Notes · Gen 4:1–26

Cain and Abel, the Two Lines, and Calling on the Name

25 approved team notes on Gen 4:1–26.

Read Gen 4:1–26

Gen 4:1

cross-referenceGen 4:1–26; Heb 11:4; 1 John 3:12; Jude 1:11; Matt 23:35; Luke 11:51; Heb 12:24; Matt 18:22

Gen 4 and its NT texts: form only

SaysHeb 11:4 shares θυσίαν and ἐπὶ τοῖς δώροις αὐτοῦ with Swete 4:3–4; the SBLGNT apparatus records Tregelles’ τῷ θεῷ and the Byzantine Textform’s λαλεῖται.
Says1 John 3:12 has ἔσφαξεν where Swete 4:8 has ἀπέκτεινεν and gives the reason that Cain’s works were evil; Jude 11 has τῇ ὁδῷ τοῦ Κάϊν; neither has an apparatus unit.
SaysMatt 23:35 and Heb 12:24 have no apparatus unit; at Luke 11:51 the Byzantine Textform adds τοῦ before both uses of αἵματος.
SaysMatt 18:22 agrees in form with Swete 4:24, ἑβδομηκοντάκις ἑπτά, with no apparatus unit; Abbott-Smith notes the phrase may mean “seventy times seven” or “seventy-seven times”.
UncertainWhether Matt 18:22 alludes to Lamech is not settled; no lean is taken on why Abel’s offering was regarded. Form agreement is not a claim about which text a writer used.

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exegeticalGen 4:1–26

Genesis 4 in the New Testament

SaysHebrews 11:4, 1 John 3:12, Jude 11, Matthew 23:35 and Hebrews 12:24 say what they say about Abel, Cain and blood. Matthew 18:22 has seventy-seven times, in the same Greek form as Swete 4:24. Form agreement is not a claim about which text was used.
ImpliesThose texts read Abel and Cain as real persons. They do not fix a lean on why Abel's offering was regarded.
UncertainWhether Matthew 18:22 alludes to Lamech is not settled. No lean is taken here, and no application is drawn.

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exegeticalGen 4:1–26

Genesis 4: the two brothers, the two lines, and calling on the name (overview)

SaysGenesis 4 tells how Cain and Abel are born, how their offerings are regarded or not, how Cain kills Abel, how the Lord questions, curses, and marks him, how Cain's line runs to Lamech, and how Seth is born and calling on the name of the Lord begins.
ImpliesCain and Abel are real persons, as the New Testament treats them; that is set out in the note on persons and history, consistent with the notes on Genesis 2.
UncertainWhy Abel's offering was regarded, the syntax of 4:7, what the sign was, Cain's wife, who built the city, the tone of Lamech's song, the two lines, and what began at 4:26, are treated in the Hebrew and historical notes. No lean is taken on those questions.

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exegeticalGen 4:1–26

Cain and Abel as real persons

SaysHebrews 11:4, 1 John 3:12, Jude 11, Matthew 23:35 and Hebrews 12:24 treat Cain and Abel as persons; Luke 11:51 names the blood of Abel in the same way.
ImpliesCain and Abel are real persons, consistent with those texts and with the shared core of the notes on Genesis 2. No lean is taken between historical narrative and history told with literary features.
UncertainA purely non-historical or eponymous reading is presented fairly and is outside that core. The Kenite question is treated in the historical note. No lean is taken here.

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historicalGen 4:1–16

Cain and Abel in early Jewish reading, with Keil on the sign

SaysGen 4:3–5 says the Lord regarded Abel and his offering but not Cain and his; 4:8 that Cain killed Abel; 4:15 that the Lord set a sign for Cain; Heb 11:4 and 1 John 3:12 speak of Abel’s better sacrifice by faith and Cain’s evil deeds.
UncertainWhy Abel’s offering was regarded and what the sign was are open; no lean, and early readings do not fix the meaning of Gen 4:1–16.

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historicalGen 4:1–26

Cain and the Kenites: the name question

SaysGen 4:1 names Adam’s firstborn Qayin; Num 24:21–22 and Judg 4:11 use the same name for the Kenites; 1 Sam 15:6 records their kindness to Israel; Gen 4 does not name the Kenites.
UncertainWhether Cain’s name bears on the later Kenites, and the Kenite suggestion about the divine name, are open; the New Testament treats Cain and Abel as persons; no lean, and background does not fix the meaning of Gen 4.

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languageGen 4:1–16

LXX Gen 4:1–16: gifts, “let us go through”, and “not so”

SaysAt 4:1 Ἐκτησάμην renders קָנִיתִי, and διὰ τοῦ θεοῦ stands for אֶת־יְהוָה.
SaysAt 4:3 θυσίαν stands for מִנְחָה; at 4:4 God looks ἐπὶ τοῖς δώροις αὐτοῦ, the 4:4 verb is printed ἔπιδεν, for וַיִּשַׁע.
Says4:7 reads προσενέγκῃς … διέλῃς … ἡσύχασον, with no “crouching at the door” (רֹבֵץ), and ἀποστροφή for תְּשׁוּקָתוֹ, as at 3:16.
SaysAt 4:8 Cain says Διέλθωμεν εἰς τὸ πεδίον, where the MT has no words after וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו; 4:10 has the singular αἵματος for דְּמֵי; 4:13 has αἰτία … ἀφεθῆναι for עֲוֺנִי מִנְּשֹׂא; 4:15 has Οὐχ οὕτως for לָכֵן and σημεῖον for אוֹת.
UncertainWhether the Greek at 4:7, 4:8, and 4:15 reflects a different Hebrew or the translator’s reading is not settled. No lean is taken on אֶת־יְהוָה, on why Abel’s gifts were regarded, on the syntax of 4:7, or on what the sign was.

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languageGen 4:1–2

Gen 4:1–2: "I have gotten a man"

Saysוְהָאָדָם יָדַע of marital union; the article at 4:1, none at 4:25 (see the Gen 2 adam note); BDB "get, acquire"; אִישׁ "a man"; keeper of sheep and worker of the ground; Swete διὰ τοῦ θεοῦ.
Uncertainאֶת־יְהוָה: "with (the help of)", object marker "a man, the Lord", or "alongside the Lord" (create, 14:19); objections; no lean.
ImpliesCain is named with Eve's "I have gotten": a name-play the narrative draws.
UncertainWhether "Abel" (like the noun "breath") points to his short life; no lean.

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VariantGen 4:1–26

Genesis 4: Greek differences

Says4:8, 4:15 and 4:26 have their own variant entries; the Greek notes cover the Greek.
SaysGreek: "through God" (4:1); θυσίαν / δώροις / θυσίαις (4:3–5); "God" for the Lord (4:4, 9, 10, 16); a different sense at 4:7; singular "blood" (4:10); "on the earth" (4:11); αἰτία … ἀφεθῆναί (4:13); one name for both spellings of Mehujael (4:18); Θόβελ (4:22); ἑβδομηκοντάκις ἑπτά (4:24); Εὕαν named (4:25).
UncertainWhether the Greek differences reflect other Hebrew or the translator.

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Gen 4:3

exegeticalGen 4:3–7

The two offerings, and the Lord's warning (Genesis 4:3–7)

SaysEach brother brings a gift-offering; the Lord regards Abel and his offering and not Cain and his; the Lord warns Cain about lifting up, sin crouching at the door, desire and mastery, in a sequence like 3:16 but not the same wording.
SaysHebrews 11:4 and 1 John 3:12 are stated as those texts say, not used to choose why Abel's offering was regarded.
UncertainWhy Abel's offering was regarded, and the options for the hard syntax of 4:7, are open. No lean is taken here, including on the parallel with 3:16.

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languageGen 4:3–5

Gen 4:3–5: two offerings, and the Lord's regard

SaysBoth bring a מִנְחָה (BDB "gift, tribute, offering"); Cain of the fruit, Abel of the firstborn and their fat (BDB "fat", "choicest, best part"); וַיִּשַׁע … לֹא שָׁעָה (BDB "gaze at, regard (with favour)"); how the regard was shown is not said; Swete θυσίαν / τοῖς δώροις.
SaysHeb 11:4 (by faith, a better sacrifice) and 1 John 3:12 (Cain's deeds evil), stated as those texts say.
UncertainHeart and faith, quality, kind of offering, or God's free choice; objections; no lean.

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Gen 4:6

languageGen 4:6–7

Gen 4:6–7: "lifting up", and sin crouching at the door

Saysהֲלוֹא אִם־תֵּיטִיב שְׂאֵת, one word "lifting up" (cf. 4:13); לַפֶּתַח חַטָּאת רֹבֵץ (BDB "stretch oneself out, lie down"; Gen 49:9); feminine חַטָּאת, masculine participle and suffixes; a similar sequence to 3:16, not the same wording; imperfect תִּמְשָׁל; Swete differs (textual note).
UncertainAcceptance, lifted face, forgiveness, or rank (49:3); no lean.
UncertainSin as a crouching beast, a sin offering, or Abel as referent; objections; no lean.
UncertainCommand, promise or question; no lean.

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Gen 4:8

exegeticalGen 4:8–16

The murder, the sentence, and the sign (Genesis 4:8–16)

SaysIn the Masoretic Text Cain said to Abel and no spoken words follow; Cain kills him; the Lord questions him, hears the blood cry from the ground, curses him from the ground, answers therefore, and sets a sign. The BSB has Let us go out to the field and Not so, following the Greek.
ImpliesThe narrative ties the bloodshed to the ground (4:10–12), as in Numbers 35:33.
UncertainWhat the sign was is open, and no lean is taken here. Cain's wife is treated by the grounds only: 5:4, 4:14, and topical order. See the historical note.

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languageGen 4:8–12

Gen 4:8–12: "your brother's blood cries out from the ground"

SaysNo words after וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו in the MT; "brother" seven times; אֵי הֶבֶל אָחִיךָ after 3:9; הֲשֹׁמֵר אָחִי אָנֹכִי with the verb of 2:15; plural דְּמֵי and צֹעֲקִים (BDB "blood", "cry, cry out, call"); אָרוּר אָתָּה מִן־הָאֲדָמָה; the man not cursed in 3:17; נָע וָנָד; Swete φωνὴ αἵματος singular, στένων καὶ τρέμων.
ImpliesThe narrative ties the bloodshed to the ground (4:10–12; cf. Num 35:33).
Uncertainמִן: source or separation; no lean.

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Gen 4:13

languageGen 4:13–15

Gen 4:13–15: "too great to bear", and the sign

Saysגָּדוֹל עֲוֺנִי מִנְּשֹׂא (BDB "iniquity, guilt, or punishment of iniquity"; "lift, carry, take"); Swete αἰτία … ἀφεθῆναί; לָכֵן; sevenfold vengeance (BDB "seven-fold, seven times"; "avenge, take vengeance"); וַיָּשֶׂם יְהוָה לְקַיִן אוֹת (BDB "sign, pledge, token"); Swete σημεῖον.
UncertainPunishment or guilt; no lean.
UncertainA mark on Cain, an assuring sign (Exod 3:12), or a decree; objections; no lean.

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Gen 4:14

historicalGen 4:14–26

Cain’s wife and the two lines in early and later reading

SaysGen 4:14 records Cain’s fear of being killed; 4:17 that he had relations with his wife; 5:4 that Adam had other sons and daughters; 4:26 that calling on the name of the Lord was begun.
UncertainWhether the two lines are distinct families or variant lists, and whether Gen 4:26 marks a beginning of worship or of error, are open; no lean, and these readings do not fix the meaning of 4:14–26.

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Gen 4:16

languageGen 4:16–17

Gen 4:16–17: Nod, Cain's wife, and the city

Saysמִלִּפְנֵי יְהוָה; בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן (BDB "region into which Cain wandered"); east of Eden as 3:24; Swete Ναὶδ κατέναντι Ἔδεμ; וַיֵּדַע קַיִן אֶת־אִשְׁתּוֹ; 5:4 other sons and daughters; 4:14 other people; וַיְהִי בֹּנֶה עִיר participle.
ImpliesNod (נוֹד) sounds like וָנָד: a name-play the narrative draws.
UncertainCain's wife: a near relative (5:4; Lev 18:9 not yet given), topical order, or people outside Adam's line (does not fit the Gen 2 Adam note, Acts 17:26); no lean.
UncertainCain or Enoch as builder; no lean.

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Gen 4:17

exegeticalGen 4:17–24

Cain's line, the arts, and Lamech's song (Genesis 4:17–24)

SaysCain settles in Nod, east of Eden, and a line runs through Enoch to Lamech, with a city, tents, music and metalwork; Lamech takes two wives and sings of sevenfold and seventy-sevenfold vengeance.
ImpliesThe song turns the Lord's protective sevenfold of 4:15 into Lamech's own claim of vengeance: 4:24 restates it and raises it to seventy-seven.
UncertainWho built the city, what the arts show, the tone of the song (boast or threat), and how the line stands beside Genesis 5 are open. Ancient comparisons and the Kenite question are treated in the historical notes. No lean is taken here.

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historicalGen 4:17–22

First builders and craftsmen: ancient background to Genesis 4:17–22

SaysGen 4:17 reports a city named after Enoch; 4:20–22 names Jabal as father of tent-dwellers with livestock, Jubal of players of lyre and pipe, and Tubal-cain as a forger of bronze and iron implements.
UncertainHow far Phoenician, Sumerian and Babylonian traditions of first inventions bear on Gen 4:17–22, and whether the arts appear as rebellion, gift or neither, are open; no dependence claimed, no lean, and background does not fix the meaning.

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languageGen 4:17–22

Gen 4:17–22: the line of Cain

SaysEnoch, Irad, Mehujael (מְחוּיָאֵל / מְחִיּיָאֵל), Methushael, Lamech; Jabal, Jubal, Tubal-cain, Naamah; the Gen 5 names; Swete Γαιδάδ, Μαιήλ, Μαθουσαλά, Θόβελ.
UncertainTwo distinct lines, two forms of one list, or a deliberate contrast; objections; no lean.
UncertainCulture as rebellion, as gift, or neutral; no lean.

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languageGen 4:17–26

LXX Gen 4:17–26: the names, Lamech’s song, and “this one hoped”

SaysIn 4:17–18 Swete has Ἑνώχ, Γαιδάδ, Μαιήλ, Μαθουσαλά, and Λάμεχ; Μαιήλ stands for both MT spellings and Μαθουσαλά for מְתוּשָׁאֵל; Swete’s apparatus records Μαουια and Μαουιηλ in other witnesses.
SaysAt 4:21 Ἰουβάλ is ὁ καταδείξας ψαλτήριον καὶ κιθάραν for אֲבִי כָּל־תֹּפֵשׂ; at 4:22 Θόβελ stands for תּוּבַל קַיִן without the “Cain” element.
SaysLamech’s song is set as verse, with τραῦμα for לְפִצְעִי and μώλωψ for לְחַבֻּרָתִי; 4:24 ends ἑβδομηκοντάκις ἑπτά, ἑβδομηκοντάκις rendering שִׁבְעִים.
ImpliesThe song turns God’s protective “sevenfold” (4:15) into Lamech’s own claim, since 4:24 restates it as ἑπτάκις ἐκδεδίκηται ἐκ Κάιν and raises it for Lamech.
Says4:25 adds Εὕαν and has σπέρμα ἕτερον for זֶרַע אַחֵר; 4:26 has οὗτος ἤλπισεν ἐπικαλεῖσθαι for אָז הוּחַל לִקְרֹא.
UncertainNo lean is taken on the two lines and the Gen 5 names, on the tense or tone of the song, on 4:26b, or on any link between “another seed” and 3:15.

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Gen 4:19

languageGen 4:19–24

Gen 4:19, 23–24: Lamech's song

Saysוַיִּקַּח־לוֹ לֶמֶךְ שְׁתֵּי נָשִׁים; the paired lines; לְפִצְעִי (BDB "bruise, wound") with לְחַבֻּרָתִי (BDB "stripe, blow"); perfect הָרַגְתִּי; כִּי שִׁבְעָתַיִם יֻקַּם־קָיִן / וְלֶמֶךְ שִׁבְעִים וְשִׁבְעָה; Swete ἑβδομηκοντάκις ἑπτά.
UncertainBoast, threat, one or two victims; no lean.
ImpliesThe song turns the protective "sevenfold" of 4:15 into Lamech's own claim of vengeance; 4:24 restates and raises it.
UncertainWhether Matt 18:22 alludes to Lamech; a form agreement only; no lean.

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Gen 4:25

exegeticalGen 4:25–26

Seth, Enosh, and calling on the name (Genesis 4:25–26)

SaysSeth is born in Abel's place as another seed; Enosh is born; then it was begun to call on the name of the Lord. The BSB has men began to call upon the name of the Lord; the Greek has this one hoped.
ImpliesThe narrative draws the name-play: Seth is named with the verb he has set.
UncertainWhether another seed recalls 3:15 is a verbal link only. What began at 4:26, and how it stands beside Exodus 6:3, are open; Skinner (p. 127) holds the source-strand reading. That source question is treated in the historical note on Cain's wife and the two lines. No lean is taken here.

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languageGen 4:25

Gen 4:25: Seth, "another seed"

Saysאָדָם without the article, tagged as the name; כִּי שָׁת־לִי אֱלֹהִים (BDB "put, set"); זֶרַע אַחֵר; Gen 5:3; Swete σπέρμα ἕτερον and the plus Εὕαν.
ImpliesSeth (שֵׁת) is named with שָׁת: a name-play the narrative draws.
UncertainWhether "another seed" recalls 3:15: a verbal link only; no lean.

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Gen 4:26

languageGen 4:26

Gen 4:26: "then it was begun to call on the name of the Lord"

Saysאָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה: Hophal, impersonal (BDB under "pollute, defile, profane", Hiph. "begin"); the phrase in 12:8; 13:4; 21:33; 26:25; Exod 34:5; Swete οὗτος ἤλπισεν.
UncertainPublic worship, proclaiming the name, profaning, or the Greek "he hoped"; no lean.
UncertainExod 6:3: the name's character, the narrator's standpoint, or different strands (Skinner, p. 127; Gen 2 two-accounts note); no lean.

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