TRV
Translation
King James Version
And all the days that Adam lived were nine hundred and thirty years: and he died.
American Standard Version
And all the days that Adam lived were nine hundred and thirty years: and he died.
World English Bible Messianic
All the days that Adam lived were nine hundred thirty years, then he died.
Geneva Bible (1599)
So all the dayes that Adam liued, were nine hundreth and thirtie yeeres: and he died.
Young's Literal Translation
And all the days of Adam which he lived are nine hundred and thirty years, and he dieth.
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In the KJVVerse 111 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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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 5:5 meticulously records the conclusion of Adam's earthly sojourn, specifying his death at the advanced age of 930 years. This concise yet profound statement serves as a foundational testament to the immediate and enduring consequences of humanity's fall, marking the definitive entry of mortality into the human experience and powerfully underscoring the unwavering truthfulness of God's word concerning the penalty for disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The brevity and starkness of Genesis 5:5, particularly its concluding phrase, employ several powerful literary devices. Repetition is a key feature throughout Genesis 5, where the refrain "and he died" punctuates the life story of each patriarch. This relentless repetition creates a somber, rhythmic emphasis on the universality and inevitability of mortality, reinforcing the pervasive consequence of the Fall. The verse also utilizes Juxtaposition by placing Adam's extraordinary longevity (930 years) directly before the blunt declaration of his death. This contrast highlights that even immense vitality cannot ultimately escape the judgment pronounced by God. Furthermore, the phrase "and he died" functions as a form of Fulfillment, directly echoing God's warning in Genesis 2:17, demonstrating the absolute truthfulness and certainty of divine decree. The entire verse, through its concise nature, serves as a powerful Symbolism of humanity's fallen state and its shared destiny under the curse of sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Adam's death in Genesis 5:5 is a foundational theological statement, confirming that mortality is the universal and inescapable consequence of sin for all humanity. It underscores the profound and lasting impact of humanity's rebellion against God, demonstrating that death was not part of God's original perfect design but became the direct penalty for disobedience. This verse also powerfully affirms God's absolute truthfulness and faithfulness; His warning, delivered centuries earlier, was ultimately fulfilled, demonstrating the reliability of His word whether in judgment or in promise. The degenerative effects of the Fall, though not immediately obvious in Adam's longevity, are set in motion here, leading to the progressively shorter lifespans recorded in subsequent generations and ultimately pointing to the need for a divine intervention.
REFLECTION AND APPLICATION
Adam's death serves as a sobering and inescapable mirror, reflecting the ultimate reality of our own mortality. It compels us to confront the brevity of earthly life and the profound, enduring consequences of humanity's rebellion against God. This verse challenges us to move beyond a superficial understanding of life and death, prompting deep introspection about our spiritual state and the ultimate hope we possess beyond this fallen existence. It reminds us that no matter how long we live, physical death remains a certainty for all. Therefore, our focus must shift from accumulating earthly years to securing eternal life through reconciliation with our Creator. This ancient record beckons us to consider what truly endures and where our ultimate hope lies, pointing us toward the One who has conquered death and offers life everlasting.
Questions for Reflection
FAQ
Why did Adam live so long, yet the Bible says he would die "in the day" he ate from the tree?
Answer: The phrase "in the day" (Hebrew: beyom) can refer to an indeterminate period, a specific point in time, or a process that begins immediately. While Adam did not physically die on the very day of his transgression, he experienced spiritual death immediately, marked by a profound separation from God and the commencement of physical decay. This process culminated in his physical death 930 years later. This demonstrates God's immediate judgment on sin while also showcasing His mercy in delaying the ultimate physical consequence, allowing Adam and Eve to begin the human race. The spiritual death was instantaneous, the physical death was a delayed but certain consequence, as seen in Genesis 2:17.
Does Adam's long life suggest different environmental conditions or human biology in the past?
Answer: The extraordinary lifespans of the antediluvian patriarchs, including Adam, are a subject of theological and scientific discussion. Many interpretations suggest that these extended ages could be attributed to a combination of factors. These might include potentially different atmospheric or environmental conditions before the Flood (e.g., a pre-Flood canopy that filtered harmful radiation), and a more robust human genetic constitution closer to God's original perfect design. Before the full degenerative effects of sin and the curse took hold over millennia, humanity may have possessed a greater inherent vitality, allowing for such prolonged existence. The Bible does not explicitly detail the mechanisms, but the record stands as a testament to a different era of human history.
Why is the phrase "and he died" repeated so many times in Genesis 5?
Answer: The repetitive refrain "and he died" creates a powerful literary and theological rhythm throughout Genesis 5. Its purpose is multifaceted: it serves to emphasize the universal and inescapable reality of mortality for every descendant of Adam, reinforcing the pervasive consequence of the Fall introduced in this very verse. This repetition underscores the grim truth that despite varying lifespans, death is the common denominator for all humanity. It highlights the severity of sin's impact and the relentless march of time towards a shared, terminal fate, thereby setting the stage for the desperate need for a deliverer from death.
CHRIST-CENTERED FULFILLMENT
Adam's death in Genesis 5:5 profoundly highlights humanity's desperate need for a deliverer from the dominion of sin and its ultimate consequence. As the first Adam brought sin and death into the world, his demise foreshadows the necessity of a "second Adam" who would reverse this curse. Jesus Christ, the perfect Son of God, is this second Adam. Unlike the first Adam, who succumbed to death as a consequence of his disobedience, Jesus voluntarily entered death on the cross, not as a penalty for His own sin, but as a substitutionary sacrifice to bear the sins of humanity. His glorious resurrection from the grave decisively conquered death and offers eternal life to all who believe. Through His perfect obedience and sacrificial death, Christ provides the ultimate fulfillment of God's promise of redemption, offering a path for believers to receive abundant life and reign with Him in righteousness, thereby overcoming the very curse that Adam's death so starkly represented.