References (9)
And she continued by giving birth to his brother Abel (Hebr. Hevel – meaning breath of wind/meaninglessness). Abel tended sheep (became a shepherd) while Cain worked the land (became a farmer).
[In addition to Cain, Abel, and their third son Seth, they had many sons and daughters, see . The Hebrew name Cain sounds almost the same as the Hebrew qanah, which means to buy, to obtain, and to create. Here is an example of a play on words where both of these words are used in . Abel means breath, mist, smoke—i.e., something short and fleeting. In addition to the literal meaning, the word also conveys meaninglessness, vanity, and emptiness, see . Perhaps Eve was disheartened after her first son did not turn out to be the promise in . Another possible etymology is that the word is related to the Akkadian aplu, which means son.]
Abel also brought the firstborn of his flock,
the best part (the fat parts). The Lord looked with favor upon (respected, accepted) Abel and his offering,
But Cain spoke to (became angry with – Hebr. amar) Abel, his brother.
And it happened while they were out in the field.
Cain rose up against Abel, his brother.
And he killed (slaughtered – Hebr. harag) him.
[The verse begins with "And Cain said," but what he says does not follow, so, for example, the Greek translation Septuagint adds the phrase "Let us go out to the field." However, the second line begins with vajehi, which is a marker for a new section or a conclusion. If we retain the understanding "spoke to," we learn that Cain spoke to Abel, but not what he said. This may be a technique (used by biblical authors in other contexts) called a "gap." A gap is something that I, as a reader, want to know, but the author does not reveal it. It arouses curiosity and invites interpretation. What did they say to each other? Did they ask for forgiveness? Did they quarrel? Did they have theological discussions? The reader gets no answers, but curiosity is aroused. Another way to interpret the verb amar is that Cain is watching out for Abel. A third possibility is that the verb is polar and can mean both to praise, to honor, and also to despise or be angry with, which could fit in the context.]
And the Lord (Yahweh) said to Cain, "Where is your brother Abel?"
He replied, "I don't know! Am I my brother's keeper (should I take care of him)?"
Adam knew his wife (had sexual relations with her) again [] and she bore a son and called him Seth (Hebr. Shet) [meaning: compensation/replacement], [she said:] "for God has appointed (Hebr. shat) another seed for me instead of Abel, whom Cain killed."
So all the righteous blood shed on earth will come upon you, from the blood of righteous Abel to the blood of Zechariah, son of Berekiah, whom you murdered between the temple and the altar.
[Abel was the first person killed in the Old Testament, see . Zechariah was the last, see . The Book of Chronicles is the last book in the Hebrew Bible. Jesus' point is that throughout the Bible, true followers of God have often been persecuted.]
from the blood of Abel [the first martyr] to [throughout the Old Testament until the high priest] the blood of Zechariah, who was killed between the altar and the temple. Yes, I tell you: It will be demanded [; ] of this generation.
[Abel was the first to be killed in the Old Testament, see . Zechariah was the last, see . The Book of Chronicles is the last book in the Hebrew Bible. Jesus' point is that throughout the Bible, true followers of God have often been persecuted.]
[In the chiasm, this passage is balanced against the examples of people who suffered and died in faith, see verses 36-38.]
By faith, Abel brought a better sacrifice to God than Cain, and was justified by God himself attesting to (accepting) his offerings []. Although he [Abel] is now dead, his faith still speaks.
[Abel's example of faith and sacrifice that did not come from his own achievements and deeds still speaks to us today, see .]
to Jesus, the mediator of a renewed covenant [the mediator of the first covenant was Moses],
and the purifying blood that speaks more powerfully than the blood of Abel.
[The blood of the first covenant was the sacrificial blood that Moses sprinkled on the people of Israel at Sinai. The covenant with the recurring sin offerings could never cleanse from sin in the way that Jesus' blood does, see . Abel's blood cries out from the ground for vengeance, in contrast to Jesus' blood, which cries out for mercy and forgiveness for our sins, see . Abel's sacrifice of an animal, unlike Cain's sacrifice of crops, is also a first faint shadow of Jesus' blood sacrifice, where Jesus' blood speaks much more powerfully, see .]
