Genesis 5:1-32
Context5:1 This is the record 1 of the family line 2 of Adam.
When God created humankind, 3 he made them 4 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 5
5:3 When 6 Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 7 after he became the father of Seth was 800 years; during this time he had 8 other 9 sons and daughters. 5:5 The entire lifetime 10 of Adam was 930 years, and then he died. 11
5:6 When Seth had lived 105 years, he became the father 12 of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 13 other 14 sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.
5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.
5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.
5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.
5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.
5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God 15 for 300 years, 16 and he had other 17 sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 18 because God took 19 him away.
5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other 20 sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.
5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, 21 saying, “This one will bring us comfort 22 from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other 23 sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.
5:32 After Noah was 500 years old, he 24 became the father of Shem, Ham, and Japheth.
Genesis 5:2
Context5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 25
Genesis 6:7
Context6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 26 including creatures that move on the ground and birds of the air, for I regret that I have made them.”
Genesis 6:1
Context6:1 When humankind 27 began to multiply on the face of the earth, and daughters were born 28 to them, 29
Genesis 17:1
Context17:1 When Abram was 99 years old, 30 the Lord appeared to him and said, 31 “I am the sovereign God. 32 Walk 33 before me 34 and be blameless. 35
Genesis 17:1
Context17:1 When Abram was 99 years old, 36 the Lord appeared to him and said, 37 “I am the sovereign God. 38 Walk 39 before me 40 and be blameless. 41
Genesis 17:1
Context17:1 When Abram was 99 years old, 42 the Lord appeared to him and said, 43 “I am the sovereign God. 44 Walk 45 before me 46 and be blameless. 47
Genesis 20:1-2
Context20:1 Abraham journeyed from there to the Negev 48 region and settled between Kadesh and Shur. While he lived as a temporary resident 49 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
Genesis 19:19
Context19:19 Your 50 servant has found favor with you, 51 and you have shown me great 52 kindness 53 by sparing 54 my life. But I am not able to escape to the mountains because 55 this disaster will overtake 56 me and I’ll die. 57
Psalms 9:16
Context9:16 The Lord revealed himself;
he accomplished justice;
the wicked were ensnared by their own actions. 58 (Higgaion. 59 Selah)
Psalms 83:18
Context83:18 Then they will know 60 that you alone are the Lord, 61
the sovereign king 62 over all the earth.
Ezekiel 29:9
Context29:9 The land of Egypt will become a desolate ruin. Then they will know that I am the Lord.
Because he said, “The Nile is mine and I made it,”
Ezekiel 30:8
Context30:8 They will know that I am the Lord
when I ignite a fire in Egypt
and all her allies are defeated. 63
Ezekiel 30:19
Context30:19 I will execute judgments on Egypt.
Then they will know that I am the Lord.’”
Ezekiel 32:15
Context32:15 When I turn the land of Egypt into desolation
and the land is destitute of everything that fills it,
when I strike all those who live in it,
then they will know that I am the Lord.’
Ezekiel 38:23
Context38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’
Ezekiel 39:28
Context39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile 64 any longer.
Daniel 4:17
Context4:17 This announcement is by the decree of the sentinels;
this decision is by the pronouncement of the holy ones,
so that 65 those who are alive may understand
that the Most High has authority over human kingdoms, 66
and he bestows them on whomever he wishes.
He establishes over them even the lowliest of human beings.’
Daniel 4:32
Context4:32 You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before 67 you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
Daniel 4:37
Context4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 68 in pride.
Daniel 5:21
Context5:21 He was driven from human society, his mind 69 was changed to that of an animal, he lived 70 with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
Daniel 5:23
Context5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods 71 that cannot see or hear or comprehend! But you have not glorified the God who has in his control 72 your very breath and all your ways!
[5:1] 1 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
[5:1] 2 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
[5:1] 3 tn The Hebrew text has אָדָם (’adam).
[5:1] 4 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.
[5:2] 5 tn The Hebrew word used here is אָדָם (’adam).
[5:3] 6 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.
[5:4] 7 tn Heb “The days of Adam.”
[5:4] 9 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:5] 10 tn Heb “all the days of Adam which he lived”
[5:5] 11 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.
[5:6] 12 tn Heb “he fathered.”
[5:7] 13 tn Heb “he fathered.”
[5:7] 14 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:22] 15 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.
[5:22] 16 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
[5:22] 17 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:24] 18 tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.
[5:24] 19 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.
[5:26] 20 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:29] 21 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.
[5:29] 22 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.
[5:30] 23 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[5:32] 24 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[5:2] 25 tn The Hebrew word used here is אָדָם (’adam).
[6:7] 26 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
[6:1] 27 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 28 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 29 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[17:1] 30 tn Heb “the son of ninety-nine years.”
[17:1] 31 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 32 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 33 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 34 tn Or “in my presence.”
[17:1] 35 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:1] 36 tn Heb “the son of ninety-nine years.”
[17:1] 37 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 38 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 39 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 40 tn Or “in my presence.”
[17:1] 41 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:1] 42 tn Heb “the son of ninety-nine years.”
[17:1] 43 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 44 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 45 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 46 tn Or “in my presence.”
[17:1] 47 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[20:1] 48 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 49 tn Heb “and he sojourned.”
[19:19] 50 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 51 tn Heb “in your eyes.”
[19:19] 52 tn Heb “you made great your kindness.”
[19:19] 53 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 54 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 56 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 57 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[9:16] 58 tn Heb “by the work of his hands [the] wicked [one] was ensnared. The singular form רָשָׁע (rasha’, “wicked”) is collective or representative here (see vv. 15, 17). The form נוֹקֵשׁ (noqesh) appears to be an otherwise unattested Qal form (active participle) from נָקַשׁ (naqash), but the form should be emended to נוֹקַשׁ (noqash), a Niphal perfect from יָקַשׁ (yaqash).
[9:16] 59 tn This is probably a technical musical term.
[83:18] 60 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 61 tn Heb “that you, your name [is] the
[83:18] 62 tn Traditionally “the Most High.”
[30:8] 63 tn Heb “all who aid her are broken.”
[39:28] 64 tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.
[4:17] 65 tc The present translation follows an underlying reading of עַל־דִּבְרַת (’al-divrat, “so that”) rather than MT עַד־דִּבְרַת (’ad-divrat, “until”).
[4:17] 66 tn Aram “the kingdom of man”; NASB “the realm of mankind”; NCV “every kingdom on earth.”