No, Jacob had thirteen children, twelve sons and one daughter, by four different women. These children are important in biblical history, as the twelve sons of Jacob became the heads of the twelve tribes of Israel. The account of the birth of Jacob’s children is found in Genesis 29—30, 35. 1) Reuben was Jacob’s firstborn. He was the son of Leah, Jacob’s first wife. 2) Simeon was next, and he was also a son of Leah. 3) Levi was the third of Jacob and Leah’s children. 4) Judah was the next. After bearing Judah, Leah stopped bearing children. 5) Dan was born to Jacob by Bilhah, his wife Rachel’s handmaid. It was common practice in that day for a barren wife to give her servant to her husband to bear children in her name. 6) Naphtali was the next child, also through Bilhah. 7) Gad was number seven. He was the child of Jacob and Zilpah, the handmaid of Leah. 8) Asher was next. He was the second son of Zilpah. 9) Issachar was another son granted to Leah. 10) Zebulun was the next child, Leah’s sixth. 11) Dinah was Jacob’s only daughter, and her mother was Leah. 12) Joseph was Jacob’s twelfth child and Rachel’s first, as God opened her womb and enabled her to conceive. 13) Benjamin was Jacob’s last child. His mother, Rachel, who died during labor, named him Ben-Oni, which means “son of my trouble,” but Jacob renamed him Benjamin, which means “son of my right hand.” So the first four of Jacob’s children belonged to Leah, and she later bore him two more sons and a daughter—seven children total. The last two of Jacob’s children belonged to Rachel. In between were two sons of Bilhah (Rachel’s maid) and two sons of Zilpah (Leah’s maid). God’s plan for this family included greatness, although it came through great hardship. Jacob’s children were blessed according to the covenant God had made with Abraham.
“Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.”Romans 9:4–5 Enos was the son of Seth who was a son of Adam and Eve (and the third one named in Scripture), he was born after Cain murdered Abel (Genesis 4:8). Eve believed that God had appointed him as a replacement for Abel and named him Seth, which means “set in place of” (Genesis 4:25). Later, when Seth was 105 years old, his son Enosh was born (Genesis 4:26), and Enosh continues what is sometimes called “the godly line of Seth” that leads to Abraham.
The story of Cain’s killing the righteous “seed” (Abel) and God’s raising up another “seed” (Seth) becomes the central theme of the divine plan. Evil is always attempting to rid the world of good, and God is always thwarting evil’s plans. There is always a Seth to replace Abel. It was through the seed of Seth that Jesus was born (Genesis 5:3–8, 1 Chronicles 1:1, Luke 3:38). After the birth of Seth’s son Enosh, the Biblical account states: “And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the Lord.” Genesis 4:26. This confirms Eve’s foretelling of the purpose of Seth’s birth. The word “call” also means “to proclaim,” which refers to men testifying about God to one another. It was through Seth’s family that organized, corporate worship of the one true God began to enter the fallen world. Though the descendants of Seth are not the first in Adam’s line to develop inventions or advances in civilization, they are the first to praise and worship God.
Unlike Cain’s descendants, Seth’s prove faithful to God. From Seth come the patriarchs, the nation of Israel, and eventually Christ. And it’s Christ who not only destroys Satan but also condemns sin and death (Luke 3:23–38). It was through Seth that the “Offspring of the Woman” came who would crush the serpent’s head (Genesis 3:15). Seth is also mentioned in other works, including the Apocrypha (Sirah 49:16), the pseudepigraphical works, such as the Ascension of Isaiah, Jubilees, and the Life of Adam and Eve. His name is also recorded in some of the Gnostic texts, e.g., the Gospel of the Egyptians and the Second Treatise of the Great Seth.