Genesis 5:13
And after he had become the father of Mahalalel, Kenan lived 840 years and had other sons and daughters.
And after he had become the father of Kenan
This phrase marks a significant point in the genealogical record of Genesis, emphasizing the continuation of the human lineage through Enosh. The name "Kenan" is derived from the Hebrew root "קֵינָן" (Qeynan), which can mean "possession" or "sorrow." This duality in meaning reflects the human experience of both joy and hardship. The genealogies in Genesis serve not only as historical records but also as theological statements about God's faithfulness in preserving His creation and His covenant promises through successive generations.

Enosh lived 815 years
The longevity of Enosh, living 815 years, is a testament to the antediluvian (pre-flood) world where lifespans were extraordinarily long. This extended lifespan can be seen as a symbol of God's blessing and the vitality of early humanity. The name "Enosh" itself, from the Hebrew "אֱנוֹשׁ" (Enosh), means "man" or "mortal," highlighting the frailty and transience of human life despite the long years. This serves as a reminder of the eventual decline of human longevity post-flood, as sin increasingly marred creation.

and had other sons and daughters
This phrase underscores the fecundity and expansion of the human race. The mention of "other sons and daughters" indicates that the biblical genealogies are selective, focusing on specific lines that are significant for the unfolding of God's redemptive plan. It also reflects the cultural and historical context of the ancient Near East, where family lineage and progeny were crucial for social and economic stability. Theologically, this phrase points to the fulfillment of God's command to "be fruitful and multiply" (Genesis 1:28), demonstrating His ongoing provision and blessing upon humanity.

Persons / Places / Events
1. Kenan
A descendant of Adam, Kenan is part of the genealogy that leads to Noah. His life is marked by longevity, a common trait in the antediluvian period.

2. Mahalalel
The son of Kenan, Mahalalel continues the line that eventually leads to Noah, and through Noah, to Abraham and ultimately to Jesus Christ.

3. Genealogy
This passage is part of the genealogical record in Genesis 5, which traces the lineage from Adam to Noah, emphasizing the continuity of God's creation and His plan for humanity.
Teaching Points
The Importance of Genealogy in Scripture
Genealogies in the Bible are not mere historical records; they demonstrate God's faithfulness in preserving His people and fulfilling His promises.

Longevity and God's Plan
The long lifespans in Genesis 5 remind us of the pre-flood world and God's patience with humanity. They also point to the eventual decline in lifespan post-flood, reflecting changes in the world and human condition.

Faithfulness Across Generations
Kenan's life, like those of his ancestors and descendants, is a testament to the importance of faithfulness across generations. Each person in the genealogy played a role in God's redemptive plan.

The Continuity of God's Promise
The genealogy from Adam to Noah shows the continuity of God's promise to redeem humanity, a promise that finds its ultimate fulfillment in Jesus Christ.
Bible Study Questions
1. How does the genealogy in Genesis 5, including Kenan and Mahalalel, demonstrate God's faithfulness to His promises?

2. In what ways can we see the importance of family and generational faithfulness in our own lives, as reflected in the genealogies of Genesis?

3. How does the inclusion of Kenan and Mahalalel in the genealogy of Jesus (Luke 3) enhance our understanding of God's redemptive plan?

4. What lessons can we learn from the longevity of the antediluvian patriarchs about God's patience and the changes in the human condition post-flood?

5. How can we apply the concept of generational faithfulness in our own families and communities today, ensuring that we pass on a legacy of faith?
Connections to Other Scriptures
Genesis 4 and 5
The genealogies in these chapters highlight the contrast between the line of Cain and the line of Seth, showing the faithfulness of Seth's descendants.

Luke 3:23-38
This genealogy of Jesus Christ traces His lineage back to Adam, including Kenan and Mahalalel, underscoring the fulfillment of God's promises through history.

Hebrews 11
The faith of the patriarchs, including those in the genealogies, is celebrated, showing how they lived in anticipation of God's promises.
Distinguished MenJ. S. Exell, M. A.Genesis 5:1-32
God's Way of Writing HistoryH. Bonar, D. D.Genesis 5:1-32
LessonsG. Hughes, B. D.Genesis 5:1-32
Lessons from the Longevity of the AntediluviansChristian AgeGenesis 5:1-32
Long Life and Death of the PatriarchsBishop Babington.Genesis 5:1-32
NobodyismJ. Parker, D. D.Genesis 5:1-32
Ten Biographies in One ChapterH. Bonar, D. D.Genesis 5:1-32
The Apostate and the Godly SeedsR. S. Candlish, D. D.Genesis 5:1-32
The Divine Image in Man HiddenGenesis 5:1-32
The GenealogyA. Fuller.Genesis 5:1-32
The Original Vitality of MenC. Geikie, D. D.Genesis 5:1-32
ThoughtsHomilistGenesis 5:1-32
People
Adam, Cainan, Enoch, Enos, Enosh, Ham, Japheth, Jared, Kenan, Lamech, Mahalaleel, Methuselah, Noah, Seth, Shem
Places
Tigris-Euphrates Region
Topics
840, Begetteth, Begetting, Begot, Begotten, Birth, Cainan, Daughters, Eight, Forty, Hundred, Kenan, Mahalaleel, Mahalalel, Ma-hal'alel, Sons
Dictionary of Bible Themes
Genesis 5:3-32

     1655   hundreds and thousands
     4016   life, human

Library
With, Before, After
'Enoch walked with God,'--GENESIS v. 22. 'Walk before Me.'--GENESIS xvii. 1. 'Ye shall walk after the Lord your God.'--DEUTERONOMY xiii. 4. You will have anticipated, I suppose, my purpose in doing what I very seldom do--cutting little snippets out of different verses and putting them together. You see that these three fragments, in their resemblances and in their differences, are equally significant and instructive. They concur in regarding life as a walk--a metaphor which expresses continuity,
Alexander Maclaren—Expositions of Holy Scripture

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

The Neo-Kohlbruggians.
"And Adam lived a hundred and thirty years, and begat a son in his own likeness, and after his image; and called his name Seth."--Gen. v. 3. Many are the efforts made to alter the meaning of the word, "Let Us make man in Our image and after Our likeness," (Gen. i. 26) by a different translation; especially by making it to read "in" instead of "after" our likeness. This new reading is Dr. Böhl's main support. With this translation his system stands or falls. According to him, man is not the bearer
Abraham Kuyper—The Work of the Holy Spirit

Walking with God. Gen 5:24
Walking with GOD. Gen 5:24 O! for a closer walk with God, A calm and heav'nly frame; A light to shine upon the road That leads me to the Lamb! Where is the blessedness I knew When first I saw the LORD? Where is the soul-refreshing view Of JESUS, and his word? What peaceful hours I once enjoyed! How sweet their memory still! But they have left an aching void, The world can never fill. Return, O holy Dove, return, Sweet messenger of rest; I hate the sins that made thee mourn, And drove thee from
John Newton—Olney Hymns

The Epistle of Saint Jude.
V. 1, 2. Jude, a servant of Jesus Christ, but a brother of James, to those that are called to be holy in God the Father, and preserved in Jesus Christ, mercy unto you and peace and love be multiplied. This Epistle is ascribed to the holy Apostle, St. Jude, brother of the two Apostles, James the Less and Simon, by the sister of the mother of Christ, who is called Mary (wife) of James or Cleopas, as we read in Mark vi. But this Epistle cannot be looked upon as being that of one who was truly an Apostle,
Martin Luther—The Epistles of St. Peter and St. Jude Preached and Explained

Consolations against the Fear of Death.
If in the time of thy sickness thou findest thyself fearful to die, meditate-- 1. That it argueth a dastardly mind to fear that which is not; for in the church of Christ there is no death (Isa. xxv. 7, 8), and whosoever liveth and believeth in Christ, shall never die (John xi. 26). Let them fear death who live without Christ. Christians die not; but when they please God, they are like Enoch translated unto God (Gen. v. 24;) their pains are but Elijah's fiery chariot to carry them up to heaven (2
Lewis Bayly—The Practice of Piety

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that
Hugh Binning—The Works of the Rev. Hugh Binning

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Promise to the Patriarchs.
A great epoch is, in Genesis, ushered in with the history of the time of the Patriarchs. Luther says: "This is the third period in which Holy Scripture begins the history of the Church with a new family." In a befitting manner, the representation is opened in Gen. xii. 1-3 by an account of the first revelation of God, given to Abraham at Haran, in which the way is opened up for all that follows, and in which the dispensations of God are brought before us in a rapid survey. Abraham is to forsake
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

Links
Genesis 5:13 NIV
Genesis 5:13 NLT
Genesis 5:13 ESV
Genesis 5:13 NASB
Genesis 5:13 KJV

Genesis 5:13 Commentaries

Bible Hub
Genesis 5:12
Top of Page
Top of Page