TRV
Translation
American Standard Version
and all the days of Enosh were nine hundred and five years: and he died.
Young's Literal Translation
And all the days of Enos are nine hundred and five years, and he dieth.
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In the KJVVerse 117 of 31,102
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Commentary on Genesis 5 verses 6–20
6 ¶ And Seth lived an hundred and five years, and begat Enos:
7 And Seth lived after he begat Enos eight hundred and seven years, and begat sons and daughters:
8 And all the days of Seth were nine hundred and twelve years: and he died.
9 And Enos lived ninety years, and begat Cainan:
10 And Enos lived after he begat Cainan eight hundred and fifteen years, and begat sons and daughters:
11 And all the days of Enos were nine hundred and five years: and he died.
12 And Cainan lived seventy years, and begat Mahalaleel:
13 And Cainan lived after he begat Mahalaleel eight hundred and forty years, and begat sons and daughters:
14 And all the days of Cainan were nine hundred and ten years: and he died.
15 And Mahalaleel lived sixty and five years, and begat Jared:
16 And Mahalaleel lived after he begat Jared eight hundred and thirty years, and begat sons and daughters:
17 And all the days of Mahalaleel were eight hundred ninety and five years: and he died.
18 And Jared lived an hundred sixty and two years, and he begat Enoch:
19 And Jared lived after he begat Enoch eight hundred years, and begat sons and daughters:
20 And all the days of Jared were nine hundred sixty and two years: and he died.
We have here all that the Holy Ghost thought fit to leave upon record concerning five of the patriarchs before the flood, Seth, Enos, Cainan, Mahalaleel, and Jared. There is nothing observable concerning any of these particularly, though we have reason to think they were men of eminence, both for prudence and piety, in their day: but in general,
I. Observe how largely and expressly their generations are recorded. This matter, one would think, might have been delivered in fewer words; but it is certain that there is not one idle word in God's books, whatever there is in men's. It is thus plainly set down, 1. To make it easy and intelligible to the meanest capacity. When we are informed how old they were when they begat such a son, and how many years they lived afterwards, a very little skill in arithmetic will enable a man to tell how long they lived in all; yet the Holy Ghost sets down the sum total, for the sake of those that have not even so much skill as this. 2. To show the pleasure God takes in the names of his people. We found Cain's generation numbered in haste (Gen 4:18), but this account of the holy seed is enlarged upon, and given in words at length, and not in figures; we are told how long those lived that lived in God's fear, and when those died that died in his favour; but as for others it is no matter. The memory of the just is blessed, but the name of the wicked shall rot.
II. Their life is reckoned by days (Gen 5:8): All the days of Seth, and so of the rest, which intimates the shortness of the life of man when it is at the longest, and the quick revolution of our times on earth. If they reckoned by days, surely we must reckon by hours, or rather make that our frequent prayer (Psa 90:12), Teach us to number our days.
III. Concerning each of them, except Enoch, it is said, and he died. It is implied in the numbering of the years of their life that their life, when those years were numbered and finished, came to an end; and yet it is still repeated, and he died, to show that death passed upon all men without exception, and that it is good for us particularly to observe and improve the deaths of others for our own edification. Such a one was a strong healthful man, but he died; such a one was a great and rich man, but he died; such a one was a wise politic man, but he died; such a one was a very good man, perhaps a very useful man, but he died, etc.
IV. That which is especially observable is that they all lived very long; not one of them died till he had seen the revolution of almost eight hundred years, and some of them lived much longer, a great while for an immortal soul to be imprisoned in a house of clay. The present life surely was not to them such a burden as commonly it is now, else they would have been weary of it; nor was the future life so clearly revealed then as it is now under the gospel, else they would have been impatient to remove to it: long life to the pious patriarchs was a blessing and made them blessings. 1. Some natural causes may be assigned for their long life in those first ages of the world. It is very probable that the earth was more fruitful, that the productions of it were more strengthening, that the air was more healthful, and that the influences of the heavenly bodies were more benign, before the flood, than afterwards. Though man was driven out of paradise, yet the earth itself was then paradisiacal - a garden in comparison with its present wilderness-state: and some think that their great knowledge of the creatures, and of their usefulness both for food and medicine, together with their sobriety and temperance, contributed much to it; yet we do not find that those who were intemperate, as many were (Luk 17:27), were as short-lived as intemperate men generally are now. 2. It must chiefly be resolved into the power and providence of God. He prolonged their lives, both for the more speedy replenishing of the earth and for the more effectual preservation of the knowledge of God and religion, then, when there was no written word, but tradition was the channel of its conveyance. All the patriarchs here, except Noah, were born before Adam died; so that from him they might receive a full and satisfactory account of the creation, paradise, the fall, the promise, and those divine precepts which concerned religious worship and a religious life: and, if any mistake arose, they might have recourse to him while he lived, as to an oracle, for the rectifying of it, and after his death to Methuselah, and others, that had conversed with him: so great was the care of Almighty God to preserve in his church the knowledge of his will and the purity of his worship.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–20. Public domain.
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Ambrose of MilanAD 397
On Isaac and the Soul, Chapter I
For it is the mark of a wise man to separate oneself from the pleasures of the flesh, to elevate the soul, and to withdraw from the body; for this is truly to recognize oneself as a human being. He who is called Enos in the Chaldean language is called, in Latin, homo.
BedeAD 735
Commentary on Genesis (Hexaemeron)
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body. However, after he corrupted the image and likeness of God in himself by sinning, he begot a son in his own likeness and image, that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression, and to be freed only by the grace of his Creator. It should be noted that where our Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty years and begot Seth, the ancient translation has, instead of one hundred and thirty, two hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters," that one has seven hundred instead of eight hundred. And where it concludes, "And all the days that Adam lived were nine hundred and thirty years, and he died," it places the same total, and such a distinction of numbers is preserved in all generations up to the flood between the two editions, so that before the birth of a son each one in the Septuagint is said to have had one hundred years more, and after the birth one hundred years less than in the Hebrew truth. But in the conclusion, both editions place an equal number; except only in the sixth generation; where in both Codices, Jared is found to have begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah when he was one hundred and eighty years old, and after he was born, he is found to have survived for five hundred and ninety-five years. However, in the Septuagint, the years before Noah was born are found to be one hundred and eighty-eight, and after he was born, five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four years longer in Hebrew than in the Septuagint Codices: by which difference of interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years beyond the flood, and so the years before the flood according to the Hebrews are one thousand five hundred and fifty-six; according to the Septuagint, which the chronographers follow, two thousand two hundred and forty-two: although the most learned Augustine professes that even in the Septuagint translation, Methuselah is found in fewer but more accurate Codices to have died six years before the flood: who, when he most diligently investigated the cause of the aforementioned discord in interpretations, and did not wish to derogate from the faith of the Septuagint translators, whom the apostles and evangelists are proven to have followed in many places; and he himself believed they used more a prophetic gift than the office of interpretation in translating the Scriptures; he concluded in this way, saying: "Therefore it is more credible for someone to say that when these first began to be copied from the library of Ptolemy; at that time, something like this could have happened in one Codex, but first copied from there, from which it spread more widely, where indeed the error of the scribe could have happened. However, it is not absurd to suspect this in that question about the life of Methuselah." And after some: "I would not doubt at all that it is rightly done, he says, when something different is found in both Codices, since both cannot be according to the faith of the transactions, that the truth be believed rather to the language from which it is translated into another by interpreters." Therefore, according to Hebrew truth, Adam lived one hundred and thirty years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and begot Enoch.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 5:11 precisely records the lifespan of Enos, stating that he lived for nine hundred and five years before his death. This brief yet profound statement is a cornerstone within the "Book of the Generations of Adam," encapsulating the remarkable longevity characteristic of the pre-Flood patriarchs while simultaneously underscoring the universal and inescapable reality of mortality, a recurring refrain that highlights the pervasive impact of the Fall on all humanity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device employed in Genesis 5:11, and indeed throughout the entire chapter, is Repetition. The phrase "and he died" is a powerful refrain that concludes the account of each patriarch's life (except Enoch). This relentless repetition serves not merely as a factual record of mortality but as a profound theological statement, underscoring the universality and inescapability of death as the consequence of sin. It creates a somber, rhythmic cadence that emphasizes the pervasive impact of the Fall. Furthermore, there is a subtle use of Symbolism in the name "Enos" itself. Meaning "mortal" or "frail man," Enos's very identity foreshadows and reinforces the verse's concluding declaration of his death, making his life a living testament to the human condition. This creates a poignant Irony where a man named "Mortal" lives for an extraordinarily long time, only to inevitably fulfill the meaning of his name.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:11, with its simple declaration of Enos's long life and inevitable death, serves as a profound theological statement on the human condition post-Fall. It underscores the universal reign of death as the ultimate consequence of sin, a truth that pervades the biblical narrative. Yet, within this somber reality, the extended lifespans also subtly hint at God's immense patience and His providential plan to allow humanity to multiply and for the knowledge of Him to spread before the eventual judgment. The meticulous tracing of the lineage through Enos also highlights God's sovereign commitment to preserving a godly remnant, through whom His redemptive purposes would unfold.
REFLECTION AND APPLICATION
Genesis 5:11, though seemingly a mere historical record of a long-past life, challenges us to confront our own mortality with sober and purposeful reflection. The stark reality that even those who lived for nearly a millennium ultimately "died" serves as a powerful reminder of the brevity of human existence in the grand scheme of eternity. This should not lead to despair, but rather to a profound sense of urgency to live purposefully, recognizing that our days are numbered and each moment carries eternal weight. Like Enos's generation, who began to "call upon the name of the LORD" (Genesis 4:26), we are called to actively pursue God, to foster a spiritual legacy, and to live in light of His sovereign plan, making the most of the time we have. Our lives, however long or short, are opportunities to honor God and impact eternity.
Questions for Reflection
FAQ
Why were the lifespans of people in Genesis 5 so long compared to today?
Answer: The Bible does not explicitly state the reasons for the extraordinary longevity of pre-Flood patriarchs. Theological explanations often point to a combination of factors: a different pre-Flood environment (e.g., a protective atmospheric canopy that filtered harmful radiation), a purer genetic pool before the cumulative effects of sin, disease, and intermarriage degraded human DNA, or God's specific design to allow for rapid population growth and the efficient transmission of knowledge and oral tradition in the early stages of human history. Regardless of the precise mechanism, the text presents these long lifespans as historical facts, emphasizing the unique conditions of early humanity and God's providential ordering of creation.
What is the significance of the phrase "and he died" being repeated for each patriarch?
Answer: The repetitive phrase "and he died" serves as a stark and constant theological reminder of the consequences of Adam's sin in the Garden of Eden, as foretold in Genesis 2:17: "but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." It underscores the universality of death as the penalty for sin, affecting all humanity regardless of their longevity or piety. This pervasive theme of mortality establishes a deep sense of the brokenness of creation and the human condition, setting the stage for God's redemptive plan to overcome death.
Does Enos's name, meaning "mortal," have any deeper theological meaning in this verse?
Answer: Yes, the meaning of Enos's name (Hebrew: 'ĕnôš, "mortal" or "frail man") serves as a powerful literary and theological commentary on the verse's conclusion. It highlights the inherent human condition—created by God yet subject to the fragility and mortality that came with the Fall. His very identity encapsulates the truth that all humanity, regardless of their achievements or lifespan, is ultimately mortal and dependent on God. The fact that "Mortal Man" lived for over 900 years only to inevitably die underscores the absolute and inescapable nature of the death decree, making his life a poignant illustration of the universal human experience.
CHRIST-CENTERED FULFILLMENT
The relentless rhythm of "and he died" throughout Genesis 5, including in Enos's story, establishes humanity's universal need for deliverance from death's dominion. This desperate reality points forward with profound anticipation to Jesus Christ, who is the ultimate fulfillment of God's promise to overcome death. While Enos, the "mortal man," lived for centuries only to succumb to the grave, Jesus is the "last Adam" (1 Corinthians 15:45) who, though He died on the cross, did so to conquer death itself, rising victorious on the third day (Luke 24:6-7). His resurrection demonstrates that He is the only one who can truly break the cycle of mortality, offering not just extended life, but eternal life to all who believe in Him. Through Christ's triumph over the grave, the curse of death is ultimately reversed, and the hope of resurrection is secured for all who are in Him (1 Corinthians 15:20-22), fulfilling the deepest longing expressed by the repeated lament of Genesis 5. He is the life that conquers death, the ultimate answer to humanity's mortality.