Genesis 4:26 – When Did Worship of Jehovah Begin?

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Introduction to the Challenge of Genesis 4:26

Genesis 4:26 poses a well-known interpretive challenge. The verse reads:

“To Seth, to him also a son was born, and he called his name Enosh. At that time men began to call upon the name of Jehovah.” (UASV)

At first glance, this verse seems to suggest that it was not until the birth of Enosh, the grandson of Adam through Seth, that humans began to engage in the worship of Jehovah. However, a significant chronological and theological tension arises when this statement is compared with earlier passages—particularly Genesis 4:3–4, which records that Abel, many decades before the birth of Enosh, offered sacrifices to Jehovah in faith:

“And in the course of time Cain brought an offering to Jehovah of the fruit of the ground. Abel, on his part also brought of the firstlings of his flock and of their fat portions. And Jehovah had regard for Abel and for his offering.” (Genesis 4:3–4, UASV)

If Abel was worshiping Jehovah over a century before the birth of Enosh, how can it be said that men “began to call upon the name of Jehovah” only in the days of Enosh? Is this a historical contradiction? Or is there a deeper contextual and linguistic resolution?

Using the historical-grammatical method and with a high view of Scripture’s inerrancy, we will demonstrate that there is no contradiction, nor any error. Rather, the verse must be interpreted in the light of its semantic range and historical context, as well as the consistent biblical pattern of early humanity’s interaction with the divine.

The Chronological Context: Understanding the Timeline

According to the literal biblical chronology, Adam was created in 4026 B.C.E., with Seth being born when Adam was 130 years old (Genesis 5:3), placing Seth’s birth around 3896 B.C.E. Seth’s son Enosh was born when Seth was 105 years old (Genesis 5:6), dating Enosh’s birth to approximately 3791 B.C.E. Therefore, the reference to “men began to call upon the name of Jehovah” in Genesis 4:26 is set in 3791 B.C.E., 235 years after Adam’s creation.

However, the events of Genesis 4:3–4—the offerings of Cain and Abel—occur significantly earlier. These events presuppose not only a belief in Jehovah but an established pattern of worship through sacrificial offerings. Since Abel’s offering was accepted, and Hebrews 11:4 affirms that Abel offered “by faith,” it follows that Abel possessed accurate knowledge of Jehovah, and that his worship was approved:

“By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through it, though he is dead, he still speaks.” (Hebrews 11:4, UASV)

Thus, worship of Jehovah predated Enosh. Abel’s worship was clearly sincere, informed, and accepted, demonstrating that Genesis 4:26 cannot be referring to the origin of all worship of Jehovah. Instead, we must explore what kind of “calling upon” is meant in this context.

Exegetical Analysis of Genesis 4:26: “Calling on the Name of Jehovah”

The key phrase is “then men began to call upon the name of Jehovah.” The Hebrew verb translated “began” is ḥūl (חָלַל), used in the Niphal or Hophal stem in many contexts to mean “to begin,” but in other contexts, especially in the Piel, Hiphil, or Hophal, it can also mean “to profane” or “to defile.” It is closely related to the noun ḥol (חֹל), meaning “common” or “profane.”

Some respected Hebrew scholars and Jewish traditional sources have taken this alternate meaning into account, suggesting that Genesis 4:26 could alternatively be translated:

“Then men began to profane the name of Jehovah.”

This interpretation has ancient support. The Targum of Onkelos, an early Aramaic paraphrase of the Hebrew text, renders the passage in a way that implies men ceased to pray in the name of Jehovah. The Targum of Jonathan goes further, asserting that in Enosh’s days men began to err and apply the name of Jehovah to idols.

Medieval Jewish commentator Rashi, whose insights were foundational for rabbinic interpretation, echoes this, saying:

“Then was there profanation in calling on the Name of Jehovah.”

These interpretations are not derived from textual corruption or speculation, but from a legitimate semantic range of the Hebrew verb ḥūl. The dual possibility—that ḥūl can either mean “to begin” or “to profane”—means the verse must be understood in light of broader biblical context.

Theological Consistency: Comparing with Enoch’s Prophecy and Early Apostasy

The interpretation that Genesis 4:26 refers to the beginning of profane or corrupted worship also finds confirmation in the character of the generations following Enosh. By the time of Enoch, the seventh generation from Adam (Jude 14), the earth was already filled with ungodliness:

“It was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, ‘Look! Jehovah came with his holy myriads, to execute judgment on all, and to convict all the ungodly concerning all their ungodly deeds which they have done in an ungodly way, and concerning all the harsh things which ungodly sinners have spoken against him.’” (Jude 14–15, UASV)

This indicates a widespread moral and spiritual decline early in human history. The pre-Flood society was already experiencing pervasive corruption. By Noah’s day—just the tenth generation—Genesis 6:5 describes conditions thus:

“Jehovah saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually.”

Such descriptions support the conclusion that Genesis 4:26 is not a reference to the beginning of faithful worship, but rather to a turning point in early humanity’s spiritual condition—a time when God’s name was used falsely, perhaps to justify idolatrous practices or self-exaltation.

Idolatry and the Misuse of Jehovah’s Name

One of the plausible implications of Genesis 4:26 is that men began to invoke the name of Jehovah in a false or misleading way. This might involve associating the name of Jehovah with idols, or with false priests or intermediaries, or even with men who claimed divine status.

This type of misuse is a recurring theme in Scripture. For example, in Exodus 20:7, the commandment explicitly warns:

“You shall not take the name of Jehovah your God in vain, for Jehovah will not leave him unpunished who takes his name in vain.” (UASV)

The concern over the misuse of Jehovah’s name is rooted in the fact that His name represents His person, authority, and holiness. Misusing that name profanes it, even if done under a pretense of worship.

Therefore, it is entirely possible that in Enosh’s day, a deviation from the true worship of Jehovah occurred—whether by associating Jehovah’s name with idols or by creating human intermediaries through whom Jehovah was supposedly accessed. In both cases, the name was being profaned, not honored.

Summary of the Internal and External Evidence

The idea that Genesis 4:26 marks the beginning of faithful worship is inconsistent with:

The earlier example of Abel’s worship;
The semantic possibilities of the Hebrew verb used;
Ancient Jewish exegesis including Targums and rabbinic commentary;
The moral conditions described in Enoch’s generation and beyond;
The broader biblical theology that maintains worship of Jehovah existed from the beginning.

Rather, a more accurate reading is that Genesis 4:26 marks the beginning of apostasy—a departure from true worship, where men began to misuse Jehovah’s name in their religious practices.

Conclusion: No Historical Contradiction, but a Clear Warning

Genesis 4:26 does not mark the inception of worship of Jehovah but the beginning of profanation involving His name. Abel’s earlier sacrifices were acts of true worship. In Enosh’s day, men began corrupting that worship, perhaps merging it with idolatrous practices or using Jehovah’s name for false religious systems.

Thus, the Bible remains consistent and inerrant. There is no historical contradiction between Genesis 4:26 and earlier passages. The statement in Genesis 4:26 is not a claim about the commencement of all worship, but a sober warning about the human tendency to corrupt what is sacred. It underscores the early onset of apostasy and false worship, setting the stage for the judgment that would ultimately come in the Flood of Noah’s day (2348 B.C.E.).

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).