Gen 4:17-5:32 | TNotes | STEP | Summary for Gen 4:17-5:32: 4:17–5:32 These back-to-back genealogies do more than list names for the record. They contrast the ways that human culture spread, some in rebellion against God (Cain, 4:17-24 ) and some in obedience to God (Seth, 4:25–5:32 ). In Genesis, the history of the rejected branch is generally explained before carrying forward the line that led to Israel. Two points of contrast are especially worth noting: (1) Lamech, the seventh from Adam through the lineage of Cain, is the main focus of the first genealogy. Like his ancestor, Lamech took human life and had to live in constant fear of death as a consequence (4:23-24 ). By contrast, Enoch, the seventh from Adam through the lineage of Seth (see 4:25–5:32 ), lived in a way that pleased God and avoided death altogether (5:24 ). (2) Advances in human culture and technology came through Cain’s line (the first city, livestock, shelter, metallurgy, music), but the effects of sin still dominated. No technological advances are mentioned in Seth’s line; instead, people began “to worship the Lord ” (4:26 ) and to find “favor with the Lord ” (see 6:8 ). 4:17 Cain’s wife was probably one of his sisters (5:4 ). Cain’s marriage to his sister would not have caused genetic problems so early in the development of the human gene pool. • Cain was condemned to be a wanderer. Perhaps he founded a city in rebellion against that verdict, seeking to defend himself by enclosing it in walls. Naming it after his son reflects a tendency among those who rebel against God to idolize humanity and its achievements.

Summary for Gen 4:17-5:32: 4:17–5:32 ^a These back-to-back genealogies do more than list names for the record. They contrast the ways that human culture spread, some in rebellion against God (Cain, 4:17-24 ^b) and some in obedience to God (Seth, 4:25–5:32 ^c). In Genesis, the history of the rejected branch is generally explained before carrying forward the line that led to Israel. Two points of contrast are especially worth noting: (1) Lamech, the seventh from Adam through the lineage of Cain, is the main focus of the first genealogy. Like his ancestor, Lamech took human life and had to live in constant fear of death as a consequence (4:23-24 ^d). By contrast, Enoch, the seventh from Adam through the lineage of Seth (see 4:25–5:32 ^e), lived in a way that pleased God and avoided death altogether (5:24 ^f). (2) Advances in human culture and technology came through Cain’s line (the first city, livestock, shelter, metallurgy, music), but the effects of sin still dominated. No technological advances are mentioned in Seth’s line; instead, people began “to worship the Lord” (4:26 ^g) and to find “favor with the Lord” (see 6:8 ^h). 4:17 ⁱ Cain’s wife was probably one of his sisters (5:4 ^j). Cain’s marriage to his sister would not have caused genetic problems so early in the development of the human gene pool.

• Cain was condemned to be a wanderer. Perhaps he founded a city in rebellion against that verdict, seeking to defend himself by enclosing it in walls. Naming it after his son reflects a tendency among those who rebel against God to idolize humanity and its achievements.
4:18 ^k the father of: Or the ancestor of, and so throughout the verse. Hebrew genealogies do not necessarily list every single generation.
4:19 ^l Marrying two women was contrary to God’s ideal pattern for marriage (2:24 ^m) and might be another manifestation of the arrogance and rebellion of Cain’s descendants.
Summary for Gen 4:20-22: 4:20-22 ⁿ Technological advancement masks increasing self-assertion and distance from God (see study note on 4:17–5:32).
Summary for Gen 4:23-24: 4:23-24 ^o Lamech’s chilling taunt shows the further escalation of sin’s effects on humanity. Cain’s line had reached a crescendo of violence with Lamech’s contempt for life. In his arrogance, he put his deed into poetic verse.

• punished seventy-seven times! God warned that anyone who tried to kill Cain would experience the full weight of justice (4:15 ^p). Lamech’s declaration that anyone who harmed him would receive an even more severe penalty is a claim to be accountable to no one, including God.
Summary for Gen 4:25-26: 4:25–5:32 ^q The story returns to Adam and follows the line of Seth, whose lineage led to Abraham and the Israelite nation. 4:25 ^r another son in place of Abel: Cain (4:8-16 ^s) and Lamech (4:19-24 ^t) illustrate sin’s consequences; the birth of Seth brought renewed hope. See also study note on 5:1-2.
4:26 ^u Enosh means “humankind.” In the Old Testament, the term is often used in poetic texts that emphasize human mortality, frailty, and weakness (e.g., Ps 144:3 ^v, “mere mortals”). Enosh was born at the time when people began to worship the Lord by name (literally call on the name of the Lord). In Genesis, that meant calling on the name of the Lord through sacrifice and prayer (similar Hebrew terminology is found in Gen 12:8 ^w; 13:4 ^x; 21:33 ^y; 26:25 ^z).

‏ Genesis 5

Summary for Gen 5:1-32: 5:1-32 ^aa The genealogies of Genesis go beyond simply recording history. By selective information and by structure, they communicate spiritual truth. The genealogies highlight God’s blessing, authenticate the family heritage of important individuals, and hold the Genesis narrative together by showing familial continuity. Adam’s genealogy through Seth traces ten generations to Noah (see 1 Chr 1:1-4 ^ab; Luke 3:36-38 ^ac), with the flood intervening before another ten generations from Noah to Abram. The number ten indicates completeness (ten plagues, Exod 7:8–11:10 ^ad; Ten Commandments, Exod 20:2-17 ^ae). Noah closed history before the flood, and Abram inaugurated a new era.
Summary for Gen 5:1-2: 5:1-2 ^af This is the prologue to the second account in Genesis (5:1–6:8 ^ag; see study note on 2:4); it connects God’s purpose in creation with Seth’s line rather than Cain’s (4:17-24 ^ah). 5:1 ^ai written account: Although the previous account (2:4–4:26 ^aj) focused on Adam, Eve, and their first children, it was technically “the account of the . . . heavens and the earth.” Genesis 5:1-32 ^ak is a more typical genealogy.

• like himself: See 1:26 ^al and study note.
5:2 ^am male and female ... “human” (Hebrew ’adam): See 1:27 ^an and study note.

• blessed them: See 1:28 ^ao and study note.
5:3 ^ap just like him—in his very image: The image and likeness of God (see note on 1:26 ^aq) is preserved in human beings despite sin. Adam’s sinful nature was also carried forward (Rom 5:12-14 ^ar).
5:5 ^as he died: Death indeed came to Adam (see 2:17 ^at; 3:18-19 ^au) and his descendants (see Rom 5:12-14 ^av). Cain’s violence is omitted (see Gen 4:8 ^aw, 15 ^ax, 23-24 ^ay) and key figures in Seth’s line live in hope (5:29 ^az).
5:6 ^ba the father of: Or the ancestor of; Hebrew genealogies do not necessarily list every single generation.
5:22 ^bb Enoch lived in close fellowship with God (literally Enoch walked with God; also in 5:24 ^bc): Enoch’s position as seventh from Adam in the genealogy strikes a contrast with Lamech, the seventh from Adam in the line of Cain (see study note on 4:17–5:32).
5:24 ^bd Unlike all other sons of Adam, Enoch did not succumb to death; rather, he disappeared, because God took him (cp. 2 Kgs 2:9-12 ^be; see also Heb 11:5 ^bf).
5:27 ^bg 969 years: This statement and the numbers given in 5:25 ^bh, 28 ^bi and 7:6 ^bj mean that Methuselah died in the year of the flood.
Summary for Gen 5:28-29: 5:28-29 ^bk As with Enoch (5:21-24 ^bl), the normal genealogical formula is interrupted to highlight important theological information about Noah. Noah sounds like Hebrew nakham, “relief” or “comfort,” and nuakh, “rest.” As the first person born after Adam’s death (see study note on 5:5), Noah prompted his father Lamech to hope that the curse brought on by Adam’s sin (3:17 ^bm) might be lifted. See 8:21 ^bn; 2 Cor 1:3-7 ^bo; 2 Thes 2:16-17 ^bp.