TRV
Translation
King James Version
¶ This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
Complete Jewish Bible
Here is the genealogy of Adam. On the day that God created man he made him in the likeness of God;
Berean Standard Bible
This is the book of the generations of Adam. In the day that God created man, He made him in His own likeness.
American Standard Version
This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;
World English Bible Messianic
This is the book of the generations of Adam. In the day that God created man, he made him in God’s likeness.
Geneva Bible (1599)
This is the booke of the generations of Adam. In the day that God created Adam, in the likenes of God made he him,
Young's Literal Translation
This is an account of the births of Adam: In the day of God's preparing man, in the likeness of God He hath made him;
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In the KJVVerse 107 of 31,102
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Commentary on Genesis 5 verses 1–5
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;
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 an 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 6:13), and of whom, as concerning the flesh, Christ came (Rom 9:5), 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, Gen 5:1, Gen 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 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 (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 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 51:1. 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, Gen 5:3. 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, Psa 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. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
City of God 15.21
The reason for this break in the narrative [in the description of the genealogies to the flood] was, I take it, that the writer, as though bidden by God, was unwilling to have the beginning of world chronology reckoned from the earthly city (that is, from the generation of Cain), and so he deliberately went back to Adam for a new beginning. If we ask why this return to recapitulate was made immediately after mentioning Seth's son, the man who hoped to call upon the name of the Lord God, the answer must be that this was the proper way to present the two cities. The one begins and ends with a murderer, for Lamech, too, as he admitted to his two wives, was a murderer. The other city begins with the man who hoped to call upon the name of the Lord God, for the invocation of God is the whole and the highest preoccupation of the city of God during its pilgrimage in this world. It is symbolized in the one "man" (Enosh) born of the "resurrection" (Seth) of the man who was slain (Abel). That one man in fact is a symbol of the unity of the whole heavenly city, which is not yet in the fullness that it is destined to reach and which is adumbrated in this prophetic figure.
BedeAD 735
Commentary on Genesis (Hexaemeron)
This is the book of the generation of Adam. In the day when God created man, He made him in the likeness of God: He created them male and female, and He blessed them. This is the book of the first creation of man, which God made in His likeness, that he might be perpetually good, immortal, and happy by participation in His goodness. God created them male and female and blessed them with the grace of His blessing. Such was the generation of Adam with his wife on the day he was created. But alas! how grievous! He defiled the likeness of God by believing the enemy rather than the Creator; his firstborn contracted the heavier punishment of a curse by envying and killing his brother; the seventh from him, Lamech, corrupted the established law of male and female, of which it was said, "They shall be two in one flesh" (Gen. II, 24), by taking two wives and uniting three in one flesh. As evils increased everywhere, humanity so departed from the likeness of its Creator and the first blessing that by the tenth generation, except for a few whom the ark held, it deserved to be entirely destroyed. However, the Creator Himself granted that we might return to that likeness and blessing, being born and dying in the likeness of our nature, so that redeemed through Him, we might merit to say of Him: "We know that when He appears, we shall be like Him, for we shall see Him as He is" (1 John III, 2), and to hear from Him: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. XXV, 34).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 5:1 serves as a pivotal textual marker, formally introducing "the book of the generations of Adam," a foundational declaration that powerfully reiterates humanity's divine origin and inherent dignity. This verse re-establishes that God created man "in the likeness of God," thereby setting the stage for the meticulous genealogical record that traces the unfolding lineage through which God's redemptive plan will progressively manifest throughout human history. It bridges the foundational creation narrative with the subsequent account of humanity's development, affirming God's enduring purpose for His image-bearers despite the fall.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 5:1 employs several significant literary devices. The most prominent is the Toledoth Formula, which acts as a structural marker throughout Genesis. By beginning with "This is the book of the generations of Adam," the text signals a new literary unit, providing a clear organizational framework for the entire book and emphasizing the genealogical progression of God's plan. This formula creates a sense of historical continuity and divine order. Additionally, there is powerful Repetition and Echo in the phrase "in the likeness of God made he him," directly recalling Genesis 1:26-27. This repetition serves to emphasize the enduring truth of the imago Dei despite the fall, reinforcing humanity's inherent dignity and unique status. It also functions as a theological Emphasis, underscoring that even after sin, God's original creative intent for humanity remains foundational to His ongoing dealings with mankind and His redemptive purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:1 is a profound theological statement that bridges creation and subsequent human history, anchoring the unfolding narrative in God's original design and enduring purpose. By formally introducing the "generations of Adam" and immediately reiterating humanity's creation "in the likeness of God," the verse underscores the unwavering truth that human dignity is not contingent on moral perfection but on divine origin. Even after the fall, the imago Dei persists, albeit marred, providing the theological basis for God's continued engagement with humanity and His meticulous preservation of a lineage through which redemption will come. This verse sets the stage for understanding that God's plan is not derailed by sin but continues to unfold through historical, real-life individuals, demonstrating His sovereignty over time and His faithfulness to His covenantal promises.
REFLECTION AND APPLICATION
Genesis 5:1 invites us to pause and reflect on our deepest identity: we are image-bearers of God. This profound truth means that every human being, regardless of race, gender, status, or moral condition, possesses inherent dignity and immeasurable worth because they bear the divine imprint. This understanding should transform how we view ourselves and how we interact with others, compelling us to treat every individual with respect, compassion, and justice, recognizing the sacredness of human life. Furthermore, it calls us to live in a manner that genuinely reflects the character of our Creator, striving to embody righteousness, love, and truth in a world marred by sin. Our purpose is not merely to exist, but to image God in our relationships, our work, and our worship, living out the divine likeness in practical ways. How might remembering your creation in God's image impact your daily interactions?
Questions for Reflection
FAQ
What does "the book of the generations of Adam" mean?
Answer: This phrase, "the book of the generations of Adam" (Hebrew: sepher toledoth Adam), introduces a new literary and theological section in Genesis. It signifies a formal, authoritative historical record or register of the descendants and significant events related to Adam. It emphasizes the continuity of human history from its divine origin and establishes the factual, non-mythical nature of the ensuing genealogy, which traces the lineage through which God's redemptive plan will unfold. It is a foundational statement for the historical reliability of the biblical narrative.
What does it mean to be made "in the likeness of God"?
Answer: To be made "in the likeness of God" (the imago Dei) means that humanity possesses unique attributes and capacities that reflect God's nature, setting us apart from all other creation. This includes our ability to reason, exercise moral choice, engage in meaningful relationships, experience emotions, and have spiritual capacity for communion with God. It does not imply a physical resemblance, but rather a profound spiritual and ontological connection that bestows inherent dignity and worth upon every human being. This divine likeness, though marred by sin, was not erased by the fall, as affirmed here in Genesis 5:1.
Why does Genesis reiterate the creation of man in God's likeness after the fall?
Answer: The reiteration of humanity's creation "in the likeness of God" immediately after the accounts of the fall and Cain's sin serves several crucial purposes. First, it underscores that despite the catastrophic entry of sin and death into the world, God's original design and purpose for humanity remain foundational and unbroken. The imago Dei was not obliterated by sin, though it was distorted and its expression hindered. Second, it reaffirms the enduring basis for human dignity and the sanctity of human life, even in a fallen world, which is a theme picked up later in Genesis 9:6. Third, it sets the theological stage for God's ongoing redemptive plan, demonstrating His unwavering commitment to His image-bearers and His intention to work through a specific lineage—Adam's generations—to ultimately bring about restoration and salvation.
CHRIST-CENTERED FULFILLMENT
Genesis 5:1, by emphasizing humanity's creation "in the likeness of God," lays crucial groundwork for understanding Christ as the ultimate and perfect embodiment of that divine image. While Adam's lineage, and indeed all humanity, inherited a marred and fallen image due to sin, Jesus Christ is revealed as the "image of the invisible God" (Colossians 1:15) and the "exact imprint of his nature" (Hebrews 1:3). He is the "last Adam" (1 Corinthians 15:45), who perfectly fulfills the original human calling to bear God's image and exercise righteous dominion, a calling the first Adam failed. Through His redemptive work, Christ not only restores humanity to a right relationship with God but also begins the process of renewing the imago Dei in believers, transforming them "into his image from one degree of glory to another" (2 Corinthians 3:18) and enabling them to put on "the new self, created after the likeness of God in true righteousness and holiness". The meticulously recorded genealogy of Adam's generations ultimately finds its climax and purpose in the lineage that leads to Christ Himself (as seen in Matthew 1:1-17 and Luke 3:23-38), demonstrating that the entire historical thread of God's plan, beginning with creation and the first man, finds its ultimate fulfillment and redemptive culmination in Jesus, the perfect Son and image of God.