TRV
Translation
King James Version
And the days of Adam after he had begotten Seth were eight hundred years: and he begat sons and daughters:
Complete Jewish Bible
After Shet was born, Adam lived another 800 years and had both sons and daughters.
Berean Standard Bible
And after he had become the father of Seth, Adam lived 800 years and had other sons and daughters.
American Standard Version
and the days of Adam after he begat Seth were eight hundred years: and he begat sons and daughters.
World English Bible Messianic
The days of Adam after he became the father of Seth were eight hundred years, and he became the father of other sons and daughters.
Geneva Bible (1599)
And the dayes of Adam, after he had begotten Sheth, were eight hundreth yeeres, and he begate sonnes and daughters.
Young's Literal Translation
And the days of Adam after his begetting Seth are eight hundred years, and he begetteth sons and daughters.
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In the KJVVerse 110 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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JeromeAD 420
Hebrew Questions on Genesis
(Verse 4) Now the days of Adam after he fathered Seth were seven hundred years. And he fathered other sons and daughters. And all the days that Adam lived were nine hundred and thirty years, and he died.
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 5:4 provides a concise yet profound statement regarding Adam's life after the birth of Seth, detailing his continued longevity and the subsequent procreation of numerous sons and daughters. This verse is pivotal in underscoring the enduring divine mandate for humanity to multiply, even in a fallen world, and highlights the selective nature of the biblical narrative, which meticulously traces the lineage through which God's redemptive plan would unfold. It serves as a crucial link in the genealogical chain that connects the initial acts of creation to the unfolding history of God's chosen line, ultimately pointing towards the promised Messiah.
CONTEXT
Literary Context: Genesis 5:4 is situated within the "Book of the Generations of Adam" (Genesis 5:1), a foundational genealogical record that bridges the gap between the Fall and the Flood. Following the tragic events of humanity's rebellion in Genesis 3 and the subsequent fratricide of Abel by Cain in Genesis 4, the narrative introduces Seth in Genesis 4:25 as a divinely appointed "replacement" or "another seed." This chapter systematically lists the patriarchs from Adam to Noah, meticulously charting the pre-Flood lineage that would preserve the human race and, crucially, the line of promise. Genesis 5:4 specifically details Adam's life after Seth's birth, emphasizing the continuation of humanity and the propagation of the human race beyond the initial family unit, setting the stage for the subsequent generations.
Historical & Cultural Context: The pre-Flood world, as depicted in Genesis 5, is characterized by extraordinary human longevity, with lifespans extending for many centuries. This phenomenon, while debated by scholars, suggests a unique set of environmental or physiological conditions, or perhaps a divine design intended to facilitate the rapid repopulation of the earth and the efficient transmission of knowledge, traditions, and divine revelation across generations in an era prior to widespread literacy. The genealogical format itself was a common ancient Near Eastern literary device, used to establish identity, inheritance, and historical continuity. The emphasis on "begetting sons and daughters" reflects the foundational cultural imperative of procreation, essential for the survival and growth of early human societies, and rooted in the divine command given in Genesis 1:28.
Key Themes: This verse contributes significantly to several overarching themes within Genesis and the broader biblical narrative. Firstly, it underscores the theme of Divine Faithfulness and Sustenance, demonstrating that even after the catastrophic Fall and the introduction of sin and death, God's purposes for humanity and His creation endure. Secondly, the meticulous recording of Adam's life after Seth's birth highlights the Significance of Messianic Lineage and the concept of "seed," which is critical for understanding the unfolding of God's covenant promises and the eventual arrival of the Messiah. Thirdly, while Adam's longevity is remarkable, the context of his life after the Fall implicitly points to the Progressive Impact of Sin and Death on human existence, setting the stage for the eventual shortening of lifespans and the Flood narrative. Finally, the mention of unnamed "sons and daughters" emphasizes the Divine Sovereignty and Redemptive Selection, as the biblical record is not an exhaustive history but a theological narrative focused on the specific lineage chosen for God's redemptive plan.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Genealogy is the overarching framework of Genesis 5, and this verse is a key component, contributing to the meticulous tracing of the human lineage. The specific mention of "after he had begotten Seth" is a form of Emphasis, highlighting Seth's unique and crucial role as the divinely appointed successor in the line of promise, differentiating him from Adam's other unnamed children. The phrase "sons and daughters" is an example of Merism, where two contrasting parts (male and female) are used to represent the whole, signifying that Adam had a complete and diverse progeny. Furthermore, the Ellipsis or Selectivity of the narrative is evident; while Adam had many children, the text deliberately chooses not to name them, focusing solely on the lineage relevant to God's redemptive purposes, thus shaping the theological trajectory of the biblical story.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:4 profoundly illustrates God's unwavering faithfulness and sovereign control over history, even in the wake of human sin. Despite the catastrophic consequences of the Fall, God's original command to "be fruitful and multiply" (Genesis 1:28) continued to be fulfilled. This verse is not merely a historical record but a theological statement about the preservation of humanity and the meticulous preparation for the promised "seed" who would ultimately crush the serpent's head (Genesis 3:15). The focus on Seth's lineage, while acknowledging other children, highlights God's selective grace in choosing a specific line through which His redemptive purposes would advance, demonstrating His commitment to His covenant plan despite human frailty and rebellion.
REFLECTION AND APPLICATION
Genesis 5:4, though brief, offers a powerful reminder of God's enduring sovereignty and grace in the face of human brokenness. It challenges us to recognize that even amidst the consequences of sin and death, God's purposes for life and humanity persist. The continuation of Adam's lineage, particularly through Seth, speaks to God's patient work of redemption, unfolding through generations. For us, this means valuing the gift of life, recognizing the family unit as a divinely ordained means for God's plan to advance, and trusting that even in the longest and seemingly uneventful stretches of life, God is faithfully working out His grand design. It encourages us to find hope not only in grand miraculous interventions but also in the quiet, persistent unfolding of human history and the continuation of generations, each one a testament to God's steadfast love and commitment to His creation.
Questions for Reflection
FAQ
Why does the Bible specify Adam's life "after he had begotten Seth" rather than just his total age?
Answer: This phrasing emphasizes Seth's unique and critical role in the divine narrative. Seth was born as a replacement for Abel (Genesis 4:25), through whom the lineage of promise—the line that would eventually lead to the Messiah—would continue. Highlighting Adam's life after Seth's birth underscores the profound significance of this particular son for God's unfolding redemptive plan, setting him apart from Adam's other unnamed children.
What is the significance of the long lifespans of early humanity mentioned in Genesis 5?
Answer: The extraordinary longevity, such as Adam's 930 years (total, Genesis 5:5), is a distinctive feature of the pre-Flood world. Theologically, it may suggest a different environment before the Flood, fewer genetic mutations, or a divine design to allow for rapid repopulation of the earth and the efficient transmission of oral traditions and knowledge across generations before the written word was widespread. It also highlights the drastic reduction in lifespans after the Flood, indicative of sin's escalating effects on humanity and creation, as later reflected in passages like Psalm 90:10.
Does "begat sons and daughters" imply Adam had other children before Seth?
Answer: The text states that Adam "begat Seth" when he was 130 years old (Genesis 5:3). Genesis 5:4 then clarifies that after Seth's birth, Adam lived for 800 more years and "begat sons and daughters." This indicates that Seth was a significant son born at a specific point in Adam's life, and that Adam continued to have many more children, both male and female, during the vast majority of his remaining life. While Cain and Abel were born earlier, this verse specifically refers to the period after Seth's birth, confirming continued procreation.
CHRIST-CENTERED FULFILLMENT
Genesis 5:4, by meticulously detailing the continuation of Adam's lineage through Seth, directly anticipates the unbroken human lineage that would ultimately lead to the birth of Jesus Christ. The very existence of "sons and daughters" ensures the propagation of the human race, a prerequisite for the ultimate fulfillment of God's promise of a "seed of the woman" who would crush the serpent's head (Genesis 3:15). This verse is a foundational link in the extensive genealogical record that meticulously traces the lineage from Adam, through Seth, to Abraham, David, and eventually to Jesus, as comprehensively documented in the Gospels of Matthew 1:1-17 and Luke 3:23-38. Thus, Adam's continued procreation, highlighted here, is not merely a biological fact but a crucial element in God's sovereign plan, ensuring the human ancestry necessary for the coming of the Redeemer who would fulfill humanity's deepest need and reverse the curse of sin.