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GENESIS 4:1-26

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

INTRODUCTION

1. The literary unit of Genesis 3:8-11:9 reveals the terrible consequences of sin which continues from generation to generation.
   
   
2. It has been asserted by many commentators
   1. that Gen. 4:1-24 describes the development of the rebellious seed of Cain
   2. while Gen. 4:25-5:32 describes the development of the godly seed of Seth
   3. although this is helpful in looking at these chapters, the context is the evilness of all men seen in Gen. 6:5-6, 11-12,13
   
   
3. Many have asserted that Gen. 4:16-24 is not a detailed western genealogy but an eastern Hebraic genealogy that simply hits the high points. If you add up the dates of Genesis 4 they seem to be overlapping and only cover about a 2,000 year span. Therefore, I believe that they are representative samples or symbolic numbers (like those of Jesus in Matthew and Luke), not exhaustive genealogies. This illustrates the problem of Usher's dating of creation in 4004 B.C.
   
   
4. The descendants of Cain are not documented like the descendants of Seth (i.e., no dates or ages given). Cain's line dies in the flood completely, possibly because of who he married. All bi-pedal, tool-making, large skull creatures were not in the image of God (cf. Gen. 4:14 and the book of 1 Enoch; also read Genesis, Tyndale Commentary on chapter 4 by Derek Kidner).

SPECIAL TOPIC: SATANIC ATTEMPTS TO THWART THE MESSIANIC LINE IN GENESIS

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: GENESIS 4:1-8
  ¹Now the man had relations with his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a man-child with the help of the Lord." ²Again, she gave birth to his brother Abel. And Abel was a keeper of flocks, but Cain was a tiller of the ground. ³So it came about in the course of time that Cain brought an offering to the Lord of the fruit of the ground. ⁴Abel, on his part also brought of the firstlings of his flock and of their fat portions. And the Lord had regard for Abel and for his offering; ⁵but for Cain and for his offering He had no regard. So Cain became very angry and his countenance fell. ⁶Then the Lord said to Cain, "Why are you angry? And why has your countenance fallen? ⁷"If you do well, will not your countenance be lifted up? And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it." ⁸Cain told Abel his brother. And it came about when they were in the field, that Cain rose up against Abel his brother and killed him.

4:1 "the man had relations with his wife Eve" Literally, "Adam knew Eve." The Hebrew term "knew" speaks of intimate personal relationship (BDB 393, KB 390, Qal PERFECT, cf. Jer. 1:5). Whether this was the first sexual union between Adam and Eve is not stated. The Bible is silent about how many children they had and when they had them. We only know about the three named ones.

This connotation of the term "know" is very significant in interpreting the NT words for "knowing" God, which show that it is not only factual content, but a personal relationship that is being emphasized. Basically mankind's response to God involves

1. truths to be believed
2. a person to welcome
3. an appropriate life to live

There are several VERBS used in Genesis that denote sexual activity.

1. "lie with," BDB 1011, KB 1486, cf. Gen. 19:32; 26:10; 30:15; 39:7; Lev. 18:22
2. "approach," BDB 897, KB 1132, cf. Gen. 20:4; Lev. 18:6,14,19; 20:16
3. "go in to," BDB 97, KB 112, cf. Gen. 19:31; 29:21,23,30; 30:3,4,16; 38:8,9,16; 39:14
4. "know," BDB 393, KB 390, cf. Gen. 4:1,17,25; 19:5,8; 24:16; 38:26; Num. 31:17,18,35; Jdgs. 19:22,25; 21:12

SPECIAL TOPIC: KNOW

SPECIAL TOPIC: HUMAN SEXUALITY

▣ "Cain" The name "Cain" (קין, BDB 884 III, KB 1097) is a sound play on the Hebrew word "gotten" (קנין, BDB 889) or "forger" (כור, cf. Deut. 4:20; 1 Kgs. 8:51; Isa. 48:10). It seems to affirm that Cain was a special gift with the help of YHWH (for Eve possibly even a fulfillment of Gen. 3:15).

▣ "a man-child with the help of the Lord" The translation, "man-child," seems to catch the emphasis. Some assert that Eve had previous daughters and that this was the first male, but this is speculation. The closing phrase of Gen. 4:1, "with the help of the Lord" (BDB 86), implies that this was a statement of faith by Eve based on Gen. 3:15-16.

This is the first use of the name YHWH by itself. The next time it appears alone is in worship by the line of Seth in Gen. 4:26.

SPECIAL TOPIC: NAMES FOR DEITY, D.

4:2 "Again, she gave birth to his brother Abel" The rabbinical Midrash says that because the phrase "and Adam knew Eve" is missing in Gen. 4:2 that Cain and Abel were twins, but this seems highly unlikely.

▣ "Abel" The Hebrew root usually means "breath," "vapor," or "vanity" (BDB 210 I, cf. Eccl. 1:2). There are three possible implications of this name (BDB 211 II):

1. this may reflect
   1. Eve's discouragement about her fallen condition
   2. a prediction about the shortness of his life
2. a possible link to the Akkadian word "son" (ibil)
3. others have asserted that it is related to the word "weakness" because of Eve's discouragement over the curse of many children (cf. Gen. 3:16)

4:3 "that Cain brought an offering to the Lord of the fruit of the ground" Sacrifices given to God predate the cultus of Israel. They show humanity's need to be in fellowship with God. Things sacrificed or burnt left this physical realm and interred the spiritual realm. These gifts were a way to show God's presence, grace, and sovereignty. YHWH is the Immanent One, and He needs to be regularly worshipped.

1. Cain and Abel ‒ Gen. 4:3-5
2. Noah ‒ Gen. 8:20-21
3. Abraham ‒ Gen. 12:7-8; 13:4,18; 22:9
4. Isaac ‒ Gen. 26:25
5. Jacob ‒ Gen. 31:54; 35:1,3,7
6. Moses before the exodus ‒ Exod. 3:18; 5:3; 8:25; 10:7-11,24-26; 12:31-32

These early sacrifices were not for forgiveness but for fellowship. God took the imagery of Abel's blood (see SPECIAL TOPIC: BLOOD) crying from the ground as a way of demonstrating the power of a life in this life and the afterlife. This was developed into the power of a life given (i.e., substitution, cf. Lev. 17:11; Isaiah 53; Mark 10:45; 2 Cor. 5:21).

Notice that Cain is the first to bring an offering to the Lord (BDB 97, KB 112, Hiphil IMPERFECT with waw). There is nothing inherently inferior in a grain sacrifice versus an animal sacrifice. The significance is in the faith of the offerer, not the sacrifice itself. This is true of all we give to God!

SPECIAL TOPIC:

4:4 "Abel on his part also brought out of the firstlings of his flock" The key seems to be in the term "firstlings" (BDB 114). Cain brought some of his agricultural produce, but Abel brought the best of his flock, which showed an attitude of faith and respect. But it must be remembered that the text itself is very ambiguous and brief. We must be careful of reading too much into these early accounts. This is not a western, chronological, cause-and-effect, historical account. It is an eastern theological summary account.

Apparently here and in the Mosaic legislation, the fat connected to the internal lower organs were what was offered on the altar:

1. they were seen as the seat of the emotions
2. the fat was a symbol of prosperity and health

The SEPT, JPSOA, and NET Bible understand this phrase as referring not to the fat of the intestines offered on the altar, but as the best of the flock. This fits the context better.

SPECIAL TOPIC: INWARD PARTS

▣ "and the Lord had regard for Abel and for his offering" Literally this means "looked upon" with a positive connotation (BDB 1043, KB 1609, Qal IMPERFECT, with waw, cf. TEV and NJB). The how is uncertain although there have been many speculations. It is obvious that God communicated His joy for the one and His displeasure in the other. It has been noted by commentators, both ancient and modern, that God accepted Abel first and then his offering. This is always the order (cf. Heb. 11:4). The problem with Cain was his attitude.

It is possible that God is showing His sovereignty by accepting the sacrifice of the younger not the older (i.e., cultural role reversal). This literary model is seen throughout Genesis.

SPECIAL TOPIC: THE PROBLEMS AND LIMITATIONS OF HUMAN LANGUAGE

4:5 "Cain became very angry" The Hebrew is very intense which describes Cain's emotions (BDB 354, KB 351, Qal IMPERFECT with waw, "burned in anger," plus the ADVERB "very," BDB 547). Notice that he is angry at God but he will take his anger out on his brother. The context here is anger amidst worship. Possibly he was upset because he brought his offering first, but Abel's was favorably accepted and his was not.

4:6 "Why are you angry" Here again is God asking several questions, not for information, but to help the person addressed to understand his own feelings and motives (cf. Gen. 4:9 and 3:9,11,13). I personally reject the modern theory of "Open Theism," which takes away the literary imagery of Scripture dialogues.

In this verse sin is personified as a predatory wild animal whose desire is to destroy (cf. 1 Pet. 5:8). There is a possible Akkadian connection with the word "crouching" which was used of the demonic (BDB 918, KB 1181, Qal PARTICIPLE; NIDOTTE, vol. 3, p. 1044, #2). This shows the true nature of sin in our world.

The Israelites were the covenant people of a moral and ethical God. Their vocabulary had over ten words to describe "sin." One's relationship with God was priority. Any disruption in this area was a major concern. The word used here (BDB 308) has the connotation of "missing the mark" (i.e., falling short of a goal or state).

Notice Cain had a choice. The sovereign God gave His highest creation freedom. They are responsible for how they use it. There are consequences in time and eternity. Divine judgment is based on human ability to choose! This is not a prearranged puppet show. There is a difference between "foreknowledge" (see SPECIAL TOPIC: FOREKNOWLEDGE) and "determinism."

1. Eve had a choice
2. Adam had a choice
3. Can and Abel had a choice, etc.

SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE

SPECIAL TOPIC: ANGELS AND DEMONS

▣ "and its desire is for you" This same term "desire" (BDB 1003, KB 1802) is used in Gen. 3:16 (i.e., Eve viewing the forbidden fruit). It shows that the purpose of evil is our destruction (i.e., "to control" and "to dominate").

See Merrill Unger, Biblical Demonology and Demons in the Underworld.

SPECIAL TOPIC: SATAN

▣ "but you must master it" The VERB (BDB 605, KB 647) is a Qal IMPERFECT. This shows that we are not a puppet in the hand of evil, but we have the ability, with God's help, to resist evil (cf. Eph. 6:13; James. 4:7; 1 Pet. 5:9; NIDOTTE, vol. 2, p. 89, #2), to repent and be restored! Cain was affected by but not bound by Adam's sin (cf. Ezek. 18:2-4). We are affected by Adam and Eve's rebellion, but we are responsible for our own choices.

4:8 "Cain told Abel his brother" There has been much discussion about this phrase (lit. "Cain said to his brother").

1. Some assert that Cain told Abel about what God had said to him in Gen. 4:6 and 7.
2. Others assert, along with the Samaritan Pentateuch, Septuagint, Syriac, Vulgate, and RSV translations, that Cain lured him ("let us go into the field") into the field, away from their parents, so that he could kill him (i.e., premeditated murder; see SPECIAL TOPIC: MURDER).

▣ "Cain rose up against Abel" Genesis 3 documents supernatural temptation, while chapter 4 emphasizes the development of the Adamic fallen nature in mankind. There is no tempter here, only full-blossomed sin resulting from the sin of Adam and Eve and which extends to all their descendants (cf. Rom. 3:9-18,23; 1 John 3:12).

The VERBS "rose up" (BDB 877, KB 1086, Qal IMPERFECT with waw) and "killed" (BDB 246, KB 255, Qal IMPERFECT with waw) show the progressive violence.

SPECIAL TOPIC: SATANIC ATTEMPTS TO THWART THE MESSIANIC LINE

NASB (UPDATED) TEXT: GENESIS 4:9-15
⁹Then the Lord said to Cain, "Where is Abel your brother?" And he said, "I do not know. Am I my brother's keeper?" ¹⁰He said, "What have you done? The voice of your brother's blood is crying to Me from the ground. ¹¹"Now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand. ^12"When you cultivate the ground, it will no longer yield its strength to you; you will be a vagrant and a wanderer on the earth." ¹³Cain said to the Lord, "My punishment is too great to bear! ¹⁴"Behold, You have driven me this day from the face of the ground; and from Your face I will be hidden, and I will be a vagrant and a wanderer on the earth, and whoever finds me will kill me." ¹⁵So the Lord said to him, "Therefore whoever kills Cain, vengeance will be taken on him sevenfold." And the Lord appointed a sign for Cain, so that no one finding him would slay him.

4:9 "Am I my brother's keeper?" The great problem with Cain was his unrepentant heart. The term "keeper" can mean "shepherd" (BDB 1036, KB 1581, Qal ACTIVE PARTICIPLE), which may be a play on the occupation of Abel (cf. Gen. 4:2).

4:10 "The voice of your brother's blood is crying to Me from the ground" This phrase is very significant ("crying" BDB 858, KB 1042, Qal ACTIVE PARTICIPLE, PLURAL). For the Hebrews, the life force was in the blood (cf. Lev. 17:11; Rev. 6:9,10).

The word "blood" (BDB 196) is PLURAL in Hebrew.

1. Rashi says that the PLURAL refers to Abel and his potential seed.
2. The PLURAL also shows intensity.

SPECIAL TOPIC: BLOOD

4:11 "Now you are cursed from the ground" This is the first direct curse on man. With Adam's sin the ground was cursed (cf. Gen. 3:17-18). It is significant that Cain, being a farmer, can no longer use this as his occupation. He is banished into the desert which is the abode of demons (i.e., Isa. 13:20-22; 34:9-15) and with it, the absence of agriculture activity.

▣ "the ground, which has opened its mouth" This is a personification of adamah (BDB 9). This Hebrew idiom is also found in the ground opening to receive the members of a rebellious family of Levites and a family of Reuben (cf. Numbers 16, i.e., the personification of Sheol). The ground for Israelites was where the dead were (i.e., Sheol).

SPECIAL TOPIC: WHERE ARE THE DEAD?

4:12 "it will no longer yield its strength to you" This is a Hiphil JUSSIVE form (BDB 414, KB 418). Many commentators have asserted that this is why Cain's line developed urban life as over against rural life (cf. Gen. 4:16-24).

These two similar sounding terms (BDB 631, KB 681, Qal ACTIVE PARTICIPLE, cf. Jer. 14:10. 14:10 and BDB 626, KB 678, Qal ACTIVE PARTICIPLE, cf. Gen. 4:14 and Jer. 4:1) describe Cain's nomadic life, which is the opposite of "rest" (i.e., care and security). They are word plays on the land of Nod (BDB 627 II). These word plays show the literary shaping of these early chapters (i.e., historical drama). See notes at Gen. 1:1-2:3, "Opening Statements," K. 3.

4:13 "My punishment is too great to bear!" Cain is not sorry for his act but he is sorry for its consequences. Rashi thinks this means "is my iniquity too great to be forgiven?"

4:14 "driven me this day from the face of the ground" This is the occupational result of Cain's sin, while the next phrase "from Your face I will be hidden" is the spiritual result of Cain's sin (opposite of Gen. 3:8).

▣ "whoever finds me will kill me" Cain feared for his own life.

1. The rabbis say that he was afraid of the animals.
2. The context seems to imply that his own relatives, who would be "go'els" (blood avenger) for Abel, would kill him. This would imply that Adam and Eve had many unnamed children.
3. There is a very interesting third option, see Adam and Eve's relationship to other pre-historic humanoids in Kidner's The Tyndale Commentary on Genesis, chapter 4, and Bernard Ramm's discussion of anthropology in The Christian's View of Science and Scripture.

This verse implies the concurrent existence of many other rational bipedal creatures. For a discussion of humanoids and their dates of occupation of the Ancient Near East, see R. K. Harrison's Introduction to the Old Testament, pp. 147-163 and Who was Adam? by Fazale Rana and Hugh Ross.

If Cain married a non-homo sapien without God's Spirit, then Gen. 6:1-4 would be a mixing of God's special human creation with bipedal animals instead of humans with angels (cf. I Enoch). Anthropologists have discovered the remains of humanoids on Mt. Carmel in Israel that are a DNA mixture of homo sapiens and Neanderthals.

SPECIAL TOPIC: SATANIC ATTEMPTS TO THWART THE MESSIANIC LINE IN GENESIS

4:15 "vengeance will be taken on him sevenfold" The term "sevenfold" seems to mean complete vengeance (BDB 988). Apparently God left Cain alive as an even more poignant sign of sin.

The rabbinical Midrash says that God will take vengeance on him in seven generations, which would be Lamech. There is a rabbinical legend that Gen. 4:23 refers to Lamech and his son, Tubal-Cain, killing Cain by accident.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4

▣ "appointed a sign for Cain" This was either a sign (BDB 16, "a mark") of

1. God's mercy amidst judgment
2. God's sustaining His judgment through time

Rabbinical Midrash says that God put an animal horn in the middle of Cain's head. However, it seems more probable that it was a mark on the forehead (cf. Ezek. 9:4,6). But notice it was a sign for these people in the villages outside of the garden! Who were they? Apparently, God had communicated to them also! So much we moderns do not now about the ancient past! See John H. Walton, The Lost World of Adam and Eve.

SPECIAL TOPIC: SIGN (OT)

NASB (UPDATED) TEXT: GENESIS 4:16
¹⁶Then Cain went out from the presence of the Lord, and settled in the land of Nod, east of Eden.

4:16 "Then Cain went out from the presence of the Lord" This seems to be a physical result typifying the spiritual result ("went out" BDB 422, KB 425, Qal IMPERFECT). Gen. 4:16-24 really show banished mankind starting a world system apart from God. This anti-YHWH world system can be seen in

1. the kingdoms of Daniel's visions
2. typified in the great whore of Babylon in the book of Revelation
3. John's use of the term "world"

Obviously Eden was a special place of YHWH's presence and care (i.e., "Progressive Creationism"). It was not part of the evolving and developing conditions of the planet.

▣ "the land of Nod" "Nod" is a Hebrew term for "wandering" or "the land of wanderers" (BDB 627 II). This is possibly a play on Cain's curse. We do not know where this place is located but it is obviously more east of Eden than Adam and Eve had gone.

NASB (UPDATED) TEXT: GENESIS 4:17-22
¹⁷Cain had relations with his wife and she conceived, and gave birth to Enoch; and he built a city, and called the name of the city Enoch, after the name of his son. ¹⁸Now to Enoch was born Irad, and Irad became the father of Mehujael, and Mehujael became the father of Methushael, and Methushael became the father of Lamech. ¹⁹Lamech took to himself two wives: the name of the one was Adah, and the name of the other, Zillah. ²⁰Adah gave birth to Jabal; he was the father of those who dwell in tents and have livestock. ²¹His brother's name was Jubal; he was the father of all those who play the lyre and pipe. ²²As for Zillah, she also gave birth to Tubal-cain, the forger of all implements of bronze and iron; and the sister of Tubal-cain was Naamah.

4:17 "Cain had relations with his wife" Who did he marry? Most conservative scholars assume he married one of his sisters, but this is never stated in the Bible. Genesis 5:4 does state that Adam and Eve had other sons and daughters. One wonders about the people outside the garden whom Cain was afraid of in Gen. 4:14 (see note at Gen. 4:14).

There are several VERBS which denote sexual activity. See list at Gen. 4:1.

▣ "she conceived and gave birth to Enoch" All etymologies of these names are very doubtful. The name Enoch may mean "beginner" or "initiator" (BDB 335). There is an obvious similarity between the list of Cain's children and the list of Seth's children in chapter 5 (e.g., Enoch and Lamech). The exact reason for this etymological similarity is uncertain, but it shows

1. that the two families had many social connections
2. the spiritual differences of these two Enochs (see NIDOTTE, vol. 4, pp. 454-456)

Also notice that the length of the lives of Cain's line are not given. This may imply that the extended ages of Seth's line are symbolic of renown or praise (as with the list of ten Sumerian kings who had extended lives before and after the flood. The length of life decreases after the flood but is still very long by today's standards; NIDOTTE, vol. 4, "Genealogy in the OT," pp. 654-662, discussion of length of their lives, p. 659).

▣ "he built a city" This seems to be in direct defiance to God's command that he would be a wanderer (cf. Gen. 4:12,14). Others have seen this as an example of Cain's fear that someone would kill him; therefore, he built a fort to protect himself and his family.

For a brief discussion of the imagery of "city" in the Bible, see Dictionary of Biblical Imagery, pp. 150-154.

4:18 "Irad" Possible etymologies of this term are:

1. a city (BDB 746), related to v. 17
2. fleet-footed or "fleeing (BDB 747)
3. wild ass (BDB 747)

▣ "Mehujael" The possible etymologies of this term are

1. "El is giver of life" (BDB 562)
2. "El makes alive"
3. "smitten of El" (KB 586)
4. "El is combating"

▣ "Methushael" The possible etymologies of this term are

1. "Man of El" (BDB 607)
2. "strong youth"
3. unknown

4:19 "Lamech took to himself two wives" This is the first account of polygamy and it begins in the fallen line of Cain. The name Lamech is of uncertain origins (BDB 541, KB 532).

▣ "Adah. . .Zillah" These two women's names are a play on Semitic terms for physical beauty. Rabbinical Midrash says that one was his wife to bear children and one was his mistress for pleasure.

1. "Adah" can mean "ornament" or "morning" (BDB 725)
2. "Zillah" seems to mean "shade" or "shelter," "tinkling" or "musical player" (BDB 853)

4:20 "Jabal; he was the father of those who dwell in tents and have livestock" This name may mean "wanderer" (BDB 385 II; KB 383 II), which describes the nomadic, pastoral life which he apparently developed.

4:21 "Jubal. . .all those who play the lyre and pipe" Some assert that his name (BDB 385 II, KB 398) means "sound." This is the beginning of certain gifts of musical skills. This tribal group developed not only the stringed instruments but also the wind instruments.

4:22 "Tubal-cain, the forger of all implements of bronze and iron" This man (BDB 1063, KB 1694-5) was the first to make weapons of war. It is possible that the three people mentioned in Gen. 4:21-22 are named to reflect their occupations.

▣ "Naamah" This name means "pleasant" or "beautiful" (BDB 653 I). Rabbinical Midrash says that she married Noah but this is highly unlikely.

NASB (UPDATED) TEXT: GENESIS 4:23-24
²³Lamech said to his wives,
"Adah and Zillah,
Listen to my voice,
You wives of Lamech,
Give heed to my speech,
For I have killed a man for wounding me;
And a boy for striking me;
²⁴If Cain is avenged sevenfold,
Then Lamech seventy-sevenfold."

4:23 "Lamech said to his wives" This is one of the first uses of poetry recorded in the Bible (about 40% of the OT is in poetic form; NDIOTTE, vol. 4, p. 865, #1). It is grammatically connected with Gen. 4:22. Rabbinical legend says that his two wives had left him because he had killed Cain by accident and also his son, Tubal-cain, while hunting. This seems extremely fanciful. What it does emphasize is the development of sin to such an extent that Lamech was bragging on the stringency of his revenge. Some have asserted that he held up Tubal-cain's first weapon of war and made this rhythmical brag.

There has been much discussion among commentators about the time element (past, future). Most assume that they refer to something that will happen, not to something that had happened. Hebrew VERB time elements relate to context, not form.

SPECIAL TOPIC: HEBREW POETRY

4:24 "seventy-sevenfold" This shows the severity of Lamech's revenge (cf. Gen. 4:15). Some commentators see a contrast between this and Jesus' words about forgiveness in Matt. 18:21,22.

NASB (UPDATED) TEXT: GENESIS 4:25-26
 ²⁵Adam had relations with his wife again; and she gave birth to a son, and named him Seth, for, she said, "God has appointed me another offspring in place of Abel, for Cain killed him." ²⁶To Seth, to him also a son was born; and he called his name Enosh. Then men began to call upon the name of the Lord.

4:25-26 This contextually should go with Genesis 5. Chapter and verse divisions were not part of the original text of either the Hebrew OT or the Greek NT (neither were capitalization or punctuation marks).

4:25 "Adam" This is the first occurence of אדם (Adam) without the DEFINITE ARTICLE, which implies a name, while "the man" implies a generic sense (see full note at Gen. 1:26).

 This is another word play between the Hebrew term "appointed" (shat, BDB 1011, KB 1483, Qal PERFECT) and Seth (shet, BDB 1011 I). This continuing literary (sound) play on the names in Genesis 1-11 shows its literary character (see Gen. 1:1-2:3, "Opening Statements," K. #3).

4:26 "he called his name Enosh" This name has an uncertain meaning (KB 333).

▣ "Then men began to call upon the name of the Lord" This implies regular public worship (i.e., Gen. 12:8; 13:4; 21:33; 26:25; Ps. 14:4; 53:4; 79:6; Jer. 10:25; Joel 2:32). Because of the use of the Divine covenant name of YHWH, many have seen a contradiction between this verse and Exod. 6:3. Possibly, men had used the name of YHWH without knowing its full significance until the time of Moses. This is the beginning of the Messianic line (cf. Luke 3:38).

Ancient Jewish and rabbinical sources say the VERB "to call upon" should be understood as "profane."

1. Targum of Onkelos
2. Targum of Jonathan
3. the ancient medieval rabbis
   1. Kimchi
   2. Rashi
   3. Maimonides
4. Jerome translator of the Vulgate

Here is the translation of the Aramaic Targum of Jonathan.

"That was athe generation in whose days began to err, and to make themselves idols, and surnamed their idols by the name of the Word of the Lord."

SPECIAL TOPIC: NAMES FOR DEITY, D.

SPECIAL TOPIC: "THE NAME" OF YHWH (OT))

SPECIAL TOPIC: CALL ON HIS NAME

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