Genesis 4:18

18. And unto Enoch, &c.] The genealogy of Cain is a framework of names, each of which may have been connected with traditions that either had been forgotten, or were not deemed suitable for preservation in this context. It is a mistake, into which some commentators have been betrayed, to endeavour to extract meanings from the proper names of the antediluvian patriarchs. It is very doubtful, whether the original names would have conveyed the same thoughts which their later Hebraized pronunciation has suggested to devout, but fanciful, imagination. The facts of history are not to be spelt out from the obscure etymology of primaeval proper names. These well-meaning endeavours have sometimes been based on the assumption that Hebrew was the original language.

The most that can be said is that these names preserve the recollection of legendary persons, and that they have received a Hebraized form which rendered them easier of pronunciation and facilitated a symbolical interpretation.

Irad] The name occurs in 1Ch_4:18; see note on Jared, Gen_5:16.

Mehujael] Cf. Mahalalel, Gen_5:12. If a Hebrew word, it may mean “blotted out by God.” Cf. Gen_6:7, where “destroy” is in the marg. blot out.

The LXX Μαίηλ must have read Mahyiel = “God maketh me to live.”

Methushael] Cf. Methuselah, Gen_5:21. Assyriologists say that the name means “Man of God,” and is the same as Mutu-sha-ili.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Gen 4:18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

Ver. 18. And unto Enoch was born Irad, &c.] Cain had a numerous offspring. Seven generations of his are here reckoned. Seth is not yet born, that we hear of. The wicked "are full of children, and leave the rest of their substance to their babes." {Psa 17:14} "They send forth their little ones like a flock, and their children dance." They dance to "the timbrel and harp," (as here Jabal and Jubal did,) but they suddenly turn into hell, and so their merry dance ends in a miserable downfall. {Job 21:11-13}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

4:18 the father of: Or the ancestor of, and so throughout the verse. Hebrew genealogies do not necessarily list every single generation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(18) Unto Enoch was born Irad.—Cain was building a city, ‘Ir, and it was this probably which suggested the name ‘Irad. It has little in common with Jared, as it begins with a harsh guttural, usually omitted in English because unpronounceable, but which appears as g in Gomorrah. Possibly ‘Irad means citizen; but these names have been so corrupted by transcribers that we cannot feel sure of them. Thus, here the LXX. calls ‘Irad Gaïdad, and the Syriac ‘Idor. In the list that follows, the names Mehujael (Samaritan Michel, Syriac Mahvoyel), Methusael, Enoch, and Lamech (Heb., Lemech), have a certain degree of similitude with those in the line of the Sethites, whence many commentators have assumed that the two lists are variations of the same original record. But it is usually a similarity of sound only with a diversity of meaning. Thus Mehujael, smitten of God, answers to Mahalaleel, glory to God; Methusael, God’s hero, to Methuselah, the armed warrior. Even when the names are the same, their history is often most diverse. Thus in the Cainite line Enoch is initiation into city life, in the Sethite into a life of holiness; and the Cainite polygamist Lemech, rejoicing in the weapons invented by his son, is the very opposite of the Sethite Lemech, who calls his son Noah, quiet, rest

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And Lamech took unto him two wives,.... He was the first we read of that introduced polygamy, contrary to the first institution of marriage, whereby only one man and one woman were to be joined together, and become one flesh, Gen 2:24. This evil practice, though it began in the race of wicked Cain, was in later ages followed by some among the people of God, which was connived at because of the hardness of their hearts; otherwise it was not so from the beginning. This was the first instance of it known; Jarchi says it was the way of the generation before the flood to have one wife for procreation of children, and the other for carnal pleasure; the latter drank a cup of sterility, that she might be barren, and was adorned as a bride, and lived deliciously; and the other was used roughly, and mourned like a widow; but by this instance it does not appear, for these both bore children to Lamech.

The name of the one was Adah, and the name of the other Zillah; whose daughters they were cannot be said, no doubt of the race of Cain; the name of the one signifies an "ornament", or beauty, and might seem to answer to the account Jarchi gives of the wife for pleasure, if there were any foundation for it; and the other signifies a "shadow", being continually under the shadow of her husband.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18. Irad… Mehujael… Methusael — Compare the similar names in the Sethite genealogy recorded in the next chapter, Jared, Mahalaleel, and Methuselah. Hence some have supposed a confusion growing out of two forms of one and the same old legend. But why may not different families have adopted similar or identical names in that as in later ages? Enoch and Lamech are names that occur in both genealogies, but the piety of the sons of Seth, bearing these names, is in notable contrast with the worldliness of Cain’s Enoch and the polygamy of Cain’s Lamech. This contrast seems to have been drawn out, as if to prevent the possibility of confounding the two genealogies.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Years passed away, the family of Cain grew to manhood, and, in imitation of their parents, founded homes for themselves. And unto Enoch (whose wife probably would also be his sister, few caring at this early stage to intermarry with the accursed race) was born Irad. Townsman, citizen, urbanus civilis (Keil, Lange); fleet as a wild ass (Murphy); ornament of a city, from Ir, a city (Wordsworth). And Irad begat Mehujael. Smitten of God (Keil, Gesenius, Murphy), the purified or formed of God (Lange). And Mehujael begat Methusael. Man of God (Gesenius, Lange), man asked or man of El (Murphy), man of prayer (Keil). And Methusael begat Lamech. Strong youth (Gesenius, Lange); man of prayer, youth (Murphy); king, by metathesis for melech (Wordsworth). The resemblance between these names and those in the line of Seth has been accounted for by supposing a commingling of the two genealogies, or one common primitive legend in two forms (Ewald, Knobel). But

1. The similarity of the names does not necessarily imply the identity of the persons. Cf. Korah in the families of Levi (Exo_6:21) and Esau; (Gen_36:5) Hanoch in those of Reuben (Gen_46:9) and Midian; (Gen_25:4) Kenaz in those of Esau (Gen_36:11) and Judah. (Num_32:12)

1. The similarity of the names only proves that the two collateral branches of the same family did not keep entirely apart.

2. The paucity of names at that early period may have led to their repetition.

3. The names in the two lines are only similar, not identical (cf. with Irad, Jared, descent; with Mehujael, Mahalaleel, praise of God; with Methusael, Methuselah, man of the sword).

4. The particulars related of Enoch and Lamech in the line of Seth forbid their identification with those of the same name in the line of Cain.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To Enoch was born Irad

It is implied that Enoch grew up and married a woman. AT: "Enoch grew up and married and became the father of a son whom he named Irad" (See: Assumed Knowledge and Implicit Information)

Irad

the name of a man (See: How to Translate Names)

Adah ... Zillah

women's names (See: How to Translate Names)

translationWords

Lamech

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

.חנוך AND IRAD BEGET — There are passages where it says of the male הוליד, and there are places where it says ילד, because this root ילד is used in two senses: in reference to a woman giving birth to a child through the agency of a male old French naitre; English to give birth to and the act of begetting by a man old French engendrer; English engender, beget. When it says הוליד, [in the Hiphil form] it speaks of the man in his relation to the act of giving birth by the woman — this or that man caused his wife to give birth to a son or daughter; when it says ילד it refers to the act of begetting by the man himself.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

ויולד, he called the first one מחויאל with the letters ו and י, whereas the second one he called מחייאל with two letters י. The first one has dagesh in the letter ו and is read with the vowel kametz, whereas the second letter י in מחייאל is not heard. We have a similar example in Jeremiah 37,13. All the names mentioned here are a reminder of certain events in the lives of the fathers naming the sons. This was a very common method of people remembering important occurrences in their lives in former times. Sometimes, the Torah recorded the event in question, other times it did not. In Bereshit Rabbah 23,2 an attempt is made by Rabbi Yehoshua ben Levi to see in these names proof of the father’s rebellious attitude. [Basically, according to this line of approach, the names reflected the fact that Chanoch, or the respective father naming his son, wished for the name of G’d to be uprooted from the earth. Ed.]

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.