Genesis 4:8-17

New English Translation

Footnotes

1. Genesis 4:8 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Smr, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (ʾakhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָׂדֶה (bassadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָׂדֶה.
2. Genesis 4:8 tn Heb “arose against” (in a hostile sense).
3. Genesis 4:8 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
4. Genesis 4:9 sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.
5. Genesis 4:9 tn Heb “The one guarding my brother [am] I?”sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
6. Genesis 4:10 sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.
7. Genesis 4:10 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
8. Genesis 4:11 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (ʾarar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
9. Genesis 4:12 tn Heb “work.”
10. Genesis 4:12 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
11. Genesis 4:12 tn Heb “its strength.”
12. Genesis 4:12 tn Two similar sounding synonyms are used here: נָע וָנָד (naʿ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
13. Genesis 4:13 tn The primary meaning of the Hebrew word עָוֹן (ʿavon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.
14. Genesis 4:13 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
15. Genesis 4:14 tn Heb “from upon the surface of the ground.”
16. Genesis 4:14 sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.
17. Genesis 4:15 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
18. Genesis 4:15 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
19. Genesis 4:15 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
20. Genesis 4:15 sn God becomes Cain’s protector. Here is common grace—Cain and his community will live on under God’s care, but without salvation.
21. Genesis 4:16 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
22. Genesis 4:17 tn Heb “knew,” a frequent euphemism for sexual relations.
23. Genesis 4:17 tn Or “she conceived.”
24. Genesis 4:17 tn Heb “according to the name of.”