերս եւ դստերս[39]։
[39] Երկու օրինակք եւեթ համաձայնք իրերաց՝ աստէն յաւելուն. Յետ ծնանելոյ նորա զՄաթուսաղայ, եւ եկաց Ենովք ամս երկերիւր։
22 Ենոքը Մաթուսաղային ծնելուց յետոյ սիրելի եղաւ Աստծուն երկու հարիւր տարի եւ ծնեց ուստրեր ու դուստրեր:
22 Ենովք Մաթուսաղան ծնանելէն ետքը երեք հարիւր տարի Աստուծոյ հետ քալեց եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2222: И ходил Енох пред Богом, по рождении Мафусала, триста лет и родил сынов и дочерей.
5:22 εὐηρέστησεν ευαρεστεω delight δὲ δε though; while Ενωχ ενωχ Enōch; Enokh τῷ ο the θεῷ θεος God μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Μαθουσαλα μαθουσαλα Mathousala; Mathusala διακόσια διακοσιοι two hundred ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:22 וַ wa וְ and יִּתְהַלֵּ֨ךְ yyiṯhallˌēḵ הלך walk חֲנֹ֜וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch אֶת־ ʔeṯ- אֵת together with הָֽ hˈā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:22. et ambulavit Enoch cum Deo postquam genuit Mathusalam trecentis annis et genuit filios et filiasAnd Henoch walked with God: and lived after he begot Mathusala, three hundred years, and begot sons and daughters.
22. and Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
5:22. And Enoch walked with God. And after he conceived Methuselah, he lived for three hundred years, and he conceived sons and daughters.
5:22. And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:

22: И ходил Енох пред Богом, по рождении Мафусала, триста лет и родил сынов и дочерей.
5:22
εὐηρέστησεν ευαρεστεω delight
δὲ δε though; while
Ενωχ ενωχ Enōch; Enokh
τῷ ο the
θεῷ θεος God
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
διακόσια διακοσιοι two hundred
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:22
וַ wa וְ and
יִּתְהַלֵּ֨ךְ yyiṯhallˌēḵ הלך walk
חֲנֹ֜וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch
אֶת־ ʔeṯ- אֵת together with
הָֽ hˈā הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:22. et ambulavit Enoch cum Deo postquam genuit Mathusalam trecentis annis et genuit filios et filias
And Henoch walked with God: and lived after he begot Mathusala, three hundred years, and begot sons and daughters.
5:22. And Enoch walked with God. And after he conceived Methuselah, he lived for three hundred years, and he conceived sons and daughters.
5:22. And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «И ходил Енох пред Богом…» Подобное выражение встречается в Библии неоднократно (6:9; Мих 6:8; Мал 2:6: и пр.) и везде оно означает высшую степень нравственного направления жизни человека, когда он стал глубоко проникаться благоговейным чувством божественного вездеприсутствия, что очами веры как бы постоянно видит Бога пред собою, и в строгом соответствии с этим согласует весь образ своего поведения и каждый шаг своей жизни. Данное выражение даже еще несколько шире — именно, заключает в себе намек и на следствия такого благоповедения, в форме особенной и исключительной близости к Богу, как это и передается на славянском тексте: «и угоди Енох Богу», также и Апостолы Павел (Евр 11:5) и Иуда (14).

Благочестие Еноха и взятие его живым на небо.
Adam Clarke: Commentary on the Bible - 1831
5:22: And Enoch walked with God - three hundred years - There are several things worthy of our most particular notice in this account:
1. The name of this patriarch; Enoch, from חנך chanack, which signifies to instruct, to initiate, to dedicate. From his subsequent conduct we are authorized to believe he was early instructed in the things of God, initiated into the worship of his Maker, and dedicated to his service. By these means, under the influence of the Divine Spirit, which will ever attend pious parental instructions, his mind got that sacred bias which led him to act a part so distinguished through the course of a long life.
2. His religious conduct. He walked with God; יתהלך yithhallech, he set himself to walk, he was fixedly purposed and determined to live to God. Those who are acquainted with the original will at once see that it has this force. A verb in the conjugation called hithpael signifies a reciprocal act, that which a man does upon himself: here we may consider Enoch receiving a pious education, and the Divine influence through it; in consequence of which he determines to be a worker with God, and therefore takes up the resolution to walk with his Maker, that he might not receive the grace of God in vain.
3. The circumstances in which he was placed. He was a patriarch; the king, the priest, and the prophet of a numerous family, to whom he was to administer justice, among whom he was to perform all the rites and ceremonies of religion, and teach, both by precept and example, the way of truth and righteousness. Add to this, he was a married man, he had a numerous family of his own, independently of the collateral branches over which he was obliged, as patriarch, to preside; he walked three hundred years with God, and begat sons and daughters; therefore marriage is no hindrance even to the perfection of piety; much less inconsistent with it, as some have injudiciously taught.
4. The astonishing height of piety to which he had arrived; being cleansed from all filthiness of the flesh and of the spirit, and having perfected holiness in the fear of God, we find not only his soul but his body purified, so that, without being obliged to visit the empire of death, he was capable of immediate translation to the paradise of God. There are few cases of this kind on record; but probably there might be more, many more, were the followers of God more faithful to the grace they receive.
5. Enoch attained this state of religious and spiritual excellence in a time when, comparatively speaking, there were few helps, and no written revelation. Here then we cannot but see and admire how mighty the grace of God is, and what wonders it works in the behalf of those who are faithful, who set themselves to walk with God. It is not the want of grace nor of the means of grace that is the cause of the decay of this primitive piety, but the want of faithfulness in those who have the light, and yet will not walk as children of the light.
6. If the grace of God could work such a mighty change in those primitive times, when life and immortality were not brought to light by the Gospel, what may we not expect in these times, in which the Son of God tabernacles among men, in which God gives the Holy Spirit to them who ask him, in which all things are possible to him who believes? No man can prove that Enoch had greater spiritual advantages than any of the other patriarchs, though it seems pretty evident that he made a better use of those that were common to all than any of the rest did; and it would be absurd to say that he had greater spiritual helps and advantages than Christians can now expect, for he lived under a dispensation much less perfect than that of the Law, and yet the law itself was only the shadow of the glorious substance of Gospel blessings and Gospel privileges.
7. It is said that Enoch not only walked with God, setting him always before his eyes, beginning, continuing, and ending every work to his glory, but also that he pleased God, and had the testimony that he did please God, Heb 11:5. Hence we learn that it was then possible to live so as not to offend God, consequently so as not to commit sin against him; and to have the continual evidence or testimony that all that a man did and purposed was pleasing in the sight of Him who searches the heart, and by whom devices are weighed: and if it was possible then, it is surely, through the same grace, possible now; for God, and Christ, and faith, are still the same.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: Gen 6:9, Gen 17:1, Gen 24:40, Gen 48:15; Exo 16:4; Lev 26:12; Deu 5:33, Deu 13:4, Deu 28:9; Kg1 2:4; Kg2 20:3; Psa 16:8, Psa 26:11, Psa 56:13, Psa 86:11, Psa 116:9, Psa 128:1; Sol 1:4; Hos 14:9; Amo 3:3; Mic 4:5, Mic 6:8; Mal 2:6; Luk 1:6; Act 9:31; Rom 8:1; Co1 7:17; Co2 6:16; Eph 5:15; Col 1:10, Col 4:5; Th1 2:12, Th1 4:1; Heb 11:5, Heb 11:6; Jo1 1:7
Geneva 1599
5:22 And Enoch (f) walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
(f) That is, he led an upright and godly life.
John Gill
5:22 And Enoch walked with God, after he begat Methuselah, three hundred years,.... The Greek version is two hundred. He had walked with God undoubtedly before, but perhaps after this time more closely and constantly: and this is observed to denote, that he continued so to do all the days of his life, notwithstanding the apostasy which began in the days of his father, and increased in his. He walked in the name and fear of God, according to his will, in all the commandments and ordinances of the Lord then made known; he walked by faith in the promises of God, and in the view of the Messiah, the promised seed; he walked uprightly and sincerely, as in the sight of God; he had familiar converse, and near and intimate communion with him: and even the above Heathen writer, Eupolemus, seems to suggest something like this, when he says, that he knew all things by the angels of God, which seems to denote an intimacy with them; and that he received messages from God by them:
and begat sons and daughters; the marriage state and procreation of children being not inconsistent with the most religious, spiritual, and godly conversation.
John Wesley
5:22 And Enoch walked with God after he begat Methuselah - To walk with God, is to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God, both in ordinances and providences; it is to make God's word our rule, and his glory our end, in all our actions; it is to make it our constant care and endeavour in every thing to please God, and in nothing to offend him; it is to comply with his will, to concur with his designs, and to be workers together with him. He walked with God after he begat Methuselah, which intimates, that he did not begin to be eminent for piety 'till about that time.
5:235:23: Եւ եղեն ամենայն աւուրք Ենոքայ՝ ամք երեք հարեւր եւ վաթսուն եւ հինգ։
23 Ենոքը ապրեց երեք հարիւր վաթսունհինգ տարի:
23 Ենովքին բոլոր օրերը երեք հարիւր վաթսունըհինգ եղան։
Եւ եղեն ամենայն աւուրք Ենովքայ ամք երեք հարեւր եւ վաթսուն եւ հինգ:

5:23: Եւ եղեն ամենայն աւուրք Ենոքայ՝ ամք երեք հարեւր եւ վաթսուն եւ հինգ։
23 Ենոքը ապրեց երեք հարիւր վաթսունհինգ տարի:
23 Ենովքին բոլոր օրերը երեք հարիւր վաթսունըհինգ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
5:2323: Всех же дней Еноха было триста шестьдесят пять лет.
5:23 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Ενωχ ενωχ Enōch; Enokh τριακόσια τριακοσιοι three hundred ἑξήκοντα εξηκοντα sixty πέντε πεντε five ἔτη ετος year
5:23 וַ wa וְ and יְהִ֖י yᵊhˌî היה be כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חֲנֹ֑וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five וְ wᵊ וְ and שִׁשִּׁים֙ šiššîm שֵׁשׁ six שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָֽה׃ šānˈā שָׁנָה year
5:23. et facti sunt omnes dies Enoch trecenti sexaginta quinque anniAnd all the days of Henoch were three hundred and sixty-five years.
23. and all the days of Enoch were three hundred sixty and five years:
5:23. And all the days of Enoch that passed were three hundred and sixty-five years.
5:23. And all the days of Enoch were three hundred sixty and five years:
And all the days of Enoch were three hundred sixty and five years:

23: Всех же дней Еноха было триста шестьдесят пять лет.
5:23
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Ενωχ ενωχ Enōch; Enokh
τριακόσια τριακοσιοι three hundred
ἑξήκοντα εξηκοντα sixty
πέντε πεντε five
ἔτη ετος year
5:23
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חֲנֹ֑וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
וְ wᵊ וְ and
שִׁשִּׁים֙ šiššîm שֵׁשׁ six
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָֽה׃ šānˈā שָׁנָה year
5:23. et facti sunt omnes dies Enoch trecenti sexaginta quinque anni
And all the days of Henoch were three hundred and sixty-five years.
5:23. And all the days of Enoch that passed were three hundred and sixty-five years.
5:23. And all the days of Enoch were three hundred sixty and five years:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: «и не стало его, потому что Бог взял его…» «И не обреташеся» (LXX, славян.) — Енох, т. е. он не абсолютно уничтожился, а таинственно исчез из среды людей. Уже это одно отступление библейского автора от обычного у него образа выражения о смерти патриархов показывает, что конец земной жизни Еноха не походил на смерть остальных патриархов, не был, следовательно, обычным. Дальнейшие слова текста «потому что Бог взял его» и раскрывают именно эту самую мысль, хотя быть может тоже недостаточно подробно и ясно, обращаясь за выяснением этой фразы к библейским параллелям, мы находим, что они буквально повторены еще раз относительно пророка Илии (4: Цар II гл.), из истории которого положительно известно, что он чудесным образом был взят живым на небо. То же самое, по толкованию Апостола Павла, произошло еще раньше с Енохом (Евр 11:5; ср. Сир 49:16).

Посему-то, вероятно, и в Священном Писании Илия и Енох выставляются вместе, в качестве предтеч страшного второго пришествия Господа на землю (Откр 11, ср. Мф 17; Мк. 9; Лк 9). Такое понимание кончины Еноха вполне, наконец, отвечает и контексту, где эта кончина выставляется наградой праведнику за его благочестие; так как смерть есть «оброк греха» (Рим 6:23), а Енох своим «хождением пред Богом» достаточно искупил свою вину, то он и переселяется в загробную жизнь, не видя истления плоти (Пс 15:10), которая подверглась мгновенному преобразованию по подобию того, что ожидает, согласно обетованию апостола, и тела верующих — современников второго славного пришествия Господня (1: Кор 15:20–23; 2: Кор 5:4; 1: Фес 4:17).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: am 987, bc 3017, Gen 5:23
John Gill
5:23 And all the days of Enoch were three hundred and sixty five years. 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: our poet (t) calls him one of middle age; though his being taken away in the midst of his days was not a token of divine displeasure, but of favour, as follows; see Ps 55:23.
(t) Milton's Paradise Lost, B. 11. l. 665.
5:245:24: Եւ հաճո՛յ եղեւ Ենոք Աստուծոյ. եւ ո՛չ ուրեք գտանէր, զի փոխեա՛ց զնա Աստուած։
24 Ենոքը սիրելի եղաւ Աստծուն: Նա անյայտացաւ, որովհետեւ Աստուած նրան տարաւ իր մօտ:
24 Ենովք Աստուծոյ հետ քալեց եւ չէր գտնուեր, քանզի Աստուած առաւ զանիկա։
Եւ [84]հաճոյ եղեւ Ենովք`` Աստուծոյ. եւ ոչ ուրեք գտանէր, զի փոխեաց զնա Աստուած:

5:24: Եւ հաճո՛յ եղեւ Ենոք Աստուծոյ. եւ ո՛չ ուրեք գտանէր, զի փոխեա՛ց զնա Աստուած։
24 Ենոքը սիրելի եղաւ Աստծուն: Նա անյայտացաւ, որովհետեւ Աստուած նրան տարաւ իր մօտ:
24 Ենովք Աստուծոյ հետ քալեց եւ չէր գտնուեր, քանզի Աստուած առաւ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
5:2424: И ходил Енох пред Богом; и не стало его, потому что Бог взял его.
5:24 καὶ και and; even εὐηρέστησεν ευαρεστεω delight Ενωχ ενωχ Enōch; Enokh τῷ ο the θεῷ θεος God καὶ και and; even οὐχ ου not ηὑρίσκετο ευρισκω find ὅτι οτι since; that μετέθηκεν μετατιθημι transfer; alter αὐτὸν αυτος he; him ὁ ο the θεός θεος God
5:24 וַ wa וְ and יִּתְהַלֵּ֥ךְ yyiṯhallˌēḵ הלך walk חֲנֹ֖וךְ ḥᵃnˌôḵ חֲנֹוךְ Henoch אֶת־ ʔeṯ- אֵת together with הָֽ hˈā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אֵינֶ֕נּוּ ʔênˈennû אַיִן [NEG] כִּֽי־ kˈî- כִּי that לָקַ֥ח lāqˌaḥ לקח take אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
5:24. ambulavitque cum Deo et non apparuit quia tulit eum DeusAnd he walked with God, and was seen no more: because God took him.
24. and Enoch walked with God: and he was not; for God took him.
5:24. And he walked with God, and then he was seen no more, because God took him.
5:24. And Enoch walked with God: and he [was] not; for God took him.
And Enoch walked with God: and he [was] not; for God took him:

24: И ходил Енох пред Богом; и не стало его, потому что Бог взял его.
5:24
καὶ και and; even
εὐηρέστησεν ευαρεστεω delight
Ενωχ ενωχ Enōch; Enokh
τῷ ο the
θεῷ θεος God
καὶ και and; even
οὐχ ου not
ηὑρίσκετο ευρισκω find
ὅτι οτι since; that
μετέθηκεν μετατιθημι transfer; alter
αὐτὸν αυτος he; him
ο the
θεός θεος God
5:24
וַ wa וְ and
יִּתְהַלֵּ֥ךְ yyiṯhallˌēḵ הלך walk
חֲנֹ֖וךְ ḥᵃnˌôḵ חֲנֹוךְ Henoch
אֶת־ ʔeṯ- אֵת together with
הָֽ hˈā הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אֵינֶ֕נּוּ ʔênˈennû אַיִן [NEG]
כִּֽי־ kˈî- כִּי that
לָקַ֥ח lāqˌaḥ לקח take
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
5:24. ambulavitque cum Deo et non apparuit quia tulit eum Deus
And he walked with God, and was seen no more: because God took him.
5:24. And he walked with God, and then he was seen no more, because God took him.
5:24. And Enoch walked with God: and he [was] not; for God took him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: walked: Gen 5:21
he was not: The same expression occurs, Gen 37:30, Gen 42:36; Jer 31:15; Mat 2:18
for: Kg2 2:11; Luk 23:43; Heb 11:5, Heb 11:6; Jo1 1:7
Geneva 1599
5:24 And Enoch walked with God: and he [was] not; for (g) God took him.
(g) 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.
John Gill
5:24 And Enoch walked with God,.... Which is repeated both for the confirmation of it, and for the singularity of it in that corrupt age; and to cause attention to it, and stir up others to imitate him in it, as well as to express the well pleasedness of God therein; for so it is interpreted, "he had this testimony, that he pleased God", Heb 11:5.
and he was not; not that he was dead, or in the state of the dead, as Aben Ezra and Jarchi interpret the phrase following:
for God took him, out of the world by death, according to 3Kings 19:4 "for he was translated, that he should not see death", Heb 11:5 nor was he annihilated, or reduced to nothing, "for God took him", and therefore he must exist somewhere: but the sense is, he was not in the land of the living, he was no longer in this world; or with the inhabitants of the earth, as the Targum of Jonathan paraphrases it; but the Lord took him to himself out of the world, in love to him, and removed him from earth to heaven, soul and body, as Elijah was taken; See Gill on Heb 11:5. The Arabic writers (u) call him Edris, and say he was skilled in astronomy and other sciences, whom the Grecians say is the same with Hermes Trismegistus; and the Jews call him Metatron, the great scribe, as in the Targum of Jonathan: they say (w), that Adam delivered to him the secret of the intercalation of the year, and he delivered it to Noah, and that he was the first that composed books of astronomy (x); and so Eupolemus (y) says he was the first inventor of astrology, and not the Egyptians; and is the same the Greeks call Atlas, to whom they ascribe the invention of it. The apostle Jude speaks of him as a prophet, Jude 1:14 and the Jews say (z), that he was in a higher degree of prophecy than Moses and Elias; but the fragments that go under his name are spurious: there was a book ascribed to him, which is often referred to in the book of Zohar, but cannot be thought to be genuine.
(u) Elmacinus, Patricides, apud Hottinger. p. 239. 240. Abulpharag. Hist. Dynast. p. 9. (w) Juchasin, fol. 5. 1. Pirke Eliezer, c. 8. (x) Shalshalet Hakabala, fol. 74. 2. (y) Ut supra. (Apud Euseb. Evangel. Praepar. l. 9. c. 17. p. 419.) (z) Shalshalet Hakabala, fol. 1, 2.
John Wesley
5:24 He was not, for God took him - That is, as it is explained, Heb 11:5, he was translated that he should not see death; and was not found, because God had translated him. But why did God take him so soon? Surely because the world, which was now grown corrupt, was not worthy of him. Because his work was done, and done the sooner for his minding it so closely. He was not, for God took him - He was not any longer in this world: it was not the period of his being, but of his being here. He was not found; so the apostle explains it from the seventy; not found by his friends, who sought him, as the sons of the prophets sought Elijah, 4Kings 2:17. God took him body and soul to himself in the heavenly paradise, by the ministry of angels, as afterwards he took Elijah. He was changed, as those saints shall be that will be found alive at Christ's second coming.
Robert Jamieson, A. R. Fausset and David Brown
5:24 And Enoch walked with God--a common phrase in Eastern countries denoting constant and familiar intercourse.
was not; for God took him--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 that the doctrines which he had taught (Jude 1:14-15) were true and that his devotedness to the cause of God and righteousness in the midst of opposition was highly pleasing to the mind of God.
5:255:25: Եւ եկեաց Մաթուսաղա ամս հարիւր ութսուն եւ եւթն, եւ ծնաւ զՂամէք։
25 Մաթուսաղան հարիւր ութսունեօթը տարեկանին ծնեց Ղամէքին:
25 Մաթուսաղա հարիւր ութսունըեօթը տարի ապրեցաւ ու ծնաւ Ղամէքը։
Եւ եկեաց Մաթուսաղա ամս հարեւր ութսուն եւ եւթն, եւ ծնաւ զՂամէք:

5:25: Եւ եկեաց Մաթուսաղա ամս հարիւր ութսուն եւ եւթն, եւ ծնաւ զՂամէք։
25 Մաթուսաղան հարիւր ութսունեօթը տարեկանին ծնեց Ղամէքին:
25 Մաթուսաղա հարիւր ութսունըեօթը տարի ապրեցաւ ու ծնաւ Ղամէքը։
zohrab-1805▾ eastern-1994▾ western am▾
5:2525: Мафусал жил сто восемьдесят семь лет и родил Ламеха.
5:25 καὶ και and; even ἔζησεν ζαω live; alive Μαθουσαλα μαθουσαλα Mathousala; Mathusala ἑκατὸν εκατον hundred καὶ και and; even ἑξήκοντα εξηκοντα sixty ἑπτὰ επτα seven ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Λαμεχ λαμεχ Lamech; Lamekh
5:25 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah שֶׁ֧בַע šˈevaʕ שֶׁבַע seven וּ û וְ and שְׁמֹנִ֛ים šᵊmōnˈîm שְׁמֹנֶה eight שָׁנָ֖ה šānˌā שָׁנָה year וּ û וְ and מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] לָֽמֶךְ׃ lˈāmeḵ לֶמֶךְ Lamech
5:25. vixit quoque Mathusalam centum octoginta septem annos et genuit LamechAnd Mathusala lived a hundred and eighty-seven years, and begot Lamech.
25. And Methuselah lived an hundred eighty and seven years, and begat Lamech:
5:25. Likewise, Methuselah lived for one hundred and eighty-seven years, and then he conceived Lamech.
5:25. And Methuselah lived an hundred eighty and seven years, and begat Lamech:
And Methuselah lived an hundred eighty and seven years, and begat Lamech:

25: Мафусал жил сто восемьдесят семь лет и родил Ламеха.
5:25
καὶ και and; even
ἔζησεν ζαω live; alive
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
ἑκατὸν εκατον hundred
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
ἑπτὰ επτα seven
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Λαμεχ λαμεχ Lamech; Lamekh
5:25
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah
שֶׁ֧בַע šˈevaʕ שֶׁבַע seven
וּ û וְ and
שְׁמֹנִ֛ים šᵊmōnˈîm שְׁמֹנֶה eight
שָׁנָ֖ה šānˌā שָׁנָה year
וּ û וְ and
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
לָֽמֶךְ׃ lˈāmeḵ לֶמֶךְ Lamech
5:25. vixit quoque Mathusalam centum octoginta septem annos et genuit Lamech
And Mathusala lived a hundred and eighty-seven years, and begot Lamech.
5:25. Likewise, Methuselah lived for one hundred and eighty-seven years, and then he conceived Lamech.
5:25. And Methuselah lived an hundred eighty and seven years, and begat Lamech:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «Мафусал… родил Ламеха…» Из генеалогии каинитов нам уже известно, что имя «Ламех» значит «свирепый человек, муж войны и разрушения». Трудно только с точностью определить, как мысль сифитов символизируется таким, по-видимому, неподходящим для них именем. Всего вероятнее, что в нем должно усматривать след воинственного и боговраждебного духа каинитов, начавшего с этой генерации заметно сильно ощущаться и в среде сифитов.
Albert Barnes: Notes on the Bible - 1834
5:25-27
Methushelah is the oldest man on record. He lived to be within 31 years of a millenium, and died in the year of the flood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: am 874, bc 3130, Gen 4:18 *marg.
John Gill
5:25 And Methuselah lived an hundred and eighty and seven years, and beget Lamech. The Septuagint version is an hundred and sixty seven; the Samaritan only sixty seven; the same names were given to some of the posterity of Seth as were to those of Cain, as Lamech here, and Enoch before.
John Wesley
5:25 Methuselah signifies, He dies, there is a sending forth, viz. of the deluge, which came the very year that Methuselah died. If his name was so intended, it was a fair warning to a careless world long before the judgment came. However, this is observable, that the longest liver that ever was, carried death in his name, that he might be minded of its coming surely, tho' it came slowly. He lived nine hundred sixty and nine years, the longest we read of that ever any man lived on earth, and yet he died: the longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. 'Tis commonly supposed, that Methuselah died a little before the flood; the Jewish writers say, seven days before, referring to Gen 7:10, and that he was taken away from the evil to come.
5:265:26: Եւ եկեաց Մաթուսաղա յետ ծնանելոյ նորա զՂամէք՝ ամս եւթնհարեւր ութսուն եւ երկու. եւ ծնաւ ուստերս եւ դստերս[40]։ [40] ՚Ի լուս՛՛. ՚ի Եւթն հարեւր ութսուն եւ եր՛՛, նշանակի՝ ՊԲ. այսինքն՝ ութ հարիւր երկու. համաձայն ոմանց ՚՚ի բնաբ՛՛։
26 Ղամէքին ծնելուց յետոյ Մաթուսաղան ապրեց եւս ութ հարիւր երկու[6] տարի եւ ծնեց ուստրեր ու դուստրեր:[6] Եբր՞ նաեւ Զոհրաբեան՝ «եօթը հարիւր ութսուն երկու»:
26 Մաթուսաղա Ղամէքը ծնանելէն ետքը եօթը հարիւր ութսունըերկու տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Մաթուսաղա յետ ծնանելոյ նորա զՂամէք ամս եւթն հարեւր ութսուն եւ երկու, եւ ծնաւ ուստերս եւ դստերս:

5:26: Եւ եկեաց Մաթուսաղա յետ ծնանելոյ նորա զՂամէք՝ ամս եւթնհարեւր ութսուն եւ երկու. եւ ծնաւ ուստերս եւ դստերս[40]։
[40] ՚Ի լուս՛՛. ՚ի Եւթն հարեւր ութսուն եւ եր՛՛, նշանակի՝ ՊԲ. այսինքն՝ ութ հարիւր երկու. համաձայն ոմանց ՚՚ի բնաբ՛՛։
26 Ղամէքին ծնելուց յետոյ Մաթուսաղան ապրեց եւս ութ հարիւր երկու[6] տարի եւ ծնեց ուստրեր ու դուստրեր:
[6] Եբր՞ նաեւ Զոհրաբեան՝ «եօթը հարիւր ութսուն երկու»:
26 Մաթուսաղա Ղամէքը ծնանելէն ետքը եօթը հարիւր ութսունըերկու տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2626: По рождении Ламеха Мафусал жил семьсот восемьдесят два года и родил сынов и дочерей.
5:26 καὶ και and; even ἔζησεν ζαω live; alive Μαθουσαλα μαθουσαλα Mathousala; Mathusala μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Λαμεχ λαμεχ Lamech; Lamekh ὀκτακόσια οκτακοσιοι two ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:26 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive מְתוּשֶׁ֗לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two וּ û וְ and שְׁמֹונִים֙ šᵊmônîm שְׁמֹנֶה eight שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁבַ֥ע šᵊvˌaʕ שֶׁבַע seven מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:26. et vixit Mathusalam postquam genuit Lamech septingentos octoginta duos annos et genuit filios et filiasAnd Mathusala lived after he begot Lamech, seven hundred and eighty-two years, and begot sons and daughters.
26. and Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:
5:26. And after he conceived Lamech, Methuselah lived for seven hundred and eighty-two years, and he conceived sons and daughters.
5:26. And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:
And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:

26: По рождении Ламеха Мафусал жил семьсот восемьдесят два года и родил сынов и дочерей.
5:26
καὶ και and; even
ἔζησεν ζαω live; alive
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Λαμεχ λαμεχ Lamech; Lamekh
ὀκτακόσια οκτακοσιοι two
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:26
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
מְתוּשֶׁ֗לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech
שְׁתַּ֤יִם šᵊttˈayim שְׁנַיִם two
וּ û וְ and
שְׁמֹונִים֙ šᵊmônîm שְׁמֹנֶה eight
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁבַ֥ע šᵊvˌaʕ שֶׁבַע seven
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:26. et vixit Mathusalam postquam genuit Lamech septingentos octoginta duos annos et genuit filios et filias
And Mathusala lived after he begot Lamech, seven hundred and eighty-two years, and begot sons and daughters.
5:26. And after he conceived Lamech, Methuselah lived for seven hundred and eighty-two years, and he conceived sons and daughters.
5:26. And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27: «Всех же дней Мафусала было девятьсот шестьдесят девять лет…» Это — самый долговечный из всех десяти допотопных патриархов (а вместе — и всех исторически известных людей), лета или век которого вошли у нас в пословицу (лета, век Мафусала).

Ной и три сына.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And Methuselah lived after he begat Lamech seven hundred eighty and two years, and begat sons and daughters: 27 And all the days of Methuselah were nine hundred sixty and nine years: and he died.
Concerning Methuselah observe, 1. The signification of his name, which some think was prophetical, his father Enoch being a prophet. Methuselah signifies, he dies, or there is a dart, or, a sending forth, namely, of the deluge, which came the very year that Methuselah died. If indeed his name was so intended and so explained, it was fair warning to a careless world, a long time before the judgment came. However, this is observable, that the longest liver that ever was carried death in his name, that he might be reminded of its coming surely, though it came slowly. 2. His age: he lived nine hundred and sixty-nine years, the longest we read of that ever any man lived on earth; and yet he died. The longest liver must die at last. Neither youth nor age will discharge from that war, for that is the end of all men: none can challenge life by long prescription, nor make that a plea against the arrests of death. It is commonly supposed that Methuselah died a little before the flood; the Jewish writers say, "seven days before," referring to ch. vii. 10, and that he was taken away from the evil to come, which goes upon this presumption, which is generally received, that all the patriarchs mentioned in this chapter were holy good men. I am loth to offer any surmise to the contrary; and yet I see not that this can be any more inferred from their enrollment here among the ancestors of Christ than that all those kings of Judah were so whose names are recorded in his genealogy, many of whom, we are sure, were much otherwise: and, if this be questioned, it may be suggested as probable that Methuselah was himself drowned with the rest of the world; for it is certain that he died that year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: begat sons: Gen 5:4
John Gill
5:26 And Methuselah lived, after he begat Lamech, seven hundred eighty and two years,.... The Greek version is eight hundred and two years, and so makes the sum total of his life the same; but the Samaritan version only six hundred and fifty three, and so makes his whole life but seven hundred and twenty; and thus, instead of being the oldest, he is made the youngest of the antediluvian patriarchs, excepting his father Enoch:
and begat sons and daughters; some, it is highly probable, before he beget Lamech, since then he was near two hundred years of age, as well as others after.
Robert Jamieson, A. R. Fausset and David Brown
5:26 Lamech--a different person from the one mentioned in the preceding chapter [Gen 4:18]. Like his namesake, however, he also spoke in numbers on occasion of the birth of Noah--that is, "rest" or "comfort" [Gen 5:29, Margin]. "The allusion is, undoubtedly, to the penal consequences of the fall in earthly toils and sufferings, and to the hope of a Deliverer, excited by the promise made to Eve. That this expectation was founded on a divine communication we infer from the importance attached to it and the confidence of its expression" [PETER SMITH].
5:275:27: Եւ եղեն ամենայն աւուրք Մաթուսաղայի զորս եկեաց, ամք իննհարեւր վաթսուն եւ ինն, եւ մեռաւ։
27 Մաթուսաղան մեռաւ՝ ապրելով ինը հարիւր վաթսունինը[7] տարի: [7] Թուական անճշտութիւն է: Կա՛մ պէտք է լինի «ինը հարիւր ութսունինը», կա՛մ 265րդ տան թուականը պէտք է լինի «եօթը հարիւր ութսուներկու», ինչպէս ունեն մի քանի այլ բնագրեր ու հայերէն ձեռագրեր:
27 Մաթուսաղային բոլոր օրերը ինը հարիւր վաթսունըինը տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Մաթուսաղայի զորս եկեաց` ամք ինն հարեւր վաթսուն եւ ինն, եւ մեռաւ:

5:27: Եւ եղեն ամենայն աւուրք Մաթուսաղայի զորս եկեաց, ամք իննհարեւր վաթսուն եւ ինն, եւ մեռաւ։
27 Մաթուսաղան մեռաւ՝ ապրելով ինը հարիւր վաթսունինը[7] տարի:
[7] Թուական անճշտութիւն է: Կա՛մ պէտք է լինի «ինը հարիւր ութսունինը», կա՛մ 265րդ տան թուականը պէտք է լինի «եօթը հարիւր ութսուներկու», ինչպէս ունեն մի քանի այլ բնագրեր ու հայերէն ձեռագրեր:
27 Մաթուսաղային բոլոր օրերը ինը հարիւր վաթսունըինը տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:2727: Всех же дней Мафусала было девятьсот шестьдесят девять лет; и он умер.
5:27 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Μαθουσαλα μαθουσαλα Mathousala; Mathusala ἃς ος who; what ἔζησεν ζαω live; alive ἐννακόσια εννακοσιοι and; even ἑξήκοντα εξηκοντα sixty ἐννέα εννεα nine ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:27 וַ wa וְ and יִּהְיוּ֙ yyihyˌû היה be כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah תֵּ֤שַׁע tˈēšaʕ תֵּשַׁע nine וְ wᵊ וְ and שִׁשִּׁים֙ šiššîm שֵׁשׁ six שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
5:27. et facti sunt omnes dies Mathusalae nongenti sexaginta novem anni et mortuus estAnd all the days of Mathusala were nine hundred and sixty-nine years, and he died.
27. And all the days of Methuselah were nine hundred sixty and nine years: and he died.
5:27. And all the days of Methuselah that passed were nine hundred and sixty-nine years, and then he died.
5:27. And all the days of Methuselah were nine hundred sixty and nine years: and he died.
And all the days of Methuselah were nine hundred sixty and nine years: and he died:

27: Всех же дней Мафусала было девятьсот шестьдесят девять лет; и он умер.
5:27
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
ἃς ος who; what
ἔζησεν ζαω live; alive
ἐννακόσια εννακοσιοι and; even
ἑξήκοντα εξηκοντα sixty
ἐννέα εννεα nine
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:27
וַ wa וְ and
יִּהְיוּ֙ yyihyˌû היה be
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
מְתוּשֶׁ֔לַח mᵊṯûšˈelaḥ מְתוּשֶׁלַח Methuselah
תֵּ֤שַׁע tˈēšaʕ תֵּשַׁע nine
וְ wᵊ וְ and
שִׁשִּׁים֙ šiššîm שֵׁשׁ six
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
תְשַׁ֥ע ṯᵊšˌaʕ תֵּשַׁע nine
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ פ yyāmˈōṯ . f מות die
5:27. et facti sunt omnes dies Mathusalae nongenti sexaginta novem anni et mortuus est
And all the days of Mathusala were nine hundred and sixty-nine years, and he died.
5:27. And all the days of Methuselah that passed were nine hundred and sixty-nine years, and then he died.
5:27. And all the days of Methuselah were nine hundred sixty and nine years: and he died.
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Adam Clarke: Commentary on the Bible - 1831
5:27: The days of Methuselah were nine hundred sixty and nine years - This is the longest life mentioned in Scripture, and probably the longest ever lived; but we have not authority to say positively that it was the longest. Before the flood, and before artificial refinements were much known and cultivated, the life of man was greatly protracted, and yet of him who lived within thirty-one years of a thousand it is said he died; and the longest life is but as a moment when it is past. Though life is uncertain, precarious, and full of natural evils, yet it is a blessing in all its periods if devoted to the glory of God and the interest of the soul; for while it lasts we may more and more acquaint ourselves with God and be at peace, and thereby good shall come unto us; Job 22:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: am 1656, bc 2348
he died: Gen 5:5
John Gill
5:27 And all the days of Methuselah were nine hundred and sixty nine years, and he died,.... This was the oldest man that ever lived, no man ever lived to a thousand years: the Jews give this as a reason for it, because a thousand years is God's day, according to Ps 90:4 and no man is suffered to arrive to that. His name carried in it a prediction of the time of the flood, which was to be quickly after his death, as has been observed; see Gill on Gen 5:21. Some say he died in the year of the flood; others, fourteen years after, and was in the garden of Eden with his father, in the days of the flood, and then returned to the world (a); but the eastern writers are unanimous that he died before the flood: the Arabic writers (b) are very particular as to the time in which he died; they say he died in the six hundredth year of Noah, on a Friday, about noon, on the twenty first day of Elul, which is Thout; and Noah and Shem buried him, embalmed in spices, in the double cave, and mourned for him forty days: and some of the Jewish writers say he died but seven days before the flood came, which they gather from Gen 7:10 "after seven days"; that is, as they interpret it, after seven days of mourning for Methuselah (c): he died A. M. 1656, the same year the flood came, according to Bishop Usher.
(a) Shalshalet Hakabala, fol. 74. 2. (b) Apud Hottinger, p. 244. (c) Bereshit Rabba, sect. 32. fol. 27. 3. Juchasin, fol. 6. 1. Baal Habturim in Gen. vii. 10.
5:285:28: Եւ եկեաց Ղամէք ամս հարեւր ութսուն եւ ութ. եւ ծնաւ որդի.
28 Ղամէքը հարիւր ութսունութ տարեկանին ծնեց որդի:
28 Ղամէք հարիւր ութսունըերկու տարի ապրեցաւ ու որդի մը ծնաւ
Եւ եկեաց Ղամէք ամս հարեւր ութսուն եւ [85]ութ, եւ ծնաւ որդի:

5:28: Եւ եկեաց Ղամէք ամս հարեւր ութսուն եւ ութ. եւ ծնաւ որդի.
28 Ղամէքը հարիւր ութսունութ տարեկանին ծնեց որդի:
28 Ղամէք հարիւր ութսունըերկու տարի ապրեցաւ ու որդի մը ծնաւ
zohrab-1805▾ eastern-1994▾ western am▾
5:2828: Ламех жил сто восемьдесят два года и родил сына,
5:28 καὶ και and; even ἔζησεν ζαω live; alive Λαμεχ λαμεχ Lamech; Lamekh ἑκατὸν εκατον hundred ὀγδοήκοντα ογδοηκοντα eighty ὀκτὼ οκτω eight ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱὸν υιος son
5:28 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive לֶ֕מֶךְ lˈemeḵ לֶמֶךְ Lamech שְׁתַּ֧יִם šᵊttˈayim שְׁנַיִם two וּ û וְ and שְׁמֹנִ֛ים šᵊmōnˈîm שְׁמֹנֶה eight שָׁנָ֖ה šānˌā שָׁנָה year וּ û וְ and מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear בֵּֽן׃ bˈēn בֵּן son
5:28. vixit autem Lamech centum octoginta duobus annis et genuit filiumAnd Lamech lived a hundred and eighty-two years, and begot a son.
28. And Lamech lived an hundred eighty and two years, and begat a son:
5:28. Then Lamech lived for one hundred and eighty-two years, and he conceived a son.
5:28. And Lamech lived an hundred eighty and two years, and begat a son:
And Lamech lived an hundred eighty and two years, and begat a son:

28: Ламех жил сто восемьдесят два года и родил сына,
5:28
καὶ και and; even
ἔζησεν ζαω live; alive
Λαμεχ λαμεχ Lamech; Lamekh
ἑκατὸν εκατον hundred
ὀγδοήκοντα ογδοηκοντα eighty
ὀκτὼ οκτω eight
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱὸν υιος son
5:28
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
לֶ֕מֶךְ lˈemeḵ לֶמֶךְ Lamech
שְׁתַּ֧יִם šᵊttˈayim שְׁנַיִם two
וּ û וְ and
שְׁמֹנִ֛ים šᵊmōnˈîm שְׁמֹנֶה eight
שָׁנָ֖ה šānˌā שָׁנָה year
וּ û וְ and
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
בֵּֽן׃ bˈēn בֵּן son
5:28. vixit autem Lamech centum octoginta duobus annis et genuit filium
And Lamech lived a hundred and eighty-two years, and begot a son.
5:28. Then Lamech lived for one hundred and eighty-two years, and he conceived a son.
5:28. And Lamech lived an hundred eighty and two years, and begat a son:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-29: «И нарек ему имя: Ной, сказав: он утешит нас в работе нашей и в трудах рук наших при возделывании земли, которую проклял Господь». Последним допотопным патриархом был сын Ламеха — Ной. Значение этого имени истолковано в самом библейском тексте, именно в смысле «успокоения, утешения» в трудах и работе по возделыванию земли. Полагают, что сам Ламех, не отличавшийся благочестием, давая такое имя своему сыну, соединял с ним богопротивную мысль, именно — выражал надежду на скорое уничтожение силы божественного проклятия над землей, благодаря культурным успехам, насадителем которых он и мнил видеть своего новорожденного сына. Но, по толкованию Иоанна Златоуста, Ламех, подобно первосвященнику Каиафе в суде над Иисусом Христом (Ин 11:40–52), помимо своей воли выразил здесь и другую великую идею: ставя указание библейского текста на ослабление суеты и работы в связь со словами божественного суда по грехопадении и с объяснениями их у Апостола Павла (Быт 3:13; Рим 8:20), отцы Церкви справедливо усматривают в имени Ноя пророчественное предуказание того, что через Ноя и его потомство будет ослаблена сила божественного наказания за грехопадение и после бури нечестия (насилия исполинов, 6:4) и грозы небесной кары за него (потоп при Ное) настанет новое, относительно мирное и покойное течение общественно-религиозной жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
28: Account of Noah.B. C. 2448.
28 And Lamech lived a hundred eighty and two years, and begat a son: 29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed. 30 And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters: 31 And all the days of Lamech were seven hundred seventy and seven years: and he died. 32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
Here we have the first mention of Noah, of whom we shall read much in the following chapters. Observe,
I. His name, with the reason of it: Noah signifies rest; his parents gave him that name, with a prospect of his being a more than ordinary blessing to his generation: This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Here is, 1. Lamech's complaint of the calamitous state of human life. By the entrance of sin, and the entail of the curse for sin, our condition has become very miserable: our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to fetch a hard livelihood out of it. He speaks as one fatigued with the business of this life, and grudging that so many thoughts and precious minutes, which otherwise might have been much better employed, are unavoidably spent for the support of the body. 2. His comfortable hopes of some relief by the birth of this son: This same shall comfort us, which denotes not only the desire and expectation which parents generally have concerning their children (that, when they grow up, they will be comforts to them and helpers in their business, though they often prove otherwise), but an apprehension and prospect of something more. Very probably there were some prophecies that went before of him, as a person that should be wonderfully serviceable to his generation, which they so understood as to conclude that he was the promised seed, the Messiah that should come; and then it intimates that a covenant-interest in Christ as ours, and the believing expectation of his coming, furnish us with the best and surest comforts, both in reference to the wrath and curse of God which we have deserved and to the toils and troubles of this present time of which we are often complaining. "Is Christ ours? Is heaven ours? This same shall comfort us."
II. His children, Shem, Ham, and Japheth. These Noah begat (the eldest of these) when he was 500 years old. It should seem that Japheth was the eldest (ch. x. 21), but Shem is put first because on him the covenant was entailed, as appears by ch. ix. 26, where God is called the Lord God of Shem. To him, it is probable, the birth-right was given, and from him, it is certain, both Christ the head, and the church the body, were to descend. Therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, till he should come out of his loins whose name is above every name; so that in putting Shem first Christ was, in effect, put first, who in all things must have the pre-eminence.
Albert Barnes: Notes on the Bible - 1834
5:28-31
In the biography of Lamek the name of his son is not only given, but the reason of it is assigned. The parents were cumbered with the toil of cultivating the ground. They looked forward with hope to the aid or relief which their son would give them in bearing the burden of life, and they express this hope in his name. In stating the reason of the name, they employ a word which is connected with it only by a second remove. נוּח nû ach and נחם nā cham are stems not immediately connected; but they both point back to a common root נח (n-ch) signifying "to sigh, to breathe, to rest, to lie down."
This is only another recorded instance of the habit of giving names indicative of the thoughts of the parents at the time of the child's birth. All names were originally significant, and have still to this day an import. Some were given at birth, others at later periods, from some remarkable circumstance in the individual's life. Hence, many characters of ancient times were distinguished by several names conferred at different times and for different reasons. The reason of the present name is put on record simply on account of the extraordinary destiny which awaited the bearer of it.
Which the Lord hath cursed. - Here is another incidental allusion to the second document, without which it would not be intelligible. If the present document had been intended to stand alone, this remark would have had its explanation in some pRev_ious part of the narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:28: am 1056, bc 2948, Gen 5:28
John Gill
5:28 And Lamech lived an hundred eighty and two years, and begat son. According to the Septuagint version he was an hundred and eighty eight years old; but according to the Samaritan version only fifty three; the name, of his son, begotten by him, is given in the next verse, with the reason of it.
5:295:29: եւ անուանեաց զանուն նորա Նո՛յ. ասէ՝ սա՛ հանգուսցէ զմեզ ՚ի գործոց մերոց եւ ՚ի տրտմութեանց ձեռաց մերոց, եւ յերկրէ զոր անէծ Տէր Աստուած։
29 Նա նրա անունը դրեց Նոյ: Ղամէքն ասաց. «Սա մեզ կը հանգստացնի մեր գործերից, մեր ձեռքերի ցաւերից եւ այն երկրից, որ անիծեց Տէր Աստուած»:
29 Եւ անոր անունը Նոյ* դրաւ՝ ըսելով. «Ասիկա մեզ պիտի հանգստացնէ մեր գործերէն ու մեր ձեռքերուն աշխատութենէն, որ Տէրոջը անիծած երկրին պատճառով կը կրենք»։
Եւ անուանեաց զանուն նորա [86]Նոյ. ասէ. Սա հանգուսցէ զմեզ ի գործոց մերոց եւ ի տրտմութեանց ձեռաց մերոց, [87]եւ յերկրէ զոր անէծ Տէր Աստուած:

5:29: եւ անուանեաց զանուն նորա Նո՛յ. ասէ՝ սա՛ հանգուսցէ զմեզ ՚ի գործոց մերոց եւ ՚ի տրտմութեանց ձեռաց մերոց, եւ յերկրէ զոր անէծ Տէր Աստուած։
29 Նա նրա անունը դրեց Նոյ: Ղամէքն ասաց. «Սա մեզ կը հանգստացնի մեր գործերից, մեր ձեռքերի ցաւերից եւ այն երկրից, որ անիծեց Տէր Աստուած»:
29 Եւ անոր անունը Նոյ* դրաւ՝ ըսելով. «Ասիկա մեզ պիտի հանգստացնէ մեր գործերէն ու մեր ձեռքերուն աշխատութենէն, որ Տէրոջը անիծած երկրին պատճառով կը կրենք»։
zohrab-1805▾ eastern-1994▾ western am▾
5:2929: и нарек ему имя: Ной, сказав: он утешит нас в работе нашей и в трудах рук наших при [возделывании] земли, которую проклял Господь.
5:29 καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Νωε νωε Nōe; Noe λέγων λεγω tell; declare οὗτος ουτος this; he διαναπαύσει διαναπαυω us ἀπὸ απο from; away τῶν ο the ἔργων εργον work ἡμῶν ημων our καὶ και and; even ἀπὸ απο from; away τῶν ο the λυπῶν λυπη grief τῶν ο the χειρῶν χειρ hand ἡμῶν ημων our καὶ και and; even ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἧς ος who; what κατηράσατο καταραομαι curse κύριος κυριος lord; master ὁ ο the θεός θεος God
5:29 וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֛ו šᵊmˈô שֵׁם name נֹ֖חַ nˌōₐḥ נֹחַ Noah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say זֶ֞֠ה zˈeh זֶה this יְנַחֲמֵ֤נוּ yᵊnaḥᵃmˈēnû נחם repent, console מִֽ mˈi מִן from מַּעֲשֵׂ֨נוּ֙ mmaʕᵃśˈēnû מַעֲשֶׂה deed וּ û וְ and מֵ mē מִן from עִצְּבֹ֣ון ʕiṣṣᵊvˈôn עִצָּבֹון pain יָדֵ֔ינוּ yāḏˈênû יָד hand מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽרְרָ֖הּ ʔˈērᵊrˌāh ארר curse יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:29. vocavitque nomen eius Noe dicens iste consolabitur nos ab operibus et laboribus manuum nostrarum in terra cui maledixit DominusAnd he called his name Noe, saying: This same shall comfort us from the works and labours of our hands on the earth which the Lord hath cursed.
29. and he called his name Noah, saying, This same shall comfort us for our work and for the toil of our hands, because of the ground which the LORD hath cursed.
5:29. And he called his name Noah, saying, “This one will console us from the works and hardships of our hands, in the land that the Lord has cursed.”
5:29. And he called his name Noah, saying, This [same] shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
And he called his name Noah, saying, This [same] shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed:

29: и нарек ему имя: Ной, сказав: он утешит нас в работе нашей и в трудах рук наших при [возделывании] земли, которую проклял Господь.
5:29
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Νωε νωε Nōe; Noe
λέγων λεγω tell; declare
οὗτος ουτος this; he
διαναπαύσει διαναπαυω us
ἀπὸ απο from; away
τῶν ο the
ἔργων εργον work
ἡμῶν ημων our
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
λυπῶν λυπη grief
τῶν ο the
χειρῶν χειρ hand
ἡμῶν ημων our
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ἧς ος who; what
κατηράσατο καταραομαι curse
κύριος κυριος lord; master
ο the
θεός θεος God
5:29
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֛ו šᵊmˈô שֵׁם name
נֹ֖חַ nˌōₐḥ נֹחַ Noah
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
זֶ֞֠ה zˈeh זֶה this
יְנַחֲמֵ֤נוּ yᵊnaḥᵃmˈēnû נחם repent, console
מִֽ mˈi מִן from
מַּעֲשֵׂ֨נוּ֙ mmaʕᵃśˈēnû מַעֲשֶׂה deed
וּ û וְ and
מֵ מִן from
עִצְּבֹ֣ון ʕiṣṣᵊvˈôn עִצָּבֹון pain
יָדֵ֔ינוּ yāḏˈênû יָד hand
מִן־ min- מִן from
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽרְרָ֖הּ ʔˈērᵊrˌāh ארר curse
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
5:29. vocavitque nomen eius Noe dicens iste consolabitur nos ab operibus et laboribus manuum nostrarum in terra cui maledixit Dominus
And he called his name Noe, saying: This same shall comfort us from the works and labours of our hands on the earth which the Lord hath cursed.
5:29. And he called his name Noah, saying, “This one will console us from the works and hardships of our hands, in the land that the Lord has cursed.”
5:29. And he called his name Noah, saying, This [same] shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
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Adam Clarke: Commentary on the Bible - 1831
5:29: This same shall comfort us - This is an allusion, as some think, to the name a Noah, which they derive from נחם nacham, to comfort; but it is much more likely that it comes from נח nach or נוח nuach, to rest, to settle, etc. And what is more comfortable than rest after toil and labor? These words seem to have been spoken prophetically concerning Noah, who built the ark for the preservation of the human race, and who seems to have been a typical person; for when he offered his sacrifice after the drying up of the waters, it is said that God smelled a savor of Rest, and said he would not curse the ground any more for man's sake, Gen 8:21; and from that time the earth seems to have had upon an average the same degree of fertility; and the life of man, in a few generations after, was settled in the mean at threescore years and ten. See Gen 9:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:29: he called: Gen 6:8, Gen 6:9, Gen 7:23, Gen 9:24; Isa 54:9; Eze 14:14, Eze 14:20; Mat 24:37; Luk 3:36; Luk 17:26, Luk 17:27; Heb 11:7; Pe1 3:20; Pe2 2:5
Noah: Gr. Noe, i. e. rest or comfort
because: Gen 3:17-19, Gen 4:11, Gen 4:12
Geneva 1599
5:29 And he called his name Noah, saying, This [same] shall (h) comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
(h) Lamech had respect for the promise, (Gen 3:15), and desired to see the deliverer who would be sent and yet saw but a figure of it. He spoke this by the spirit of prophecy because Noah delivered the Church and preserved it by his obedience.
John Gill
5:29 And he called his name Noah,.... Which signifies rest and comfort; for rest gives comfort, and comfort flows from rest, see 2Kings 14:17, where a word from the same root is rendered "comfortable", and agrees with the reason of the name, as follows:
saying, this same shall comfort us, concerning our work and toil of our hands, because of the ground, which the Lord hath cursed; this he spake by a spirit of prophecy, foreseeing what his son would be, and of what advantage to him and his family, and to the world, both in things temporal and spiritual. In things temporal: the earth was cursed for the sin of man immediately after the fall, and continued under it to this time, bringing forth thorns and thistles in great abundance of itself, which occasioned much trouble to root and pluck them up, and nothing else, without digging, and planting, and sowing; and being barren through the curse, it was with great difficulty men got a livelihood: now Noah eased them in a good measure of their toil and trouble, by inventing instruments of ploughing, as Jarchi suggests, which they had not before, but threw up the ground with their hands, and by the use of spades, or such like things, which was very laborious; but now, by the use of the plough, and beasts to draw it, their lives were made much more easy and comfortable; hence he is said to begin to be an "husbandman", or a "man of the earth", that brought agriculture to a greater perfection, having found out an easier and quicker manner of tilling the earth: and as he was the first that is said to plant a vineyard, if he was the inventor of wine, this was another way in which he was an instrument of giving refreshment and comfort to men, that being what cheers the heart of God and men, see Gen 9:20 and if the antediluvians were restrained from eating of flesh, and their diet was confined to the fruits of the earth; Noah, as Dr. Lightfoot (d) observes, would be a comfort in reference to this, because to him, and in him to all the world, God would give liberty to eat flesh; so that they were not obliged to get their whole livelihood with their hands out of the ground: and moreover, as Lamech might be apprised of the flood by the name of his father, and the prediction of his grandfather, he might foresee that he and his family would be saved, and be the restorer of the world, and repeople it, after the destruction of it by the flood. And he may have respect to comfort in spiritual things, either at first taking him to be the promised seed, the Messiah, in whom all comfort is; or however a type of him, and from whom he should spring, who would deliver them from the curse of the law, and from the bondage of it, and from toiling and seeking for a righteousness by the works of it; or he might foresee that he would be a good man, and a preacher of righteousness, and be a public good in his day and generation.
(d) Works, vol. 1. p. 9.
John Wesley
5:29 This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed - Very probably there were some prophecies that went before of him, as a person that should be wonderfully serviceable to his generation.
5:305:30: Եւ եկեաց Ղամէք յետ ծնանելոյ նորա զՆոյ՝ ամս հինգհարեւր եւ վաթսուն եւ հինգ, եւ ծնաւ ուստերս եւ դստերս։
30 Նոյին ծնելուց յետոյ Ղամէքն ապրեց եւս հինգ հարիւր վաթսունհինգ տարի եւ ծնեց ուստրեր ու դուստրեր:
30 Ղամէք Նոյը ծնանելէն ետքը հինգ հարիւր իննիսունըհինգ տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Ղամէք յետ ծնանելոյ նորա զՆոյ` ամս հինգ հարեւր եւ [88]վաթսուն եւ հինգ, եւ ծնաւ ուստերս եւ դստերս:

5:30: Եւ եկեաց Ղամէք յետ ծնանելոյ նորա զՆոյ՝ ամս հինգհարեւր եւ վաթսուն եւ հինգ, եւ ծնաւ ուստերս եւ դստերս։
30 Նոյին ծնելուց յետոյ Ղամէքն ապրեց եւս հինգ հարիւր վաթսունհինգ տարի եւ ծնեց ուստրեր ու դուստրեր:
30 Ղամէք Նոյը ծնանելէն ետքը հինգ հարիւր իննիսունըհինգ տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3030: И жил Ламех по рождении Ноя пятьсот девяносто пять лет и родил сынов и дочерей.
5:30 καὶ και and; even ἔζησεν ζαω live; alive Λαμεχ λαμεχ Lamech; Lamekh μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Νωε νωε Nōe; Noe πεντακόσια πεντακοσιοι five hundred καὶ και and; even ἑξήκοντα εξηκοντα sixty πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter
5:30 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive לֶ֗מֶךְ lˈemeḵ לֶמֶךְ Lamech אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] נֹ֔חַ nˈōₐḥ נֹחַ Noah חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five וְ wᵊ וְ and תִשְׁעִים֙ ṯišʕîm תֵּשַׁע nine שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֖ת mēʔˌōṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ vānˈôṯ בַּת daughter
5:30. vixitque Lamech postquam genuit Noe quingentos nonaginta quinque annos et genuit filios et filiasAnd Lamech lived after he begot Noe, five hundred and ninety-five years, and he begot sons and daughters.
30. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:
5:30. And after he conceived Noah, Lamech lived for five hundred and ninety-five years, and he conceived sons and daughters.
5:30. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:
And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:

30: И жил Ламех по рождении Ноя пятьсот девяносто пять лет и родил сынов и дочерей.
5:30
καὶ και and; even
ἔζησεν ζαω live; alive
Λαμεχ λαμεχ Lamech; Lamekh
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Νωε νωε Nōe; Noe
πεντακόσια πεντακοσιοι five hundred
καὶ και and; even
ἑξήκοντα εξηκοντα sixty
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
5:30
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
לֶ֗מֶךְ lˈemeḵ לֶמֶךְ Lamech
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
נֹ֔חַ nˈōₐḥ נֹחַ Noah
חָמֵ֤שׁ ḥāmˈēš חָמֵשׁ five
וְ wᵊ וְ and
תִשְׁעִים֙ ṯišʕîm תֵּשַׁע nine
שָׁנָ֔ה šānˈā שָׁנָה year
וַ wa וְ and
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֖ת mēʔˌōṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ vānˈôṯ בַּת daughter
5:30. vixitque Lamech postquam genuit Noe quingentos nonaginta quinque annos et genuit filios et filias
And Lamech lived after he begot Noe, five hundred and ninety-five years, and he begot sons and daughters.
5:30. And after he conceived Noah, Lamech lived for five hundred and ninety-five years, and he conceived sons and daughters.
5:30. And Lamech lived after he begat Noah five hundred ninety and five years, and begat sons and daughters:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: «Ною было пятьсот лет, и родил Ной трех сынов…» Большую часть своей жизни Ной прожил в допотопную эпоху и под конец ее успел уже иметь трех сыновей; но уже деятельность этих последних принадлежит послепотопной эпохе, когда, по ходу повествования, скажем о них и мы. Что касается того, почему у Ноя, сравнительно с прочими патриархами, так поздно родились эти дети (Ною уже было 500: лет), то лучшим ответом является то предположение, чтобы дети Ноя до эпохи потопа не успели бы сами стать родителями, или настолько испортиться и развратиться, что и им пришлось бы разделить печальную участь всего первобытного мира.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:30: begat sons: Gen 5:4
John Gill
5:30 And Lamech lived, after he begat Noah, five hundred ninety and five years,.... The Septuagint version is five hundred and sixty five; and the Samaritan version six hundred:
and begat sons and daughters; of which we have no account.
5:315:31: Եւ եղեն ամենայն աւուրք Ղամեքայ՝ ամք եւթն հարիւր յիսուն եւ երեք, եւ մեռաւ։
31 Ղամէքը մեռաւ՝ ապրելով եօթը հարիւր յիսուներեք տարի:
31 Ղամէքին բոլոր օրերը եօթը հարիւր եօթանասունըեօթը տարի եղան ու մեռաւ։
Եւ եղեն ամենայն աւուրք Ղամեքայ ամք եւթն հարեւր [89]յիսուն եւ երեք``, եւ մեռաւ:

5:31: Եւ եղեն ամենայն աւուրք Ղամեքայ՝ ամք եւթն հարիւր յիսուն եւ երեք, եւ մեռաւ։
31 Ղամէքը մեռաւ՝ ապրելով եօթը հարիւր յիսուներեք տարի:
31 Ղամէքին բոլոր օրերը եօթը հարիւր եօթանասունըեօթը տարի եղան ու մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
5:3131: Всех же дней Ламеха было семьсот семьдесят семь лет; и он умер.
5:31 καὶ και and; even ἐγένοντο γινομαι happen; become πᾶσαι πας all; every αἱ ο the ἡμέραι ημερα day Λαμεχ λαμεχ Lamech; Lamekh ἑπτακόσια επτακοσιοι and; even πεντήκοντα πεντηκοντα fifty τρία τρεις three ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die
5:31 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כָּל־ kol- כֹּל whole יְמֵי־ yᵊmê- יֹום day לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech שֶׁ֤בַע šˈevaʕ שֶׁבַע seven וְ wᵊ וְ and שִׁבְעִים֙ šivʕîm שֶׁבַע seven שָׁנָ֔ה šānˈā שָׁנָה year וּ û וְ and שְׁבַ֥ע šᵊvˌaʕ שֶׁבַע seven מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:31. et facti sunt omnes dies Lamech septingenti septuaginta septem anni et mortuus estAnd all the days of Lamech came to seven hundred and seventy-seven years, and he died.
31. And all the days of Lamech were seven hundred seventy and seven years: and he died.
5:31. And all the days of Lamech that passed were seven hundred and seventy-seven years, and then he died.
5:31. And all the days of Lamech were seven hundred seventy and seven years: and he died.
And all the days of Lamech were seven hundred seventy and seven years: and he died:

31: Всех же дней Ламеха было семьсот семьдесят семь лет; и он умер.
5:31
καὶ και and; even
ἐγένοντο γινομαι happen; become
πᾶσαι πας all; every
αἱ ο the
ἡμέραι ημερα day
Λαμεχ λαμεχ Lamech; Lamekh
ἑπτακόσια επτακοσιοι and; even
πεντήκοντα πεντηκοντα fifty
τρία τρεις three
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
5:31
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כָּל־ kol- כֹּל whole
יְמֵי־ yᵊmê- יֹום day
לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech
שֶׁ֤בַע šˈevaʕ שֶׁבַע seven
וְ wᵊ וְ and
שִׁבְעִים֙ šivʕîm שֶׁבַע seven
שָׁנָ֔ה šānˈā שָׁנָה year
וּ û וְ and
שְׁבַ֥ע šᵊvˌaʕ שֶׁבַע seven
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּמֹֽת׃ ס yyāmˈōṯ . s מות die
5:31. et facti sunt omnes dies Lamech septingenti septuaginta septem anni et mortuus est
And all the days of Lamech came to seven hundred and seventy-seven years, and he died.
5:31. And all the days of Lamech that passed were seven hundred and seventy-seven years, and then he died.
5:31. And all the days of Lamech were seven hundred seventy and seven years: and he died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:31: am 1651, bc 2353
he died: Gen 5:5
John Gill
5:31 And all the days of Lamech were seven hundred seventy and seven years, and he died. According to the Greek version, he lived but seven hundred and fifty three; and according to the Samaritan version, only six hundred and fifty three: but it is best and safest in these, and all the above numbers, to follow the original Hebrew, and the numbers in that, with which the Targum of Onkelos exactly agrees, written about the time of Christ; and these numbers were just the same when the two Talmuds were composed. Some of the Jewish writers, and so some Christians, confound this Lamech with the other Lamech, who was of the race of Cain, spoken of in the preceding chapter, and say he was a bigamist and a murderer; and that in his days sins were committed openly, and witchcraft was throughout the whole world (e): he died, according to Bishop Usher, A. M. 1651. Eight times in this chapter the phrase is used, "and he died", to put us in mind of death; to observe that it is the way of all flesh; that those that live longest die at last, and it must be expected by everyone.
(e) Shalshalet Hakabal, fol. 1. 2. & 74. 2.
5:325:32: Եւ էր Նոյ ամաց հինգ հարիւրից, եւ ծնաւ Նոյ երիս որդիս. զՍէմ, զՔամ, եւ զՅաբէթ[41]։[41] Ոսկան. Ամաց հինգ հարիւրոց։
32 Նոյը հինգ հարիւր տարեկանին ծնեց երեք որդի. Սէմին, Քամին եւ Յաբէթին:
32 Նոյ հինգ հարիւր տարեկան եղաւ եւ Նոյ ծնաւ Սէմը, Քամը ու Յաբեթը։
Եւ էր Նոյ ամաց հինգ հարիւրից, եւ ծնաւ Նոյ [90]երիս որդիս,`` զՍէմ, զՔամ, եւ զՅաբէթ:

5:32: Եւ էր Նոյ ամաց հինգ հարիւրից, եւ ծնաւ Նոյ երիս որդիս. զՍէմ, զՔամ, եւ զՅաբէթ[41]։
[41] Ոսկան. Ամաց հինգ հարիւրոց։
32 Նոյը հինգ հարիւր տարեկանին ծնեց երեք որդի. Սէմին, Քամին եւ Յաբէթին:
32 Նոյ հինգ հարիւր տարեկան եղաւ եւ Նոյ ծնաւ Սէմը, Քամը ու Յաբեթը։
zohrab-1805▾ eastern-1994▾ western am▾
5:3232: Ною было пятьсот лет и родил Ной Сима, Хама и Иафета.
5:32 καὶ και and; even ἦν ειμι be Νωε νωε Nōe; Noe ἐτῶν ετος year πεντακοσίων πεντακοσιοι five hundred καὶ και and; even ἐγέννησεν γενναω father; born Νωε νωε Nōe; Noe τρεῖς τρεις three υἱούς υιος son τὸν ο the Σημ σημ Sēm; Sim τὸν ο the Χαμ χαμ the Ιαφεθ ιαφεθ Iapheth; Iafeth
5:32 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be נֹ֕חַ nˈōₐḥ נֹחַ Noah בֶּן־ ben- בֵּן son חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֣ולֶד yyˈôleḏ ילד bear נֹ֔חַ nˈōₐḥ נֹחַ Noah אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֖ם šˌēm שֵׁם Shem אֶת־ ʔeṯ- אֵת [object marker] חָ֥ם ḥˌām חָם Ham וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יָֽפֶת׃ yˈāfeṯ יֶפֶת Japheth
5:32. Noe vero cum quingentorum esset annorum genuit Sem et Ham et IafethAnd Noe, when he was five hundred years old, begot Sem, Cham, and Japheth.
32. And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
5:32. In truth, when Noah was five hundred years old, he conceived Shem, Ham, and Japheth.
5:32. And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth:

32: Ною было пятьсот лет и родил Ной Сима, Хама и Иафета.
5:32
καὶ και and; even
ἦν ειμι be
Νωε νωε Nōe; Noe
ἐτῶν ετος year
πεντακοσίων πεντακοσιοι five hundred
καὶ και and; even
ἐγέννησεν γενναω father; born
Νωε νωε Nōe; Noe
τρεῖς τρεις three
υἱούς υιος son
τὸν ο the
Σημ σημ Sēm; Sim
τὸν ο the
Χαμ χαμ the
Ιαφεθ ιαφεθ Iapheth; Iafeth
5:32
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
נֹ֕חַ nˈōₐḥ נֹחַ Noah
בֶּן־ ben- בֵּן son
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֣ולֶד yyˈôleḏ ילד bear
נֹ֔חַ nˈōₐḥ נֹחַ Noah
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֖ם šˌēm שֵׁם Shem
אֶת־ ʔeṯ- אֵת [object marker]
חָ֥ם ḥˌām חָם Ham
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יָֽפֶת׃ yˈāfeṯ יֶפֶת Japheth
5:32. Noe vero cum quingentorum esset annorum genuit Sem et Ham et Iafeth
And Noe, when he was five hundred years old, begot Sem, Cham, and Japheth.
5:32. In truth, when Noah was five hundred years old, he conceived Shem, Ham, and Japheth.
5:32. And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth.
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Adam Clarke: Commentary on the Bible - 1831
5:32: Noah begat Shem, Ham, and Japheth - From Gen 10:21; Ch1 1:5, etc., we learn that Japheth was the eldest son of Noah, but Shem is mentioned first, because it was from him, in a direct line, that the Messiah came. Ham was certainly the youngest of Noah's sons, and from what we read, Gen 9:22, the worst of them; and how he comes to be mentioned out of his natural order is not easy to be accounted for. When the Scriptures design to mark precedency, though the subject be a younger son or brother, he is always mentioned first; so Jacob is named before Esau, his elder brother, and Ephraim before Manasses. See Gen 28:5; Gen 48:20.
Among many important things presented to our view in this chapter, several of which have been already noticed, we may observe that, of all the antediluvian patriarchs, Enoch, who was probably the best man, was the shortest time upon earth; his years were exactly as the days in a solar revolution, viz., three hundred and sixty-five; and like the sun he fulfilled a glorious course, shining more and more unto the perfect day, and was taken, when in his meridian splendor, to shine like the sun in the kingdom of his Father for ever.
From computation it appears, 1. That Adam lived to see Lamech, the ninth generation, in the fifty-sixth year of whose life he died; and as he was the first who lived, and the first that sinned, so he was the first who tasted death in a natural way. Abel's was not a natural but a violent death. 2. That Enoch was taken away next after Adam, seven patriarchs remaining witness of his translation. 3. That all the nine first patriarchs were taken away before the flood came, which happened in the six hundredth year of Noah's life. 4. That Methuselah lived till the very year in which the flood came, of which his name is supposed to have been prophetical מתו methu, "he dieth," and שלח shalach, "he sendeth out;" as if God had designed to teach men that as soon as Methuselah died the flood should be sent forth to drown an ungodly world. If this were then so understood, even the name of this patriarch contained in it a gracious warning.
Albert Barnes: Notes on the Bible - 1834
5:32
And Noah was the son of five hundred years. - A man is the son of a certain year, in and up to the close of that year, but not beyond it. Thus, Noah was in his six hundredth year when he was the son of six hundred years Gen 7:11, Gen 7:6, and a child was circumcised on the eighth day, being then the son of eight days Lev 12:3; Gen 17:12.
When the phrase indicates a point of time, as in Lev. 27, it is the terminating point of the period in question. The first part only of the biography of Noah is given in this verse, and the remainder will be furnished in due time and place. Meanwhile, Noah is connected with the general history of the race, which is now to be taken up. His three sons are mentioned, because they are the ancestors of the postdiluvian race. This verse, therefore, prepares for a continuation of the narrative, and therefore implies a continuator or compiler who lived after the flood.
From the numbers in this chapter it appears that the length of human life in the period before the deluge was ten times its present average. This has seemed incredible to some, and hence they have imagined that the years must have consisted of one month, or at least of a smaller number than twelve. But the text will not admit of such amendment or interpretation. In the account of the deluge the tenth month is mentioned, and sixty-one days are afterward indicated before the beginning of the next year, whence we infer that the primeval year consisted of twelve lunar months at least. But the seemingly incredible in this statement concerning the longevity of the people before the flood, will be turned into the credible if we reflect that man was made to be immortal. His constitution was suited for a perpetuity of life, if only supplied with the proper nutriment. This nutriment was provided in the tree of life. But man abused his liberty, and forfeited the source of perpetual life. Nevertheless, the primeval vigor of an unimpaired constitution held out for a comparatively long period. After the deluge, however, through the deterioration of the climate and the soil, and perhaps much more the degeneracy of man's moral and physical being, arising from the abuse of his natural propensities, the average length of human life gradually dwindled down to its present limits. Human physiology, founded upon the present data of man's constitution, may pronounce upon the duration of his life so long as the data are the same; but it cannot fairly affirm that the data were never different from what they are at present. Meanwhile, the Bible narrative is in perfect keeping with its own data, and is therefore not to be disturbed by those who still accept these without challenge.
The following table presents the age of each member of this genealogy, when his son and successor was born and when he himself died, as they stand in the Hebrew text, the Samaritan Pentateuch, the Septuagint, and Josephus:
Line of Noah Hebrew Sam. Pent. Septuagint Josephus Date Son's Birth Own Death Son's Birth Own Death Son's Birth Own Death Son's Birth Own Death Of Birth Of Death 1. Adam 130 930 130 930 230 930 230 930 0 930 2. Sheth 105 912 105 912 205 912 205 912 130 1042 3. Enosh 90 905 90 905 190 905 190 905 235 1140 4. Kenan 70 910 70 910 170 910 170 910 325 1235 5. Mahalalel 65 895 65 895 165 895 165 895 395 1290 6. Jared 162 962 62 847 162 962 162 962 460 1422 7. Henok 65 365 65 365 165 365 165 365 622 987 8. Methuselah 187 969 67 720 187 969 187 969 687 1656 9. Lamek 182 777 53 653 188 753 182 777 874 1651 10. Noah 500 950 500 950 500 950 500 950 1056 2006 100 100 100 100 Deluge 1656 1307 2262 2256 On comparing the series of numbers in the Hebrew with those in the Samaritan, the Septuagint, and Josephus, it is remarkable that we have the main body of the original figures in all. In the total ages of the first five and the seventh, and in that of Noah at the flood, they all agree. In those of the sixth and eighth, the Hebrew, Septuagint, and Josephus agree. In that of the ninth, the Hebrew and Josephus agree, while the Samaritan and Septuagint differ from them and from each other. On examining the figures of the Samaritan, it appears that the sixth, eighth, and ninth total ages would have reached beyond the flood, if the numbers found in the other authorities had been retained. And they are so shortened as to terminate all in the year of the flood. This alteration betrays design. The totals in the Hebrew, then, have by far the preponderating authority.
Of the numbers before the birth of a successor, which are chiefly important for the chronology, the units agree in all but Lamek, in regard to whom the Hebrew and Josephus agree, while the Samaritan and the Septuagint differ from them and from each other. The tens agree in all but two, Methushelah and Lamek, where the Hebrew, the Septuagint, at least in the Codex Alexandrinus, and Josephus agree, while the Samaritan differs from them all. In the hundreds a systematic and designed variation occurs. Still they agree in Noah. In Jared, Methushelah, and Lamek, the Hebrew, Septuagint, and Josephus agree in a number greater by a hundred than the Samaritan. In the remaining six the Hebrew and Samaritan agree; while the Septuagint and Josephus agree in having a number greater by a hundred. On the whole, then, it is evident that the balance of probability is decidedly in favor of the Hebrew. To this advantage of concurring testimonies are to be added those of being the original, and of having been guarded with great care.
These grounds of textual superiority may be supported by several considerations of less weight. The Samaritan and the Septuagint follow a uniform plan; the Hebrew does not, and therefore has the mark of originality. Josephus gives the sum total to the deluge as two thousand six hundred and fifty-six years, agreeing with the total of the Hebrew in three figures, with that of the Septuagint only in two, and with that of the Samaritan in none. Some MSS. even give one thousand six hundred and fifty-six, which is the exact sum of the Hebrew numbers. Both these readings, moreover, differ from the sum of his own numbers, which itself agrees with the Hebrew in two figures and with the Septuagint in the other two. This looks like a studied conformation of the figures to those of the Septuagint, in which the operator forgot to alter the sum total. We do not at present enter into the external arguments for or against the Hebrew text. Suffice it to observe, that the internal evidence is at present clearly in its favor, so far as the antediluvian figures go.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:32: am 1556, bc 2448
Shem: Gen 6:10, Gen 7:13, Gen 9:18, Gen 9:19, Gen 9:22-27, Gen 10:1, Gen 10:21, Gen 10:32; ch1 1:4-28; Luk 3:36
John Gill
5:32 And Noah was five hundred years old,.... Or "the son of five hundred years" (f); he was in his five hundredth year: it can hardly be thought that he should live to this time a single life, and have no children born to him, which he might have had, but were dead; though some think it was so ordered by Providence, that he should not begin to procreate children until of this age, because it being the will of God to save him and his family from the flood, had he began at the usual age he might have had more than could conveniently be provided for in the ark; or some of them might have proved wicked, and so would deserve to perish with others:
and Noah begat Shem, Ham, and Japheth; not together, but one after another; and since Ham was the younger son, see Gen 9:24 and Shem was an hundred years old two years after the flood, Gen 11:10 he must be born in the five hundred and second year of his father's age; so that it seems most probable that Japheth was the eldest son, and born in the five hundred and first year of his age; though Shem is usually mentioned first, because of his superior dignity and excellency, God being in an eminent manner the God of Shem, Gen 9:26 and from whom the Messiah was to spring, and in whose line the church of God was to be continued in future ages. The name of Japheth is retained in Greek and Latin authors, as Hesiod (g) Horace (h), and others (i), by whom he is called Japetos and Japetus.
(f) "filius quingentorum annorum", Pagninus, Montanus, &c. (g) "Theogonia prope principium et passim". (h) Carmin. l. 1. Ode 3. (i) Apollodorus de Deorum Orig. l. 1. p. 2, 4. Ovid. Metamorph. l. 1. Fab. 2.
John Wesley
5:32 And Noah begat Shem, Ham, and Japheth - These Noah begat (the eldest of these) when he was six hundred years old. It should seem that Japheth was the eldest, Gen 10:21, but Shem is put first, because on him the covenant was entailed, as appears by Gen 9:26, where God is called the Lord God of Shem. To him 'tis probable the birthright was given, and from him 'tis certain both Christ the head, and the church the body, were to descend; therefore he is called Shem, which signifies a name, because in his posterity the name of God should always remain, 'till He should come out of his loins, whose name is above every name; so that in putting Shem first, Christ was in effect put first, who in all things must have the pre - eminence. For the glory of God's justice, and for warning to a wicked world, before the history of the ruin of the old world we have a full account of its degeneracy, its apostacy from God, and rebellion against him. The destroying of it was an act not of absolute sovereignty, but of necessary justice for the maintaining of the honour of God's government.
Robert Jamieson, A. R. Fausset and David Brown
5:32 Noah was five hundred years old: and . . . begat--That he and the other patriarchs were advanced in life before children were born to them is a difficulty accounted for probably from the circumstance that Moses does not here record their first-born sons, but only the succession from Adam through Seth to Abraham.