Genesis 5:5
So Adam lived a total of 930 years, and then he died.
So Adam lived
The phrase "Adam lived" is significant in the context of the Genesis narrative, as it marks the beginning of human history. The Hebrew word for "lived" is "ḥāyâ," which implies not just existence but a life filled with experiences, relationships, and the fulfillment of God's initial command to be fruitful and multiply. Adam's life, as the first man created by God, sets the stage for the unfolding account of humanity. His life is a testament to the divine breath that animated him, a reminder of the intimate connection between God and man.

a total of 930 years
The longevity of Adam's life, "930 years," is a point of intrigue and reflection. In the Hebrew text, the word "šānâ" is used for "years," indicating a complete cycle of seasons, a full life span as understood in the ancient context. This extraordinary lifespan can be seen as a reflection of the pre-flood world, where the effects of sin had not yet fully corrupted creation. It also serves to emphasize the generational link between Adam and subsequent patriarchs, underscoring the continuity of God's plan through human history.

and then he died
The phrase "and then he died" is a stark reminder of the consequence of sin entering the world. The Hebrew word "mût" for "died" signifies the physical death that became a reality for humanity after the fall. This phrase marks the fulfillment of God's warning in Genesis 2:17, where He told Adam that eating from the tree of the knowledge of good and evil would result in death. Adam's death is a sobering reminder of the brokenness introduced by sin, yet it also points forward to the hope of redemption and eternal life through Jesus Christ, who conquers death.

Persons / Places / Events
1. Adam
The first man created by God, as described in Genesis. He lived for 930 years, which signifies the longevity of early human life as recorded in the Bible. Adam's life and death mark the beginning of human history and the reality of mortality introduced by sin.

2. Eden
Although not directly mentioned in this verse, the Garden of Eden is significant as the original dwelling place of Adam and Eve. It represents the initial state of perfection and communion with God before the fall.

3. Death
The event of Adam's death is significant as it fulfills God's warning in Genesis 2:17 that eating from the tree of the knowledge of good and evil would result in death. It underscores the consequence of sin and the introduction of mortality into human experience.
Teaching Points
The Reality of Mortality
Adam's death serves as a reminder of the reality of mortality for all humanity. It encourages believers to live with an eternal perspective, recognizing the brevity of life.

The Consequence of Sin
Adam's lifespan and eventual death illustrate the serious consequences of sin. This should lead believers to a deeper understanding of the need for repentance and reliance on God's grace.

Hope in Christ
While Adam's account ends in death, the New Testament offers hope through Jesus Christ, who conquers death. Believers are encouraged to find their hope and assurance in the resurrection and eternal life promised through Christ.

Legacy and Influence
Adam's long life suggests the potential for significant influence and legacy. Believers are challenged to consider the impact of their lives and the legacy they will leave for future generations.
Bible Study Questions
1. How does the reality of Adam's death in Genesis 5:5 affect your understanding of the consequences of sin in your own life?

2. In what ways does the introduction of death in Genesis 5:5 connect with the hope offered in 1 Corinthians 15:22?

3. How can the concept of mortality, as seen in Adam's life, influence the way you prioritize your daily activities and long-term goals?

4. What lessons can we learn from Adam's life about the importance of obedience to God's commands?

5. How does the contrast between Adam and Christ in Romans 5:12-14 encourage you in your faith journey?
Connections to Other Scriptures
Genesis 2:17
This verse provides the context for the introduction of death as a consequence of sin. It highlights the direct link between Adam's disobedience and the eventual reality of death.

Romans 5:12-14
These verses discuss how sin entered the world through one man, Adam, and death through sin, affecting all humanity. This connection emphasizes the theological understanding of original sin and its impact on human nature.

1 Corinthians 15:22
This verse contrasts Adam with Christ, noting that in Adam all die, but in Christ, all will be made alive. It offers hope and redemption through Jesus, the second Adam.
Adam DiesH. Bonar, D. D.Genesis 5:5
And He DiedGenesis 5:5
Preparation for DeathA. Monod, D. D.Genesis 5:5
The Dissolution of Past Ages a Memento for PosterityJ. Spencer.Genesis 5:5
The Life and Death of AdamSketches of SermonsGenesis 5:5
Distinguished MenJ. S. Exell, M. A.Genesis 5:1-32
God's Way of Writing HistoryH. Bonar, D. D.Genesis 5:1-32
LessonsG. Hughes, B. D.Genesis 5:1-32
Lessons from the Longevity of the AntediluviansChristian AgeGenesis 5:1-32
Long Life and Death of the PatriarchsBishop Babington.Genesis 5:1-32
NobodyismJ. Parker, D. D.Genesis 5:1-32
Ten Biographies in One ChapterH. Bonar, D. D.Genesis 5:1-32
The Apostate and the Godly SeedsR. S. Candlish, D. D.Genesis 5:1-32
The Divine Image in Man HiddenGenesis 5:1-32
The GenealogyA. Fuller.Genesis 5:1-32
The Original Vitality of MenC. Geikie, D. D.Genesis 5:1-32
ThoughtsHomilistGenesis 5:1-32
People
Adam, Cainan, Enoch, Enos, Enosh, Ham, Japheth, Jared, Kenan, Lamech, Mahalaleel, Methuselah, Noah, Seth, Shem
Places
Tigris-Euphrates Region
Topics
Adam, Adam's, Died, Dieth, Hundred, Nine, Thirty, Thus
Dictionary of Bible Themes
Genesis 5:5

     5204   age
     5726   old age, attainment

Genesis 5:1-5

     5081   Adam, life of

Genesis 5:3-32

     1655   hundreds and thousands
     4016   life, human

Library
With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

The Neo-Kohlbruggians.
"And Adam lived a hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth."--Gen. v. 3. Many are the efforts made to alter the meaning of the word, "Let Us make man in Our image and after Our likeness," (Gen. i. 26) by a different translation; especially by making it to read "in" instead of "after" our likeness. This new reading is Dr. Böhl's main support. With this translation his system stands or falls. According to him, man is not the bearer
Abraham Kuyper—The Work of the Holy Spirit

Walking with God. Gen 5:24
Walking with GOD. Gen 5:24 O! for a closer walk with God, A calm and heav'nly frame; A light to shine upon the road That leads me to the Lamb! Where is the blessedness I knew When first I saw the LORD? Where is the soul-refreshing view Of JESUS, and his word? What peaceful hours I once enjoyed! How sweet their memory still! But they have left an aching void, The world can never fill. Return, O holy Dove, return, Sweet messenger of rest; I hate the sins that made thee mourn, And drove thee from
John Newton—Olney Hymns

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle,
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2
Lewis Bayly—The Practice of Piety

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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