References (16)
[This chapter consists of seven sections in a chiastic pattern. Centrally, it describes Cain's murder of his brother Abel, see . A total of thirteen birth formulas are used (knew, bore, begot, became the father of, etc.), see verses 1, 2, 17, 18a, 18b, 18c, 18d, 20, 21, 22a, 22b, 25, and 26. The Hebrew is varied, and ten different ways are used to describe these births/relationships. The word jada describes knowing something well, having intimate knowledge, and having sexual intercourse. In the first occurrence, when Adam and Eve's marital life is described, the form qatal is used, which is often translated as perfect. Sexuality is a gift from the Lord that existed even before the Fall.]
And she became pregnant and gave birth to Cain (Hebr. ) [meaning: 'I have acquired']. Then she said, "I have acquired (gotten – Hebr. qanah) a man with the help of the Lord."
[The verb harah means to become or be pregnant. Although the word is a separate root, there is a connection to the noun har, which means mountain. The obvious connection is that a pregnant belly looks like a mountain. However, there is also another connection between the words. In Hebrew thought, a mountain is not something that is high, a mountain is a large amount of something that has been gathered. A mountain is synonymous with a large group of people (), or even gods (). This idea is also present in becoming pregnant, it becomes a new group of people.]
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.]
When the time came. [Literally "at the end of days" or "the end of a period of time," may refer to harvest time or the end of the year.]
Then Cain brought an offering to the Lord from the fruit of the ground.
but not to Cain and his offering. Then Cain became very angry, and he lowered his gaze (his outward expression fell, he became depressed).
[The reason God did not accept Cain's offering was that it was not done in faith, see . Abel sacrificed the best he had, while it seems that Cain did not. Cain's heart and motives were not right. In it is clear that God hates religious hypocrisy. On a symbolic and prophetic level, Abel's blood sacrifice also speaks of how only the blood of Jesus can cleanse from sin.]
And the Lord (Yahweh) said to Cain [reasoning with him in love, wanting him to change his heart]:
"Why is your anger kindled, and why is your countenance fallen?
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)?"
Then Cain said to the Lord (Yahweh): "My guilt (misdeed; punishment for sin – Hebr. avon) is greater than I can bear (lift up – Hebr. nasa).
But the Lord (Yahweh) said to him, "If anyone kills (executes) Cain, he will be avenged seven times."
Yes, the Lord (Yahweh) put a mark on Cain so that whoever found him would not strike him down. [The mark may also be a promise, see .]
Then Cain left the presence of the Lord (Yahweh) and lived in the land of the wanderers (in exile), east of Eden.
[Here, the feminine form for east (Hebr. ) is used. It is a rich word that not only has the meaning of a cardinal direction but is also used to denote when a person takes stock of their life and looks both backward and forward. This is a place where Cain has the opportunity to reflect on his life and come to terms with what has happened. This word also offers the possibility of a new beginning.]
[Now follows a genealogy of Cain in seven generations.]
And Cain knew his wife [had sexual intercourse with her], and she conceived.
Yes, she gave birth to Enoch (Hebr. Chanoch) [meaning: consecrated/dedicated] and he [Enoch] became a city builder.
And the city was named after his son: Enoch. [; ; ]
Yes, Cain will be avenged sevenfold [], but Lamech seventy-sevenfold (seventy-seven times)."
[Lamech's statement consists of crescendos that intensify. For a wound, he will kill a man (Hebr. ish), and a young man (child – Hebr. jeled) for a bruise. The vengeance increases from Cain's sevenfold to Lamech's seventy-sevenfold. It is this statement that Jesus refers to in when he speaks of forgiveness. A follower of Jesus should therefore be as inclined to forgive as Lamech was to take vengeance. Just as Lamech wanted the punishment to exceed the crime, Jesus wants forgiveness to far exceed the crime.]
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."
[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 .]
We should not be like Cain, who was from [had his nature and motivation from] the evil one and murdered (brutally slaughtered) his brother [Abel, see ].
Why did he murder his brother?
Because his own actions (deeds) were evil,
and his brother's actions (deeds) were righteous.
Woe [expression of intense despair over] them! [Now follow three examples from the Old Testament:]
For they went [set out] in the [wicked] way of Cain [where he tried to become righteous through his own deeds; and when he was confronted by God, he murdered his brother instead of repenting, see .],
and they threw themselves [devoted themselves fully] into Balaam's delusion for payment [who allowed himself to be persuaded by Balak, king of Moab, to curse the Israelites in exchange for financial compensation, see ; ],
and in Korah's rebellion (rebelliousness, questioning, contradictory logic – Gk. antilogia) they perished. [Korah was a Levite who rebelled against the leadership of Moses and Aaron, see .]
