聖書注解書

この章は、創造から洪水に至るまでの世界最初の時代に関する現存する唯一の信頼できる歴史であり、（ヘブル語本文の真実性に従えば）1656年を含む。族長たちが、系図がノアに下るその子をもうける前の年齢によって容易に計算できる。これは使徒が「終わりのない系図」（テモテへの手紙第一 1:4）と呼ぶものの一つである。なぜなら、旧約律法の終わりであられたキリストは、旧約の系図の終わりでもあられたからである。系図はキリストに向かって目を向け、キリストにおいて集中した。ここに記録された系図は私たちの救い主の系図（ルカの福音書 3:36-38）に簡潔に組み込まれており、キリストが約束された「女の子孫」であることを示すのに大いに役立つ。ここには次の記述がある。一、アダムについて（創世記 5:1-5）。二、セツ（創世記 5:6-8）。三、エノシュ（創世記 5:9-11）。四、ケナン（創世記 5:12-14）。五、マハラレル（創世記 5:15-17）。六、エレデ（創世記 5:18-20）。七、エノク（創世記 5:21-24）。八、メトシェラ（創世記 5:25-27）。九、レメクとその子ノア（創世記 5:28-32）。すべての聖書は神の霊感によって与えられたものであり、益を与える。ただしすべてが同じように益を与えるわけではない。

A recapitulation of the account of the creation of man, Genesis 5:1, Genesis 5:2; and of the birth of Seth, Genesis 5:3. Genealogy of the ten antediluvian patriarchs, vv. 3-31. Enoch's extraordinary piety, Genesis 5:22; his translation to heaven without seeing death, Genesis 5:24. The birth of Noah, and the reason of his name, Genesis 5:29; his age at the birth of Japheth, Genesis 5:32.

Genesis gen 5:0 INTRODUCTION TO GENESIS 5 This chapter contains a list or catalogue of the posterity of Adam in the line of Seth, down to Noah; it begins with a short account of the creation of Adam, and of his life and death, Gen 5:1 next of five of the antediluvian patriarchs, their age and death, namely Seth, Enos, Cainan, Mahalaleel, Jared, Gen 5:6 then a particular relation of Enoch, his character and translation, Gen 5:21 then follows an account of Methuselah, the oldest man, and Lamech's oracle concerning his son Noah, Gen 5:12 and the chapter is closed with the life and death of Lamech, and the birth of the three sons of Noah, Gen 5:30.

Ch. 5. The Descendants of Seth. (P.)

On the Cainites and Sethites, see note at the close of the chapter. In Genesis 4:25-26 a commencement was made of the Sethite genealogy taken from J. In ch. 5 a fresh start is made, and the line of Seth is traced from Adam to Noah. The genealogy is taken from a different source, which is clearly P. (a) The contents of Genesis 5:1-3 refer back to Genesis 1:26-28; (b) the “generations” (tôl’dôth) of Genesis 5:1 is the expression employed by P as the superscription of successive sections in his narrative (see note on Genesis 2:4); (c) the name Seth in Genesis 5:3 is given by Adam; according to J (Genesis 4:25) it was given by Eve; (d) the formal and systematic description of the patriarchs, consisting of (1) their names, (2) their age at the birth of their firstborn, (3) the length of their life, corresponds with the characteristics of P’s literary style and his fondness for statistics. With the exception of Genesis 5:29, the whole of the chapter may be regarded as the writing of P and the continuation of Genesis 1:1 to Genesis 2:4 a.

NOTE ON THE ANTEDILUVIAN PATRIARCHS

According to chap. 5 (P), the interval of time between the work of Creation (Genesis 1:1 to Genesis 2:4 a) and the visitation of the Flood (Genesis 6:9 ff.) is occupied by a list of ten Patriarchs.

The chronological scheme of P, according to the Hebrew text, makes this period to consist of 1656 years (in the Samaritan text, it is 1307 years; in the LXX, 2242). The description given of the ten Patriarchs is precise and formal. It is limited in each case to the bare formulae narrating facts respecting (i) the age of the Patriarch at the birth of his firstborn, (ii) the number of his remaining years, and the fact that he was the father of other children, (iii) his age at the time of his death.

The account which is thus given furnishes an explanation of the great population of the earth which is overthrown in the Flood. The chapter, however, contains no mention of the growing wickedness of the race. And it does not appear that P takes any account of the Narrative of the Fall (chap. 3 J). Budde, indeed (Urgesch. 93–103), contends that the names of the Patriarchs are intended to symbolize the condition of their age, the names Jared (= descent), Methuselah (= the man of the weapon, or the man of violence) denoting its deterioration.

The ten names represented the history of the human race before the Flood. The distribution of these ten names over the period of 1656 years implies a minute and elaborate calculation by the chronologists and chroniclers, whose work has been employed in P.

I. Ten Babylonian Kings

It is impossible to resist the conclusion that there is some sort of connexion between the ten Antediluvian Patriarchs of Genesis 5 and the ten kings before the Flood in the Babylonian Legends. The names of the ten kings are as follows:

(A. According to Berossus.)  (B. According to cuneiform inscriptions.)

1. Alôrus.  1.   Arûru.

2.   Alaparos.  2.   Adapa.

3.   Amêlôn.  3.   Amêlu (= Man, ? = Enosh).

4.   Ammenôn.  4.   Ummanu (= Master-crafts-man, ? = Kenan).

5.   Megalâros.

6.   Daônos.

7.   Euedôrachos.

8. Amempsinos.  7.   Enmeduranki (?=Enoch).

9.   Amel-Sin (= Man of the god Sin, ? = Methuselah).

10. Ôtiartes.  9.   Ubara-Jutu.

10 .  Xisûthros.  10.   Ḥasisatra (?=Noah).

In this list there may possibly be discerned some points of correspondence with the Hebrew. (a) In No. 3 Amelu (= Man) may be translated in Enosh=Man. (b) In (4) Ummanu (= Workman), in Kenan; and in (8) Amel-Sin (Man of Sin), in Methuselah (= Man of Shelah). (c) No. 7, Enmeduranki (king of Sippar, the city of the Sun-god, Shamash), who was the friend of the gods Ramman and Shamash, looks as if he must stand in some close relation to Enoch, whose life was 365 years and who walked with God. (d) The 10th in the list, Xisuthros or Ḥasisatra, the Ut-napishtim of the Epic, is the hero of the Babylonian Flood, and corresponds to Noah in the Hebrew list.

In the Babylonian list, the ten kings are assigned a period of 432,000 years.

II. Sethite and Cainite Genealogies

It is important to compare the two lists of the Sethite (P) and Cainite (J) Genealogies.

Sethite (chap. 5).  Cainite (chap. Genesis 4:17-24).

1.   Adam  1.   Adam

2.   Seth  

3.   Enosh  

4.   Kenan  2.   Cain

5.   Mahalalel  3.   Mehujael

6.   Jared  4.   Irad

7.  Enoch  5.   Enoch

8.   Methuselah  6.   Methushael

9.   Lamech  7.   Lamech

10.   Noah  " Jabal, Jubal, Tubal-Cain.

" Shem, Ham, Japheth.  

(a) The general resemblance in the names is very striking. (b) One list contains the perfect number ten, the other the perfect number seven. (c) Each list concludes in a family of three sons. We have to deal either with two variants of the same tradition; or with two distinct traditions, in which the same stock of primitive legendary names is found very closely repeated.

III. Different Chronologies

The Chronology of the Antediluvian Patriarchs varies in the three principal sources for the text, (1) the Massoretic (Hebrew), (2) the Samaritan, (3) the Septuagint. They are presented in the following Table.

  Massoretic Text  Samaritan  LXX  Year (Anno Mundi) of Death

  Firstborn  Remainder  Total  Firstborn  Remainder  Total  Firstborn  Remainder  Total  Mass. Text  Samaritan  LXX  

1.  Adam  130  800  930  130  800  930  230  700  930  930  930  930  

2.  Seth  105  807  912  105  807  912  205  707  912  1042  1042  1141  

3.  Enosh  90  815  905  90  815  905  190  715  905  1140  1140  1342  

4.  Kenan  70  840  910  70  840  910  170  740  910  1235  1235  1534  

5.  Mahalalel  65  830  895  65  830  895  165  730  895  1290  1290  1696  

6.  Jered  162  800  962  62  785  847  62  785  847  1422  1307  1923  

7.  Enoch  65  300  365  65  300  365  165  200  365  987  887  1484  

8. Methuselah  187  782  969  67  653  720  167*  802*  969  1656  1307  2256  

9.  Lamech  182  595  777  53  600  653  188  565  753  1651  1307  2204  

10.  Noah  500      500      500            

Till the Flood  100      100      100            

Year of the Flood  1656      1307      2242            

These different figures are not due to errors in the text. They seem to arise from the adoption of differing systems for the calculation of the chronology.

It has commonly been supposed that the Hebrew figures (1656) are part of a scheme which calculated 2666 years to have been the interval between the Creation and the Exodus, and that 2666 years represented two-thirds of a cycle of 4000 years.

The 2666 years are computed as follows:

1656  Creation to Flood

290  Flood to birth of Abraham

100  To birth of Isaac (Genesis 21:5)

60  To birth of Jacob (Genesis 25:26)

130  To Jacob’s descent into Egypt (Genesis 47:9-28)

430  Sojourn in Egypt (Exodus 12:40)

2666  

The Samaritan figure of 1307 is part of a system which calculated 3007 years to intervene between the Creation and the entrance into Canaan. The calculation was as follows:

Creation to Flood  =  1307  years

Flood to birth of Abraham  =  940  years

Birth of Abraham to descent into Egypt  =  290  years

Sojourn in Egypt  =  430  years

Wandering in Wilderness  =  40  years

    3007  years

Skinner (in loc.) points out, that, if the calculation be made in round numbers=3000, the entire period may then be divided into three decreasing periods of 1300, 940, 760 years, of which the second exceeds the third by 180 years, and the first exceeds the second by twice 180 years (2x180) = 360 years.

The LXX figure of 2240 is the equivalent of the Samaritan calculation from the Creation to the Flood (1300 years) + the Samaritan calculation from the Flood to the birth of Abraham (940 years). But whether this be the result of accident or design, it is impossible to say.

IV. Longevity of Patriarchs

The Hebrew tradition evidently assumed that human vitality, in the era immediately following upon the Creation, was at its highest point, and that, in consequence, immense longevity was to be expected in the lives of the Antediluvian Patriarchs.

The immense duration of life assigned to these ten Patriarchs has always been the occasion of difficulty. Attempts have been made to explain away the figures. (a) It has been suggested that the names of the Patriarchs represent dynasties. But the mention of the first-born and of other children obviously refers to personal history. Nor does the transference of these enormous figures to the duration of dynasties greatly diminish the improbability of their literal historicity. (b) It has been suggested that the Hebrew word for “year” (shânah) is used in this chapter to denote a shorter period of time. But this arbitrary solution is devoid of any evidence in its favour. Familiar Hebrew words, like “years” in this chapter, or like “day” in chapter 1, must not be supposed, because of our difficulties in interpretation, to require new meanings.

There is no reason not to interpret the statements respecting the longevity of the ten Antediluvian Patriarchs quite literally. The account of them belongs to the domain of primitive tradition. It would be strange, if the primitive unverifiable tradition were not accompanied by the exaggerations which popular legend weaves around prehistoric names.

It is instructive to compare the ages of the Antediluvian and Postdiluvian Patriarchs with those of the famous Israelites of more historic times.

Adam, the first of the Antediluvians, lived  930 years

Seth, the second of the Antediluvians, lived  912 years

Noah, the tenth of the Antediluvians, lived  950 years

Shem, the first of the Post-diluvians, lived  600 years

Arpachshad, the second of the Post-diluvians, lived  408 years

Terah, the tenth of the Post-diluvians, lived  205 years

Abraham  lived  175 years

Isaac  lived  180 years

Jacob  lived  147 years

Joseph  lived  110 years

Moses  lived  120 years

Joshua  lived  110 years

David reigned  40 years  

Solomon reigned  40 years  

Rehoboam lived  58 years  (2 Chronicles 12:13)

Hezekiah lived  54 years  (2 Chronicles 29:1)

Manasseh lived  67 years  (2 Chronicles 33:1)

It is clear that this descending scale, in the duration of life, corresponds to the stages of transition from legend to history.

There is no evidence to shew that the earlier phases of civilization were more favourable to longevity than the later.

Ge 5:1-32.

族長たちの系図。

1. アダムの系図の書——

Ge 11:4 参照。

アダム——ここでは最初の人の名として、あるいは人類全般として用いられている。

• 第五節　ノアへの系図

• セツの系図

1. ספר sepher「書き物、文書、書物」。

2. קינן qēynān、Qenan、「所有者、あるいは槍使い」。

3. מהללאל mahelal'ēl、Mahalalel、「'El（エル）の賛美」。

4. ירד yerĕd、Jered、「下ること」。

5. מתוּשׁלה metûshālach、Methushelach、「投擲物の人」。

6. נה noach、Noach、「休み」、נחם nācham「嘆く；悔いる；あわれむ；自ら慰める；復讐する」。

7. שׁם shēm、Shem、「名、名声」。関連語：高くなる。חם chām、Cham、「熱い」。י פת yāpet、Japheth、「広がる」。関連語：広げる。

我々はここに創世記に含まれる三つのより大きな文書の第三に入る。第一は日誌、第二は歴史、第三は系図である。第一は אלהים 'ĕlohı̂ym という名のみを用い、第二は第二・三章で אלהים יהוה yehovâh'ĕlohı̂ym を用い、第四章では通常 יהוה yehovâh を用いる。第三は前半に אלהים 'ĕlohı̂ym、後半に יהוה yehovâh を持つ。אלהים 'ĕlohı̂ym という名は本章の冒頭で、ここで引用され要約されている第一の文書への明らかな言及とともに用いられる。

本章はアダムからノアに至る系図を含み、その中ですべての者に関するいくつかの共通の事項と、そのうち三人に関する特定の詳細が記される。系図はアダムから十代目までたどられ、洪水で終わる。本章の範囲は、人類の最初の頭であるアダムから、最終的にその第二の自然の頭となったノアに至る、信仰と希望と聖性の系統を示すことである。

創世記5:1-2

これらの節は人間の創造の要約である。最初の文は今我々の前にある新たな構作の見出しである。第二の文書の見出しはより包括的であった。それは空と地が存在へと召されるとすぐくの世代、進展、あるいは現れを包括し、それゆえに第三日付されていた。現在の文書は人の世代に限定され、それゆえ第六日から始まる。ここでの世代は大部分において文字通りであり、言及された個人のいくらかの詳細が記されるが。しかし広い意味で取れば、この見出しは旧約・新約聖書における歴史の全体を覆うだろう。万物の終わりにおいて、天と地のより広い範囲に再び至るのは、これらの書の預言的部分においてのみである（イザヤ65:17、ペテロ第二3:13、黙示録21:1）。第二のアダムが地に現れ、新しい聖なる永遠の契約において天と地を再び結びつけるとき、初めて歴史の領域は本来の祝福された意味において最初の次元に広がるのである。

現在の見出しは、ספר sepher「書物」という語の導入において前のものと異なる。ここには、モーセが編集するよう命じられた大作の中に、古い時代から伝えられた信頼すべき文書を挿入したと推測する一定の根拠がテキストにある。我々の前にある本章は、実際、セム、ハム、ヤペテの誕生の後でなければ完成しえなかった。しかし最後の節を例外として、それが洪水以前に構作されたことに不不可能性も不自然さはない。

その初期における文字の発明は、これらの記録に関連する他のいくつかの事情によっても支持される。口承の伝統が細かい取引——ことば、歌、名前、千年に及ぶ年数——の記憶を保つことが不可能であるとは言えない。特に人間の寿命が九百年を超えた時代においては。しかし何らかの記譜法が記憶を助けるためにあれば、これらの詳細ははるかに容易に伝えられたことが容易に理解できる。それゆえ、これらの初期の章に見られるこの種の細かい記録は、非常に多くはないにせよ、文字の技術の非常に初期の知識を支持する一定の推定を与える。

The book of the generations - ספר sepher, in Hebrew, which we generally translate book, signifies a register, an account, any kind of writing, even a letter, such as the bill of divorce. Here It means the account or register of the generations of Adam or his descendants to the five hundredth year of the life of Noah.

In the likeness of God made he him - This account is again introduced to keep man in remembrance of the heights of glory whence he bad fallen; and to prove to him that the miseries and death consequent on his present state were produced by his transgression, and did not flow from his original state. For, as he was created in the image of God, he was created free from natural and moral evil. As the deaths of the patriarchs are now to be mentioned, it was necessary to introduce them by this observation, in order to justify the ways of God to man.

This is the book of the generations of Adam,.... An account of persons born of him, or who descended from him by generation in the line of Seth, down to Noah, consisting of ten generations; for a genealogy of all his descendants is not here given, not of those in the line of Cain, nor of the collateral branches in the line of Seth, only of those that descended one from another in a direct line to Noah: in the day that God created man, in the likeness of God made he him; this is repeated from Gen 1:27 to put in mind that man is a creature of God; that God made him, and not he himself; that the first man was not begotten or produced in like manner as his sons are, but was immediately created; that his creation was in time, when there were days, and it was not on the first of these, but on the sixth; and that he was made in the likeness of God, which chiefly lay in knowledge, righteousness, and holiness, and in dominion over the creatures.