TRV
Translation
King James Version
And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
Complete Jewish Bible
After Adam lived 130 years he fathered a son like himself and named him Shet.
Berean Standard Bible
When Adam was 130 years old, he had a son in his own likeness, after his own image; and he named him Seth.
American Standard Version
And Adam lived a hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth:
World English Bible Messianic
Adam lived one hundred thirty years, and became the father of a son in his own likeness, after his image, and named him Seth.
Geneva Bible (1599)
Nowe Adam liued an hundred and thirtie yeeres, and begate a childe in his owne likenes after his image, and called his name Sheth.
Young's Literal Translation
And Adam liveth an hundred and thirty years, and begetteth a son in his likeness, according to his image, and calleth his name Seth.
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In the KJVVerse 109 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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Origen of AlexandriaAD 253
ON FIRST PRINCIPLES 1.2.6
Christ is the invisible image of the invisible God, just as according to the Scripture narrative we say that the image of Adam was his son Seth. It is written thus: "And Adam begot Seth after his own image and after his own kind." This image preserves the unity of nature and substance common to a father and a son. For "whatever the Father does, the Son does likewise." In this very fact—that the Son does all things just as the Father does—the Father's image is reproduced in the Son, whose birth from the Father is as it were an act of his will proceeding from the mind.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 3.) Adam lived for two hundred and thirty years, and he begot in his own image and likeness, and he called his name Seth. It should be known that until the Flood, where it is said that somebody is said to have begotten two hundred and something years in our codices, in the Hebrew it has one hundred years and the rest that follow.
BedeAD 735
Commentary on Genesis (Hexaemeron)
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body. However, after he corrupted the image and likeness of God in himself by sinning, he begot a son in his own likeness and image, that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression, and to be freed only by the grace of his Creator. It should be noted that where our Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty years and begot Seth, the ancient translation has, instead of one hundred and thirty, two hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters," that one has seven hundred instead of eight hundred. And where it concludes, "And all the days that Adam lived were nine hundred and thirty years, and he died," it places the same total, and such a distinction of numbers is preserved in all generations up to the flood between the two editions, so that before the birth of a son each one in the Septuagint is said to have had one hundred years more, and after the birth one hundred years less than in the Hebrew truth. But in the conclusion, both editions place an equal number; except only in the sixth generation; where in both Codices, Jared is found to have begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah when he was one hundred and eighty years old, and after he was born, he is found to have survived for five hundred and ninety-five years. However, in the Septuagint, the years before Noah was born are found to be one hundred and eighty-eight, and after he was born, five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four years longer in Hebrew than in the Septuagint Codices: by which difference of interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years beyond the flood, and so the years before the flood according to the Hebrews are one thousand five hundred and fifty-six; according to the Septuagint, which the chronographers follow, two thousand two hundred and forty-two: although the most learned Augustine professes that even in the Septuagint translation, Methuselah is found in fewer but more accurate Codices to have died six years before the flood: who, when he most diligently investigated the cause of the aforementioned discord in interpretations, and did not wish to derogate from the faith of the Septuagint translators, whom the apostles and evangelists are proven to have followed in many places; and he himself believed they used more a prophetic gift than the office of interpretation in translating the Scriptures; he concluded in this way, saying: "Therefore it is more credible for someone to say that when these first began to be copied from the library of Ptolemy; at that time, something like this could have happened in one Codex, but first copied from there, from which it spread more widely, where indeed the error of the scribe could have happened. However, it is not absurd to suspect this in that question about the life of Methuselah." And after some: "I would not doubt at all that it is rightly done, he says, when something different is found in both Codices, since both cannot be according to the faith of the transactions, that the truth be believed rather to the language from which it is translated into another by interpreters." Therefore, according to Hebrew truth, Adam lived one hundred and thirty years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and begot Enoch.
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 5:3 records a pivotal moment in early human history: the birth of Seth to Adam at 130 years of age. This verse, initiating the "Book of the Generations of Adam," profoundly highlights the transmission of Adam's post-Fall image and likeness to his offspring. It signifies that humanity would henceforth bear the imprint of sin and mortality, yet it also subtly points to God's enduring plan for a redemptive lineage, even amidst the consequences of the Fall and the preceding tragedy of Cain and Abel.
CONTEXT
Literary Context: Genesis 5:3 serves as the opening verse of the "Book of the Generations of Adam" (Genesis 5:1), a significant genealogical record that meticulously traces the lineage from Adam to Noah. This section immediately follows the narrative of the Fall in Genesis 3 and the tragic events of Cain's murder of Abel in Genesis 4. The birth of Seth is presented as a new beginning, a divinely appointed "replacement" for Abel, as Eve herself declares in Genesis 4:25. This genealogy, unlike the more narrative-driven chapters preceding it, provides a structural backbone for the early history of humanity, emphasizing continuity and the unfolding of God's purposes through specific individuals, setting the stage for the flood narrative and subsequent covenants.
Historical & Cultural Context: In ancient Near Eastern cultures, genealogies were not merely lists of names but served crucial functions, including establishing claims to land, demonstrating social status, preserving tribal identity, and, in a biblical context, tracing the lineage through which God's promises would be fulfilled. The meticulous recording of ages at the birth of the next generation and the total lifespan of each patriarch underscores the historical veracity and significance of these figures. The concept of "likeness" and "image" was deeply embedded in ancient thought, often associated with kingship or divine representation. While Adam was created in God's image, his begetting a son in his own image after the Fall carries profound theological weight, indicating a shift in the nature of humanity's inherited spiritual condition.
Key Themes: Genesis 5:3 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. It reinforces the theme of humanity's fallen state and the transmission of sin, showing that Adam's rebellion had pervasive consequences for all his descendants, who would now inherit a nature prone to sin and mortality. Simultaneously, it introduces the theme of God's enduring faithfulness and redemptive purpose, as Seth's birth ensures the continuation of the human line through which the promised "seed" (as hinted in Genesis 3:15) would eventually come. The meticulous genealogy itself highlights the historical continuity of God's plan, emphasizing that He works through specific individuals and families to bring about His ultimate purposes, culminating in the messianic line.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 5:3 employs several significant literary devices. Contrast is paramount, drawing a stark distinction between humanity's original creation in God's unblemished image (Genesis 1:26-27) and the subsequent begetting of offspring in Adam's fallen image. This contrast powerfully conveys the profound impact of the Fall on human nature. The repetition of "likeness" and "image" (Hebrew dᵉmûwth and tselem) serves as a form of reiteration and emphasis, underscoring the theological point of inherited fallenness. Furthermore, the verse functions as an initiating element of a genealogy, a literary form that emphasizes historical continuity, divine faithfulness in preserving a lineage, and the unfolding of God's plan through specific individuals across generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:3 is foundational for understanding the biblical doctrine of humanity's fallen nature and the transmission of sin. It reveals that Adam's rebellion had pervasive and enduring consequences, affecting not only himself but all his descendants, who would inherit a nature prone to sin and mortality. This verse implicitly sets the stage for the need for redemption, as humanity is now born into a state of spiritual brokenness and separation from God's original design. Despite this sobering reality, the birth of Seth also highlights God's unwavering faithfulness and His commitment to His redemptive plan, ensuring the continuation of a human lineage through which His promises would ultimately be fulfilled.
REFLECTION AND APPLICATION
Genesis 5:3 confronts us with the profound reality of our inherited spiritual condition. It reminds us that our inclination toward sin is not merely a matter of learned behavior but stems from a deep-seated, inherited nature passed down from Adam. This understanding should foster humility and a realistic assessment of our need for divine grace. Yet, this verse also offers a powerful testament to God's enduring faithfulness. Even in the immediate aftermath of humanity's catastrophic fall, God did not abandon His creation but meticulously preserved a lineage through which His redemptive purposes would unfold. This should inspire profound hope, reminding us that God's plan of salvation is ancient, purposeful, and unstoppable, ultimately pointing to the one who can truly restore us to His image.
Questions for Reflection
FAQ
What is the significance of Adam being 130 years old when Seth was born?
Answer: The mention of Adam's age (130 years) at Seth's birth is significant for several reasons. First, it underscores the historical and chronological nature of the genealogical record, emphasizing that these are real individuals within a specific timeline. Second, it highlights the longevity of human life in the antediluvian period, a recurring theme in Genesis 5. Third, it marks a substantial passage of time since the Fall and the tragic events of Cain and Abel, establishing that Seth represents a new generation and a fresh start within the context of a fallen, mortal world.
Why is it important that Seth was born "in his own likeness, after his image" instead of God's?
Answer: This phrase is profoundly important because it marks a critical theological shift from the original creation account. In Genesis 1:26-27, Adam was created directly in God's perfect image and likeness, reflecting His divine nature. However, after the Fall in Genesis 3, Adam's nature became corrupted by sin, leading to mortality and spiritual alienation. When Seth is born "in his own likeness, after his image," it signifies that Adam transmitted his fallen nature—including the propensity to sin and the reality of death—to his offspring. This verse is foundational for understanding the doctrine of original sin and the universal impact of Adam's rebellion on all humanity.
Does this verse teach "original sin"?
Answer: While the term "original sin" is a theological construct developed later, Genesis 5:3 provides crucial biblical support for the concept. By stating that Seth was born in Adam's "likeness" and "image" after the Fall, it strongly implies that Adam's sin and its consequences (a corrupted nature, guilt, and mortality) were passed down to his descendants. This means that humanity is not born morally neutral but with an inherent inclination toward sin, a condition inherited from Adam. This understanding aligns with later biblical teachings, such as those found in Romans 5:12-19.
How does Seth's birth relate to the hope for a "seed" mentioned earlier in Genesis?
Answer: Seth's birth is directly linked to the hope for a "seed" in two significant ways. First, Eve herself names him Seth, explaining in Genesis 4:25 that "God has appointed another seed for me instead of Abel, since Cain killed him." This highlights Seth's immediate role as a replacement, ensuring the continuation of the human line. Second, and more broadly, Seth's lineage becomes the channel through which the promise of the "seed of the woman" from the protoevangelium in Genesis 3:15 would ultimately be fulfilled. This "seed" was prophesied to crush the serpent's head, laying the groundwork for the messianic line that would eventually lead to Jesus Christ.
CHRIST-CENTERED FULFILLMENT
Genesis 5:3, by starkly contrasting humanity's fallen image inherited from Adam with the original divine image, profoundly underscores the necessity and redemptive work of Jesus Christ. Where Adam transmitted a legacy of sin and mortality, leading to a universal fallen state (as detailed in Romans 5:12), Christ is presented as the "last Adam" (1 Corinthians 15:45), who perfectly embodies the image of the invisible God (Colossians 1:15 and Hebrews 1:3). Through His perfect life, atoning death, and resurrection, Christ offers a new creation, enabling believers to be "renewed in knowledge after the image of their Creator" (Colossians 3:10) and to be conformed to the image of His Son (Romans 8:29). Thus, Genesis 5:3 implicitly points to the ultimate need for a divine Savior who can reverse the effects of the Fall and restore humanity to its intended, unblemished likeness to God.