TRV
Translation
American Standard Version
and all the days of Kenan were nine hundred and ten years: and he died.
World English Bible Messianic
and all the days of Kenan were nine hundred ten years, then he died.
Young's Literal Translation
And all the days of Cainan are nine hundred and ten years, and he dieth.
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In the KJVVerse 120 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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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 5:14 provides a concise, formulaic record of Cainan's lifespan and eventual death within the antediluvian lineage stretching from Adam to Noah. This verse, characteristic of the chapter's genealogical register, powerfully underscores humanity's universal mortality as a direct consequence of the Fall, even amidst remarkably extended lifespans. Simultaneously, it subtly affirms the enduring continuity of God's redemptive historical line, serving as a profound reminder of life's inherent finitude and the pervasive dominion of death.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The brevity and formulaic nature of Genesis 5:14, like the other entries in the chapter, employ several potent literary devices. The most prominent is the Formulaic Structure itself, which, through its rigid repetition, emphasizes the genealogical purpose of the chapter and the cyclical nature of life, procreation, and death. This predictability highlights the divine order in preserving a lineage. Closely related is Repetition, particularly of the phrase "and he died." This relentless refrain creates a somber, almost mournful rhythm throughout the chapter, underscoring the universal dominion of death and its inescapable reality for all humanity. This repetition serves as a powerful theological statement about the pervasive impact of the Fall. Furthermore, there is an inherent Antithesis between the astonishingly long lifespans recorded and the abrupt, final declaration of death. This stark contrast emphasizes that even extraordinary longevity cannot ultimately overcome the curse of mortality. Finally, death itself, as depicted in this chapter, functions as Symbolism, representing the profound and inescapable consequence of humanity's rebellion against God, marking a fundamental separation from the life God originally intended.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 5:14, in its stark simplicity, powerfully communicates profound theological truths. It primarily emphasizes the universal dominion of death as the direct and inescapable consequence of sin, a reality that transcends even the remarkable longevity of the antediluvian patriarchs. This relentless refrain of "and he died" serves as a somber reminder of humanity's fallen state and the brokenness of creation, pointing to the deep need for a redemptive solution to mortality. Yet, within this pervasive reality of death, the meticulous preservation of a continuous lineage also highlights God's unwavering sovereignty and faithfulness in upholding His promises. Despite the pervasive curse, God actively works through human history, ensuring the survival of a specific line through which His ultimate plan of salvation would unfold, demonstrating His commitment to reversing the effects of the Fall.
REFLECTION AND APPLICATION
Genesis 5:14, with its stark declaration of "and he died," compels us to confront the profound reality of our own mortality and the finite nature of earthly existence. It serves as a powerful memento mori, challenging us to live with intentionality, wisdom, and a proper sense of eternal perspective, recognizing that our days, however long, are ultimately numbered. This verse also serves as a sobering reminder of the devastating impact of sin, which brought death into the world, and points us toward the profound need for a remedy that transcends our physical limitations and offers hope beyond the grave. It encourages us to consider what truly endures beyond our temporal lives and to invest in that which has eternal significance.
Questions for Reflection
FAQ
Why were people able to live so long before the Flood?
Answer: The biblical text does not provide an explicit theological or scientific explanation for the exceptionally long lifespans recorded before the Flood. Various theories have been proposed, including the possibility of different environmental conditions (e.g., a protective atmospheric canopy), greater human genetic integrity closer to creation, or a more direct divine sustenance for humanity in its earlier stages. The Bible simply presents these extended lifespans as a historical fact characteristic of that specific antediluvian period, highlighting a significant difference in human vitality compared to post-Flood generations, as seen in Genesis 6:3.
What is the significance of the repeated phrase "and he died"?
Answer: The repetition of "and he died" ten times throughout Genesis 5 serves as a powerful, somber refrain. Its significance lies in emphasizing the universal reality and finality of death as the unavoidable consequence of sin, as articulated in Romans 5:12. It highlights that even with incredibly long lives, no one escaped mortality, underscoring the pervasive impact of the Fall on all of humanity and creation. This consistent declaration underscores the brokenness introduced by sin and the ultimate triumph of death over all earthly existence.
Why does the Bible include such detailed genealogies?
Answer: Genealogies in the Bible serve several crucial purposes beyond mere historical record. They establish historical continuity, demonstrating God's faithfulness in preserving His chosen line through generations, even amidst widespread sin and death. They validate the historical claims of key figures and covenants. Crucially, they meticulously trace the lineage that would ultimately lead to the Messiah, providing a historical and theological framework for God's unfolding redemptive plan, culminating in the birth of Jesus Christ, whose own genealogy is recorded in Matthew 1:1-17.
CHRIST-CENTERED FULFILLMENT
Genesis 5:14, and indeed the entire chapter with its relentless refrain of "and he died," profoundly underscores humanity's desperate need for a deliverer from the dominion of death. The pervasive mortality, even amidst remarkably long lives, vividly illustrates the comprehensive brokenness introduced by sin in Eden, a brokenness that no human longevity or achievement could ever overcome. Jesus Christ stands as the ultimate fulfillment, not only as the culmination of this very lineage, with Cainan being an ancestor in His human genealogy as recorded in Luke 3:37, but, more importantly, as the one who definitively conquered death through His victorious resurrection (Romans 6:9). He is the "resurrection and the life" (John 11:25), offering eternal life to all who believe in Him. In Christ, the finality of "and he died" is transformed into the glorious promise of "and he lives forevermore" (Revelation 1:18), thereby reversing the curse of death that began in Eden and is so starkly reiterated in these early genealogies.