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וְהָ֣אָדָ֔ם יָדַ֖ע אֶת־חַוָּ֣ה אִשְׁתּ֑וֹ וַתַּ֙הַר֙ וַתֵּ֣לֶד אֶת־קַ֔יִן וַתֹּ֕אמֶר קָנִ֥יתִי אִ֖ישׁ אֶת־יְהוָֽה׃

וַתֹּ֣סֶף לָלֶ֔דֶת אֶת־אָחִ֖יו אֶת־הָ֑בֶל וַֽיְהִי־הֶ֙בֶל֙ רֹ֣עֵה צֹ֔אן וְקַ֕יִן הָיָ֖ה עֹבֵ֥ד אֲדָמָֽה׃

וַֽיְהִ֖י מִקֵּ֣ץ יָמִ֑ים וַיָּבֵ֨א קַ֜יִן מִפְּרִ֧י הָֽאֲדָמָ֛ה מִנְחָ֖ה לַֽיהוָֽה׃

וְהֶ֨בֶל הֵבִ֥יא גַם־ה֛וּא מִבְּכֹר֥וֹת צֹאנ֖וֹ וּמֵֽחֶלְבֵהֶ֑ן וַיִּ֣שַׁע יְהוָ֔ה אֶל־הֶ֖בֶל וְאֶל־מִנְחָתֽוֹ׃

וְאֶל־קַ֥יִן וְאֶל־מִנְחָת֖וֹ לֹ֣א שָׁעָ֑ה וַיִּ֤חַר לְקַ֙יִן֙ מְאֹ֔ד וַֽיִּפְּל֖וּ פָּנָֽיו׃

וַיֹּ֥אמֶר יְהוָ֖ה אֶל־קָ֑יִן לָ֚מָּה חָ֣רָה לָ֔ךְ וְלָ֖מָּה נָפְל֥וּ פָנֶֽיךָ׃

הֲל֤וֹא אִם־תֵּיטִיב֙ שְׂאֵ֔ת וְאִם֙ לֹ֣א תֵיטִ֔יב לַפֶּ֖תַח חַטָּ֣את רֹבֵ֑ץ וְאֵלֶ֙יךָ֙ תְּשׁ֣וּקָת֔וֹ וְאַתָּ֖ה תִּמְשָׁל־בּֽוֹ׃

וַיֹּ֥אמֶר קַ֖יִן אֶל־הֶ֣בֶל אָחִ֑יו וַֽיְהִי֙ בִּהְיוֹתָ֣ם בַּשָּׂדֶ֔ה וַיָּ֥קָם קַ֛יִן אֶל־הֶ֥בֶל אָחִ֖יו וַיַּהַרְגֵֽהוּ׃

וַיֹּ֤אמֶר יְהוָה֙ אֶל־קַ֔יִן אֵ֖י הֶ֣בֶל אָחִ֑יךָ וַיֹּ֙אמֶר֙ לֹ֣א יָדַ֔עְתִּי הֲשֹׁמֵ֥ר אָחִ֖י אָנֹֽכִי׃

10 וַיֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃

11 וְעַתָּ֖ה אָר֣וּר אָ֑תָּה מִן־הָֽאֲדָמָה֙ אֲשֶׁ֣ר פָּצְתָ֣ה אֶת־פִּ֔יהָ לָקַ֛חַת אֶת־דְּמֵ֥י אָחִ֖יךָ מִיָּדֶֽךָ׃

12 כִּ֤י תַֽעֲבֹד֙ אֶת־הָ֣אֲדָמָ֔ה לֹֽא־תֹסֵ֥ף תֵּת־כֹּחָ֖הּ לָ֑ךְ נָ֥ע וָנָ֖ד תִּֽהְיֶ֥ה בָאָֽרֶץ׃

13 וַיֹּ֥אמֶר קַ֖יִן אֶל־יְהוָ֑ה גָּד֥וֹל עֲוֺנִ֖י מִנְּשֹֽׂא׃

14 הֵן֩ גֵּרַ֨שְׁתָּ אֹתִ֜י הַיּ֗וֹם מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה וּמִפָּנֶ֖יךָ אֶסָּתֵ֑ר וְהָיִ֜יתִי נָ֤ע וָנָד֙ בָּאָ֔רֶץ וְהָיָ֥ה כָל־מֹצְאִ֖י יַֽהַרְגֵֽנִי׃

15 וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ׃

16 וַיֵּ֥צֵא קַ֖יִן מִלִּפְנֵ֣י יְהוָ֑ה וַיֵּ֥שֶׁב בְּאֶֽרֶץ־נ֖וֹד קִדְמַת־עֵֽדֶן׃

17 וַיֵּ֤דַע קַ֙יִן֙ אֶת־אִשְׁתּ֔וֹ וַתַּ֖הַר וַתֵּ֣לֶד אֶת־חֲנ֑וֹךְ וַֽיְהִי֙ בֹּ֣נֶה עִ֔יר וַיִּקְרָא֙ שֵׁ֣ם הָעִ֔יר כְּשֵׁ֖ם בְּנ֥וֹ חֲנֽוֹךְ׃

18 וַיִּוָּלֵ֤ד לַֽחֲנוֹךְ֙ אֶת־עִירָ֔ד וְעִירָ֕ד יָלַ֖ד אֶת־מְחֽוּיָאֵ֑ל וּמְחִיּיָאֵ֗ל יָלַד֙ אֶת־מְת֣וּשָׁאֵ֔ל וּמְתוּשָׁאֵ֖ל יָלַ֥ד אֶת־לָֽמֶךְ׃

19 וַיִּֽקַּֽח־ל֥וֹ לֶ֖מֶךְ שְׁתֵּ֣י נָשִׁ֑ים שֵׁ֤ם הָֽאַחַת֙ עָדָ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית צִלָּֽה׃

20 וַתֵּ֥לֶד עָדָ֖ה אֶת־יָבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י יֹשֵׁ֥ב אֹ֖הֶל וּמִקְנֶֽה׃

21 וְשֵׁ֥ם אָחִ֖יו יוּבָ֑ל ה֣וּא הָיָ֔ה אֲבִ֕י כָּל־תֹּפֵ֥שׂ כִּנּ֖וֹר וְעוּגָֽב׃

22 וְצִלָּ֣ה גַם־הִ֗וא יָֽלְדָה֙ אֶת־תּ֣וּבַל קַ֔יִן לֹטֵ֕שׁ כָּל־חֹרֵ֥שׁ נְחֹ֖שֶׁת וּבַרְזֶ֑ל וַֽאֲח֥וֹת תּֽוּבַל־קַ֖יִן נַֽעֲמָֽה׃

23 וַיֹּ֨אמֶר לֶ֜מֶךְ לְנָשָׁ֗יו עָדָ֤ה וְצִלָּה֙ שְׁמַ֣עַן קוֹלִ֔י נְשֵׁ֣י לֶ֔מֶךְ הַאְזֵ֖נָּה אִמְרָתִ֑י כִּ֣י אִ֤ישׁ הָרַ֙גְתִּי֙ לְפִצְעִ֔י וְיֶ֖לֶד לְחַבֻּרָתִֽי׃

24 כִּ֥י שִׁבְעָתַ֖יִם יֻקַּם־קָ֑יִן וְלֶ֖מֶךְ שִׁבְעִ֥ים וְשִׁבְעָֽה׃

25 וַיֵּ֨דַע אָדָ֥ם עוֹד֙ אֶת־אִשְׁתּ֔וֹ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵׁ֑ת כִּ֣י שָֽׁת־לִ֤י אֱלֹהִים֙ זֶ֣רַע אַחֵ֔ר תַּ֣חַת הֶ֔בֶל כִּ֥י הֲרָג֖וֹ קָֽיִן׃

26 וּלְשֵׁ֤ת גַּם־הוּא֙ יֻלַּד־בֵּ֔ן וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ אֱנ֑וֹשׁ אָ֣ז הוּחַ֔ל לִקְרֹ֖א בְּשֵׁ֥ם יְהוָֽה׃ פ

זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹהִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹהִ֖ים עָשָׂ֥ה אֹתֽוֹ׃

זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ ס

וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃

וַיִּֽהְי֣וּ יְמֵי־אָדָ֗ם אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־שֵׁ֔ת שְׁמֹנֶ֥ה מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

וַיִּֽהְי֞וּ כָּל־יְמֵ֤י אָדָם֙ אֲשֶׁר־חַ֔י תְּשַׁ֤ע מֵאוֹת֙ שָׁנָ֔ה וּשְׁלֹשִׁ֖ים שָׁנָ֑ה וַיָּמֹֽת׃ ס

וַֽיְחִי־שֵׁ֕ת חָמֵ֥שׁ שָׁנִ֖ים וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־אֱנֽוֹשׁ׃

וַֽיְחִי־שֵׁ֗ת אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־אֱנ֔וֹשׁ שֶׁ֣בַע שָׁנִ֔ים וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

וַיִּֽהְיוּ֙ כָּל־יְמֵי־שֵׁ֔ת שְׁתֵּ֤ים עֶשְׂרֵה֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ ס

וַֽיְחִ֥י אֱנ֖וֹשׁ תִּשְׁעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־קֵינָֽן׃

10 וַֽיְחִ֣י אֱנ֗וֹשׁ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־קֵינָ֔ן חֲמֵ֤שׁ עֶשְׂרֵה֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

11 וַיִּֽהְיוּ֙ כָּל־יְמֵ֣י אֱנ֔וֹשׁ חָמֵ֣שׁ שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ ס

12 וַֽיְחִ֥י קֵינָ֖ן שִׁבְעִ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מַֽהֲלַלְאֵֽל׃

13 וַיְחִ֣י קֵינָ֗ן אַחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מַֽהֲלַלְאֵ֔ל אַרְבָּעִ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

14 וַיִּֽהְיוּ֙ כָּל־יְמֵ֣י קֵינָ֔ן עֶ֣שֶׂר שָׁנִ֔ים וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ ס

15 וַֽיְחִ֣י מַֽהֲלַלְאֵ֔ל חָמֵ֥שׁ שָׁנִ֖ים וְשִׁשִּׁ֣ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־יָֽרֶד׃

16 וַֽיְחִ֣י מַֽהֲלַלְאֵ֗ל אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־יֶ֔רֶד שְׁלֹשִׁ֣ים שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

17 וַיִּהְיוּ֙ כָּל־יְמֵ֣י מַהֲלַלְאֵ֔ל חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וּשְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ ס

18 וַֽיְחִי־יֶ֕רֶד שְׁתַּ֧יִם וְשִׁשִּׁ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־חֲנֽוֹךְ׃

19 וַֽיְחִי־יֶ֗רֶד אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־חֲנ֔וֹךְ שְׁמֹנֶ֥ה מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

20 וַיִּֽהְיוּ֙ כָּל־יְמֵי־יֶ֔רֶד שְׁתַּ֤יִם וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ פ

21 וַֽיְחִ֣י חֲנ֔וֹךְ חָמֵ֥שׁ וְשִׁשִּׁ֖ים שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־מְתוּשָֽׁלַח׃

22 וַיִּתְהַלֵּ֨ךְ חֲנ֜וֹךְ אֶת־הָֽאֱלֹהִ֗ים אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־מְתוּשֶׁ֔לַח שְׁלֹ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

23 וַיְהִ֖י כָּל־יְמֵ֣י חֲנ֑וֹךְ חָמֵ֤שׁ וְשִׁשִּׁים֙ שָׁנָ֔ה וּשְׁלֹ֥שׁ מֵא֖וֹת שָׁנָֽה׃

24 וַיִּתְהַלֵּ֥ךְ חֲנ֖וֹךְ אֶת־הָֽאֱלֹהִ֑ים וְאֵינֶ֕נּוּ כִּֽי־לָקַ֥ח אֹת֖וֹ אֱלֹהִֽים׃ פ

25 וַיְחִ֣י מְתוּשֶׁ֔לַח שֶׁ֧בַע וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד אֶת־לָֽמֶךְ׃

26 וַֽיְחִ֣י מְתוּשֶׁ֗לַח אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־לֶ֔מֶךְ שְׁתַּ֤יִם וּשְׁמוֹנִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

27 וַיִּהְיוּ֙ כָּל־יְמֵ֣י מְתוּשֶׁ֔לַח תֵּ֤שַׁע וְשִׁשִּׁים֙ שָׁנָ֔ה וּתְשַׁ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ פ

28 וַֽיְחִי־לֶ֕מֶךְ שְׁתַּ֧יִם וּשְׁמֹנִ֛ים שָׁנָ֖ה וּמְאַ֣ת שָׁנָ֑ה וַיּ֖וֹלֶד בֵּֽן׃

29 וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠֞ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃

30 וַֽיְחִי־לֶ֗מֶךְ אַֽחֲרֵי֙ הוֹלִיד֣וֹ אֶת־נֹ֔חַ חָמֵ֤שׁ וְתִשְׁעִים֙ שָׁנָ֔ה וַחֲמֵ֥שׁ מֵאֹ֖ת שָׁנָ֑ה וַיּ֥וֹלֶד בָּנִ֖ים וּבָנֽוֹת׃

31 וַֽיְהִי֙ כָּל־יְמֵי־לֶ֔מֶךְ שֶׁ֤בַע וְשִׁבְעִים֙ שָׁנָ֔ה וּשְׁבַ֥ע מֵא֖וֹת שָׁנָ֑ה וַיָּמֹֽת׃ ס

32 וַֽיְהִי־נֹ֕חַ בֶּן־חֲמֵ֥שׁ מֵא֖וֹת שָׁנָ֑ה וַיּ֣וֹלֶד נֹ֔חַ אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃

Cain Murders Abel

Now the man knew his wife Eve, and she conceived and bore Cain, saying, ‘I have produced[a] a man with the help of the Lord.’ Next she bore his brother Abel. Now Abel was a keeper of sheep, and Cain a tiller of the ground. In the course of time Cain brought to the Lord an offering of the fruit of the ground, and Abel for his part brought of the firstlings of his flock, their fat portions. And the Lord had regard for Abel and his offering, but for Cain and his offering he had no regard. So Cain was very angry, and his countenance fell. The Lord said to Cain, ‘Why are you angry, and why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin is lurking at the door; its desire is for you, but you must master it.’

Cain said to his brother Abel, ‘Let us go out to the field.’[b] And when they were in the field, Cain rose up against his brother Abel and killed him. Then the Lord said to Cain, ‘Where is your brother Abel?’ He said, ‘I do not know; am I my brother’s keeper?’ 10 And the Lord said, ‘What have you done? Listen; your brother’s blood is crying out to me from the ground! 11 And now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you till the ground, it will no longer yield to you its strength; you will be a fugitive and a wanderer on the earth.’ 13 Cain said to the Lord, ‘My punishment is greater than I can bear! 14 Today you have driven me away from the soil, and I shall be hidden from your face; I shall be a fugitive and a wanderer on the earth, and anyone who meets me may kill me.’ 15 Then the Lord said to him, ‘Not so![c] Whoever kills Cain will suffer a sevenfold vengeance.’ And the Lord put a mark on Cain, so that no one who came upon him would kill him. 16 Then Cain went away from the presence of the Lord, and settled in the land of Nod,[d] east of Eden.

Beginnings of Civilization

17 Cain knew his wife, and she conceived and bore Enoch; and he built a city, and named it Enoch after his son Enoch. 18 To Enoch was born Irad; and Irad was the father of Mehujael, and Mehujael the father of Methushael, and Methushael the father of Lamech. 19 Lamech took two wives; the name of one was Adah, and the name of the other Zillah. 20 Adah bore Jabal; he was the ancestor of those who live in tents and have livestock. 21 His brother’s name was Jubal; he was the ancestor of all those who play the lyre and pipe. 22 Zillah bore Tubal-cain, who made all kinds of bronze and iron tools. The sister of Tubal-cain was Naamah.

23 Lamech said to his wives:

‘Adah and Zillah, hear my voice;
    you wives of Lamech, listen to what I say:
I have killed a man for wounding me,
    a young man for striking me.
24 If Cain is avenged sevenfold,
    truly Lamech seventy-sevenfold.’

25 Adam knew his wife again, and she bore a son and named him Seth, for she said, ‘God has appointed[e] for me another child instead of Abel, because Cain killed him.’ 26 To Seth also a son was born, and he named him Enosh. At that time people began to invoke the name of the Lord.

Adam’s Descendants to Noah and His Sons

This is the list of the descendants of Adam. When God created humankind,[f] he made them[g] in the likeness of God. Male and female he created them, and he blessed them and named them ‘Humankind’[h] when they were created.

When Adam had lived for one hundred and thirty years, he became the father of a son in his likeness, according to his image, and named him Seth. The days of Adam after he became the father of Seth were eight hundred years; and he had other sons and daughters. Thus all the days that Adam lived were nine hundred and thirty years; and he died.

When Seth had lived for one hundred and five years, he became the father of Enosh. Seth lived after the birth of Enosh for eight hundred and seven years, and had other sons and daughters. Thus all the days of Seth were nine hundred and twelve years; and he died.

When Enosh had lived for ninety years, he became the father of Kenan. 10 Enosh lived after the birth of Kenan for eight hundred and fifteen years, and had other sons and daughters. 11 Thus all the days of Enosh were nine hundred and five years; and he died.

12 When Kenan had lived for seventy years, he became the father of Mahalalel. 13 Kenan lived after the birth of Mahalalel for eight hundred and forty years, and had other sons and daughters. 14 Thus all the days of Kenan were nine hundred and ten years; and he died.

15 When Mahalalel had lived for sixty-five years, he became the father of Jared. 16 Mahalalel lived after the birth of Jared for eight hundred and thirty years, and had other sons and daughters. 17 Thus all the days of Mahalalel were eight hundred and ninety-five years; and he died.

18 When Jared had lived for one hundred and sixty-two years he became the father of Enoch. 19 Jared lived after the birth of Enoch for eight hundred years, and had other sons and daughters. 20 Thus all the days of Jared were nine hundred and sixty-two years; and he died.

21 When Enoch had lived for sixty-five years, he became the father of Methuselah. 22 Enoch walked with God after the birth of Methuselah for three hundred years, and had other sons and daughters. 23 Thus all the days of Enoch were three hundred and sixty-five years. 24 Enoch walked with God; then he was no more, because God took him.

25 When Methuselah had lived for one hundred and eighty-seven years, he became the father of Lamech. 26 Methuselah lived after the birth of Lamech for seven hundred and eighty-two years, and had other sons and daughters. 27 Thus all the days of Methuselah were nine hundred and sixty-nine years; and he died.

28 When Lamech had lived for one hundred and eighty-two years, he became the father of a son; 29 he named him Noah, saying, ‘Out of the ground that the Lord has cursed this one shall bring us relief from our work and from the toil of our hands.’ 30 Lamech lived after the birth of Noah for five hundred and ninety-five years, and had other sons and daughters. 31 Thus all the days of Lamech were seven hundred and seventy-seven years; and he died.

32 After Noah was five hundred years old, Noah became the father of Shem, Ham, and Japheth.

Footnotes

  1. Genesis 4:1 The verb in Heb resembles the word for Cain
  2. Genesis 4:8 Sam Gk Syr Compare Vg: MT lacks Let us go out to the field
  3. Genesis 4:15 Gk Syr Vg: Heb Therefore
  4. Genesis 4:16 That is Wandering
  5. Genesis 4:25 The verb in Heb resembles the word for Seth
  6. Genesis 5:1 Heb adam
  7. Genesis 5:1 Heb him
  8. Genesis 5:2 Heb adam

The Story of Cain and Abel

Now[a] the man was intimate with[b] his wife Eve, and she became pregnant[c] and gave birth to Cain. Then she said, “I have created[d] a man just as the Lord did!”[e] Then she gave birth[f] to his brother Abel.[g] Abel took care of the flocks, while Cain cultivated the ground.[h]

At the designated time[i] Cain brought some of the fruit of the ground for an offering[j] to the Lord. But Abel brought[k] some of the firstborn of his flock—even the fattest[l] of them. And the Lord was pleased with[m] Abel and his offering, but with Cain and his offering he was not pleased.[n] So Cain became very angry,[o] and his expression was downcast.[p]

Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? Is it not true[q] that if you do what is right, you will be fine?[r] But if you do not do what is right, sin is crouching[s] at the door. It desires to dominate you, but you must subdue it.”[t]

Cain said to his brother Abel, “Let’s go out to the field.”[u] While they were in the field, Cain attacked[v] his brother[w] Abel and killed him.

Then the Lord said to Cain, “Where is your brother Abel?”[x] And he replied, “I don’t know! Am I my brother’s guardian?”[y] 10 But the Lord said, “What have you done?[z] The voice[aa] of your brother’s blood is crying out to me from the ground! 11 So now you are banished[ab] from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you try to cultivate[ac] the ground it will no longer yield[ad] its best[ae] for you. You will be a homeless wanderer[af] on the earth.”

13 Then Cain said to the Lord, “My punishment[ag] is too great to endure![ah] 14 Look, you are driving me off the land[ai] today, and I must hide from your presence.[aj] I will be a homeless wanderer on the earth; whoever finds me will kill me!” 15 But the Lord said to him, “All right then,[ak] if anyone kills Cain, Cain will be avenged seven times as much.”[al] Then the Lord put a special mark[am] on Cain so that no one who found him would strike him down.[an] 16 So Cain went out from the presence of the Lord and lived in the land of Nod,[ao] east of Eden.

The Beginning of Civilization

17 Cain was intimate with[ap] his wife, and she became pregnant[aq] and gave birth to Enoch. Cain was building a city, and he named the city after[ar] his son Enoch. 18 To Enoch was born Irad, and Irad was the father of[as] Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 20 Adah gave birth to Jabal; he was the first[at] of those who live in tents and keep[au] livestock. 21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped[av] all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man[aw] for hurting me.
24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!”[ax]

25 And Adam was intimate with[ay] his wife again, and she gave birth to a son. She named him Seth, saying, “God has given[az] me another child[ba] in place of Abel because Cain killed him.” 26 And a son was also born to Seth, whom he named Enosh. At that time people[bb] began to worship[bc] the Lord.

From Adam to Noah

This is the record[bd] of the family line[be] of Adam.

When God created humankind,[bf] he made them[bg] in the likeness of God. He created them male and female; when they were created, he blessed them and named them “humankind.”[bh]

When[bi] Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. The length of time Adam lived[bj] after he became the father of Seth was 800 years; during this time he had[bk] other[bl] sons and daughters. The entire lifetime[bm] of Adam was 930 years, and then he died.[bn]

When Seth had lived 105 years, he became the father of[bo] Enosh. Seth lived 807 years after he became the father of Enosh, and he had[bp] other[bq] sons and daughters. The entire lifetime of Seth was 912 years, and then he died.

When Enosh had lived 90 years, he became the father of Kenan. 10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 11 The entire lifetime of Enosh was 905 years, and then he died.

12 When Kenan had lived 70 years, he became the father of Mahalalel. 13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 14 The entire lifetime of Kenan was 910 years, and then he died.

15 When Mahalalel had lived 65 years, he became the father of Jared. 16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 17 The entire lifetime of Mahalalel was 895 years, and then he died.

18 When Jared had lived 162 years, he became the father of Enoch. 19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 20 The entire lifetime of Jared was 962 years, and then he died.

21 When Enoch had lived 65 years, he became the father of Methuselah. 22 After he became the father of Methuselah, Enoch walked with God[br] for 300 years,[bs] and he had other[bt] sons and daughters. 23 The entire lifetime of Enoch was 365 years. 24 Enoch walked with God, and then he disappeared[bu] because God took[bv] him away.

25 When Methuselah had lived 187 years, he became the father of Lamech. 26 Methuselah lived 782 years after he became the father of Lamech, and he had other[bw] sons and daughters. 27 The entire lifetime of Methuselah was 969 years, and then he died.

28 When Lamech had lived 182 years, he had a son. 29 He named him Noah,[bx] saying, “This one will bring us comfort[by] from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 30 Lamech lived 595 years after he became the father of Noah, and he had other[bz] sons and daughters. 31 The entire lifetime of Lamech was 777 years, and then he died.

32 After Noah was 500 years old, he[ca] became the father of Shem, Ham, and Japheth.

Footnotes

  1. Genesis 4:1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
  2. Genesis 4:1 tn Heb “the man knew,” a frequent euphemism for sexual relations.
  3. Genesis 4:1 tn Or “she conceived.”
  4. Genesis 4:1 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
  5. Genesis 4:1 tn Heb “with the Lord.” The particle אֶת (ʾet) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת as the accusative/object sign and translate, “I have acquired a man—the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yehvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them—as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth El (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.
  6. Genesis 4:2 tn Heb “And she again gave birth.”
  7. Genesis 4:2 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
  8. Genesis 4:2 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (roʿeh, “shepherd”) and עֹבֵד (ʿoved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
  9. Genesis 4:3 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
  10. Genesis 4:3 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
  11. Genesis 4:4 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction plus subject plus verb) stresses the contrast between Cain’s offering and Abel’s.
  12. Genesis 4:4 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).sn Here are two types of worshipers—one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.
  13. Genesis 4:4 tn The Hebrew verb שָׁעָה (shaʿah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
  14. Genesis 4:5 sn The Letter to the Hebrews explains the difference between the brothers as one of faith—Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
  15. Genesis 4:5 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
  16. Genesis 4:5 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.
  17. Genesis 4:7 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
  18. Genesis 4:7 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (seʾet), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, naʾas). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
  19. Genesis 4:7 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
  20. Genesis 4:7 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2-3, ” JETS 23 (1980): 297-306.
  21. Genesis 4:8 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Smr, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (ʾakhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָׂדֶה (bassadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָׂדֶה.
  22. Genesis 4:8 tn Heb “arose against” (in a hostile sense).
  23. Genesis 4:8 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
  24. Genesis 4:9 sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.
  25. Genesis 4:9 tn Heb “The one guarding my brother [am] I?”sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
  26. Genesis 4:10 sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.
  27. Genesis 4:10 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
  28. Genesis 4:11 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (ʾarar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
  29. Genesis 4:12 tn Heb “work.”
  30. Genesis 4:12 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
  31. Genesis 4:12 tn Heb “its strength.”
  32. Genesis 4:12 tn Two similar sounding synonyms are used here: נָע וָנָד (naʿ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
  33. Genesis 4:13 tn The primary meaning of the Hebrew word עָוֹן (ʿavon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.
  34. Genesis 4:13 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
  35. Genesis 4:14 tn Heb “from upon the surface of the ground.”
  36. Genesis 4:14 sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.
  37. Genesis 4:15 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
  38. Genesis 4:15 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
  39. Genesis 4:15 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
  40. Genesis 4:15 sn God becomes Cain’s protector. Here is common grace—Cain and his community will live on under God’s care, but without salvation.
  41. Genesis 4:16 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
  42. Genesis 4:17 tn Heb “knew,” a frequent euphemism for sexual relations.
  43. Genesis 4:17 tn Or “she conceived.”
  44. Genesis 4:17 tn Heb “according to the name of.”
  45. Genesis 4:18 tn Heb “and Irad fathered.”
  46. Genesis 4:20 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
  47. Genesis 4:20 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
  48. Genesis 4:22 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
  49. Genesis 4:23 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
  50. Genesis 4:24 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
  51. Genesis 4:25 tn Heb “knew,” a frequent euphemism for sexual relations.
  52. Genesis 4:25 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
  53. Genesis 4:25 tn Heb “offspring.”
  54. Genesis 4:26 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
  55. Genesis 4:26 tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.
  56. Genesis 5:1 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
  57. Genesis 5:1 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
  58. Genesis 5:1 tn The Hebrew text has אָדָם (ʾadam).
  59. Genesis 5:1 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 (ʾadam). 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.
  60. Genesis 5:2 tn The Hebrew word used here is אָדָם (ʾadam).
  61. Genesis 5:3 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.
  62. Genesis 5:4 tn Heb “The days of Adam.”
  63. Genesis 5:4 tn Heb “he fathered.”
  64. Genesis 5:4 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  65. Genesis 5:5 tn Heb “all the days of Adam which he lived”
  66. Genesis 5:5 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.
  67. Genesis 5:6 tn Heb “he fathered.”
  68. Genesis 5:7 tn Heb “he fathered.”
  69. Genesis 5:7 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  70. Genesis 5:22 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, ʾet, “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.
  71. Genesis 5:22 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
  72. Genesis 5:22 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  73. Genesis 5:24 tn The Hebrew construction has the negative particle אֵין (ʾen, “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.
  74. Genesis 5:24 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.
  75. Genesis 5:26 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  76. Genesis 5:29 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.
  77. Genesis 5:29 tn The Hebrew verb יְנַחֲמֵנוּ (yenakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (khet) 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.
  78. Genesis 5:30 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
  79. Genesis 5:32 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

Cain and Abel

Now Adam[a] had sexual relations with his wife, Eve, and she became pregnant. When she gave birth to Cain, she said, “With the Lord’s help, I have produced[b] a man!” Later she gave birth to his brother and named him Abel.

When they grew up, Abel became a shepherd, while Cain cultivated the ground. When it was time for the harvest, Cain presented some of his crops as a gift to the Lord. Abel also brought a gift—the best portions of the firstborn lambs from his flock. The Lord accepted Abel and his gift, but he did not accept Cain and his gift. This made Cain very angry, and he looked dejected.

“Why are you so angry?” the Lord asked Cain. “Why do you look so dejected? You will be accepted if you do what is right. But if you refuse to do what is right, then watch out! Sin is crouching at the door, eager to control you. But you must subdue it and be its master.”

One day Cain suggested to his brother, “Let’s go out into the fields.”[c] And while they were in the field, Cain attacked his brother, Abel, and killed him.

Afterward the Lord asked Cain, “Where is your brother? Where is Abel?”

“I don’t know,” Cain responded. “Am I my brother’s guardian?”

10 But the Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground! 11 Now you are cursed and banished from the ground, which has swallowed your brother’s blood. 12 No longer will the ground yield good crops for you, no matter how hard you work! From now on you will be a homeless wanderer on the earth.”

13 Cain replied to the Lord, “My punishment[d] is too great for me to bear! 14 You have banished me from the land and from your presence; you have made me a homeless wanderer. Anyone who finds me will kill me!”

15 The Lord replied, “No, for I will give a sevenfold punishment to anyone who kills you.” Then the Lord put a mark on Cain to warn anyone who might try to kill him. 16 So Cain left the Lord’s presence and settled in the land of Nod,[e] east of Eden.

The Descendants of Cain

17 Cain had sexual relations with his wife, and she became pregnant and gave birth to Enoch. Then Cain founded a city, which he named Enoch, after his son. 18 Enoch had a son named Irad. Irad became the father of[f] Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech.

19 Lamech married two women. The first was named Adah, and the second was Zillah. 20 Adah gave birth to Jabal, who was the first of those who raise livestock and live in tents. 21 His brother’s name was Jubal, the first of all who play the harp and flute. 22 Lamech’s other wife, Zillah, gave birth to a son named Tubal-cain. He became an expert in forging tools of bronze and iron. Tubal-cain had a sister named Naamah. 23 One day Lamech said to his wives,

“Adah and Zillah, hear my voice;
    listen to me, you wives of Lamech.
I have killed a man who attacked me,
    a young man who wounded me.
24 If someone who kills Cain is punished seven times,
    then the one who kills me will be punished seventy-seven times!”

The Birth of Seth

25 Adam had sexual relations with his wife again, and she gave birth to another son. She named him Seth,[g] for she said, “God has granted me another son in place of Abel, whom Cain killed.” 26 When Seth grew up, he had a son and named him Enosh. At that time people first began to worship the Lord by name.

The Descendants of Adam

This is the written account of the descendants of Adam. When God created human beings,[h] he made them to be like himself. He created them male and female, and he blessed them and called them “human.”

When Adam was 130 years old, he became the father of a son who was just like him—in his very image. He named his son Seth. After the birth of Seth, Adam lived another 800 years, and he had other sons and daughters. Adam lived 930 years, and then he died.

When Seth was 105 years old, he became the father of[i] Enosh. After the birth of[j] Enosh, Seth lived another 807 years, and he had other sons and daughters. Seth lived 912 years, and then he died.

When Enosh was 90 years old, he became the father of Kenan. 10 After the birth of Kenan, Enosh lived another 815 years, and he had other sons and daughters. 11 Enosh lived 905 years, and then he died.

12 When Kenan was 70 years old, he became the father of Mahalalel. 13 After the birth of Mahalalel, Kenan lived another 840 years, and he had other sons and daughters. 14 Kenan lived 910 years, and then he died.

15 When Mahalalel was 65 years old, he became the father of Jared. 16 After the birth of Jared, Mahalalel lived another 830 years, and he had other sons and daughters. 17 Mahalalel lived 895 years, and then he died.

18 When Jared was 162 years old, he became the father of Enoch. 19 After the birth of Enoch, Jared lived another 800 years, and he had other sons and daughters. 20 Jared lived 962 years, and then he died.

21 When Enoch was 65 years old, he became the father of Methuselah. 22 After the birth of Methuselah, Enoch lived in close fellowship with God for another 300 years, and he had other sons and daughters. 23 Enoch lived 365 years, 24 walking in close fellowship with God. Then one day he disappeared, because God took him.

25 When Methuselah was 187 years old, he became the father of Lamech. 26 After the birth of Lamech, Methuselah lived another 782 years, and he had other sons and daughters. 27 Methuselah lived 969 years, and then he died.

28 When Lamech was 182 years old, he became the father of a son. 29 Lamech named his son Noah, for he said, “May he bring us relief[k] from our work and the painful labor of farming this ground that the Lord has cursed.” 30 After the birth of Noah, Lamech lived another 595 years, and he had other sons and daughters. 31 Lamech lived 777 years, and then he died.

32 After Noah was 500 years old, he became the father of Shem, Ham, and Japheth.

Footnotes

  1. 4:1a Or the man; also in 4:25.
  2. 4:1b Or I have acquired. Cain sounds like a Hebrew term that can mean “produce” or “acquire.”
  3. 4:8 As in Samaritan Pentateuch, Greek and Syriac versions, and Latin Vulgate; Masoretic Text lacks “Let’s go out into the fields.”
  4. 4:13 Or My sin.
  5. 4:16 Nod means “wandering.”
  6. 4:18 Or the ancestor of, and so throughout the verse.
  7. 4:25 Seth probably means “granted”; the name may also mean “appointed.”
  8. 5:1 Or man; Hebrew reads adam; similarly in 5:2.
  9. 5:6 Or the ancestor of; also in 5:9, 12, 15, 18, 21, 25.
  10. 5:7 Or the birth of this ancestor of; also in 5:10, 13, 16, 19, 22, 26.
  11. 5:29 Noah sounds like a Hebrew term that can mean “relief” or “comfort.”

Cain and Abel

Then Adam had intercourse with his wife, and she became pregnant. She bore a son and said, “By the Lord's help I have gotten a son.” So she named him Cain.[a] Later she gave birth to another son, Abel. Abel became a shepherd, but Cain was a farmer. After some time Cain brought some of his harvest and gave it as an offering to the Lord. (A)Then Abel brought the first lamb born to one of his sheep, killed it, and gave the best parts of it as an offering. The Lord was pleased with Abel and his offering, but he rejected Cain and his offering. Cain became furious, and he scowled in anger. Then the Lord said to Cain, “Why are you angry? Why that scowl on your face? If you had done the right thing, you would be smiling;[b] but because you have done evil, sin is crouching at your door. It wants to rule you, but you must overcome it.”

(B)Then Cain said to his brother Abel, “Let's go out in the fields.”[c] When they were out in the fields, Cain turned on his brother and killed him.

The Lord asked Cain, “Where is your brother Abel?”

He answered, “I don't know. Am I supposed to take care of my brother?”

10 (C)Then the Lord said, “Why have you done this terrible thing? Your brother's blood is crying out to me from the ground, like a voice calling for revenge. 11 You are placed under a curse and can no longer farm the soil. It has soaked up your brother's blood as if it had opened its mouth to receive it when you killed him. 12 If you try to grow crops, the soil will not produce anything; you will be a homeless wanderer on the earth.”

13 And Cain said to the Lord, “This punishment is too hard for me to bear. 14 You are driving me off the land and away from your presence. I will be a homeless wanderer on the earth, and anyone who finds me will kill me.”

15 But the Lord answered, “No. If anyone kills you, seven lives will be taken in revenge.” So the Lord put a mark on Cain to warn anyone who met him not to kill him. 16 And Cain went away from the Lord's presence and lived in a land called “Wandering,” which is east of Eden.

The Descendants of Cain

17 Cain and his wife had a son and named him Enoch. Then Cain built a city and named it after his son. 18 Enoch had a son named Irad, who was the father of Mehujael, and Mehujael had a son named Methushael, who was the father of Lamech. 19 Lamech had two wives, Adah and Zillah. 20 Adah gave birth to Jabal, who was the ancestor of those who raise livestock and live in tents. 21 His brother was Jubal, the ancestor of all musicians who play the harp and the flute. 22 Zillah gave birth to Tubal Cain, who made all kinds of tools[d] out of bronze and iron. The sister of Tubal Cain was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me:
I have killed a young man because he struck me.
24 If seven lives are taken to pay for killing Cain,
Seventy-seven will be taken if anyone kills me.”

Seth and Enosh

25 Adam and his wife had another son. She said, “God has given me a son to replace Abel, whom Cain killed.” So she named him Seth.[e] 26 Seth had a son whom he named Enosh. It was then that people began using the Lord's holy name in worship.

The Descendants of Adam(D)

(E)This is the list of the descendants of Adam. (When God created human beings, he made them like himself. (F)He created them male and female, blessed them, and named them “Human Beings.”) When Adam was 130 years old, he had a son who was like him, and he named him Seth. After that, Adam lived another 800 years. He had other children and died at the age of 930.

When Seth was 105, he had a son, Enosh, and then lived another 807 years. He had other children and died at the age of 912.

When Enosh was 90, he had a son, Kenan, 10 and then lived another 815 years. He had other children 11 and died at the age of 905.

12 When Kenan was 70, he had a son, Mahalalel, 13 and then lived another 840 years. He had other children 14 and died at the age of 910.

15 When Mahalalel was 65, he had a son, Jared, 16 and then lived another 830 years. He had other children 17 and died at the age of 895.

18 When Jared was 162, he had a son, Enoch, 19 and then lived another 800 years. He had other children 20 and died at the age of 962.

21 When Enoch was 65, he had a son, Methuselah. 22 After that, Enoch lived in fellowship with God for 300 years and had other children. 23 He lived to be 365 years old. 24 (G)He spent his life in fellowship with God, and then he disappeared, because God took him away.

25 When Methuselah was 187, he had a son, Lamech, 26 and then lived another 782 years. He had other children 27 and died at the age of 969.

28 When Lamech was 182, he had a son 29 and said, “From the very ground on which the Lord put a curse, this child will bring us relief from all our hard work”; so he named him Noah.[f] 30 Lamech lived another 595 years. He had other children 31 and died at the age of 777.

32 After Noah was 500 years old, he had three sons, Shem, Ham, and Japheth.

Footnotes

  1. Genesis 4:1 This name sounds like the Hebrew for “gotten.”
  2. Genesis 4:7 you would be smiling; or I would have accepted your offering.
  3. Genesis 4:8 Some ancient translations Let's go out in the fields; Hebrew does not have these words.
  4. Genesis 4:22 who made all kinds of tools; one ancient translation ancestor of all metalworkers.
  5. Genesis 4:25 This name sounds like the Hebrew for “has given.”
  6. Genesis 5:29 This name sounds like the Hebrew for “relief.”