创世纪 · WEB
创世纪
5
圣经经文合成语音（AI）
WEB-C 中没有创世纪，本章改用 WEB (World English Bible (Protestant canon)) 显示。
This is the book of the generations of Adam. In the day that God created man, he made him in God’s likeness. 另见: 厄弗所书 4:24哥罗森书 3:10创世纪 1:26-27He created them male and female, and blessed them. On the day they were created, he named them Adam. 另见: 玛窦福音 19:4马尔谷福音 10:6创世纪 2:23Adam lived one hundred thirty years, and became the father of a son in his own likeness, after his image, and named him Seth. 另见: 创世纪 4:25格林多前书 15:39约伯传 15:14-16The days of Adam after he became the father of Seth were eight hundred years, and he became the father of other sons and daughters. 另见: 编年纪上 1:1-3路加福音 3:36-38创世纪 5:30All the days that Adam lived were nine hundred thirty years, then he died. 另见: 创世纪 5:8创世纪 5:11创世纪 3:19Seth lived one hundred five years, then became the father of Enosh. 另见: 创世纪 4:26Seth lived after he became the father of Enosh eight hundred seven years, and became the father of other sons and daughters. All of the days of Seth were nine hundred twelve years, then he died. Enosh lived ninety years, and became the father of Kenan. 另见: 路加福音 3:37编年纪上 1:2Enosh lived after he became the father of Kenan eight hundred fifteen years, and became the father of other sons and daughters. All of the days of Enosh were nine hundred five years, then he died. Kenan lived seventy years, then became the father of Mahalalel. 另见: 路加福音 3:37Kenan lived after he became the father of Mahalalel eight hundred forty years, and became the father of other sons and daughters and all of the days of Kenan were nine hundred ten years, then he died. Mahalalel lived sixty-five years, then became the father of Jared. 另见: 编年纪上 1:2Mahalalel lived after he became the father of Jared eight hundred thirty years, and became the father of other sons and daughters. All of the days of Mahalalel were eight hundred ninety-five years, then he died. Jared lived one hundred sixty-two years, then became the father of Enoch. 另见: 犹达书 1:14-15编年纪上 1:3创世纪 4:17Jared lived after he became the father of Enoch eight hundred years, and became the father of other sons and daughters. All of the days of Jared were nine hundred sixty-two years, then he died. Enoch lived sixty-five years, then became the father of Methuselah. 另见: 路加福音 3:37After Methuselah’s birth, Enoch walked with God for three hundred years, and became the father of more sons and daughters. 另见: 得撒洛尼前书 2:12创世纪 17:1创世纪 6:9All the days of Enoch were three hundred sixty-five years. Enoch walked with God, and he was not found, for God took him. 另见: 希伯来书 11:5-6若望一书 1:7创世纪 5:22Methuselah lived one hundred eighty-seven years, then became the father of Lamech. 另见: 创世纪 4:18Methuselah lived after he became the father of Lamech seven hundred eighty-two years, and became the father of other sons and daughters. All the days of Methuselah were nine hundred sixty-nine years, then he died. Lamech lived one hundred eighty-two years, then became the father of a son. He named him Noah, saying, “This one will comfort us in our work and in the toil of our hands, caused by the ground which the LORD has cursed.” 另见: 玛窦福音 24:37希伯来书 11:7伯多禄后书 2:5Lamech lived after he became the father of Noah five hundred ninety-five years, and became the father of other sons and daughters. All the days of Lamech were seven hundred seventy-seven years, then he died. Noah was five hundred years old, then Noah became the father of Shem, Ham, and Japheth. 另见: 创世纪 6:10创世纪 10:21编年纪上 1:4-28
另见: 交叉引用来自 OpenBible.info（CC BY），部分源自 Treasury of Scripture Knowledge（公有领域）。
反思
此经文暂无经审阅的反思。
注释 · Haydock（1859，公有领域）5 条注释
注释为英文 George Leo Haydock 神父的 19 世纪天主教注释，按原版呈现。
这些注释保留了其时代的论争：有些对犹太民族或其他基督徒措辞严厉。今天教会的训导并非如此：不可把基督之死归咎于犹太民族（《教会对非基督宗教态度宣言》4；《天主教教理》597–598），其他团体的基督徒是我们在主内的弟兄姊妹（《大公主义法令》3）。 基督徒合一
创世纪 5:2
Ver. 2. Adam: the common name of mankind, made to the likeness of God. H.
↑ 2创世纪 5:5
这条19世纪的注释使用了论争性的语言；请参照本栏顶部的说明阅读。
Ver. 5. He died. Ecclus. xiv. 12. says very justly, the covenant of this world is, he shall surely die. God prolonged the lives of the patriarchs to a more advanced age, that the world might be sooner filled. Their constitution was then more excellent, the fruits of the earth more nourishing, &c. But the sole satisfactory reason for their living almost a thousand years, while we can hardly arrive at 70, is, because so it pleased God, in whose hands are all our lots. There is a great difference in the number of years assigned by the Hebrew and Vulgate, from that which the Samaritan copy mentions; and the Sept. differs from both.
Whether the difference be real, or only apparent, we shall not pretend to determine. The Church has not decided which system of chronology is the most accurate. In the Martyrology, she adopts that of the Sept. and placed the birth of Christ in 5199, after Eusebius and Bede, though Riccioli calculates the Sept. at 5634 years. H. --- Adam died penitent, as we are assured by the Holy Ghost. Wis. x. 2.; and tradition affirms the same of Eve, insomuch that the heresy of the Encratites, who condemned our first parents to hell, was exploded with horror.
Epip. S. Aug. in hæres. T.
↑ 5创世纪 5:24
这条19世纪的注释使用了论争性的语言；请参照本栏顶部的说明阅读。
Ver. 24. Walked with God. Sept. "was pleasing to God," by continual recollection and watchfulness over himself. Thus he became perfect. --- Was seen no more; or, as S. Paul reads, after the Sept. he was not found. Heb. xi. 5. --- God took him alive to some place unknown, which is commonly supposed to be Paradise, conformably to Ecclus. xliv. 16. though in Greek we do not read Paradise. Henoch pleased God, and was translated [ into Paradise, ] that he may give repentance to the nations. To him, that of Wisdom iv. 10. may be applied: He...was beloved, and living among sinners, he was translated. He will come again, when the charity of many of his children, (for we all spring from him) shall have grown cold; and shall at last suffer death for opposing Antichrist. Apoc. xi.
H. --- "Though it be not an article of faith, whether Henoch be now in that Paradise, from which Adam and Eve were driven, or in some other delightful place; yet the holy Scriptures affirm, that God translated him alive, that he might not experience death," S. Chrys. hom. 21. with whom the other fathers agree, cited in the Douay Bible; so that it is a matter of surprise, how any Protestant can call it in question. He is the other witness, who will come with Elias, before the great day of the Lord, to perform the same office to the nations, as the latter will to the Jews. Malac. iv. God preserves these two alive, perhaps to give us a striking proof how he could have treated Adam and his posterity, if they had not sinned; and also to confirm our hopes of immortality, when we shall have paid the debt of nature. W.
↑ 24创世纪 5:29
Ver. 29. Noe means consolation, or repose. After he had beheld the most dreadful catastrophe or disturbance that ever happened in the world, he settled mankind once more in the friendship of God, and merited a blessing both for himself and for the whole earth. He gave, likewise, comfort to all, by useful inventions in agriculture, and in the art of making wine. He saw an end of the distractions caused by the wicked sons of Cain, and became the restorer of a new world: in a word, he was the progenitor of the Messias, who is the King of Peace, and our only solid comfort. M. H.
↑ 29创世纪 5:31
Ver. 31. Old. It is wonderful if Noe had no children before this time; but he might have had many, whom the Scripture does not mention, either because they were dead before the deluge, or taking evil courses with the daughters of men, deserved to perish with them. Noe kept the three, who were born after God had foretold the deluge, with the greatest care, under his own eyes. S. Augustine (C. D. xv. 20.) thinks, however, that many of the Patriarchs had no children till they were pretty far advanced in years. As Sem was born when Noe was 502, and Cham was the youngest, Japheth must have been the first-born. Comp. C. x. 21., with C. ix. 24. There is no reason to suppose they were all born the same year. C.
↑ 31许可: Notes by Fr. George Leo Haydock (1774–1849), from the Douay-Rheims Bible with Haydock's commentary (first ed. Thomas Haydock, Manchester/Dublin, 1811–1814; New York: Edward Dunigan & Brother, 1859); New Testament notes compiled with Fr. Benedict Rayment. Public domain. Digital text: "The Haydock Bible", Internet Archive (archive.org/details/TheHaydockBible), uploaded 2011 under the Public Domain Mark. · 致谢与许可