Discovery BoxGenesis 4:1-26
Context4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5 4:2 Then she gave birth 6 to his brother Abel. 7 Abel took care of the flocks, while Cain cultivated the ground. 8
4:3 At the designated time 9 Cain brought some of the fruit of the ground for an offering 10 to the Lord. 4:4 But Abel brought 11 some of the firstborn of his flock – even the fattest 12 of them. And the Lord was pleased with 13 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 14 So Cain became very angry, 15 and his expression was downcast. 16
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 17 that if you do what is right, you will be fine? 18 But if you do not do what is right, sin is crouching 19 at the door. It desires to dominate you, but you must subdue it.” 20
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 21 While they were in the field, Cain attacked 22 his brother 23 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 24 And he replied, “I don’t know! Am I my brother’s guardian?” 25 4:10 But the Lord said, “What have you done? 26 The voice 27 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 28 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 29 the
ground it will no longer yield 30 its best 31 for you. You will be a homeless wanderer 32 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 33 is too great to endure! 34 4:14 Look! You are driving me off the land 35 today, and I must hide from your presence. 36 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 37 if anyone kills Cain, Cain will be avenged seven times as much.” 38 Then the Lord put a special mark 39 on Cain so that no one who found him would strike him down. 40 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 41 east of Eden.
4:17 Cain had marital relations 42 with his wife, and she became pregnant 43 and gave birth to Enoch. Cain was building a city, and he named the city after 44 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 45 of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.
4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 46 of those who live in tents and keep 47 livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 48 all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.
4:23 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 49 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 50
4:25 And Adam had marital relations 51 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 52 me another child 53 in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 54 began to worship 55 the Lord.
Genesis 11:28
Context11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 56 while his father Terah was still alive. 57
Genesis 11:1
Context11:1 The whole earth 58 had a common language and a common vocabulary. 59
Genesis 11:1
Context11:1 The whole earth 60 had a common language and a common vocabulary. 61
Genesis 23:9
Context23:9 if he will sell 62 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 63 for the full price, 64 so that I may own it as a burial site.”
Job 12:6
Context12:6 But 65 the tents of robbers are peaceful,
and those who provoke God are confident 66 –
who carry their god in their hands. 67
Jeremiah 12:1
Context12:1 Lord, you have always been fair
whenever I have complained to you. 68
However, I would like to speak with you about the disposition of justice. 69
Why are wicked people successful? 70
Why do all dishonest people have such easy lives?
Revelation 13:11-17
Context13:11 Then 71 I saw another beast 72 coming up from the earth. He 73 had two horns like a lamb, 74 but 75 was speaking like a dragon. 13:12 He 76 exercised all the ruling authority 77 of the first beast on his behalf, 78 and made the earth and those who inhabit it worship the first beast, the one whose lethal wound had been healed. 13:13 He 79 performed momentous signs, even making fire come down from heaven in front of people 80 13:14 and, by the signs he was permitted to perform on behalf of the beast, he deceived those who live on the earth. He told 81 those who live on the earth to make an image to the beast who had been wounded by the sword, but still lived. 13:15 The second beast 82 was empowered 83 to give life 84 to the image of the first beast 85 so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused 86 everyone (small and great, rich and poor, free and slave 87 ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy 88 or sell things 89 unless he bore 90 the mark of the beast – that is, his name or his number. 91
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 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.
[4:1] 5 tn Heb “with the
[4:2] 6 tn Heb “And she again gave birth.”
[4:2] 7 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.
[4:2] 8 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 (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
[4:3] 9 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.
[4:3] 10 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.
[4:4] 11 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
[4:4] 12 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).
[4:4] 13 tn The Hebrew verb שָׁעָה (sha’ah) 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.
[4:5] 14 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.
[4:5] 15 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 16 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
[4:7] 17 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.
[4:7] 18 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). 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.
[4:7] 19 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).
[4:7] 20 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.
[4:8] 21 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 (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “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 בַּשָּׂדֶה.
[4:8] 22 tn Heb “arose against” (in a hostile sense).
[4:8] 23 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 24 sn Where is Abel your brother? Again the
[4:9] 25 tn Heb “The one guarding my brother [am] I?”
[4:10] 26 sn What have you done? Again the
[4:10] 27 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.
[4:11] 28 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), 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).
[4:12] 30 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.
[4:12] 31 tn Heb “its strength.”
[4:12] 32 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ 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).
[4:13] 33 tn The primary meaning of the Hebrew word עָוֹן (’avon) 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
[4:13] 34 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 35 tn Heb “from upon the surface of the ground.”
[4:14] 36 sn I must hide from your presence. The motif of hiding from the
[4:15] 37 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 38 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.
[4:15] 39 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.
[4:15] 40 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 41 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[4:17] 42 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:17] 43 tn Or “she conceived.”
[4:17] 44 tn Heb “according to the name of.”
[4:18] 45 tn Heb “and Irad fathered.”
[4:20] 46 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
[4:20] 47 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).
[4:22] 48 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.
[4:23] 49 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
[4:24] 50 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.
[4:25] 51 tn Heb “knew,” a frequent euphemism for sexual relations.
[4:25] 52 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).
[4:26] 54 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.
[4:26] 55 tn Heb “call in the name.” The expression refers to worshiping the
[11:28] 56 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[11:28] 57 tn Heb “upon the face of Terah his father.”
[11:1] 58 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 59 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:1] 60 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 61 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[23:9] 62 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 63 tn Heb “in your presence.”
[12:6] 65 tn The verse gives the other side of the coin now, the fact that the wicked prosper.
[12:6] 66 tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
[12:6] 67 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.
[12:1] 68 tn Or “
[12:1] 69 tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).
[12:1] 70 tn Heb “Why does the way [= course of life] of the wicked prosper?”
[13:11] 71 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
[13:11] 72 sn This second beast is identified in Rev 16:13 as “the false prophet.”
[13:11] 73 tn Grk “and it had,” a continuation of the preceding sentence. On the use of the pronoun “he” to refer to the second beast, see the note on the word “It” in 13:1.
[13:11] 74 tn Or perhaps, “like a ram.” Here L&N 4.25 states, “In the one context in the NT, namely, Re 13:11, in which ἀρνίον refers literally to a sheep, it is used in a phrase referring to the horns of an ἀρνίον. In such a context the reference is undoubtedly to a ‘ram,’ that is to say, the adult male of sheep.” In spite of this most translations render the word “lamb” here to maintain the connection between this false lamb and the true Lamb of the Book of Revelation, Jesus Christ.
[13:11] 75 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[13:12] 76 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:12] 77 tn For the translation “ruling authority” for ἐξουσία (exousia) see L&N 37.35.
[13:12] 78 tn For this meaning see BDAG 342 s.v. ἐνώπιον 4.b, “by the authority of, on behalf of Rv 13:12, 14; 19:20.”
[13:13] 79 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[13:13] 80 tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both men and women.
[13:14] 81 tn Grk “earth, telling.” This is a continuation of the previous sentence in Greek.
[13:15] 82 tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.
[13:15] 83 tn Grk “it was given [permitted] to it [the second beast].”
[13:15] 84 tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.
[13:15] 85 tn Grk “of the beast”; the word “first” has been supplied to specify the referent.
[13:16] 86 tn Or “forced”; Grk “makes” (ποιεῖ, poiei).
[13:16] 87 tn See the note on the word “servants” in 1:1.
[13:17] 88 tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.
[13:17] 89 tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.
