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Cain and Abel

The man Adam knew his wife Eve intimately. She became pregnant and gave birth to Cain, and said, “I have given life to[a] a man with the Lord’s help.” She gave birth a second time to Cain’s brother Abel. Abel cared for the flocks, and Cain farmed the fertile land.

Some time later, Cain presented an offering to the Lord from the land’s crops while Abel presented his flock’s oldest offspring with their fat. The Lord looked favorably on Abel and his sacrifice but didn’t look favorably on Cain and his sacrifice. Cain became very angry and looked resentful. The Lord said to Cain, “Why are you angry, and why do you look so resentful? If you do the right thing, won’t you be accepted? But if you don’t do the right thing, sin will be waiting at the door ready to strike! It will entice you, but you must rule over it.”

Cain said to his brother Abel, “Let’s go out to the field.”[b] When they were in the field, Cain attacked his brother Abel and killed him.

The Lord said to Cain, “Where is your brother Abel?”

Cain said, “I don’t know. Am I my brother’s guardian?”

10 The Lord said, “What did you do? The voice of your brother’s blood is crying to me from the ground. 11 You are now cursed from the ground that opened its mouth to take your brother’s blood from your hand. 12 When you farm the fertile land, it will no longer grow anything for you, and you will become a roving nomad on the earth.”

13 Cain said to the Lord, “My punishment is more than I can bear. 14 Now that you’ve driven me away from the fertile land and I am hidden from your presence, I’m about to become a roving nomad on the earth, and anyone who finds me will kill me.”

15 The Lord said to him, “It won’t happen;[c] anyone who kills Cain will be paid back seven times.” The Lord put a sign on Cain so that no one who found him would assault him. 16 Cain left the Lord’s presence, and he settled down in the land of Nod, east of Eden.

Cain’s descendants

17 Cain knew his wife intimately. She became pregnant and gave birth to Enoch. Cain built a city and named the city after his son Enoch.

18 Irad was born to Enoch. Irad fathered Mehujael, Mehujael fathered Methushael, and Methushael fathered Lamech. 19 Lamech took two wives, the first named Adah and the second Zillah. 20 Adah gave birth to Jabal; he was the ancestor of those who live in tents and own livestock. 21 His brother’s name was Jubal; he was the ancestor of those who play stringed and wind instruments. 22 Zillah also gave birth to Tubal-cain, the ancestor of[d] blacksmiths and all artisans of bronze and iron. Tubal-cain’s sister was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to my voice;
        wives of Lamech, pay attention to my words:
I killed a man for wounding me,
        a boy for striking me;
24     so Cain will be paid back seven times
        and Lamech seventy-seven times.”

25 Adam knew his wife intimately again, and she gave birth to a son. She named him Seth[e] “because God has given me another child in place of Abel, whom Cain killed.” 26 Seth also fathered a son and named him Enosh. At that time, people began to worship in the Lord’s name.

Footnotes

  1. Genesis 4:1 Or created; Heb sounds similar to Cain.
  2. Genesis 4:8 LXX, Syr, Vulg, Sam; MT lacks Let’s go out to the field.
  3. Genesis 4:15 LXX, Syr, Vulg; MT therefore
  4. Genesis 4:22 Heb lacks the ancestor of.
  5. Genesis 4:25 Sounds like the Heb verb gave

Cain Murders Abel

Adam[a] and Eve had a son. Then Eve said, “I'll name him Cain because I got[b] him with the help of the Lord.” Later she had another son and named him Abel.

Abel became a sheep farmer, but Cain farmed the land. One day, Cain gave part of his harvest to the Lord, (A) and Abel also gave an offering to the Lord. He killed the first-born lamb from one of his sheep and gave the Lord the best parts of it. The Lord was pleased with Abel and his offering, but not with Cain and his offering. This made Cain so angry that he could not hide his feelings.

The Lord said to Cain:

What's wrong with you? Why do you look so angry? If you had done the right thing, you would be smiling.[c] But you did the wrong thing, and now sin is waiting to attack you like a lion. Sin wants to destroy you, but don't let it!

(B) Cain said to his brother Abel, “Let's go for a walk.”[d] And when they were out in a field, Cain attacked and killed him.

Afterwards the Lord asked Cain, “Where is Abel?”

“How should I know?” he answered. “Am I supposed to look after my brother?”

10 (C) Then the Lord said:

Why have you done this terrible thing? You killed your own brother, and his blood flowed onto the ground. Now his blood is calling out for me to punish you. 11 And so, I'll put you under a curse. Because you killed Abel and made his blood run out on the ground, you will never be able to farm it again. 12 When you try to farm the land, it won't produce anything for you. From now on, you'll be without a home, and you'll spend the rest of your life wandering from place to place.

13 “This punishment is too hard!” Cain said. 14 “You're making me leave my home and live far from you.[e] I will have to wander about without a home, and just anyone could kill me.”

15 “No!”[f] the Lord answered. “Anyone who kills you will be punished seven times worse than I am punishing you.” So the Lord put a mark on Cain to warn everyone not to kill him. 16 But Cain had to go far from the Lord and live in the Land of Wandering,[g] which is east of Eden.

More and More People

17 Later, Cain and his wife had a son named Enoch. At the time Cain was building a town, and so he named it Enoch after his son. 18 Then Enoch had a son named Irad, who had a son named Mehujael, who had a son named Methushael, who had a son named Lamech.

19 Lamech married Adah, then Zillah. 20-21 Lamech and Adah had two sons, Jabal and Jubal. Their son Jabal was the first to live in tents and raise sheep and goats. Jubal was the first to play harps and flutes.

22 Lamech and Zillah had a son named Tubal Cain who made tools out of bronze and iron. They also had a daughter, whose name was Naamah.

23 One day, Lamech said to his two wives, “A young man wounded me, and I killed him. 24 Anyone who tries to get even with me will be punished ten times more than anyone who tries to get even with Cain.”

25 Adam and his wife had another son. They named him Seth, because they said, “God has given[h] us a son to take the place of Abel, who was killed by his brother Cain.” 26 Later, Seth had a son and named him Enosh.

About this time people started worshiping the Lord.[i]

Footnotes

  1. 4.1 Adam: See the note at 3.20.
  2. 4.1 Cain … got: In Hebrew “Cain” sounds like “got.”
  3. 4.7 you would be smiling: Or “I would have accepted your offering.”
  4. 4.8 Cain said to his brother Abel, “Let's … walk.” Most ancient translations; Hebrew “Cain spoke to his brother Abel.”
  5. 4.14 live … you: It was generally believed that the Lord was with his people only in their own land.
  6. 4.15 No: Three ancient translations; Hebrew “Very well!”
  7. 4.16 Wandering: The Hebrew text has “Nod,” which means “wandering.”
  8. 4.25 Seth … given: In Hebrew “Seth” sounds like “given.”
  9. 4.26 worshiping the Lord: Or “worshiping in the name of the Lord.”

Cain Murders Abel

Adam made love to his wife Eve. She became pregnant and gave birth to Cain. She said, “I have gotten the man that the Lord promised.” Then she gave birth to another child, Abel, Cain’s brother. Abel was a shepherd, and Cain was a farmer.

Later Cain brought some crops from the land as an offering to the Lord. Abel also brought some choice parts of the firstborn animals from his flock. The Lord approved of Abel and his offering, but he didn’t approve of Cain and his offering. So Cain became very angry and was disappointed. Then the Lord asked Cain, “Why are you angry, and why do you look disappointed? If you do well, won’t you be accepted? But if you don’t do well, sin is lying outside your door ready to attack. It wants to control you, but you must master it.”

Cain talked to his brother Abel. Later, when they were in the fields, Cain attacked his brother Abel and killed him.

The Lord asked Cain, “Where is your brother Abel?”

“I don’t know,” he answered. “Am I supposed to take care of my brother?”

10 The Lord asked, “What have you done? Your brother’s blood is crying out to me from the ground. 11 So now you are cursed from the ground, which has received the blood of your brother whom you killed. 12 When you farm the ground, it will no longer yield its best for you. You will be a fugitive, a wanderer on the earth.”

13 But Cain said to the Lord, “My punishment is more than I can stand! 14 You have forced me off this land today. I have to hide from you and become a fugitive, a wanderer on the earth. Now anyone who finds me will kill me!”

15 So the Lord said to him, “Not so! Anyone who kills Cain will suffer vengeance seven times over.” The Lord gave Cain a sign so that anyone meeting him would not kill him.

16 Then Cain left the Lord’s presence and lived in Nod [The Land of Wandering], east of Eden.

Cain’s Ten Descendants—Cain to Lamech

17 Cain made love to his wife. She became pregnant and gave birth to Enoch. Cain was building a city, and he named it Enoch after his son. 18 To Enoch was born Irad. Irad was the father of Mehujael. Mehujael was the father of Methushael. And Methushael was the father of Lamech.

19 Lamech married two women, one named Adah and the other Zillah. 20 Adah gave birth to Jabal. He was the first person to live in tents and have livestock. 21 His brother’s name was Jubal. He was the first person to play the harp and the flute. 22 Zillah also had a son, Tubalcain, who made bronze and iron tools. Tubalcain’s sister was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me!
Wives of Lamech, hear what I say!
I killed a man for bruising me,
a young man for wounding me.
24 If Cain is avenged 7 times,
then Lamech, 77 times.”

Adam’s Godly Descendants—Adam to Enosh

25 Adam made love to his wife again. She gave birth to a son and named him Seth, because ⌞she said,⌟ “God has given [a] me another child in place of Abel, since Cain killed him.”

26 A son was also born to Seth, and he named him Enosh. At that time people began to worship the Lord.

Footnotes

  1. 4:25 There is a play on words here between Hebrew sheth (Seth   ) and shath (given   ).

Cain and Abel

Then Adam had intercourse with his wife, and she became pregnant. She bore a son and said, “By the Lord's help I have gotten a son.” So she named him Cain.[a] Later she gave birth to another son, Abel. Abel became a shepherd, but Cain was a farmer. After some time Cain brought some of his harvest and gave it as an offering to the Lord. (A)Then Abel brought the first lamb born to one of his sheep, killed it, and gave the best parts of it as an offering. The Lord was pleased with Abel and his offering, but he rejected Cain and his offering. Cain became furious, and he scowled in anger. Then the Lord said to Cain, “Why are you angry? Why that scowl on your face? If you had done the right thing, you would be smiling;[b] but because you have done evil, sin is crouching at your door. It wants to rule you, but you must overcome it.”

(B)Then Cain said to his brother Abel, “Let's go out in the fields.”[c] When they were out in the fields, Cain turned on his brother and killed him.

The Lord asked Cain, “Where is your brother Abel?”

He answered, “I don't know. Am I supposed to take care of my brother?”

10 (C)Then the Lord said, “Why have you done this terrible thing? Your brother's blood is crying out to me from the ground, like a voice calling for revenge. 11 You are placed under a curse and can no longer farm the soil. It has soaked up your brother's blood as if it had opened its mouth to receive it when you killed him. 12 If you try to grow crops, the soil will not produce anything; you will be a homeless wanderer on the earth.”

13 And Cain said to the Lord, “This punishment is too hard for me to bear. 14 You are driving me off the land and away from your presence. I will be a homeless wanderer on the earth, and anyone who finds me will kill me.”

15 But the Lord answered, “No. If anyone kills you, seven lives will be taken in revenge.” So the Lord put a mark on Cain to warn anyone who met him not to kill him. 16 And Cain went away from the Lord's presence and lived in a land called “Wandering,” which is east of Eden.

The Descendants of Cain

17 Cain and his wife had a son and named him Enoch. Then Cain built a city and named it after his son. 18 Enoch had a son named Irad, who was the father of Mehujael, and Mehujael had a son named Methushael, who was the father of Lamech. 19 Lamech had two wives, Adah and Zillah. 20 Adah gave birth to Jabal, who was the ancestor of those who raise livestock and live in tents. 21 His brother was Jubal, the ancestor of all musicians who play the harp and the flute. 22 Zillah gave birth to Tubal Cain, who made all kinds of tools[d] out of bronze and iron. The sister of Tubal Cain was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me:
I have killed a young man because he struck me.
24 If seven lives are taken to pay for killing Cain,
Seventy-seven will be taken if anyone kills me.”

Seth and Enosh

25 Adam and his wife had another son. She said, “God has given me a son to replace Abel, whom Cain killed.” So she named him Seth.[e] 26 Seth had a son whom he named Enosh. It was then that people began using the Lord's holy name in worship.

Footnotes

  1. Genesis 4:1 This name sounds like the Hebrew for “gotten.”
  2. Genesis 4:7 you would be smiling; or I would have accepted your offering.
  3. Genesis 4:8 Some ancient translations Let's go out in the fields; Hebrew does not have these words.
  4. Genesis 4:22 who made all kinds of tools; one ancient translation ancestor of all metalworkers.
  5. Genesis 4:25 This name sounds like the Hebrew for “has given.”

The Story of Cain and Abel

Now[a] the man was intimate with[b] his wife Eve, and she became pregnant[c] and gave birth to Cain. Then she said, “I have created[d] a man just as the Lord did!”[e] Then she gave birth[f] to his brother Abel.[g] Abel took care of the flocks, while Cain cultivated the ground.[h]

At the designated time[i] Cain brought some of the fruit of the ground for an offering[j] to the Lord. But Abel brought[k] some of the firstborn of his flock—even the fattest[l] of them. And the Lord was pleased with[m] Abel and his offering, but with Cain and his offering he was not pleased.[n] So Cain became very angry,[o] and his expression was downcast.[p]

Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? Is it not true[q] that if you do what is right, you will be fine?[r] But if you do not do what is right, sin is crouching[s] at the door. It desires to dominate you, but you must subdue it.”[t]

Cain said to his brother Abel, “Let’s go out to the field.”[u] While they were in the field, Cain attacked[v] his brother[w] Abel and killed him.

Then the Lord said to Cain, “Where is your brother Abel?”[x] And he replied, “I don’t know! Am I my brother’s guardian?”[y] 10 But the Lord said, “What have you done?[z] The voice[aa] of your brother’s blood is crying out to me from the ground! 11 So now you are banished[ab] from the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 When you try to cultivate[ac] the ground it will no longer yield[ad] its best[ae] for you. You will be a homeless wanderer[af] on the earth.”

13 Then Cain said to the Lord, “My punishment[ag] is too great to endure![ah] 14 Look, you are driving me off the land[ai] today, and I must hide from your presence.[aj] I will be a homeless wanderer on the earth; whoever finds me will kill me!” 15 But the Lord said to him, “All right then,[ak] if anyone kills Cain, Cain will be avenged seven times as much.”[al] Then the Lord put a special mark[am] on Cain so that no one who found him would strike him down.[an] 16 So Cain went out from the presence of the Lord and lived in the land of Nod,[ao] east of Eden.

The Beginning of Civilization

17 Cain was intimate with[ap] his wife, and she became pregnant[aq] and gave birth to Enoch. Cain was building a city, and he named the city after[ar] his son Enoch. 18 To Enoch was born Irad, and Irad was the father of[as] Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 20 Adah gave birth to Jabal; he was the first[at] of those who live in tents and keep[au] livestock. 21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped[av] all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

23 Lamech said to his wives,

“Adah and Zillah, listen to me!
You wives of Lamech, hear my words!
I have killed a man for wounding me,
a young man[aw] for hurting me.
24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!”[ax]

25 And Adam was intimate with[ay] his wife again, and she gave birth to a son. She named him Seth, saying, “God has given[az] me another child[ba] in place of Abel because Cain killed him.” 26 And a son was also born to Seth, whom he named Enosh. At that time people[bb] began to worship[bc] the Lord.

Footnotes

  1. Genesis 4:1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
  2. Genesis 4:1 tn Heb “the man knew,” a frequent euphemism for sexual relations.
  3. Genesis 4:1 tn Or “she conceived.”
  4. Genesis 4:1 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
  5. Genesis 4:1 tn Heb “with the Lord.” The particle אֶת (ʾet) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת as the accusative/object sign and translate, “I have acquired a man—the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yehvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them—as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth El (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.
  6. Genesis 4:2 tn Heb “And she again gave birth.”
  7. Genesis 4:2 sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.
  8. Genesis 4:2 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (roʿeh, “shepherd”) and עֹבֵד (ʿoved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
  9. Genesis 4:3 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
  10. Genesis 4:3 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
  11. Genesis 4:4 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction plus subject plus verb) stresses the contrast between Cain’s offering and Abel’s.
  12. Genesis 4:4 tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).sn Here are two types of worshipers—one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.
  13. Genesis 4:4 tn The Hebrew verb שָׁעָה (shaʿah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
  14. Genesis 4:5 sn The Letter to the Hebrews explains the difference between the brothers as one of faith—Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
  15. Genesis 4:5 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
  16. Genesis 4:5 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.
  17. Genesis 4:7 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
  18. Genesis 4:7 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (seʾet), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, naʾas). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
  19. Genesis 4:7 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
  20. Genesis 4:7 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2-3, ” JETS 23 (1980): 297-306.
  21. 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.
  22. Genesis 4:8 tn Heb “arose against” (in a hostile sense).
  23. 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).
  24. 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.
  25. 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.
  26. Genesis 4:10 sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.
  27. 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.
  28. 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).
  29. Genesis 4:12 tn Heb “work.”
  30. 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.
  31. Genesis 4:12 tn Heb “its strength.”
  32. 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).
  33. 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.
  34. Genesis 4:13 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
  35. Genesis 4:14 tn Heb “from upon the surface of the ground.”
  36. 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.
  37. 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.”
  38. 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.
  39. 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.
  40. 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.
  41. Genesis 4:16 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
  42. Genesis 4:17 tn Heb “knew,” a frequent euphemism for sexual relations.
  43. Genesis 4:17 tn Or “she conceived.”
  44. Genesis 4:17 tn Heb “according to the name of.”
  45. Genesis 4:18 tn Heb “and Irad fathered.”
  46. Genesis 4:20 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
  47. Genesis 4:20 tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).
  48. Genesis 4:22 tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.
  49. Genesis 4:23 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
  50. Genesis 4:24 sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.
  51. Genesis 4:25 tn Heb “knew,” a frequent euphemism for sexual relations.
  52. Genesis 4:25 sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).
  53. Genesis 4:25 tn Heb “offspring.”
  54. Genesis 4:26 tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.
  55. Genesis 4:26 tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.