Genesis 4:26 reads:
“At that time people began to call on the name of the Lord.”
However, this verse is not as straightforward as it might seem. While many interpret this passage as a record of the beginning of public worship, a closer examination of both the original Hebrew and historical interpretations reveals an alternate possibility: profanation of God’s name.
In the original Hebrew, the key verb in this verse, “ḥālal,” can have multiple meanings, including both “to begin” and “to profane.” This dual meaning has led to a debate among theologians and varying translations in modern English Bibles. Some understand Genesis 4:26 as marking the beginning of true worship, while others see it as the start of religious decline or idolatry.
1. Praise Interpretation: The Beginning of Worship
The majority of traditional and modern Christian theologians have supported the idea that Genesis 4:26 indicates a positive development in humanity’s religious life—specifically, the start of public and formalized worship of Yahweh. According to this view, Enosh’s generation took a significant step toward publicly acknowledging God’s sovereignty through prayer and praise.
John Calvin, a leading figure of the Protestant Reformation, argued that this passage marks the beginning of public worship. For Calvin, this was not simply a casual invocation of God’s name, but a formal, communal act of prayer and reverence. Calvin saw this as a turning point, indicating that despite the corruption introduced by Cain’s descendants, there were still those who sought after God.
“The worship of God had been retained by a few men, but now the worship of God was solemnly and publicly undertaken.”
(Calvin, Commentary on Genesis, 230-231)
Similarly, Matthew Henry, in his influential 18th-century commentary, interprets Genesis 4:26 as a revival of spirituality in the midst of growing moral decline. For Henry, this passage marks the point at which people began to organize and formalize their worship of God, standing in contrast to the violence and corruption spreading through Cain’s descendants.
“Enosh’s time was a time of revival, a time when those who feared God began to gather for public worship.”
(Henry, Commentary on the Whole Bible, Genesis 4:26)
This praise interpretation is supported by many modern Bible translations, including the New International Version (NIV), English Standard Version (ESV), and New Living Translation (NLT), all of which translate Genesis 4:26 similarly:
- NIV: “At that time people began to call on the name of the Lord.”
- ESV: “At that time people began to call upon the name of the Lord.”
- NLT: “At that time people first began to worship the Lord by name.”
Each of these translations conveys the idea that formal worship of God began with Enosh’s generation, interpreting “ḥālal” as “began.”
Other notable theologians in support of the praise interpretation include Charles Hodge and Umberto Cassuto, both of whom regard this verse as a critical moment in humanity’s religious development, highlighting the first instance of organized public worship and prayer.
2. Profanity Interpretation: The Beginning of Religious Decline
While the praise interpretation dominates, a significant number of scholars, especially within Jewish tradition, have suggested that Genesis 4:26 may mark the beginning of profanation, not praise. These scholars argue that the phrase may not reflect the start of formal worship, but rather the misuse or corruption of God’s name—perhaps even the onset of idolatry.
This view is grounded in the potential meaning of the Hebrew verb “ḥālal,” which can mean “to begin” but also “to profane” in various contexts (e.g., Leviticus 18:21). Rashi, a medieval Jewish scholar, argues that in Enosh’s time, humanity began to substitute God’s name with the names of idols or to invoke it in an irreverent manner.
Modern Christian theologians like John H. Sailhamer and Kenneth A. Mathews also give significant weight to this alternative reading. Sailhamer suggests that the context of Genesis 4—where Cain’s lineage becomes increasingly corrupt—indicates that this verse should be interpreted negatively. He writes that what began in Enosh’s time was not the beginning of true worship but “a further decline in the spiritual state of mankind,” possibly hinting at the early stages of idolatry or religious syncretism.
“What began in the days of Enosh was not the beginning of true worship, but rather a further decline in the spiritual state of mankind.”
(Sailhamer, Genesis Unbound, 110-111)
Likewise, Kenneth A. Mathews considers the possibility that this verse refers to the profane use of God’s name, which could involve improper or idolatrous worship. He points out that the linguistic evidence allows for both interpretations, but notes the negative context of Genesis 4 as a factor supporting the profanity interpretation.
“The alternative view… is that the verb ‘ḥālal’ here signifies that people began to profane the name of Yahweh, perhaps through false worship or syncretism.”
(Mathews, Genesis 1–11:26, 285)
This profanity interpretation is reflected in several modern Bible translations, which translate Genesis 4:26 in a way that highlights the potential corruption of worship. For instance:
- International Standard Version (ISV): “At that time, profaning the name of the Lord began.”
- NET Bible (NET): “At that time people began to worship the Lord, but they did so in a profane way.”
- Holman Christian Standard Bible (HCSB): “At that time people began to invoke the name of Yahweh in a profane way.”
These translations suggest that Enosh’s generation did not initiate true worship but instead began to misuse God’s name or introduce syncretistic practices. The NET Bible and HCSB include interpretative notes clarifying that the verb “ḥālal” could imply the profaning of God’s name, aligning with this tradition.
Allen P. Ross, in his commentary, highlights this possibility by pointing out the dual meaning of the verb in Hebrew. He states:
“Some ancient interpreters, seeing in the context the spread of violence and sin, viewed this as the beginning of the profaning of God’s name, rather than its proper worship.”
(Ross, Creation and Blessing, 177)
3. The Broader Theological Debate
This tension between praise and profanity reflects broader theological discussions about the nature of humanity’s relationship with God in the early chapters of Genesis. Those who support the praise interpretation emphasize humanity’s capacity to recognize and return to God even in the midst of moral corruption. Conversely, those who advocate for the profanity interpretation highlight the pervasiveness of sin and the rapid spiritual decline in the generations following Adam and Eve.
The question of whether Genesis 4:26 marks a religious revival or a further moral degradation mirrors the broader themes of human free will, sin, and the potential for redemption that runs throughout Scripture. In this way, the debate over the meaning of “ḥālal” in Genesis 4:26 serves as a microcosm of larger theological questions about the trajectory of human history and divine worship.
4. Conclusion
Genesis 4:26 presents a fascinating case where the ambiguity of a single Hebrew word has led to divergent interpretations throughout history. On one side, traditional theologians like John Calvin, Matthew Henry, and modern scholars such as Charles Hodge and Allen P. Ross see the verse as the beginning of worship, a pivotal moment when humanity began to formally seek God. On the other side, Rashi, John H. Sailhamer, and others argue that this verse may mark the beginning of religious corruption—perhaps even the rise of idolatry.
The translations of Genesis 4:26 reflect these divergent views, with most modern versions (e.g., NIV, ESV, NLT) taking the praise interpretation, while a few (e.g., ISV, NET, HCSB) embrace the profanity interpretation.
Ultimately, this debate highlights the complexity of translating ancient texts and the profound theological implications that can arise from even a single word. Whether this verse marks the dawn of public worship or the beginning of spiritual decline, it remains a key text for understanding the early relationship between humanity and the divine in the Bible’s grand narrative.