the narrator. The excision of these suspicious elements leaves a
sentence complete in itself, and exactly corresponding in form to the
naming of Cain in v.1: (
Hebrew characters), 'God has appointed me seed'
(i.e. posterity). There is an obvious reference to 315, where both the
significant words (Hebrew characters) and (Hebrew characters) occur. But this explanation really implies
that Seth was the first-born son (according to this writer), and is
unintelligible of one who was regarded as a substitute for another. How
completely the mind of the glossator is preoccupied by the thought of
substitution is further shown by the fact that he does not indicate in
what sense Cain has ceased to be the 'seed' of Eve.—As a Heb. word
(with equivalents in Phœn. Arab. Syr. Jew.-Aram.: cf. Nö. Mand. Gr.
p. 98) (Hebrew characters) would mean 'foundation' (not Setzling, still less Ersatz); but its
real etymology is, of course, unknown. Hommel's attempt (AOD, p. 26 ff.)
to establish a connexion with the second name in the list of Berossus
(below, p. 137) involves too many doubtful equations, and even if
successful would throw no light on the name. In Nu. 2417 (Hebrew characters) appears
to be a synonym for Moab; but the text is doubtful (Meyer, INS, 219).
The late Gnostic identification of Seth with the Messiah may be based
on the Messianic interpretation of 315, and does not necessarily imply
a Babylonian parallel.
26. On the name (Hebrew characters) ( = Man, and therefore in all probability
the first member of an older genealogy), see below.—Then men began to call, etc.] Better (with (G, etc., v.i.):
He was the first to call on the name of Yahwe (cf. 920 108),
i.e. he was the founder of the worship of Yahwe; cf. 128
134 2133 2625 (all J). What historic reminiscence (if any)
lies behind this remarkable statement we cannot conjecture;
but its significance is not correctly expressed when
even TO—26. (Hebrew characters)] (G-K. § 135h) G om.—(Hebrew characters)] like (Hebrew characters), properly a
coll.: Enôš is a personification of mankind. The word is rare and
mostly poetic in Heb. (esp. Jb. Ps.); but is common in other Sem.
dialects (Ar. Aram. Nab. Palm. Sab. Ass.). Nestle's opinion (MM,
6 f.), that it is in Heb. an artificial formation from (Hebrew characters), and that the
genealogy is consequently late, has no sort of probability; the only
'artificiality' in Heb. is the occasional individual use. There is a presumption,
however, that the genealogy originated among a people to
whom (Hebrew characters) or its equivalent was the ordinary name for mankind
(Aramæan or Arabian).—(Hebrew characters)] so Aq. Σ.; [E] (Hebrew characters); G (Greek characters)
(from [root] (Hebrew characters)) implies either (Hebrew characters) or (Hebrew characters); so V (iste coepit) and Jub.
iv. 12; S has (Syriac characters). The true text is that read by G, etc.;
and if the alteration of MT was intentional (which is possible), we may
safely restore (Hebrew characters) after 108. The Jewish exegesis takes (Hebrew characters) in the
sense was profaned,' and finds in the v. a notice of the introduction of
idolatry (Jer. Qu., TOJ, Ra. al.),—although the construction is absolutely
ungrammatical (IEz.).—After (Hebrew characters) G adds carelessly (Greek characters).
