2 Again she gave birth, to Cain’s brother Abel. Abel was a keeper of sheep, but Cain was a tiller of the ground.
3 As time passed, Cain brought an offering to Yahweh from the fruit of the ground.
4 Abel also brought some of the firstborn of his flock and of its fat. Yahweh respected Abel and his offering,
5 but he didn’t respect Cain and his offering. Cain was very angry, and the expression on his face fell.
6 Yahweh said to Cain, “Why are you angry? Why has the expression of your face fallen?
7 If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you, but you are to rule over it.”
8 Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him.
9 Yahweh said to Cain, “Where is Abel, your brother?” He said, “I don’t know. Am I my brother’s keeper?”
10 Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground.
11 Now you are cursed because of the ground, which has opened its mouth to receive your brother’s blood from your hand.
12 From now on, when you till the ground, it won’t yield its strength to you. You will be a fugitive and a wanderer on the earth.”
13 Cain said to Yahweh, “My punishment is greater than I can bear.
14 Behold, you have driven me out today from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a wanderer on the earth. Whoever finds me will kill me.”
15 Yahweh said to him, “Therefore whoever slays Cain, vengeance will be taken on him sevenfold.” Yahweh appointed a sign for Cain, so that anyone finding him would not strike him.
16 Cain left Yahweh’s presence, and lived in the land of Nod, east of Eden.
17 Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and named the city after the name of his son, Enoch.
18 Irad was born to Enoch. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech.
19 Lamech took two wives: the name of the first one was Adah, and the name of the second one was Zillah.
20 Adah gave birth to Jabal, who was the father of those who dwell in tents and have livestock.
21 His brother’s name was Jubal, who was the father of all who handle the harp and pipe.
22 Zillah also gave birth to Tubal Cain, the forger of every cutting instrument of bronze and iron. Tubal Cain’s sister was Naamah.
23 Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me.
24 If Cain will be avenged seven times, truly Lamech seventy-seven times.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 4:2–5Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following:—They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground …
Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following:—They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground …
Josephus, Antiquities of the Jews, Antiquities 1.2.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 4:7IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”. … SIN CROUCHETH AT THE ENTRANCE — Right up to the door of your grave (until your death) your sin will be preserved. … AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin. … NEVERTHELESS THOU MAYEST RULE OVER IT — If you desire to, you can gain the victory over it (Kiddushin 30b).
IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”. … SIN CROUCHETH AT THE ENTRANCE — Right up to the door of your grave (until your death) your sin will be preserved. … AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin. … NEVERTHELESS THOU MAYEST RULE OVER IT — If you desire to, you can gain the victory over it (Kiddushin 30b).
Rashi, Commentary on the Torah, on 4:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 4:23–24HEAR MY VOICE — For his wives separated from him because he had killed Cain and Tubal-Cain, his own son. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives thereupon separated from him, and he endeavoured to appease them, … Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow! … If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of myself who slew inadvertently does it not necessarily follow that it should be suspended for me until many seven generations?
HEAR MY VOICE — For his wives separated from him because he had killed Cain and Tubal-Cain, his own son. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives thereupon separated from him, and he endeavoured to appease them, … Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow! … If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of myself who slew inadvertently does it not necessarily follow that it should be suspended for me until many seven generations?
Rashi, Commentary on the Torah, on 4:23–24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 4:10God first shows that he is cognizant of the deeds of men, though no one should complain of or accuse them; secondly that he holds the life of man too dear, to allow innocent blood to be shed with impunity; thirdly, that he cares for the pious not only while they live, but even after death. However earthly judges may sleep, unless an accuser appeals to them; yet even when he who is injured is silent the injuries themselves are alone sufficient to arouse God to inflict punishment. … Abel was speechless when his throat was being cut, or in whatever other manner he was losing his life; but after death the voice of his blood was more vehement than any eloquence of the orator.
God first shows that he is cognizant of the deeds of men, though no one should complain of or accuse them; secondly that he holds the life of man too dear, to allow innocent blood to be shed with impunity; thirdly, that he cares for the pious not only while they live, but even after death. However earthly judges may sleep, unless an accuser appeals to them; yet even when he who is injured is silent the injuries themselves are alone sufficient to arouse God to inflict punishment. … Abel was speechless when his throat was being cut, or in whatever other manner he was losing his life; but after death the voice of his blood was more vehement than any eloquence of the orator.
John Calvin, Commentaries, on 4:10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 4:23–24The intention of Moses is to describe the ferocity of this man, who was, however, the fifth in descent from the fratricide Cain, in order to teach us, that, so far from being terrified by the example of divine judgment which he had seen in his ancestor, he was only the more hardened. … But to me the opinion of those seems to be true and simple, who resolve the past tense into the future, and understand its application to be indefinite; as if he had boasted that he had strength and violence enough to slay any, even the strongest enemy. … The wives, therefore, of Lamech were justly alarmed on account of their husband, whose violence was intolerable to the whole human race, lest, a conspiracy being formed, all should unite to crush him, as one deserving of public odium and execration. … Lamech, impiously perverting this divine declaration, mocks its severity; for he hence takes greater license to sin, as if God had granted some singular privilege to murderers …
The intention of Moses is to describe the ferocity of this man, who was, however, the fifth in descent from the fratricide Cain, in order to teach us, that, so far from being terrified by the example of divine judgment which he had seen in his ancestor, he was only the more hardened. … But to me the opinion of those seems to be true and simple, who resolve the past tense into the future, and understand its application to be indefinite; as if he had boasted that he had strength and violence enough to slay any, even the strongest enemy. … The wives, therefore, of Lamech were justly alarmed on account of their husband, whose violence was intolerable to the whole human race, lest, a conspiracy being formed, all should unite to crush him, as one deserving of public odium and execration. … Lamech, impiously perverting this divine declaration, mocks its severity; for he hence takes greater license to sin, as if God had granted some singular privilege to murderers …
John Calvin, Commentaries, on 4:23–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 4:7If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; … a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. … Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. … Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; … a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. … Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. … Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
Adam Clarke, Commentary on the Holy Bible, on 4:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 4:3–5The reason for the different reception of the two offerings was the state of mind towards God with which they were brought, and which manifested itself in the selection of the gifts. Not, indeed, in the fact that Abel brought a bleeding sacrifice and Cain a bloodless one; for this difference arose from the difference in their callings, and each necessarily took his gift from the produce of his own occupation. It was rather in the fact that Abel offered the fattest firstlings of his flock, the best that he could bring; whilst Cain only brought a portion of the fruit of the ground, but not the first-fruits. … The reason is to be found rather in the fact, that Abel's thanks came from the depth of his heart, whilst Cain merely offered his to keep on good terms with God …
The reason for the different reception of the two offerings was the state of mind towards God with which they were brought, and which manifested itself in the selection of the gifts. Not, indeed, in the fact that Abel brought a bleeding sacrifice and Cain a bloodless one; for this difference arose from the difference in their callings, and each necessarily took his gift from the produce of his own occupation. It was rather in the fact that Abel offered the fattest firstlings of his flock, the best that he could bring; whilst Cain only brought a portion of the fruit of the ground, but not the first-fruits. … The reason is to be found rather in the fact, that Abel's thanks came from the depth of his heart, whilst Cain merely offered his to keep on good terms with God …
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:2–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 4:14–17By “every one that findeth me” we are not to understand omnis creatura, as though Cain had excited the hostility of all creatures, but every man; not in the sense, however, of such as existed apart from the family of Adam, but such as were aware of his crime, and knew him to be a murderer. For Cain is evidently afraid of revenge on the part of relatives of the slain, that is to say, of descendants of Adam, who were either already in existence, or yet to be born. … There Cain knew his wife. The text assumes it as self-evident that she accompanied him in his exile; also, that she was a daughter of Adam, and consequently a sister of Cain. The marriage of brothers and sisters was inevitable in the case of the children of the first men, if the human race was actually to descend from a single pair …
By “every one that findeth me” we are not to understand omnis creatura, as though Cain had excited the hostility of all creatures, but every man; not in the sense, however, of such as existed apart from the family of Adam, but such as were aware of his crime, and knew him to be a murderer. For Cain is evidently afraid of revenge on the part of relatives of the slain, that is to say, of descendants of Adam, who were either already in existence, or yet to be born. … There Cain knew his wife. The text assumes it as self-evident that she accompanied him in his exile; also, that she was a daughter of Adam, and consequently a sister of Cain. The marriage of brothers and sisters was inevitable in the case of the children of the first men, if the human race was actually to descend from a single pair …
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:11–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 4
Genesis 4:2–24, World English Bible
Genesis 4 in the Bible · Told in the Story: Chapter 2, East of Eden
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 4:2–5Now the two brethren were pleased with different courses of life: for Abel, the younger, was a lover of righteousness; and believing that God was present at all his actions, he excelled in virtue; and his employment was that of a shepherd. But Cain was not only very wicked in other respects, but was wholly intent upon getting; and he first contrived to plough the ground. He slew his brother on the occasion following:—They had resolved to sacrifice to God. Now Cain brought the fruits of the earth, and of his husbandry; but Abel brought milk, and the first-fruits of his flocks: but God was more delighted with the latter oblation, when he was honored with what grew naturally of its own accord, than he was with what was the invention of a covetous man, and gotten by forcing the ground …
Josephus, Antiquities of the Jews, Antiquities 1.2.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 4:7IF THOU MENDEST — Its meaning is as the Targum gives it: “if thou wilt improve thy doings, thou shalt be forgiven”. … SIN CROUCHETH AT THE ENTRANCE — Right up to the door of your grave (until your death) your sin will be preserved. … AND UNTO THEE IS ITS LONGING — The longing of sin; it refers to the evil inclination. This is continually longing and desiring to make you sin. … NEVERTHELESS THOU MAYEST RULE OVER IT — If you desire to, you can gain the victory over it (Kiddushin 30b).
Rashi, Commentary on the Torah, on 4:7; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 4:23–24HEAR MY VOICE — For his wives separated from him because he had killed Cain and Tubal-Cain, his own son. Lamech was blind and Tubal-Cain used to lead him. The latter saw Cain and thought him to be an animal. He therefore told his father to draw the bow, and thus Lamech killed him. As soon as he learned that it was his forefather Cain, he smote his hands together, struck his son between them and so killed him too. His wives thereupon separated from him, and he endeavoured to appease them, … Did I not act inadvertently and not with premeditation? This was not my wound, nor was this my blow! … If in the case of Cain who killed with premeditation the punishment was suspended for him until the seventh generation, in the case of myself who slew inadvertently does it not necessarily follow that it should be suspended for me until many seven generations?
Rashi, Commentary on the Torah, on 4:23–24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 4:10God first shows that he is cognizant of the deeds of men, though no one should complain of or accuse them; secondly that he holds the life of man too dear, to allow innocent blood to be shed with impunity; thirdly, that he cares for the pious not only while they live, but even after death. However earthly judges may sleep, unless an accuser appeals to them; yet even when he who is injured is silent the injuries themselves are alone sufficient to arouse God to inflict punishment. … Abel was speechless when his throat was being cut, or in whatever other manner he was losing his life; but after death the voice of his blood was more vehement than any eloquence of the orator.
John Calvin, Commentaries, on 4:10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Genesis 4:23–24The intention of Moses is to describe the ferocity of this man, who was, however, the fifth in descent from the fratricide Cain, in order to teach us, that, so far from being terrified by the example of divine judgment which he had seen in his ancestor, he was only the more hardened. … But to me the opinion of those seems to be true and simple, who resolve the past tense into the future, and understand its application to be indefinite; as if he had boasted that he had strength and violence enough to slay any, even the strongest enemy. … The wives, therefore, of Lamech were justly alarmed on account of their husband, whose violence was intolerable to the whole human race, lest, a conspiracy being formed, all should unite to crush him, as one deserving of public odium and execration. … Lamech, impiously perverting this divine declaration, mocks its severity; for he hence takes greater license to sin, as if God had granted some singular privilege to murderers …
John Calvin, Commentaries, on 4:23–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 4:7If thou doest well - That which is right in the sight of God, shalt thou not be accepted? Does God reject any man who serves him in simplicity and godly sincerity? But if thou doest not well, can wrath and indignation against thy righteous brother save thee from the displeasure under which thou art fallen? On the contrary, have recourse to thy Maker for mercy; … a sin-offering lieth at thy door; an animal proper to be offered as an atonement for sin is now couching at the door of thy fold. … Cain's fault now was his not bringing a sin-offering when his brother brought one, and his neglect and contempt caused his other offering to be rejected. … Unto thee shall be his desire, etc. - That is, Thou shalt ever have the right of primogeniture, and in all things shall thy brother be subject unto thee. These words are not spoken of sin, as many have understood them, but of Abel's submission to Cain as his superior, and the words are spoken to remove Cain's envy.
Adam Clarke, Commentary on the Holy Bible, on 4:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 4:3–5The reason for the different reception of the two offerings was the state of mind towards God with which they were brought, and which manifested itself in the selection of the gifts. Not, indeed, in the fact that Abel brought a bleeding sacrifice and Cain a bloodless one; for this difference arose from the difference in their callings, and each necessarily took his gift from the produce of his own occupation. It was rather in the fact that Abel offered the fattest firstlings of his flock, the best that he could bring; whilst Cain only brought a portion of the fruit of the ground, but not the first-fruits. … The reason is to be found rather in the fact, that Abel's thanks came from the depth of his heart, whilst Cain merely offered his to keep on good terms with God …
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:2–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 4:14–17By “every one that findeth me” we are not to understand omnis creatura, as though Cain had excited the hostility of all creatures, but every man; not in the sense, however, of such as existed apart from the family of Adam, but such as were aware of his crime, and knew him to be a murderer. For Cain is evidently afraid of revenge on the part of relatives of the slain, that is to say, of descendants of Adam, who were either already in existence, or yet to be born. … There Cain knew his wife. The text assumes it as self-evident that she accompanied him in his exile; also, that she was a daughter of Adam, and consequently a sister of Cain. The marriage of brothers and sisters was inevitable in the case of the children of the first men, if the human race was actually to descend from a single pair …
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 4:11–24; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.