TRV
Translation
King James Version
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.
Complete Jewish Bible
To Shet too was born a son, whom he called Enosh. That is when people began to call on the name of Adonai.
Berean Standard Bible
And to Seth also a son was born, and he called him Enosh. At that time men began to call upon the name of the LORD.
American Standard Version
And to Seth, to him also there was born a son; and he called his name Enosh. Then began men to call upon the name of Jehovah.
World English Bible Messianic
A son was also born to Seth, and he named him Enosh. At that time men began to call on the LORD’s name.
Geneva Bible (1599)
And to ye same Sheth also there was borne a sonne, and he called his name Enosh. Then beganne men to call vpon the name of the Lord.
Young's Literal Translation
And to Seth, to him also a son hath been born, and he calleth his name Enos; then a beginning was made of preaching in the name of Jehovah.
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In the KJVVerse 106 of 31,102
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Commentary on Genesis 4 verses 25–26
25 ¶ And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.
26 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.
This is the first mention of Adam in the story of this chapter. No question, the murder of Abel, and the impenitence and apostasy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them and their backslidings did reprove them. Their folly had given sin and death entrance into the world; and now they smarted by it, being, by means thereof, deprived of both their sons in one day, Gen 27:45. When parents are grieved by their children's wickedness they should take occasion thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction.
I. God gave them to see the re-building of their family, which was sorely shaken and weakened by that sad event. For, 1. They saw their seed, another seed instead of Abel, Gen 4:25. Observe God's kindness and tenderness towards his people, in his providential dealings with them; when he takes away one comfort from them, he gives them another instead of it, which may prove a greater blessing to them than that was in which they thought their lives were bound up. This other seed was he in whom the church was to be built up and perpetuated, and he comes instead of Abel, for the succession of confessors is the revival of the martyrs and as it were the resurrection of God's slain witnesses. Thus we are baptized for the dead (Co1 15:29), that is, we are, by baptism, admitted into the church, for or instead of those who by death, especially by martyrdom, are removed out of it; and we fill up their room. Those who slay God's servants hope by this means to wear out the saints of the Most High; but they will be deceived. Christ shall still see his seed; God can out of stones raise up children for him, and make the blood of the martyrs the seed of the church, whose lands, we are sure, shall never be lost for want of heirs. This son, by a prophetic spirit, they called Seth (that is, set, settled, or placed), because, in his seed, mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. 2. They saw their seed's seed, Gen 4:26. To Seth was born a son called Enos, that general name for all men, which bespeaks the weakness, frailty, and misery, of man's state. The best men are most sensible of these, both in themselves and their children. We are never so settled but we must remind ourselves that we are frail.
II. God gave them to see the reviving of religion in their family: Then began men to call upon the name of the Lord, Gen 4:26. It is small comfort to a good man to see his children's children, if he do not, withal, see peace upon Israel, and those that come of him walking in the truth. Doubtless God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done of late, since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. Or now there was so great a reformation in religion that it was, as it were, a new beginning of it. Then may refer, not to the birth of Enos, but to the whole foregoing story: then, when men saw in Cain and Lamech the sad effects of sin by the workings of natural conscience, - when they saw God's judgments upon sin and sinners, - then they were so much the more lively and resolute in religion. The worse others are the better we should be, and the more zealous. 2. The worshippers of God began to distinguish themselves. The margin reads it, Then began men to be called by the name of the Lord, or to call themselves by it. Now that Cain and those that had deserted religion had built a city, and begun to declare for impiety and irreligion, and called themselves the sons of men, those that adhered to God began to declare for him and his worship, and called themselves the sons of God. Now began the distinction between professors and profane, which has been kept up ever since, and will be while the world stands.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–26. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 5.1.2
After Seth begot Enosh, Moses wrote “at that time he began to call on the name of the Lord.” Because Seth had separated himself from the house of Cain, the Sethites were called by the name of the Lord, that is, the just people of the Lord.
Cyril of JerusalemAD 386
Catechetical Lecture 16:27
The Holy Spirit came upon all the righteous men and prophets, such as Enosh, Enoch, Noah and so on, to Abraham, Isaac and Jacob.
JeromeAD 420
Hebrew Questions on Genesis
(Verse 26) And he called his name Enos: this one hoped to invoke the name of the Lord God. Just as Adam () is interpreted as 'man': so also Enos () according to the variety of the Hebrew language is called 'man' or 'vir'. And it is beautiful because he had this word, it is written about him, 'Then was the beginning of invoking the name of the Lord God': although many Hebrews interpret it differently, that at that time idols were first made in the name of the Lord and in his likeness.
Augustine of HippoAD 430
City of God 15.15
We have two lines of succession, one descending from Cain and the other from the son who was born to Adam in order to be the heir of Abel who was killed and to whom Adam gave the name of Seth. He is referred to in the words “God has given me another seed, for Abel whom Cain slew.” Thus it is that the two series of generations that are kept so distinct, the one from Seth and the other from Cain, symbolize the two cities with which I am dealing in this work, the heavenly city in exile on earth and the earthly city, whose only search and satisfaction are for and in the joys of earth.
Augustine of HippoAD 430
City of God 15.17
Seth means “resurrection,” and the name of his son Enosh means “man.” The name Adam also means “man,” but in Hebrew it can be used for any human person, either male or female; as one can see from the text: “He created them male and female; and blessed them and called their name Adam.” This text leaves no doubt that Eve was given her proper name, whereas the common noun “adam,” or “human being,” applied to both Adam and Eve. It was different with the name Enosh. This means “man,” Hebrew scholars tell us, in the sense of a man as distinguished from a woman. Thus Enosh was a “son” of “resurrection.”
BedeAD 735
Commentary on Genesis (Hexaemeron)
But to Seth also was born a son, whom he called Enos. He began to invoke the name of the Lord. Enos is interpreted as Man or Vir: whence it is proper that he who has such a name begins to invoke the name of the Lord, imploring the help of the Creator all the more earnestly in his daily prayers, the more he remembers that he is made of frail nature. Mystically, however, just as Abel slain by Cain denotes the suffering Lord; so Seth born for him designates him risen from the dead: hence, aptly among the Septuagint Translators, it is reported that his father or mother said at his birth: For God has raised up for me another seed for Abel, whom Cain killed. For this reason it is rightly called another seed according to the mystical senses, since the same Lord who was slain has risen again, because indeed he was slain mortal, he rose immortal: he died so that we might not fear death: he rose to give us hope and faith in rising again from death: whose separation of seeds, speaking of our resurrection, the Apostle has plainly distinguished, saying, It is sown in corruption, it rises in incorruption: it is sown in dishonor, it rises in glory: it is sown in weakness, it rises in power: it is sown a natural body, it rises a spiritual body (I Cor. XV, 42). And concerning the Lord himself, Although he died, he says, of weakness, yet he lives by the power of God (II Cor. XIII, 4). Enos truly, the son of Seth, figuratively expresses the Christian people, who through faith and the sacrament of the Lord’s passion and resurrection are daily born from water and the Holy Spirit throughout the whole world. For preferring the grace of his regeneration to his first generation, he is accustomed to invoke the help of the name of the Lord in all that he does, saying: Our Father, who art in heaven, hallowed be thy name (Matt. VI, 9), etc., in that same Lord’s prayer, or in others with which we are accustomed to implore his grace, without which we are worth nothing; whence also we are rightly called by the name Enos, that is, Man, on account of the consciousness of our frailty: on account of the hope of our future immortality, we are the sons of Seth, that is, of the Resurrection.
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 4:26 records the birth of Seth's son, Enos, marking a profound spiritual turning point in early human history. It states that "then began men to call upon the name of the LORD," signifying a renewed, more public, and intentional devotion to God. This pivotal moment highlights humanity's innate need for divine connection and the enduring presence of faith, even as the world increasingly diverged into godly and ungodly lines, setting a trajectory for a faithful remnant amidst escalating sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 4:26 employs several significant literary devices. Contrast is paramount, as the verse immediately follows the narrative of Cain's violent and godless lineage, offering a stark counterpoint in the spiritual trajectory of Seth's descendants. This juxtaposition highlights the emerging distinction between the "seed of the woman" and the "seed of the serpent," a foundational theme in Genesis. The naming of Enos carries Symbolism, as his name, meaning "mortal man," subtly underscores humanity's frailty and dependence, which may have prompted a deeper yearning for divine connection. The phrase "then began men to call upon the name of the LORD" functions as a Turning Point in the narrative, signaling a new era of public worship and spiritual awakening. It also acts as Foreshadowing, anticipating the ongoing biblical motif of calling upon God's name for salvation and relationship, a practice that recurs throughout the Old Testament and finds its ultimate fulfillment in the New.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 4:26 is a profound theological statement, revealing humanity's foundational need for worship and dependence upon God, even in a world increasingly marred by sin. It marks the formal inception of public, collective worship of Yahweh, distinguishing a faithful remnant from the broader, fallen human population. This act of "calling upon the name of the LORD" signifies a conscious turning toward God, acknowledging His sovereignty and seeking His presence and intervention in human affairs. It underscores God's unwavering commitment to preserve a people for Himself, even amidst the proliferation of wickedness, setting the stage for the unfolding of His redemptive plan through a chosen lineage.
REFLECTION AND APPLICATION
Genesis 4:26 profoundly challenges us to consider the centrality of worship in human existence. In a world often consumed by worldly pursuits, self-reliance, and distractions, this ancient verse reminds us of humanity's fundamental need to acknowledge and depend on God. It calls us to prioritize both personal and corporate devotion, recognizing that true life and hope are found not in human achievements or material possessions, but in actively seeking and invoking the name of the LORD. Just as a faithful remnant in the earliest days of humanity distinguished themselves by turning to God amidst growing darkness, so too are believers today called to live distinctly, embodying a lifestyle of worship, prayer, and dependence on God, offering a counter-cultural witness to a world in desperate need of divine connection. This verse serves as a timeless invitation to cultivate a deep, intentional relationship with our Creator.
Questions for Reflection
FAQ
What does "call upon the name of the LORD" truly signify?
Answer: This phrase, qara' b'shem YHWH (Hebrew, _qârâʼ b'shêm _Yᵉhôvâh'__), means more than simply uttering God's name. It implies a public, formal, and reverent invocation of God's personal covenant name (Yahweh), signifying collective worship, prayer, and an acknowledgment of His sovereignty and presence. It suggests a deeper, more intentional relationship with the divine, often involving formal acts of worship, such as prayer, praise, and sacrifice, as seen later with figures like Abraham.
Does this imply that no one worshipped God before Enos was born?
Answer: Not necessarily. Adam and Eve certainly had communion with God in the Garden, and Abel offered an acceptable sacrifice to God in Genesis 4:4. The phrase "then began" likely indicates a new phase or emphasis: perhaps a more widespread, public, or formalized practice of calling upon God's name, or a renewed spiritual commitment in response to the growing wickedness of the age. It marks the commencement of a distinct, communal expression of faith.
What is the significance of Enos's name, meaning "man" or "mortal"?
Answer: The name ʼĔnôš (Enos) is related to the Hebrew word for "man" or "mortal man," often carrying connotations of human frailty or mortality. It is often suggested that in Enos's time, humanity became acutely aware of its own vulnerability, the brevity of life, and the consequences of the Fall in the post-Edenic world. This profound realization of human weakness and dependence may have prompted a deeper, more urgent turning to God as the only true source of life, strength, and hope.
How does this verse relate to the lineage of Cain described earlier in Genesis 4?
Answer: Genesis 4:26 serves as a stark contrast to the preceding narrative of Cain's descendants. While Cain's line focused on building cities, developing culture, and was marked by increasing violence and godlessness (as seen in Genesis 4:17-24), Seth's line, initiated by the birth of Enos, represents a spiritual counter-movement. It emphasizes a return to God and the cultivation of a relationship with Him, setting the stage for the distinction between the "sons of God" and "daughters of men" in Genesis 6, and ultimately preserving the lineage through which God's redemptive plan would unfold.
CHRIST-CENTERED FULFILLMENT
Genesis 4:26, with its emphasis on humanity "calling upon the name of the LORD," powerfully foreshadows the ultimate means of salvation found in Jesus Christ. The very act of invoking God's name for deliverance and relationship finds its ultimate fulfillment in the New Testament command that "everyone who calls upon the name of the Lord will be saved" (Romans 10:13). Jesus, as the true and perfect "seed" promised in Genesis 3:15, is the one through whom humanity can truly draw near to God. He is the mediator of a new and better covenant, making genuine access to the Father possible through His atoning sacrifice and resurrection (Hebrews 9:15). Thus, the ancient practice initiated in Enos's time points forward to Christ, who is the sole means by which humanity can truly and effectively "call upon the name of the LORD" for eternal life and reconciliation.