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Translation
King James Version
Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
Complete Jewish Bible
he created them male and female; he blessed them and called them Adam [humankind, man] on the day they were created.
Berean Standard Bible
Male and female He created them, and He blessed them. And in the day they were created, He called them “man.”
American Standard Version
male and female created he them, and blessed them, and called their name Adam, in the day when they were created.
World English Bible Messianic
He created them male and female, and blessed them. On the day they were created, he named them “Adam”.
Geneva Bible (1599)
Male and female created he them, and blessed them, and called their name Adam in the day that they were created.
Young's Literal Translation
a male and a female He hath prepared them, and He blesseth them, and calleth their name Man, in the day of their being prepared.
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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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Hebrew Questions on Genesis
(Chapter 5 - Verse 2) He created them male and female, and blessed them. And he named them Adam, that is, man. The name man applies equally to both men and women.
BedeAD 735
Commentary on Genesis (Hexaemeron)
And he called their names Adam on the day when they were created. Adam, like Enos, is interpreted as Man, but Enos is said to sound like Man in a way that only suits males: whereas Adam is able to be applied to both sexes; hence it is rightly said that he called their names Adam, that is, Man. Just as man in Latin derives the etymology of the name from soil because he derives the origin of his flesh from soil, so among the Hebrews Adam is named from the earth because man was formed from the clay of the earth; hence also Adam can be interpreted as Earthly, or red earth. Furthermore, among the Greeks, man has a different etymology: for he is called antropos, from the fact that he ought to look above and lift the eyes of the mind to view the heavens. Moreover, in the name Adam, apart from the interpretation which designates man, there is another mystery which ought not to be passed over in silence. For it has four letters: A, and D, and A, and M, from which letters the four quarters of the globe, when named in Greek, take their beginning. For among them the east is called anatole, the west is called dysis, the north is called arctos, and the south is called mesembria; and it was very fitting that the name of the first man should mystically contain all the regions of the world, through whose progeny the whole world was to be filled. But when it says, And he called their names Adam, and added, On the day when they were created, it clearly insinuates that on one and the same day, that is, the sixth day of the nascent world, Adam and his wife were made, and not that the wife was separately created from his side after the sixth or seventh day.
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 5:2 serves as a profound theological summary of humanity's divine origin and foundational identity, reiterating God's intentional creation of both male and female, His bestowal of blessing upon them, and their unified designation as "Adam," representing all humankind. This concise verse encapsulates essential truths about human nature, inherent dignity, and the original divine purpose for humanity at the dawn of creation.
CONTEXT
Literary Context: Genesis 5 opens with the declarative statement, "This is the book of the generations of Adam." This phrase signals a shift in the narrative, moving from the detailed accounts of creation and the Fall in the preceding chapters to a genealogical record. Genesis 5:2 functions as a crucial theological prologue to this genealogy, serving as a powerful recapitulation of the initial creation of humanity. It looks back to the detailed accounts in Genesis 1:27 and Genesis 2, reaffirming the core truths about human origin and identity before tracing the lineage of humanity through the antediluvian patriarchs. This verse establishes the baseline of humanity's original, blessed state, against which the subsequent narrative of human history, including the impact of sin and the promise of redemption, will unfold.
Historical & Cultural Context: In the ancient Near East, genealogies were not merely dry lists of names but served vital functions: establishing legitimacy, demonstrating continuity, and preserving tribal or national identity. The "book of the generations" in Genesis 5, however, transcends a mere family tree; it is a theological genealogy. Unlike other ancient creation myths that often depicted humanity as an afterthought or a means to serve the gods, the Genesis account, reaffirmed in 5:2, presents humanity as the pinnacle of creation, intentionally formed by a singular, benevolent God. The naming of both male and female as "Adam" would have been a striking contrast to cultures where women often held subordinate or less significant roles, emphasizing a radical equality and shared dignity before God from the very beginning. The concept of a divine blessing upon humanity also sets the biblical narrative apart, highlighting God's active involvement and benevolent intention for human flourishing.
Key Themes: Genesis 5:2 contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Foremost is the theme of Divine Creation and Sovereignty, emphasizing God as the sole initiator and designer of life, particularly human life. The verse also underscores the Intrinsic Dignity and Value of Humanity, asserting that both male and female are equally created in God's image and blessed by Him, thereby possessing inherent worth. This establishes the foundational truth of Gender Complementarity and Unity, highlighting that distinct sexes are part of God's original, good design, yet together they comprise a unified "Adam" (humankind). Furthermore, the mention of God's Divine Blessing introduces the theme of God's benevolent provision and purpose for humanity, including the mandate to be fruitful and multiply, first articulated in Genesis 1:28. This verse thus serves as a theological anchor for understanding humanity's original design, purpose, and blessed status before the subsequent narrative of the Fall and redemption.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Recapitulation is prominent, as the verse summarizes and re-emphasizes key aspects of humanity's creation detailed in Genesis 1 and Genesis 2, serving as a theological anchor for the subsequent genealogy. The use of Repetition, specifically of the verb "created," underscores God's active and intentional role in humanity's origin, reinforcing His sovereignty as the Creator. Naming ("called their name Adam") functions as a powerful act of definition and identification, establishing the collective identity and shared essence of all humankind. This act of naming also serves as a form of Symbolism, where "Adam" becomes a symbol for the entire human race, highlighting the unity and shared nature of male and female within the broader human family. The concise, declarative statements contribute to the verse's Emphasis, ensuring its foundational truths are clearly and powerfully communicated.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:2 is a foundational theological statement affirming God's intentional design for humanity as male and female, blessed by Him, and united under a common identity. This verse underscores the inherent dignity and value of every human life, regardless of gender, as a direct creation of God. It highlights the divine origin of humanity's complementary nature and the benevolent purpose God has for His creation, setting the stage for understanding both the glory of humanity's original state and the profound implications of its subsequent fall. The truths contained here are essential for understanding human identity, relationships, and our place within God's created order.
REFLECTION AND APPLICATION
This verse offers a profound lens through which to view human identity and relationships. In a world grappling with questions of gender, purpose, and belonging, Genesis 5:2 firmly grounds our existence in the intentional, loving design of a sovereign Creator. It calls us to embrace our God-given identity as male and female, recognizing the beauty and purpose in both distinction and unity. Reflecting on God's blessing reminds us of His benevolent intent for our flourishing and calls us to live in gratitude, stewarding the life and gifts He has given us. Furthermore, understanding our shared identity as "Adam" compels us to honor the inherent dignity of every person, transcending superficial differences and fostering a spirit of unity and respect within the human family. It challenges us to see ourselves and others not as accidents of nature or products of societal constructs, but as divinely purposed beings, created in the image of God.
Questions for Reflection
FAQ
Why does God call both male and female "Adam" here?
Answer: The Hebrew word 'adam (H120) functions here as a collective noun for "humankind" or "mankind," not solely as the proper name of the first man, Adam. By calling both male and female "Adam," the text emphasizes their shared human essence and unified identity before God. It highlights their equal standing and dignity as recipients of His creation and blessing, underscoring that both genders are equally and fully human, sharing a common origin and nature. This collective naming reinforces the fundamental unity of the human race, a concept crucial for understanding shared responsibility and the universal scope of sin and salvation.
Does "male and female created he them" imply a specific gender binary?
Answer: Yes, the text explicitly presents humanity as created in two distinct, complementary sexes: male and female. This foundational statement establishes the biological and theological basis for human procreation and the family unit as understood throughout the biblical narrative. This original design is affirmed by Jesus Himself when discussing marriage in Matthew 19:4, where He quotes Genesis 1:27 and Genesis 2:24. The verse emphasizes a divinely ordained duality that is integral to human existence and the fulfillment of God's command to "be fruitful and multiply."
What is the significance of God "blessing them"?
Answer: The blessing signifies God's divine favor, purpose, and provision for humanity. It is more than a mere wish; it is an active empowerment from God. This blessing, first detailed in Genesis 1:28, includes the mandate to be fruitful and multiply, to fill the earth, and to exercise responsible dominion over creation. It reflects God's benevolent intention for human flourishing, prosperity, and partnership in His world. The blessing assures humanity of God's active support and enablement to fulfill the purpose for which they were created, even before the Fall.
CHRIST-CENTERED FULFILLMENT
Genesis 5:2, by summarizing humanity's original creation, blessing, and unified identity as "Adam," lays the essential groundwork for understanding the human condition that necessitated the coming of Christ. The "Adam" of this verse represents all humanity, created in God's image and blessed, yet subsequently fallen through the sin of the first Adam. This collective identity points directly to the profound need for a new "Adam" who would perfectly represent humanity and restore what was lost. Jesus Christ is revealed in the New Testament as the last Adam, who through His perfect obedience, sacrificial death, and resurrection, reverses the curse of sin and offers a new creation. In Christ, the original blessing and divine purpose for humanity are not only restored but elevated; believers are now a new creation, reconciled to God and empowered by the Spirit to live out their true identity. He embodies the perfect humanity God intended, making it possible for all who are in Christ to participate in His resurrected life and the restoration of God's original design for humanity, fulfilling the promise of flourishing and eternal life.