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"Generations of Adam"[citation needed] is a genealogical concept recorded in Genesis 5:1 in the Hebrew Bible.[non-primary source needed] It is typically taken as the name of Adam's line of descent going through Seth.[citation needed] Another view equates the generations of Adam with material about a second line of descent starting with Cain in Genesis 4, while Genesis 5 is taken as the "generations of Noah".[citation needed]

Seth and Cain

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The Sethite line begins with Adam. [1] The Sethite line in Genesis 5 extends to Noah and his three sons.[2] The Cainite line in Genesis 4 runs to Naamah.[citation needed] The seventh generation Lamech descended from Cain is described as the father of Jabal and Jubal (from his first wife Adah) and Tubal-cain and Naamah (from his second wife, Zillah).(Genesis 4:17–22; Genesis 5; Genesis 4:17–22; Genesis 5:1–32).

Sethite Cainite
Seth Cain
Enosh Enoch
Cainan
Mahalaleel
Jared Irad
Enoch Mehujael
Methuselah Methusael
Lamech Lamech
Noah Naamah

The Sethite line also gives ages at fatherhood and at death.[citation needed] In the Masoretic text, ages at death range from 777 (Lamech) to 969 (Methuselah) (with Enoch being "taken by God" at age 365 Genesis 5:23–24), placing the text in the category of longevity narratives.[citation needed] The Septuagint and Samaritan Pentateuch differ somewhat in the ages given; in the Septuagint, the age at fatherhood is often 100 years later than that in the Masoretic text, extending the genealogy by several centuries.[citation needed]

The 2nd-century BC Book of Jubilees, regarded as non-canonical except by the Ethiopian Orthodox Church and the Beta Israel,[citation needed] gives the wives' names for the Sethite line:[citation needed]

Husband Wife
Seth Azura
Enos Noam
Cainan Mualaleth
Mahalaleel Dinah
Jared Baraka
Enoch Edna
Methuselah Edna
Lamech Betenos
Noah Emzara

Comparisons

[edit]

Form critics consider the two lines as corruptions of one tradition. Both the similarities and the differences between lines are significant and do not admit simple explanation. Still, there is a general consensus that the Cainite list was from the Jahwist source, while the Sethite was added in from the Priestly source.[3][4][5][6]

The Sethite genealogy may also be connected to the Sumerian King List.[3][4][5][7] Evidence for this include the solar symbolism of the seventh figure on each list (the Sumerian king Enmeduranna sharing his name with the city where worship of the sun god was focused, Enoch living 365 years).[3] Like Enoch, Enmeduranna's advisor Utuabzu ascended to heaven.[7] Fritz Hommel further argued that Amelon was Enosh (both third in the list with names meaning "mankind"), that Ammenon was Cainan/Cain (both fourth and connected to craftsmanship), and so on; noting that the tenth in each line was a hero who survived a world flood. Still, this position is argued against due to linguistic incompatibilities in half the names.[4] Similarities between Irad and Eridu have also been pointed out.[8] Thomas Kelly Cheyne argued that the two genealogies may also be connected to a North Arabian genealogy, one reproducing the other. Cheyne claimed that Mahalalel was a corruption of Jerahmeel, and Methuselah was a corruption of Ishmael.[5] Cheyne's theories are now rejected, however.[9]

The following table displays the most common line of comparison between the Sethite and Cainite lines (which reverses much of the Cainite list),[3][5][6][10] as well as North Arabian genealogy (per Cheyne),[5] and the Sumerian king list.[7]

Sethite line[citation needed] Cainite line[citation needed] North Arabian (Chayne)[5] Sumerian kings[7]
1. Adam 1. Adam 1. Jerahmeel 1. Alulim of Eridu
2. Seth 8. [Seth] 2. Eshtaol 2. Alalgar of Eridu
3. Enosh 9. [Enoch] 3. Ishmael 3. Enmenluanna of Bad-tibira
4. Kenan 2. Cain 4. Kain 4. Enmengalanna of Bad-tibira
5. Mahalalel 5. Mehujael 5. Hanoch 5. Dumuzid the Shepherd of Bad-tibira
6. Jared 4. Irad 6. Arvad 6. Ensipazianna of Larak
7. Enoch 3. Enoch 7. Jerahmeel 7. Enmeduranna of Sippar
8. Methuselah 6. Methusael 8. Ishmael 8. Urbatutu of Shuruppak
9. Lamech 7. Lamech 9. Jerahmeel 9. [Illegible]
10. Noah 10. Naamah 10. Nahman 10. Ziusudra


Additional chronology

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Post-biblical Jewish chronicles, surviving primarily in Syriac and Geez, elaborate on the genealogies in Genesis.[citation needed]

See also

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References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Generations of Adam

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The Generations of Adam refer to the biblical outlined in Genesis 5 of the (), which traces the lineage from , the first human created by , through ten successive patriarchs to , emphasizing the transmission of life and piety in the pre- era. This account, introduced as "the book of the generations of Adam," details each patriarch's age at the birth of their named son, the years they lived afterward, and their total lifespan, portraying a period of extraordinary longevity before the biblical . The serves as a key narrative bridge in the , contrasting with the Cainite line in chapter 4 and highlighting the righteous Sethite descent that preserves humanity through the cataclysm. The sequence begins with , who lived 930 years and fathered at age 130, followed by (912 years total, son Enosh at 105), Enosh (905 years, son at 90), (910 years, son at 70), (895 years, son at 65), (962 years, son at 162), (365 years, son at 65, notable for "walking with " and being taken without death), (969 years, the longest recorded lifespan, son Lamech at 187), Lamech (777 years, son at 182), and concludes with (950 years, father of , , and ). These figures underscore themes of divine blessing, human mortality, and generational continuity, with the formulaic repetition—"and he died"—reinforcing the inevitability of death except for . The genealogy's structure, comprising exactly ten generations, mirrors ancient Near Eastern patterns and may symbolize completeness or divine order in biblical chronology. Scholarly analysis views this genealogy as both historical and theological, rooted in the tradition, though debates persist on the lifespans' literality versus symbolism. Some interpretations suggest the ages employ numerological elements, such as multiples of base-60 or "" like 7 and 10, to convey theological truths about human vitality and decline rather than precise chronology, aligning with broader ancient Mesopotamian influences like the . Others defend the numbers as reflective of real events, arguing against imposed schematization and emphasizing textual integrity across variants like the . Overall, the Generations of Adam form a foundational element in understandings of human origins, sin's consequences, and God's covenantal faithfulness.

Biblical Genealogy

Line of Seth

The line of Seth represents the primary genealogical descent from to in the , tracing ten generations through successive patriarchs who are portrayed as carrying forward the human lineage after the murder of Abel. This lineage begins with , whom bore as a replacement for Abel, declaring, "God has appointed for me another offspring instead of Abel, for killed him" (Genesis 4:25, ). It establishes the "godly" or preserved line that culminates in , the righteous ancestor of post-flood humanity, in contrast to the line of . The is detailed in Genesis 5:1-32, following a repetitive formula for each : "[Name] lived [X] years and fathered [son]. [Name] lived after he fathered [son] [Y] years and had other sons and daughters. Thus all the days of [Name] were [Z] years, and he died." This structure underscores the continuity of generations, the proliferation of families through additional offspring, and the universality of mortality prior to the flood, with each figure except (who "walked with " and was taken) explicitly noted as dying. The sequence of ten generations proceeds as follows:
GenerationPatriarchAge at Fathering Key SonKey Son
1130
2105Enosh
3Enosh90
470
565
6162
765
8187Lamech
9Lamech182
10500Shem, , and
Notable overlaps exist with the line of Cain, such as shared names like and Lamech, suggesting possible cultural or familial interconnections in the world.

Line of Cain

The genealogy of , the firstborn son of , forms a secondary lineage in the , distinct from the primary Sethite line that leads to . Following Cain's murder of his brother Abel out of jealousy over divine favor (Genesis 4:8), cursed him to a life of wandering and exile from the fertile ground, placing a protective mark on him to prevent vengeance by others (Genesis 4:11-15). In response, Cain settled in the , east of Eden, where he established the first city, naming it after his son (Genesis 4:16-17). This line, spanning seven generations, is depicted as originating cultural and technological advancements amid a backdrop of moral ambiguity, though it receives no further mention in the biblical narrative after the . The descendants of Cain are outlined in Genesis 4:17-18 as follows: Cain fathered Enoch, whose birth age is not specified; Enoch fathered Irad; Irad fathered Mehujael; Mehujael fathered Methusael; and Methusael fathered Lamech. Lamech, the seventh generation, took two wives, Adah and Zillah, and fathered sons Jabal, Jubal, and Tubal-cain, as well as a daughter named Naamah (Genesis 4:19-22). These offspring are credited with pioneering innovations: Jabal as the ancestor of those who dwell in tents and raise livestock; Jubal as the father of musicians playing the lyre and pipe; and Tubal-cain as a forger of bronze and iron tools. Such developments suggest early urbanization and craftsmanship associated with Cain's progeny, building on Cain's own city-founding act. A notable feature in Lamech's household is his poetic boast, recited to his wives, in which he claims to have killed a man for wounding him and a young man for striking him, invoking a seventy-sevenfold vengeance greater than God's protection over (Genesis 4:23-24). This "Song of Lamech" underscores themes of escalating violence within the line. The concludes abruptly with the mention of Naamah, after which the narrative shifts to the birth of and his descendants (Genesis 4:25-26), implying the Cainite line's termination in the without survivors noted in the text. Some names in this lineage, such as and Lamech, overlap with those in the Sethite , possibly indicating shared cultural nomenclature rather than direct equivalence.

Chronological Details

Lifespans and Ages

The lifespans of the in the line of are detailed in Genesis 5 of the , providing the foundational ages for understanding pre-flood . These accounts specify the age of each at the birth of the named successor, the subsequent years lived, and the total lifespan, emphasizing a pattern of extended vitality in the early generations. The total lifespan for each patriarch is calculated as the sum of the age at the birth of the successor plus the years lived thereafter, a formula consistently applied across the genealogy. This structure not only records individual durations but also facilitates chronological linkages between generations. The following table summarizes the key metrics for the ten patriarchs:
PatriarchAge at Son's BirthYears AfterTotal Lifespan
Adam130 (Seth)800930
Seth105 (Enosh)807912
Enosh90 (Kenan)815905
Kenan70 (Mahalalel)840910
Mahalalel65 (Jared)830895
Jared162 (Enoch)800962
Enoch65 (Methuselah)300365
Methuselah187 (Lamech)782969
Lamech182 (Noah)595777
Noah500 (Shem, Ham, Japheth)450950
These figures are drawn directly from the Masoretic Text. Two unique aspects distinguish certain patriarchs. Enoch, unlike the others, did not experience death; Genesis states that he "walked with God, and he was not, for God took him," implying a translation to heaven after 365 years. Methuselah holds the record for the longest lifespan at 969 years, and calculations from the genealogy place his death in the same year as the onset of the flood in 1656 AM (Anno Mundi), aligning his passing with the divine judgment event described in Genesis 7:11.

Generational Timeline

The generational timeline of the Sethite line from to is derived by cumulatively adding the ages at which each patriarch fathered the subsequent named son, as detailed in Genesis 5 of the . This method yields the year of each birth relative to creation (year 0, marking 's creation). The sequence culminates in 's birth after 1,056 years, calculated as follows: at 130 years for , plus at 105 for Enosh (cumulative 235), Enosh at 90 for (325), at 70 for (395), at 65 for (460), at 162 for (622), at 65 for (687), at 187 for Lamech (874), and Lamech at 182 for (1,056).
PatriarchAge at Fathering Named SonCumulative Year of Birth
130 (Adam)130
Enosh105 ()235
90 (Enosh)325
70 ()395
65 ()460
162 ()622
65 ()687
Lamech187 ()874
182 (Lamech)1,056
The Great Flood is dated to Noah's 600th year (Genesis 5:32; 7:6), occurring 1,656 years after creation and marking the end of the period in this . The extended lifespans in this lineage create substantial temporal overlaps among generations, facilitating direct transmission of knowledge across centuries; for example, Adam's 930-year lifespan overlapped with eight subsequent generations, from through Lamech. While the Masoretic Text establishes this 1,656-year framework to the Flood, textual variants like the Septuagint introduce adjustments to certain ages, extending the overall chronology.

Textual Variations

Masoretic Text

The constitutes the standard Hebrew version of the , serving as the foundational source for the genealogy of Adam's descendants detailed in Genesis 5, which forms the basis for most contemporary translations of the . This textual tradition records the lineage from Adam through ten generations to , yielding a total chronology of 1,656 years from the creation of Adam to the onset of the . The precise ages and generational overlaps in this account underscore a compressed timeline compared to other ancient variants, reflecting the ' commitment to fidelity in transmission. The transmission of the involved meticulous scholarly efforts by the , a group of Jewish scribes and scholars active primarily between the 7th and 10th centuries CE, who systematized the previously unvocalized consonantal Hebrew script by introducing vowel points (), cantillation marks, and extensive marginal annotations known as masorah. These additions aimed to preserve exact pronunciation, prevent interpretive errors, and ensure uniformity across copies, drawing on earlier proto-Masoretic traditions that likely dated back to the Second Temple period. The , completed around 1008 CE in and now housed in the , stands as the oldest complete extant manuscript of the , embodying this standardized form and influencing editions like the . Central to the Masoretic rendering of Genesis 5 is its unbroken structure, presenting a seamless chain of direct father-son relationships without indications of intervening generations or omissions, as seen in the formulaic phrasing "X lived Y years and begat Z" repeated for each patriarch. This emphasis on literal, immediate descent reinforces the text's role as a chronological anchor in Jewish tradition, distinguishing it from interpretive expansions in later sources. In comparison to the Septuagint, the Masoretic Text records earlier ages at fatherhood for most patriarchs, resulting in the 1,656-year span to the Flood.

Septuagint and Samaritan Pentateuch

The , the ancient Greek translation of the , presents notable variations in the ages of the patriarchs in Genesis 5 compared to the , generally extending the pre-fatherhood ages by approximately 100 years for most figures from through . For instance, is recorded as fathering at 230 years old, rather than 130, contributing to a significantly longer chronology from creation to the totaling around 2,262 years. These differences appear consistently across major , though some recensions vary slightly, such as in Enoch's timeline where he fathers at 165 years and then lives 200 additional years in communion with before being taken, totaling 365 years. In contrast, the Samaritan Pentateuch, a Hebrew textual tradition preserved by community, adjusts the ages in Genesis 5 to yield a shorter pre- period of approximately 1,307 years, achieved through reductions in the lifespans and begetting ages of several patriarchs, particularly in the later generations. For the post-Flood genealogy in Genesis 11, the Samaritan version omits the figure of between Arphaxad and Shelah, streamlining the lineage and further contracting the overall timeline from the Flood to Abraham to about 942 years. These textual variants have profound implications for biblical chronology, as the Septuagint's extended timeline influenced early Christian historians, including of Caesarea, who adopted its figures—such as 2,242 years from to the —in constructing a unified world history that aligned Hebrew scriptures with Greco-Roman records. The Samaritan adjustments, meanwhile, reflect an effort to harmonize the and postdiluvian eras, resulting in a total from to Abraham of roughly 2,249 years. Unlike the Masoretic Text's more concise 1,656 years to the , these traditions highlight the fluidity of numerical transmission in ancient manuscripts, affecting interpretations of the duration between key events like creation and the deluge.

Comparative Traditions

Book of Jubilees

The , a pseudepigraphal work attributed to the Second Temple period, retells the biblical narrative from creation to through revelations given by an angel of the presence to on . Composed in Hebrew around 160–150 BCE by a Jewish author of priestly background, likely associated with Essene or Hasidic circles, it structures history into "jubilees" of 49 years each to emphasize a covenantal timeline aligned with cycles. The text promotes a 364-day , divided into four quarters of 91 days, with the year beginning on a Wednesday to ensure Sabbaths fall consistently on the same weekday. In its account of the Adamic generations, Jubilees expands Genesis 5 by integrating calendrical precision and additional narrative details while retaining the core names and sequence from to . Adam's 930-year lifespan is divided into distinct periods: he resides in Eden for seven years (1–7 A.M.), is expelled in the eighth year after the fall, remains childless until the end of the first (approximately 49 years, though is born in years 64–70 A.M.), and fathers at age 130 A.M. following a period of mourning for Abel. The text adds daughters like Awan (born 78–84 A.M.) and Azura (134–140 A.M.), and notes events such as 's city-building in 197 A.M. and the descent of the Watchers (angels) during Jared's lifetime (461 A.M.), who initially instruct humanity in righteous knowledge before corrupting it. Further expansions include Enoch's role as the first to record heavenly laws, including the order of months, Sabbaths, and , after being shown visions of cosmic history spanning six (years 582–588 A.M.); he is then taken alive to Eden at age 365. While (born 395 A.M.) is listed without explicit teaching duties, the era around his generation (ninth ) highlights the transmission of knowledge amid emerging human divisions. The culminates in the at 1,307 years after creation (Noah's 600th year), aligning closely with Pentateuch rather than the Masoretic Text's longer span.

Ancient Near Eastern Parallels

The generations of Adam in Genesis 5 exhibit notable structural and thematic parallels to the section of the , an ancient Mesopotamian document compiling royal successions that divides history into pre- and post- eras. Both texts feature a sequence of 8 to 10 rulers before a cataclysmic , emphasizing extraordinary as a motif of primordial antiquity; for instance, the Sumerian list attributes reigns such as 28,800 years to , the first king of Eridug, and 36,000 years to Alaljar, contrasting with but echoing the biblical patriarchs' lifespans exceeding 900 years, like Methuselah's 969 years. Scholars interpret these similarities as evidence of shared cultural traditions, with the biblical possibly adapting Mesopotamian king-list formats to trace human lineage from creation rather than political rule. Further parallels appear in the Atrahasis Epic and the , Akkadian texts that describe pre-flood human societies and a deluge survivor akin to . The Atrahasis Epic outlines a tripartite narrative—creation of humanity, overpopulation leading to divine discontent, and a —mirroring Genesis 1–9's progression from Adam's line to Noah's preservation, where human proliferation prompts divine intervention. In the Epic, the flood hero (also known as in Sumerian traditions) receives divine warning to build a , survives with his family and animals, and offers post-flood sacrifice, directly paralleling Noah's role as the tenth-generation flood survivor in the Adamic line. These epics portray pre-flood eras with successive human generations under divine oversight, akin to the biblical motif of patriarchal descent culminating in catastrophe. Scholarly consensus attributes these affinities to Hebrew adaptation of Babylonian mythological elements during the 6th-century BCE exile in , when Judean scribes encountered Mesopotamian literature and reframed it within a monotheistic framework. Proposed etymological links include resemblances between biblical and the Sumerian sage-king Enmeduranki, both figures associated with divine wisdom and longevity, suggesting selective borrowing to emphasize theological continuity over royal ideology. This cultural exchange likely transformed polytheistic flood lore into a narrative affirming Yahweh's sovereignty, as seen in the biblical flood's ethical undertones absent in Mesopotamian counterparts.

Interpretations

Theological Significance

The generations listed in Genesis 5 emphasize the preservation of a godly lineage through , presented as a divinely appointed replacement for the murdered Abel, in deliberate contrast to Cain's descendants whose achievements in Genesis 4 reflect cultural progress marred by escalating violence and moral detachment from . This Sethite line, beginning with the invocation of the Lord's name in the post-fall world, symbolizes the continuity of faithfulness amid human sinfulness, tracing an unbroken chain from to that safeguards the promise of redemption. The recurring formula of each patriarch fathering a son "in his own likeness, after his image" echoes the creation of humanity in God's image, underscoring themes of inherited divine potential despite the encroaching shadow of mortality. Central to the genealogy's theological weight is the universal imposition of as the curse's consequence, methodically detailed for each figure with the somber refrain "and he died," affirming the finality of mortality introduced in Eden. stands as the sole exception, whose intimate "walk with God" for 300 years culminates in his translation without , prefiguring eschatological hope and divine favor for the righteous. This anomaly is amplified in as an exemplar of , where 's removal serves to encourage believers facing by demonstrating God's power over . The progression culminates in , named by his father Lamech in anticipation of relief from the ground's curse, thereby foreshadowing 's pivotal role in humanity's preservation and the renewal of creation post-flood. Jewish midrashic traditions enrich these figures with interpretive depth, portraying Enoch as a or who ascended to heavenly realms to study celestial knowledge, such as calendars and divine secrets, during his extended communion with , thus exemplifying the potential for human elevation through . This anchors the narrative of covenantal history, linking Adam's progeny to the patriarchs and illustrating God's unwavering commitment to a faithful remnant amid generational fidelity and failure. In , the Sethite generations find typological fulfillment in the Lukan genealogy, which reverses the order to trace from —"the "—portraying Christ as the obedient second whose lineage restores humanity's broken relationship with the divine. Early like Augustine interpreted the account as a dual narrative of two cities emerging from —the earthly (Cain's) and heavenly (Seth's)—with a progressive decline in piety through intermarriage and corruption, culminating in the flood's purification that spares Noah's family as a type of the Church's . Some theological interpretations explore hidden numerological or symbolic meanings in the genealogy of Genesis 5, particularly through the etymological meanings of the patriarchs' names, which are sometimes arranged to form a coherent sentence interpreted as a prophetic message about redemption. Proposed English translations include: Adam ("Man"), Seth ("Appointed"), Enosh ("Mortal"), Kenan ("Sorrow"), Mahalalel ("The Blessed God"), Jared ("Shall come down"), Enoch ("Teaching"), Methuselah ("His death shall bring"), Lamech ("The despairing"), and Noah ("Rest" or "Comfort"). When combined, these yield: "Man [is] appointed mortal sorrow; [but] the Blessed God shall come down teaching [that] His death shall bring [to] the despairing rest." This reading is popular in Christian apologetics as suggesting a hidden gospel narrative within the genealogy. However, the exact etymologies of several names, such as Kenan and Mahalalel, remain debated among linguists, and scholars question whether these patterns are intentional or coincidental.

Scholarly Perspectives

Scholars generally attribute the antediluvian genealogy in Genesis 5 to the Priestly source (P) as part of the Documentary Hypothesis, which posits the Pentateuch's composition from multiple intertwined traditions edited together. This source, dated to the 6th–5th centuries BCE during the Babylonian exile or Persian period, uses a repetitive formulaic structure—such as the recurring phrase "and he died"—to underscore themes of human mortality and divine order, contrasting with the more narrative-driven Yahwist (J) and Elohist (E) strands. The Priestly emphasis on genealogical lists served to reconstruct Israelite identity and priestly lineage in a post-exilic context, integrating earlier oral or written traditions into a cohesive theological framework. The of the Generations of Adam is largely dismissed by contemporary biblical scholars, who interpret the extended lifespans (e.g., Methuselah's 969 years) as symbolic honorifics denoting ancestral prestige or theological significance rather than literal . These ages align with ancient Near Eastern conventions where exaggerated honored forebears or symbolized closeness to the divine, but no archaeological exists for the depicted pre-flood , including advanced societies or global cataclysms matching the narrative's timeline. Instead, the functions as an etiological construct to bridge primeval myth and historical , reflecting redactional efforts to harmonize disparate traditions without empirical grounding. However, some recent scholarship, particularly from evangelical perspectives, continues to defend the of the and the integrity of the Masoretic , as seen in studies published between 2021 and 2025. Twenty-first-century scholarship has illuminated numerological underpinnings in the patriarchal ages, with analyses showing that the ages in Genesis 5 exhibit patterns based on the Mesopotamian system, with all 30 figures ending in 0, 2, 5, 7, or 9—divisible by 5 or adjusted by additions related to 7 (symbolizing completeness)—yielding a probability of about 1 in a billion if random, as detailed in Carol Hill's study. These elements suggest intentional schematic design for mnemonic and symbolic purposes rather than historical record-keeping. Influences from appear in the genealogy's mythic structuring, drawing on Canaanite motifs of divine-human intermediaries and cosmic order to frame human origins. Post-2000 research on roles, notably Jürg Hutzli's analysis, emphasizes the unnamed daughters mentioned alongside sons (e.g., Gen 5:4,7) and the gender-neutral phrasing of begetting (lacking explicit "son" until ), portraying the lineage as androgynous or self-reproducing until the , which critiques patrilineal exclusivity and highlights fluid identity in early Yahwistic tradition. Broader numerological claims, such as equidistant letter sequences in the Hebrew text revealing hidden words or phrases (known as Bible codes), have been proposed but remain highly controversial, with critics attributing them to statistical chance in large texts.

Latter-day Saint perspectives

Official publications of The Church of Jesus Christ of Latter-day Saints since 1995 consistently affirm a literal interpretation of the patriarchal ages in Genesis 5 and the Pearl of Great Price, including Adam's lifespan of 930 years as recorded in Genesis 5:5 and Moses 6:12. This is reflected in the Guide to the Scriptures, which states that Adam was 930 years old at his death. Such literal presentation appears in Ensign and Liahona magazine articles, including a 2014 article on Adam that lists his age at death as 930 years, Pearl of Great Price student manuals (such as editions from 2005 onward), and church timelines that list ages including Adam at 930 years and Seth at 912 years. In a 2022 worldwide devotional for young adults, President Russell M. Nelson referenced Adam's death at age 930 to illustrate an eternal perspective on age and identity. Articles from the BYU Religious Studies Center discuss variants in the Joseph Smith Translation of the Bible, noting an early manuscript revision (circa 1831–1832) that proposed changing Adam's total lifespan to 1,000 years, but affirm that the standard scriptural age in the published Pearl of Great Price remains 930 years. No official sources from The Church of Jesus Christ of Latter-day Saints since 1995 reinterpret these patriarchal ages as non-literal.

References

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  5. https://armstronginstitute.org/853-the-chronological-debate-from-adam-to-abraham-in-defense-of-the-masoretic-text
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  10. https://www.biblegateway.com/passage/?search=Genesis+5%3A27&version=ESV
  11. https://knowingscripture.com/articles/what-do-the-genealogies-of-genesis-5-and-11-teach-about-the-age-of-the-earth
  12. https://www.biblegateway.com/passage/?search=Genesis%205%3A32%3B7%3A6&version=ESV
  13. https://digitalcommons.cedarville.edu/cgi/viewcontent.cgi?article=1192&context=icc_proceedings
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  15. https://www.biblicalarchaeology.org/daily/biblical-topics/bible-versions-and-translations/errors-in-the-masoretes-original-hebrew-manuscripts-of-the-bible/
  16. https://tyndalehouse.com/2019/09/06/learn-the-secrets-of-the-leningrad-codex/
  17. https://answersingenesis.org/bible-timeline/genealogy/do-the-genesis-genealogies-contain-gaps/
  18. https://biblearchaeology.org/research/new-testament-era/4022-a-brief-history-of-the-septuagint
  19. https://danielstreett.com/2011/09/09/lxx-texts-of-note-1-enoch-walks-or-does-he/
  20. https://intertextual.bible/text/genesis-5.6-lxx-genesis-5.6
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  27. https://etcsl.orinst.ox.ac.uk/section2/tr211.htm
  28. https://www.journals.uchicago.edu/doi/pdf/10.2307/3209665
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  32. https://www.researchgate.net/publication/394799898_Babylonian-Inspired_Biblical_Features_and_the_Yahwistic_Exilic_History
  33. https://bible.org/seriespage/coming-grips-genealogies-genesis-51-32
  34. https://www.pastortheologians.com/articles/2017/12/7/jesus-as-descendant-of-adam-son-of-god-lukes-genealogy-as-an-introduction-to-the-wilderness-temptation
  35. https://www.newadvent.org/fathers/120115.htm
  36. https://www.khouse.org/personal_update/articles/2000/meanings-names-genesis-5
  37. https://theologetics.org/2015/11/06/the-hidden-verse-about-jesus-in-genesis-5/
  38. https://books.google.com/books/about/Who_Wrote_the_Bible.html?id=ZZgNAQAAMAAJ
  39. https://www.cs.tau.ac.il/~nachumd/papers/Exploring.pdf
  40. https://www.asa3.org/ASA/PSCF/2003/PSCF12-03Hill.pdf
  41. https://www.cambridge.org/core/books/cambridge-companion-to-genesis/genesis-and-its-ancient-literary-analogues/F607EDBC32A76CF35C60E947E4BF569A
  42. https://answersresearchjournal.org/bible/textual-superiority-masoretic-genesis/
  43. https://oxfordre.com/religion/display/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-90
  44. https://www.thetorah.com/article/adams-genderless-lineage-until-noah-the-first-son
  45. https://etheses.whiterose.ac.uk/id/eprint/25668/1/632807.pdf
  46. https://www.math.toronto.edu/drorbn/Codes/Nations/WRR2/index.html
  47. https://www.churchofjesuschrist.org/study/scriptures/gs/adam?lang=eng
  48. https://www.churchofjesuschrist.org/study/ensign/2014/01/adam?lang=eng
  49. https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-genesis-2-samuel/maps-and-charts?lang=eng
  50. https://www.churchofjesuschrist.org/study/broadcasts/worldwide-devotional-for-young-adults/2022/05/12nelson?lang=eng
  51. https://rsc.byu.edu/witness-restoration/ages-patriarchs-joseph-smith-translation
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