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■ 창세기 5장
1. 아담 자손의 계보가 이러하니라 하나님이 사람을 창조하실 때에 하나님의 형상대로 지으시되
This is the book of the generations of Adam . In the day that God created man , in the likeness of God made he him;
2. 남자와 여자를 창조하셨고 그들이 창조되던 날에 하나님이 그들에게 복을 주시고 그들의 이름을 사람이라 일컬으셨더라
Male and female created he them; and blessed them, and called their name Adam , in the day when they were created .
3. 아담이 일백삼십 세에 자기 모양 곧 자기 형상과 같은 아들을 낳아 이름을 셋이라 하였고
And Adam lived an hundred and thirty years , and begat a son in his own likeness , after his image ; and called his name Seth :
4. 아담이 셋을 낳은 후 팔백 년을 지내며 자녀를 낳았으며
And the days of Adam after he had begotten Seth were eight hundred years : and he begat sons and daughters :
5. 그가 구백삼십 세를 향수하고 죽었더라
And all the days that Adam lived were nine hundred and thirty years : and he died .
6. 셋은 일백오 세에 에노스를 낳았고
And Seth lived an hundred and five years , and begat Enos :
7. 에노스를 낳은 후 팔백칠 년을 지내며 자녀를 낳았으며
And Seth lived after he begat Enos eight hundred and seven years , and begat sons and daughters :
8. 그가 구백십이 세를 향수하고 죽었더라
And all the days of Seth were nine hundred and twelve years : and he died .
9. 에노스는 구십 세에 게난을 낳았고
And Enos lived ninety years , and begat Cainan :
10. 게난을 낳은 후 팔백십오 년을 지내며 자녀를 낳았으며
And Enos lived after he begat Cainan eight hundred and fifteen years , and begat sons and daughters :
11. 그가 구백오 세를 향수하고 죽었더라
And all the days of Enos were nine hundred and five years : and he died .
12. 게난은 칠십 세에 마할랄렐을 낳았고
And Cainan lived seventy years , and begat Mahalaleel :
13. 마할랄렐을 낳은 후 팔백사십 년을 지내며 자녀를 낳았으며
And Cainan lived after he begat Mahalaleel eight hundred and forty years , and begat sons and daughters :
14. 그가 구백십 세를 향수하고 죽었더라
And all the days of Cainan were nine hundred and ten years : and he died .
15. 마할랄렐은 육십오 세에 야렛을 낳았고
And Mahalaleel lived sixty and five years , and begat Jared :
16. 야렛을 낳은 후 팔백삼십 년을 지내며 자녀를 낳았으며
And Mahalaleel lived after he begat Jared eight hundred and thirty years , and begat sons and daughters :
17. 그가 팔백구십오 세를 향수하고 죽었더라
And all the days of Mahalaleel were eight hundred ninety and five years : and he died .
18. 야렛은 일백육십이 세에 에녹을 낳았고
And Jared lived an hundred sixty and two years , and he begat Enoch :
19. 에녹을 낳은 후 팔백 년을 지내며 자녀를 낳았으며
And Jared lived after he begat Enoch eight hundred years , and begat sons and daughters :
20. 그가 구백육십이 세를 향수하고 죽었더라
And all the days of Jared were nine hundred sixty and two years : and he died .
21. 에녹은 육십오 세에 므두셀라를 낳았고
And Enoch lived sixty and five years , and begat Methuselah :
22. 므두셀라를 낳은 후 삼백 년을 하나님과 동행하며 자녀를 낳았으며
And Enoch walked with God after he begat Methuselah three hundred years , and begat sons and daughters :
23. 그가 삼백육십오 세를 향수하였더라
And all the days of Enoch were three hundred sixty and five years :
24. 에녹이 하나님과 동행하더니 하나님이 그를 데려가시므로 세상에 있지 아니하였더라
And Enoch walked with God : and he was not; for God took him.
25. 므두셀라는 일백팔십칠 세에 라멕을 낳았고
And Methuselah lived an hundred eighty and seven years , and begat Lamech :
26. 라멕을 낳은 후 칠백팔십이 년을 지내며 자녀를 낳았으며
And Methuselah lived after he begat Lamech seven hundred eighty and two years , and begat sons and daughters :
27. 그는 구백육십구 세를 향수하고 죽었더라
And all the days of Methuselah were nine hundred sixty and nine years : and he died .
28. 라멕은 일백팔십이 세에 아들을 낳고
And Lamech lived an hundred eighty and two years , and begat a son :
29. 이름을 노아라 하여 가로되 여호와께서 땅을 저주하시므로 수고로이 일하는 우리를 이 아들이 안위하리라 하였더라
And he called his name Noah , saying , This same shall comfort us concerning our work and toil of our hands , because of the ground which the Lord hath cursed .
30. 라멕이 노아를 낳은 후 오백구십오 년을 지내며 자녀를 낳았으며
And Lamech lived after he begat Noah five hundred ninety and five years , and begat sons and daughters :
31. 그는 칠백칠십칠 세를 향수하고 죽었더라
And all the days of Lamech were seven hundred seventy and seven years : and he died .
32. 노아가 오백 세 된 후에 셈과 함과 야벳을 낳았더라
And Noah was five hundred years old : and Noah begat Shem , Ham , and Japheth .
■ 주석 보기
【창5:1 JFB】창5:1-32. Genealogy of the Patriarchs.
1. book of the generations—(See 창11:4).
Adam—used here either as the name of the first man, or of the human race generally.
【창5:1 CWC】[THE STREAM OF HUMANITY DIVIDED]
1. Two Kinds of Worshippers, 4:1-8.
What were the occupations of these brothers? What does the name of God in verse 3 bring to mind from our second lesson? We are not told how God showed respect for Abel's offering and disrespect for Cain's, but possibly, as on later occasions, fire may have come out from before the Lord (i. e., in this case from between the cherubim) to consume the one in token of its acceptance. A more important question is why God showed respect for it? Reading 히11:4 we see that "by faith" Abel offered his sacrifice. This means faith in some previous revelation or promise of God touching the way a guilty sinner might approach Him. Such a revelation was doubtless given in 창3:21, which has been reserved for consideration until now.
Where did God obtain the "coats of skins" mentioned there except as some innocent animal (a lamb?) was slain for the purpose? In this circumstance doubtless is set before us in type the truth afterwards revealed that there is such a thing as a sinner's placing the life of another between his guilty soul and God (히9:22). Abel grasped this truth by faith, and submitted his will to God's testimony regarding it. Just what teaching he had concerning it we do not know, but the result shows that it was sufficient. He approached God in the revealed way, while Cain refused to do so. It is not that Cain's offering was not good of its kind, but before a man's offering is received the man himself must be received, and this is only possible on the ground of the atoning sacrifice and the shed blood of Jesus Christ to which Abel's offering pointed. See 마20:28; 요14:6; 행4:12; 롬3:21, 25; 히11:11-14; 벧전1:18-21; 1 요1:7; 계1:5, 6.
What was the effect on Cain (v. 5)? Notice that the question put to him: "If thou doest well, shalt thou not be accepted?" might be rendered: "If thou doest well, shall it (thy countenance) not be lifted up?" When a man does ill he can not look God in the face. But the following sentence is equally interesting: "If thou doest not well, sin lieth (croucheth) at the door." The idea is that sin, like a hungry beast, is waiting to spring upon Cain if he be not wary. But another idea is possible. The word for "sin" being the same as for "sin-offering," it may be that God is calling Cain's attention to the fact that hope of acceptance remains if he will avail himself of the opportunity before him. The lamb, the sin-offering, is at hand, it lieth at the door, -- why not humbly lay hold of it and present it as Abel did? What a beautiful illustration of the accessibility of Christ for every sinner? Does Cain accept or reject the invitation? What was the final outcome? (Read here 1 요3:12.)
2. The First City Built, 4:9-18.
What sin did Cain add to murder (v. 9)? What additional curse is now laid upon the earth and upon Cain on account of his sin (vv. 11, 12)? How does the Revised Version translate "vagabond"? The explanation of the "mark" is unknown, but it may have been set upon Cain lest by his death the populating of the world would have have been arrested at a time when it was almost uninhabited.
Verse 16 is significant -- "Cain went out from the presence of the Lord." His parents were thrust out of the garden but were still in the presence of the Lord (see the last lesson concerning the cherubim and the flaming sword), but he is excluded further. This is the sinner's fate in time and eternity. He now lives in the world without God and without hope (엡2:12), but even this will be exceeded in the day mentioned in 살후1:7-10, which please read. In what land did Cain dwell, and what geographical relation to Eden did it bear? The meaning of "Nod" is wandering, and it is affecting to think of Cain, and every sinner unreconciled to God through Jesus Christ, as a wanderer in the land of wandering.
The next verse brings up a question often asked: Where did Cain get his wife? The answer is: From among his sisters; for although such are not named, there can be no doubt that daughters were born to Adam and Eve. Marriages of this character are repugnant now and unlawful (레18:9), but it was not so at the beginning, since otherwise the race could not have been propagated.
When it is now said that Cain "builded a city," we should not think of a modern metropolis but only a stockade perhaps, and yet it represents an aggregation of individuals for the promotion of mutual comfort and protection. During Cain's long lifetime it may have attained a prodigious size.
3. Products of Civilization, 4:19-24.
The posterity of Cain is now given till we reach the seventh from Adam, Lamech, whose history is narrated at length. Of what sin was he guilty in the light of revelation (말2:15)? "Adah" means ornament, and "Zillah" shade, and it is not unlikely that the sensuous charms of women now began to be unduly prominent. The suggestion of wealth and possessions is presented in verse 20, art comes into view with Jubal (see especially the Revised Version), and the mechanical sciences with Tubal-cain. The cutting instruments speak of husbandry and agriculture, but also alas! of war and murder, preparing us for what follows in Lamech's history. The latter's words to his wives are in poetry, and breathe a spirit of boasting and revenge, showing how man's inventions in science and art were abused then as now.
These antediluvians, in the line of Cain at least, seem to have done everything to make their life in sin as comfortable as possible in contrast to any desire to be delivered from it in God's way.
4. Men of Faith, 4:25 to 5:24.
What is the name of the third son of Adam? While contemporaneous with Cain what indicates that he was younger? What is immediately predicated of his line (4:26)? Notice the capital letters in the name of God, and recall the Hebrew word for which it stands and the truth it illustrates. If now men began to call on the name of Jehovah, the God of promise and redemption, may it indicate that they had not been calling on Him for some time before? Does it then speak of a revival, and single out the Sethites from the line of Cain? In the same connection, notice that nothing is said of their building cities, or owning possessions, or developing the arts and sciences. Nor is mention made of polygamy among them, nor murder, nor revenge. Not that they may have been wholly free from these things, but that the absence of any record of them shows a testimony to their character as compared with the descendants of Cain. They were the men of faith as distinguished from the men of the world. Thus early was the stream of humanity divided.
Notice again the phrase "the generations of" and refer to what was said about it in an earlier lesson. Here it introduces the line of Seth as distinguished from Cain and for the purpose of leading up to the story of Noah, with whose history the next great event in the story of redemption is identified.
But first fasten attention on Noah's ancestor Enoch (5:18-24). This is not the same Enoch as in 4:17, but a descendant of Seth. What mark of faith is attached to his life-story (v. 22)? And what reward came to him thereby (v. 24)? How does 히11:5 explain this? The translation of Enoch into the next world is a type of the translation of the church at the second coming of Christ (살전4:16, 17). Enoch was a prophet and spoke of that day (Jude 14). And notice finally that he was the seventh from Adam in the line of Seth, as Lamech was in the line of Cain. What a contrast between the two, between the people of the world and the people of God, the men of reason and the men of faith! What a contrast in their lives and in the end of their lives!
This lesson had better not close without some reference to the longevity of men in those days. It is singular that it is not spoken of in the line of Cain. May it be attributed to the godliness in that of Seth? Examine Psalm 91, especially the last verse, and consider also what Isaiah says (65:20) on the longevity of men in the millennium. Observe too, that this longevity was a means of preserving the knowledge of God in the earth, since tradition could thus be handed down for centuries from father to son.
【창5:1 MHCC】Adam was made in the image of God; but when fallen he begat a son in his own image, sinful and defiled, frail, wretched, and mortal, like himself. Not only a man like himself, consisting of body and soul, but a sinner like himself. This was the reverse of that Divine likeness in which Adam was made; having lost it, he could not convey it to his seed. Adam lived, in all, 930 years; and then died, according to the sentence passed upon him, “To dust thou shalt return.” Though he did not die in the day he ate forbidden fruit, yet in that very day he became mortal. Then he began to die; his whole life after was but a reprieve, a forfeited, condemned life; it was a wasting, dying life. Man's life is but dying by degrees.
【창5:5 JFB】5. all the days … Adam lived—The most striking feature in this catalogue is the longevity of Adam and his immediate descendants. Ten are enumerated (창5:5-32) in direct succession whose lives far exceed the ordinary limits with which we are familiar—the shortest being three hundred sixty-five, [창5:23] and the longest nine hundred sixty-nine years [창5:27]. It is useless to inquire whether and what secondary causes may have contributed to this protracted longevity—vigorous constitutions, the nature of their diet, the temperature and salubrity of the climate; or, finally—as this list comprises only the true worshippers of God—whether their great age might be owing to the better government of their passions and the quiet, even tenor of their lives. Since we cannot obtain satisfactory evidence on these points, it is wise to resolve the fact into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the influence of genuine piety. So that, as their knowledge was obtained by tradition, they would be in a condition to preserve it in the greatest purity.
【창5:6 MHCC】Concerning each of these, except Enoch, it is said, “and he died.” It is well to observe the deaths of others. They all lived very long; not one of them died till he had seen almost eight hundred years, and some of them lived much longer; a great while for an immortal soul to be prisoned in a house of clay. The present life surely was not to them such a burden as it commonly is now, else they would have been weary of it. Nor was the future life so clearly revealed then, as it now under the gospel, else they would have been urgent to remove to it. All the patriarchs that lived before the flood, except Noah, were born before Adam died. From him they might receive a full account of the creation, the fall, the promise, and the Divine precepts about religious worship and a religious life. Thus God kept up in his church the knowledge of his will.
【창5:21 JFB】21. Enoch … begat Methuselah—This name signifies, "He dieth, and the sending forth," so that Enoch gave it as prophetical of the flood. It is computed that Methuselah died in the year of that catastrophe.
【창5:21 MHCC】Enoch was the seventh from Adam. Godliness is walking with God: which shows reconciliation to God, for two cannot walk together except they be agreed, 암3:3. It includes all the parts of a godly, righteous, and sober life. To walk with God, is to set God always before us, to act as always under his eye. It is constantly to care, in all things to please God, and in nothing to offend him. It is to be followers of him as dear children. The Holy Spirit, instead of saying, Enoch lived, says, Enoch walked with God. This was his constant care and work; while others lived to themselves and the world, he lived to God. It was the joy of his life. Enoch was removed to a better world. As he did not live like the rest of mankind, so he did not leave the world by death as they did. He was not found, because God had translated him, 히11:5. He had lived but 365 years, which, as men's ages were then, was but the midst of a man's days. God often takes those soonest whom he loves best; the time they lose on earth, is gained in heaven, to their unspeakable advantage. See how Enoch's removal is expressed: he was not, for God took him. He was not any longer in this world; he was changed, as the saints shall be, who are alive at Christ's second coming. Those who begin to walk with God when young, may expect to walk with him long, comfortably, and usefully. The true christian's steady walk in holiness, through many a year, till God takes him, will best recommend that religion which many oppose and many abuse. And walking with God well agrees with the cares, comforts, and duties of life.
【창5:24 JFB】24. And Enoch walked with God—a common phrase in Eastern countries denoting constant and familiar intercourse.
was not; for God took him—In 히11:5, we are informed that he was translated to heaven—a mighty miracle, designed to effect what ordinary means of instruction had failed to accomplish, gave a palpable proof to an age of almost universal unbelief that the doctrines which he had taught (Jude 14, 15) were true and that his devotedness to the cause of God and righteousness in the midst of opposition was highly pleasing to the mind of God.
【창5:25 MHCC】Methuselah signifies, ‘he dies, there is a dart,’ ‘a sending forth,’ namely, of the deluge, which came the year that Methuselah died. He lived 969 years, the longest that any man ever lived on earth; but the longest liver must die at last. Noah signifies rest; his parents gave him that name, with a prospect of his being a great blessing to his generation. Observe his father's complaint of the calamitous state of human life, by the entrance of sin, and the curse of sin. Our whole life is spent in labour, and our time filled up with continual toil. God having cursed the ground, it is as much as some can do, with the utmost care and pains, to get a hard livelihood out comfort us.” It signifies not only that desire and expectation which parents generally have about their children, that they will be comforts to them and helpers, though they often prove otherwise; but it signifies also a prospect of something more. Is Christ ours? Is heaven ours? We need better comforters under our toil and sorrow, than the dearest relations and the most promising offspring; may we seek and find comforts in Christ.
【창5:26 JFB】26. Lamech—a different person from the one mentioned in the preceding chapter [창4:18]. Like his namesake, however, he also spoke in numbers on occasion of the birth of Noah—that is, "rest" or "comfort" [창5:29, Margin]. "The allusion is, undoubtedly, to the penal consequences of the fall in earthly toils and sufferings, and to the hope of a Deliverer, excited by the promise made to Eve. That this expectation was founded on a divine communication we infer from the importance attached to it and the confidence of its expression" [Peter Smith].
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.