VERSE 1 Now the man had relations with [knew] his wife Eve, and she conceived and gave birth to Cain, and she said (rm,aTow: !yIq;-ta, dl,Tew: rh;T;w: ATv.ai hW"x;-ta, [d;y" ~d'a'h'w [waw w/def.art.w/noun m.s.abs. adam "the man" + Qal perf.3m.s. yada know + d.o. marker + proper noun chawwah Eve + noun f.s.constr.w/3m.s.suff. ishshah wife, woman + waw w/Qal impf.3f.s. harah conceive, become pregnant + waw w/Qal impf.3f.s. yalad bear, give birth to + d.o. marker + proper noun qayin Cain + waw w/Qal impf.3f.s. amar say], "I have gotten a manchild with the help of the LORD (hw"hy>-ta, vyai ytiynIq' [Qal perf.1s. qanah acquire, possess + noun m.s.abs. ish man + d.o. marker + proper noun Yahweh])."

VERSE 2 Again, she gave birth to his brother Abel (lb,h,-yhiy>w: lb,h'-ta, wyxia'-ta, td,l,l' @s,Tow: [waw w/Hiphil impf.3f.s. yasaph do again + prep lamedh w/Qal infin.constr. yalad give birth + d.o. marker + noun m.s.constr.w/3m.s.suff. ach brother + d.o. marker + proper noun hebel vapor, breath; Abel]).

And Abel was a keeper of flocks, but Cain was a tiller of the ground (hm'd'a] dbe[o hy"h' !yIq;w> !aco h[ero lb,h,-yhiy>w: [hm'd'a] dbe[o hy"h' !yIq;w> !aco h[ero lb,h,-yhiy>w: [waw w/Qal impf.3m.s. hayah be; "was" + proper noun Abel + Qal part.m.s.abs. ra-ah pasture, tend; "keeper" + noun both s.abs. ts-on flock, sheep + waw w/proper noun Cain + Qal perf.3m.s. hayah be; "was" + Qal part.m.s.abs. abadh work; "tiller" + noun f.s.abs. adamah ground, soil]).

ANALYSIS: VERSES 1-2

1. These verses present the genealogy of Adam via Cain which is continued in vv. 17-26, after the story of the murder of Abel in vv. 3-16.
2. The translation "the man had relations with his wife Eve" is literally "the man knew his wife Eve."
3. Here "knew" is as euphemism for sexual intercourse, a common expression in the OT (e.g. 4:17; 19:5,8; 24:16, etc.).
4. For the sequence "know, conceive, give birth" cf. 4:17; cf. 16:4, 11; 19:35-38; 21:2; 29:32-35; 30:3-5, 16-19; 38:2-5.
5. The translation of Eve’s poem "Cain…I have gained a man" is intended to draw attention to the assonance between "Cain (qayin) and "I have gained" (qaniti).
6. In 2Sam. 21:16 the Hebrew term means "a lance."
7. Cf. v. 22 where Cain’s 6^th generational descendant Tubal-Cain was a "metalworker."
8. Every word in Eve’s poem is a challenge.
9. "I have gotten" is not the simple Hebrew verb nathan; it is rather a verb meaning "acquire, buy" (e.g., 25:10; 33:19).
10. Following the verb "gained" is the simple noun ish/man.
11. "Man" is nowhere else used to describe a baby boy.
12. This is peculiar.
13. Eve does not say "I have gained a man from the LORD as the preposition min/from does not occur in this verse.
14. Furthermore, the d.o. marker (eth) never means "with the help of" as it is rendered in the NAS in italics.
15. The translation: "I have acquired a man, the LORD."
16. Older exegetes like Luther see this proclamation by Eve as fulfillment of the promised seed mentioned in 3:15.
17. If so, then this is quite a big mistake on the part of Eve, letting her emotions get the better of her at the birth of her firstborn.
18. For sure Adam and Eve knew that the coming deliverer would be a human being.
19. If Cain was the very first child born to woman then it must have been a very exciting moment in the lives of Adam and Eve.
20. Eve’s hopes for Cain would in the process of time be shattered and she would be brought to her senses.
21. In v.2 we have the mention of the brothers’ occupations (using present participles), "shepherd of the flock/tiller of the ground."
22. V.2 links nicely with the story of Cain and Abel to follow.
23. There is no indication that Cain and Abel were twins, unlike Esau and Jacob.
24. Unlike the case with Cain, no explanation or celebration of his birth is given by his mother.
25. The meaning of Abel’s name is well understood as it means "breath" or "vanity (Eccl. 1:2).
26. "Man is like a mere breath; His days are like a passing shadow" (Ps. 144:4; cf. Job 7:16).
27. Abel’s name unwittingly alludes to the fate in store for him, in that his life was cut short.
28. The oldest son among the elect patriarchs possessed certain legal privileges (see, 25:32; 27:1-40; Deut. 21:15-17).
29. That privilege could be forfeited if the older son was an unbeliever or if he did something to demote him over a younger brother.
30. We see this in the case of Isaac over Ishmael; Jacob over Esau; Ephraim above Manasseh; David the youngest son of Jesse.
31. Cain was the son of primogeniture, but due to his negative volition he lost those rights.
32. Cain took up his father’s line of work while the younger brother bred and raised sheep.

The Occasion Producing Hostility (vv. 3-5)

VERSE 3 So it came about in the course of time that Cain brought an offering to the LORD of the fruit of the ground (hw"hyl; hx'n>mi hm'd'a]h' yrIP.mi !yIq; abeY"w: ~ymiy" #Qemi yhiy>w: [waw w/Qal impf.3m.s. hayah be; "So it came about" + prep min from w/noun m.s.abs. qets end + noun m.p.abs. yom day; "in the course of time" + waw w/Hiphil impf.3m.s. bo go; bring (hiph) + proper noun Cain + prep min from w/noun m.s.abs. peri fruit, produce + def.art.w/noun f.s.abs. adamah ground + noun f.s.abs. minchah offering, sacrifice + prep lamedh w/proper noun Yahweh]).

VERSE 4 Abel, on his part also brought of the firstlings of his flock and of their fat portions (!h,bel.x,meW Anaco tArkoB.mi aWh-~g: aybihe lb,h,w> [waw w/proper noun Abel + Hiphil perf.3m.s. bo go; bring + conj gam also + pro.3m.s. hu he + prep min from w/noun m.p.constr. bekorah firstborn; "firstlings"; this form at Neh. 10:37 + noun f.s.constr.w/3m.s.suff. ts-on flock, sheep + waw w/prep min from w/noun m.p.constr.w/3f.p.suff. chelebh fat]).

And the LORD had regard [paid attention to] for Abel and for his offering (Atx'n>mi-la,w> lb,h,-la, hw"hy> [v;YIw: [waw w/Qal impf.3m.s. sha-ah look at, regard + proper noun Yahweh + prep el with reference to + proper noun Abel + waw w/prep el to + noun f.s.constr.w/3m.s.suff. minchah offering, sacrifice]);

VERSE 5 but for Cain and for his offering He had no regard (h['v' al{ Atx'n>mi-la,w> !yIq;-la,w> [h['v' al{ Atx'n>mi-la,w> !yIq;-la,w> [waw w/prep el for w/proper noun Cain + waw w/prep el w/noun f.s.constr.w/3m.s.suff. minchah offering + neg lo + Qal perf.3m.s. sha-ah regard]).

So Cain became very angry and his countenance fell (wyn"P' WlP.YIw: daom. !yIq;l. rx;YIw: [waw w/Qal impf.3m.s. charah burn; "angry" + prep lamedh w/proper noun Cain + adv me-odh much; "very" + waw w/Qal impf.3m.p. naphal fall + noun both p.constr.w/3m.s.suff. paneh face]).

ANALYSIS: VERSES 3-5

1. The phrase "so it came to pass in the course of time" is literally, "and it came about after the time of days."
2. This expression substitutes for a solar year, so it could be translated, "and in came about after a year."
3. The idea here is that a precise period of time is in view, e.g., at the end of an agricultural year.
4. At that time the appropriate sacrifices would have been brought to a designated place.
5. Adam had been doing this for many years before his two sons came of age and were on their own engaged in their chosen fields of labor.
6. More than likely these two men were very close in age and here we have them exercising their independence so to speak.
7. "Brought" is the usual term to ritualistic activity (Lev. 2:2,8).
8. "Offering" is the term in secular texts to win the favor of the great (32:14, 19; 49:11).
9. In the legal texts dealing with the sacrificial code of the Law this term usually denotes a grain offering rather than an animal sacrifice.
10. This term (minchah) occasionally refers to blood sacrifice as well (1Sam. 2:17, 29).
11. This term is used in its wider sense to describes both the offerings of Cain and his brother Abel (cf. v.4b).
12. Cain’s offering corresponded to his vocation, but as seen in the verses that follow it was not according to the type of offering God required for people living in the time of Adam.
13. As a youth Cain had no doubt witnessed his father Adam bringing animal sacrifice before God at the appointed time.
14. And Adam, engaged in the same vocation as did his son Cain.
15. So Cain was without excuse when he opted to deviate from the standard procedure handed down from his father.
16. Cain brought before God an assortment of fruits and vegetables taken from his fields.
17. No doubt there were beautifully presented and would have graced any farmers’ market.
18. Cain exhibits self-will and arrogance.
19. He imagines that the will of God is whatever a man makes it, but salvation is not by the will of man (Jn. 1:13).
20. God is the one who determines what spiritual reality is and what are the appropriate rituals to illustrate truth.
21. To exercise independence from the revealed will of God is to enter into arrogance.
22. Abel’s offering corresponds to this vocation as a shepherd.
23. This second son offers firstlings of the flock (first-born animals) whereas Cain, the eldest offers neither firstlings nor firstfruits.
24. The fat portions represent the purity of the Son of God which qualified Him to bear sins..
25. The connotations of the terms "firslings" and "fat" in the OT suggest strongly that Abel offered the pick of his flock to the LORD.
26. "Had regard for" or "paid attention to" (sha-ah) means to gain divine approval.
27. How this approval was manifest is not stated here, but based on other examples where fire came down out of heaven and consumed the sacrifice, this surely must have been the case here (Lev. 9:24; Judg. 6:21; 1Kgs. 18:38).
28. "Cain and his offering" (v.5a) stands over against "Abel and his offering" (v.4b).
29. "Cain was very angry."
30. He was not merely angry, he was "very angry" which was often a prelude to homicidal acts (cf. 34:7; 1Sam. 18:8; Neh. 4:1; cf. Num. 16:15; 2Sam. 3:8).
31. "His face/expression fell" (cf. v.6) suggesting that the self-confident upbeat Cain experienced a reversal in emotions when his beautiful but wrong sacrifice was not consumed as his brother’s had been.
32. Why Cain’s offering was rejected while Abel’s was accepted has been the subject of much debate.
33. There is the silly view that God prefers shepherds to farmers.
34. There is the view that animal sacrifices are more expensive than vegetable offerings.
35. There is the view that God’s motives are inscrutable, within the context of divine election (Calvinistic).
36. There is the view that it was the respective motives of the two brothers that God took into account (Abel was humble and Cain was prideful).
37. Heb. 11:4 tells us, "By faith Abel offered a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks."
38. The ritual code of the OT specifies that blood be shed to illustrate the work of Christ toward sin.
39. Cain violated the rule that says, "apart from the shedding of blood there is no forgiveness" (Heb 9:22).
40. Cain’s offering illustrates the works for salvation approach and so God quietly ignores his magnificent offering.
41. Cain believed in Elohim but he refused to line up with the prescribed worship handed down by his father Adam.
42. Cain represents the works for eternal salvation crowd.

Yahweh Encourages Cain To Do The Right Thing (vv. 6-7)

VERSE 6 Then the LORD said to Cain, "Why are you angry? And why has your countenance fallen (^yn<p' Wlp.n" hM'l'w> %l' hr'x' hM'l' !yIq'-la, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep el w/proper noun Cain + interrog lammah "for what?" + Qal perf.3m.s. charah burn; "are you angry" + prep lamedh w/2f.s.suff. + waw w/interrog. lammah "for what?" + Qal perf.3p. naphal fall + noun both p.constr.w/2m.s.suff. paneh face])?

VERSE 7 "If you do well, will not your countenance be lifted up (taef. byjiyTe-~ai aAlh] [interrog. part. w/neg lo + part im if + Hiphil impf.3m.s. yatabh be good; "do well" + Qal infin.constr. nasha lift up])?

And if you do not do well, sin is crouching at the door; and its desire is for you, but you must master it (AB-lv'm.Ti hT'a;w> Atq'WvT. ^yl,aew> #bero taJ'x; xt;P,l; byjiyte al{ ~aiw> [waw w/part. im if + neg lo + Hiphil impf.2m.s. yatab be good, well + prep lamedh w/noun m.s.abs. pethach opening, doorway + noun f.s.abs. chatta-th sin, sin offering + Qal part.m.s.abs. rabats lie down + waw w/prep el w/2m.s.suff. + noun f.s.constr.w/3m.s.suff. teshuqah longing, desire + waw w/pro.2m.s. attah you + Qal impf.2m.s. mashal rule; "master" + prep beth w/3m.s.suff. "over it"])."

ANALYSIS: VERSES 6-7

1. This scene, like the fourth (vv. 9-14), consists of a conversation between God and Cain.
2. God asks Cain two rhetorical questions.
3. The questioner already knows the answer to his own questions.
4. These questions are designed to bring Cain to repentance (a change of mind regarding his system of worship).
5. Cain’s displeasure over his rejection in the presence of his younger brother’s acceptance was not hidden from any observers.
6. He became very angry and crestfallen when Yahweh ignored his offering.
7. The twofold question in v.6 is designed to demonstrate to Cain that he need not be in his present state of misery.
8. There is a happy alternative for Cain and that the door is still open for him to retain his birthright.
9. Even though he has acted in an arrogant self-centered fashion he can recoup his humiliation and maintain the blessings of the firstborn.
10. Anger is a mental attitude sin that sometimes falls into the category of mental attitude murder.
11. Extreme hate of another human being is mental attitude murder, just as there is mental attitude adultery.
12. Yahweh reaches out to Cain offering him another chance to "do well" in v.7a.
13. To "do well" (hiphil imperfect yatabh) is to exercise positive volition toward the directive will of God and to humble himself and offer up an offering that matches his brother’s.
14. "Doing well" leads to divine acceptance, and in this instance it means that Cain will "be lifted up" (Qal infinitive construct of nasha).
15. The result of "doing well" is that Cain will retain his position in the family as firstborn.
16. As firstborn he would constitute the second generation in the line of Messiah.
17. He would be the head of the family, ruling over his brother.
18. The italics in v.7 follow the interpretation that sees Cain’s uplifting as merely his renewed physiological state of mind.
19. Divine acceptance of Cain seems much more probable than mere reference to Cain’s feelings or posture.
20. In v.7b Yahweh presents the alternative situation that will arise if Cain chooses "not to do well" (same verb with the negative).
21. Now to the tricky phrase, "sin is crouching at the door."
22. "Crouching" is the Qal participle (m.s.) rabhats/lie down (as in "the wolf will lie down with the lamb…"; Isa. 11:6).
23. Here the context suggests something sinister and dangerous that is waiting to pounce on Cain and make him its tool and victim.
24. The thing that is lying at the door is "sin" (f.s. noun chatt-ath).
25. This noun is found 126x in the OT and most often is used of a offering for sin (e.g., sin offering).
26. However, it is also found in this form as an action (Prov. 14:34; 21:4; 24:9; Isa. 30:1; Jer. 17:3; Micah 1:13; cf. Prov. 13:6 "sinner" and 10:16 "punishment").
27. The view that says that this is a reference to a sacrificial lamb lying by Cain’s front door does not fit with, "and if you do not do well."
28. "Sin" here refers to the immediate source of STA activity, which is the indwelling sin nature.
29. Here we have the first explicit reference to the ISTA/OSN in the Bible.
30. "The door," following this interpretation, would be the volition of the soul (cf. Rev. 3:20).
31. The ISTA is the ruler of life for the unbeliever and the carnal believer (cf. Rom. 7:7-25 and Paul the believer).
32. "Its desire" refers to the STA’s solicitation for the soul to sin.
33. The noun "desire" occurs only 3x in the OT (Gen. 3:16; 4:6; SOS. 7:11).
34. The desire referred to here and in 3:16 refers to a desire to dominate and dictate.
35. Cain is counseled not to give in to sin’s desire as seen in the words "you must master it" (Qal imperfect mashal).
36. What Yahweh is counseling Cain to do here is to "do well," and if he chooses "not to do well," then at the very least he should "rule over" his sin nature to avoid further harm to himself.
37. Cain is not to give in to the lurking STA.
38. Notice that Cain has choices to make.
39. He can "do well" and produce divine good or he can "not do well" and suffer the consequences (cf. 1Jn. 3:12).
40. If he chooses "not do well" he can still choose not to let his STA take him into further trouble.
41. The second alternative is also Cain’s responsibility as the translation of the last phrase reads: "you, you are to master it."
42. The emphatic pronoun serves here to show that Cain has a very important volitional choice awaiting him.
43. Even as an unbeliever he can choose not to take the next step and sin in a way that will haunt him for the rest of his life.
44. Cain, in spite of the divine counsel, choose the low road, both in terms of eternal temporal consequences.

Cain Murders Abel (v.8)

VERSE 8 Cain told Abel his brother (wyxia' lb,h,-la, !yIq; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Cain + prep el to + proper noun Abel + noun m.s.constr.w/3m.s.suff. ach brother]).

And it came about when they were in the field, that Cain rose up against Abel his brother and killed him (WhgEr>h;Y:w: wyxia' lb,h,-la, !yIq; ~q'Y"w: hd,F'B; ~t'Ayh.Bi yhiy>w: [waw w/Qal impf.3m.s. hayah be; "And it came about" + prep beth w/Qal infin.constr.w/3m.p.suff. hayah be; "when they were" + prep beth w/noun m.s.abs. shadeh field + waw w/Qal impf.3m.s. qum rise up + proper noun Cain + prep el against + proper noun Abel + noun m.s.constr.w/3m.s.suff. ach brother + waw w/Qal impf.3m.s.w/3m.s.suff. haragh slaughter, kill]).

ANALYSIS: VERSE 8

1. In this one verse we have the central scene.
2. The awfulness of the deed is set over against the brevity of the reporting of the deed, and the twice-repeated "his brother."
3. The opening phrase "Cain said to his brother" does not record what he said.
4. What he said has been suppressed as it only matters as to what he did on that fateful day.
5. That there was premeditation in the commission of this crime is noted by the phrase "and it came about when they were in the field…"
6. The law of circumstance shows here premeditation.
7. Somehow Cain caught his brother off guard.
8. Probably it was not via stealth but through trickery that Abel’s was taken by surprise.
9. Cain probably assured his brother that he was getting his spiritual act together as a result of his conversation with Yahweh.
10. The verb "killed" (haragh) occurs 172x and means ‘to slay."
11. Its nuance is to kill outright, without compunction.
12. Clearly, Cain did not follow Yahweh’s counsel in the last half of v.7.
13. Unwilling to corral his jealousy and bitterness Cain kills Abel.
14. Cain vents his wrath on the only scapegoat, Abel.
15. He has eliminated Abel, but what will he do with God?
16. All he did was murder an image bearer and set himself up for temporal cursing.
17. Killing the righteous, under the permissive will of God, does not eliminate the truth.
18. Abel is the first in a long line of martyrs (cf. Matt. 25:35).
19. He is enshrined in the hall of fame (Heb. 11:4).
20. Abel bore witness through his deeds, and became the victim of violence at the hands of his blood brother.
21. All that Cain was and did is classified in Jude 11 as "the way of Cain."
22. "The way of Cain" is a works centered approach to divine approbation as over against a non meritorious system based on grace (Eph. 2:8-9).
23. We are enjoined in the NT to not even hate our fellow believers but to love them (1Jn. 3:15a "Everyone who hates his brother is a murderer").

 

Yahweh Interrogates Cain (vv. 9-12)

VERSE 9 Then the LORD said to Cain, "Where is Abel your brother (^yxia' lb,h, yae !yIq;-la, hw"hy> rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Yahweh + prep el to + proper noun Cain + interrog e where + proper noun Abel + noun m.s.constr.w/2m.s.suff. ach brother])?"

And he said, "I do not know (yTi[.d;y" al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Qal perf.1s. yada know]).

Am I my brother's keeper (ykinOa' yxia' rmevoh] [interrog ha w/Qal part.m.s.abs. shamar guard, keep + noun m.s.constr.w/1s.suff. ach brother + pro.1s. anoki I])?"

VERSE 10 He said, "What have you done (t'yfi[' hm, rm,aYOw: [waw w/Qal impf.3m.s. amar say + interrog mah what? + Qal perf.2m.s. ashah do])?

The voice of your brother's blood is crying to Me from the ground (hm'd'a]h'-!mi yl;ae ~yqi[]co ^yxia' ymeD> lAq [noun m.s.abs. qol voice + noun m.p.constr. dam blood + noun m.s.constr.w/2m.s.suff. ach brother + Qal part.m.p.abs. tsa-aq cry for help + prep min from + def.art.w/noun f.s.abs. adamah ground]).

ANALYSIS: VERSES 9-10

1. This fourth scene, like the second, is a dialogue between Yahweh and Cain.
2. The interrogation of Cain and the subsequent pronouncement of curses resemble the treatment of Adam (cf. 4:9//3:9; 4:10//3:13; 4:11//3:14,17; 4:12//3:17-19).
3. Key words of chapter 3 reappear here as well: "know," "guard," "cursed," "ground," "drive."
4. God’s opening question: "Where is Abel your brother?" like 3:9, is essentially rhetorical, for God knows where Abel is (v.10).
5. It calls Cain to acknowledge responsibility for his "brother."
6. Note how the story repeatedly draws attention to the fraternal relationship.
7. When Adam was challenged, he at least told the truth if not the whole truth (3:10), but Cain tells a bare-faced lie, "I do not know."
8. He follows the lie up with an impertinent witticism, "Am I my brother’s keeper?"
9. Cain overstates his responsibility toward his brother in order to deny it completely, for no man is called upon to act as another’s keeper 24/7.
10. The Law expects a man’s brother to be the first to assist him in time of trouble (Lev. 25:48).
11. Cain was not expected to "keep" his brother at all times, but he should have been ready to act has his deliverer and to avenge his blood if he was murdered (Num. 36:12-28).
12. Cain’s total denial of responsibility demonstrates the degree of the hardness of his heart.
13. The second question, "What have you done?" parallels the interrogation of Adam in 3:13.
14. Yahweh pictures Abel’s blood "crying" to God for vengeance.
15. Where ever there are unresolved murders and the culprits are not brought to justice, their blood is still crying out for vengeance (cf. Gen. 18:20,21; 19:13; Job 16:18; Rev. 18:24).
16. Other examples include the oppressed Israelites in Egypt (Ex. 3:7); of the afflicted stranger, widow or orphan (Ex. 22:21-24)
17. This applies to economic oppression as well (Jam. 5:4).
18. Because man is created in the image of God, homicide must be avenged (Gen. 9:5).
19. God charges Cain with murder in v.10.

Cain’s Punishment (vv. 11-12)

VERSE 11 "Now you are cursed from the ground (hm'd'a]h'-!mi hT'a' rWra' hT'[;w> [waw w/adv attah now + Qal pass.part.m.s.abs. arar curse + prep min + def.art.w/noun f.s.abs. adamah ground], which has opened its mouth to receive your brother's blood from your hand [^d,Y"mi ^yxia' ymeD>-ta, tx;q;l' h'yPi-ta, ht'c.P' rv,a] [rel.pro. asher which + Qal perf.3f.s. patsah open, part; Num. 16:30 + d.o. marker + noun m.s.constr.w/3f.s.suff. peh mouth + prep lamedh w/Qal infin.constr. laqach receive + d.o. marker + noun m.p.constr. dam blood + noun m.s.constr.w/2m.s.suff. ach brother + prep min w/noun f.s.contr.w/2m.s.suff. yad hand]).

VERSE 12 "When you cultivate the ground (hm'd'a]h'-ta, dbo[]t; yK [part ki when + Qal impf.2m.s. abadh work; "cultivate" + d.o. marker + art.w/noun f.s.abs. adamah ground], it will no longer yield its strength to you [%l' Hx'Ko-tTe @seto-al [neg lo + Hiphil impf.3f.s. yasaph add, increase; "yield" + Qal infin.constr. nathan give + noun m.s.constr.w/3f.s.suff. koach strength + prep lamedh w/2m.s.suff.]; you will be a vagrant and a wanderer [wandering vagrant/fugitive] on the earth [#r,a'b' hy<h.Ti dn"w" [n" [Qal part.m.s.abs. nua- wander; "a vagrant" + waw w/Qal part.m.s.abs. nudh wander + Qal impf. 2m.s. hayah be + prep beth w/noun both s.abs. erets earth])."

ANALYSIS: VERSES 11-12

1. The reader may be surprised that Yahweh does not kill Cain for his flagrant crime.
2. His judgment is in some ways a fate worse than death.
3. Cain is "cursed (banned) from the soil" which means that he would never be permitted to have success at farming.
4. He could try but God would see to it that the results would be dismal.
5. Cain’s curse is different from Adam’s curse.
6. Cain would never again be permitted to enjoy success as a tiller of the soil as seen in the words, "When you cultivate the ground, it will no longer yield its strength to you."
7. In this regard, Cain loses his sedentary life and was reduced to being a "wandering vagrant."
8. The two nouns connected by a waw will be considered as a hendiadys, hence a "wandering vagrant/fugitive."
9. Both of the terms used to describe Cain’s future life on earth as the swaying motion of something like reeds or trees (Judg. 9:9; 1Kgs. 14:15).
10. The first of these words, na, is a participle of nua, which means "shake, reel, stagger, wander."
11. It may refer to some minor action like the movement of Hannah’s lips as she prayed (1Sam. 1:13), or the wandering of a blind man (Lam. 4:14).
12. On a larger scale it can refer to homeless vagabonds (Lam. 4:15), or those who travel far and wide in search of water in periods of drought (Amos 4:8).
13. The second term nad, is a participle of nud, which means "wander, move to and fro, flee (see Jer. 4:1; 49:30; 50:3).
14. The two terms are used together again only at Isa. 24:20a.
15. These two terms denote aimlessness of movement.
16. This then, became Cain’s fate for however long he lived on the earth.
17. He lost all sense of belonging and identification with a settled community.
18. It is to become rootless and detached.
19. Cain is not only to be regarded as a villain, but as a tragic character.
20. Rootlessness is the punishment he suffered for slaying his brother.

Cain Protests His Punishment (vv. 13-14)

VERSE 13 Cain said to the LORD, "My punishment is too great to bear (afoN>mi ynIwO[] lAdG" hw"hy>-la, !yIq; rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Cain + prep el to + proper noun Yahweh + adj.m.s.abs. gadhol great + noun m.s.constr.w/1s.suff. awon guilt; punishment + prep min w/Qal infin.constr. nasha lift; "to bear"])!

VERSE 14 "Behold, You have driven me this day from the face of the ground (hm'd'a]h' ynEP. l[;me ~AYh; ytiao T'v.r;GE !h [interj hen behold + Piel perf.2m.s. garish expel, drive out + d.o. marker w/1s.suff. + def.art.w/noun m.s.abs. yom day + prep min from w/prep al above + noun both p.constr. panim face + def.art.w/noun f.s.abs. adamah ground]; and from Your face I will be hidden [rteS'a, ^yn<P'miW [waw w/prep min w/noun both pl.constr. paneh face + Niphal impf.1s. sathar hide], and I will be a vagrant and a wanderer on the earth, and whoever finds me will kill me [ynIgEr>h;y: yaic.mo-lk' hy"h'w> #r,a'B' dn"w" [n" ytiyyIh'w> [waw w/Qal perf.1s. hayah be + Qal part.m.s.abs. nua shake, reel, stagger, wander, move + waw w/Qal part.m.s.abs. nudh wander + prep beth w/noun both s.abs. erets earth + waw w/Qal perf.3m.s. hayah be + noun m.s.constr. kol all "whoever" + Qal part.m.s.constr.w/1s.suff. matsa find + Qal impf.3m.s.w/1s.suff. haragh slaughter, kill])."

ANALYSIS: VERSES 13-14

1. Unlike Adam, who offered no protest for his judgment, Cain protests his sentence.
2. In his opinion, his punishment is too harsh.
3. There are four things Cain finds intolerable.
4. The first three lines repeat the divine curse on Cain, slightly modifying the language of v.12.
5. There will be but a meager return from the soil.
6. He will be hidden from God’s face.
7. He is forced into a life of nomadism.
8. The fourth item of distress for Cain is not listed in the divine curse.
9. He thinks he will be open game for anybody who meets him.
10. This last statement is ironic!
11. He who killed his own brother now fears lest someone kills him.
12. Only Cain, Abel, and Seth are specifically named as children of Adam and Eve.
13. Assuming a family proliferation over centuries those who might want to kill Cain would be his siblings.
14. The "avenger of blood," the one who seeks retributive justice against the criminal, may be a family member.
15. Alienation from God leads to fear of other men (Job 15:20-25).
16. The fear of retribution is at the heart of Cain’s complaint (e.g., "Anyone who finds me will kill me.").

Cain Given a Measure of Protection (v.15)

VERSE 15 So the LORD said to him (!kel' hw"hy> Al rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep w/2m.s.suff. "to him" + proper noun Yahweh]), "Therefore whoever kills Cain, vengeance will be taken on him sevenfold (~Q'yU ~yIt;['b.vi !yIq; greho-lK' !kel' [prep lamedh w/adv ken "therefore" + noun m.s.constr. kol all; "whoever" + Qal part.m.s.abs. haragh slaughter; "kills" + proper noun Cain + adj.f. dual abs. sheba seven + Qal pass.impf.3m.s. naqam take revenge])."

And the LORD appointed a sign for Cain, so that no one finding him would slay him (Aac.mo-lK' Atao-tAKh; yTil.bil. tAa !yIq;l. hw"hy> ~f,Y"w: [waw w/Qal impf.3m.s. shum appoint + proper noun Yahweh + prep lamedh w/proper noun Cain + noun both s.abs. oth sign + prep lamedh w/prep belitti "so that no" + Hiphil infin.constr. nakah strike, kill + d.o. marker w/3m.s.suff. "him" + noun m.s.constr. kol all + Qal part.m.s.constr.w/3m.suff. matsa find]).

VERSE 16 Then Cain went out from the presence of the LORD, and settled in the land of Nod, east of Eden (!d,[e-tm;d>qi dAn-#r,a,B. bv,YEw: hw"hy> ynEp.Limi !yIq; aceYEw: [waw w/Qal impf.3m.s. yatsa go out + proper noun Cain + prep min w/prep lamedh w/noun both p.constr. panim face + proper noun Yahweh + waw w/Qal impf.3m.s. yashabh dwell, settle + prep beth w/noun both s.abs. erets land + proper noun Nod + noun f.s.constr. qidemah east + proper noun Eden]).

ANALYSIS: VERSES 15-16

1. In this final scene God is active and Cain is passive.
2. Yahweh reaffirms the sentence on Cain as a wandering fugitive away from Eden.
3. Nevertheless, Cain is reassured that he will be protected from blood vengeance upon himself.
4. "Sevenfold" punishment in this instance is a poetic turn of speech to indicate maximum misery upon the person who might kill Cain.
5. The nature of Cain’s sign or mark has been the subject of endless inconclusive speculation.
6. The noun "mark" (oth) is the standard Hebrew noun to indicate a fulfilled prophecy or miracle (9:12; 17:11; Ex. 3:12; Isa. 7:11).
7. The majority of interpreters conclude that the mark of Cain must be something about him that shows he has divine protection, e.g., a tattoo, special hairstyle, or the like.
8. The precise nature of the mark remains a mystery, but its function is clear.
9. The episode that began with two brothers attempting to draw near to God through offering ends in Cain’s "leaving the LORD’s presence" and living "east of Eden."
10. Like the account of the fall, this chapter concludes by the underlying truth that sin separates man from God and that God’s judgments are carried out.
11. Cain lives in a land whose very name means "wandering."
12. Nod is related to the verb nudh, which has been applied to Cain in v.14.
13. He who had been sentenced to be a nudh settles in the land of nodh.
14. Cain is compelled to leave the divine presence (e.g. the place where God revealed Himself to Adam and his descendants).
15. He is not sent to Nod; rather he settles in Nod, as if he happens upon it in his meanderings.
16. The wanderer ends up in the land of wanderings.
17. God’s sentence is immediately implemented.
18. All this, because Cain was stubborn, self-willed, and negative to divine truth.
19. Cain the unbeliever suffered in time and for all eternity.
20. Cain had a way out of his situation, and that was to come to saving faith.
21. He could have received forgiveness for this horrific crime, but he steadfastly refused to "do the right thing."
22. So, there is only so much God can do for a person like him.
23. He suffers in time for his sin, and in eternity for his unbelief.

Cain’s Family Tree (vv. 17-24)

VERSE 17 Cain had relations with his wife and she conceived, and gave birth to Enoch (%Anx]-ta, dl,Tew: rh;T;w: ATv.ai-ta, !yIq; [d;YEw: [waw w/Qal impf.3m.s. yada know; "had relations" + proper noun Cain + d.o. marker + noun f.s.constr.w/3m.s.suff. ishshah wife + waw w/Qal impf.3f.s. harah become pregnant + waw w/Qal impf.3f.s. yaladh give birth + d.o. marker + proper noun Enoch]; and he built a city, and called the name of the city Enoch, after the name of his son (%Anx] AnB. ~veK. ry[ih' ~ve ar'q.YIw: ry[i hn<Bo yhiy>w: [waw w/Qal impf.3m.s. hayah be + Qal part.m.s.abs. banah build + noun f.s.abs. ir city + waw w/Qal impf.3m.s. qara call + noun m.s.constr. shem name + def.art.w/noun f.s.abs. ir city + proper noun Enoch + prep kaph w/noun m.s.constr. whem name + noun m.s.constr.w/3m.s.suff. ben son + proper noun Enoch]).

VERSE 18 Now to Enoch was born Irad (dr'y[i-ta, %Anx]l; dleW"YIw: [waw w/Niphal impf.3m.s. yaladh be born + lamedh w/proper noun Enoch + d.o. marker + proper noun Irad]), and Irad became the father of Mehujael [laey"Wxm.-ta, dl;y" dr'y[iw> [waw w/proper noun Irad + Qal perf.3m.s. yaladh bear; "became the father of" + d.o. marker + proper noun , and Mehujael became the father of Methushael [laev'Wtm.-ta, dl;y" laey"Yxim.W [waw w/proper nou Mehujael + Qal perf.3m.s. yaladh beget; "became the father of" + proper noun Methushael], and Methushael became the father of Lamech [%m,l'-ta, dl;y" laev'Wtm.W [waw w/proper nou Methushael + Qal perf.3m.s. yalad "became the father of" + proper noun Lamech]).

ANALYSIS: VERSES 17-18

1. Note the parallel phraseology in 4:1, 25.
2. Cain’s wife in not named, but she must be one of the "daughters" of Adam mentioned in 5:4.
3. Vv. 17-24 seems to confirm that the sign worked−nobody touched Cain.
4. He is blessed with progeny and a family tree.
5. Not only does he have a family tree, but this tree consists of seven generations, the perfect number (Cain−Enoch−Irad−Mehujael−Methushael−Lamech−Jabel (and Jubal, Tubal-Cain, Naamah).
6. "Enoch": three others bear this name in the OT−a son of Jered (5:18-24), a son of Midian (25:4), and Reuben’s oldest son (46:9).
7. Etymologically, Enoch comes from the root chanach "to dedicate."
8. Hence, Enoch is a dedicator of cities.
9. The major problem posed by this verse is the identity of the builder: is it Cain or Enoch?
10. The former is usually supposed because of the final word in the verse, "after his son’s name, Enoch."
11. If Cain was condemned to a wandering life, how is it that he came to build a city?
12. Building and occupying a city suggests a sedentary life style.
13. Were it not for the mention of Enoch at the end of v.17, the subject of "he was building a city" would naturally be Enoch as elsewhere in this chapter (vv. 2, 21).
14. Various emendations have been proposed to smooth the text.
15. Budde, Procksch and Westerman suggest that the verse be translated "He (i.e., Enoch) became a builder of a city and he called the name of the city after his own name [reading shmo (his name) for shem bino (his son’s name)] Enoch."
16. This allows for a progression in the genealogy of Cain, the first farmer, to Enoch, the first city-builder.
17. Enoch is made the builder by Cassuto’s suggestion (followed by Wilson’s Genealogy and History 139-40, and Sasson, which holds that the final word "Enoch" is a misplaced gloss.
18. The sentence then reads, "He was building a city and he called the name of the city after his son’s name" (i.e., Enoch called the city Irad [cf. v.18], not Enoch).
19. This understanding gives a double play on the words between "building," boneh, and "his son," beno, and between "city," ir, and "Irad," irad.
20. Furthermore, the name of this city sounds very much like "Eridu," which Mesopotamian tradition held to be the oldest city in the world.
21. In any case we have the record of the building of the very first city in human history.
22. Of the six generations following Cain, three (Enoch, Lamech, Lamech’s children) are given additional information.
23. Three others (Irad, Mehujael, Methushael) are simply listed.
24. There only significance is that they are links in the chain of Adam through Cain.
25. The line of Adam through Cain was wiped out by the Great Flood.
26. The line of Adam through Noah, likewise seven generations, was preserved through the Flood.

Lamech’s Wives and Sons (v. 19)

VERSE 19 Lamech took to himself two wives: the name of the one was Adah, and the name of the other, Zillah (hL'ci tynIVeh; ~vew> hd'[' tx;a;h' ~ve ~yvin" yTev. %m,l, Al-xQ;YIw: [waw w/Qal impf.3m.s. laqach take + prep lamed w/3m.s.suff. "to himself" + proper noun Lamech + adj.f.constr. shenaymim two + noun f.p.abs. ishshah wife + noun m.s.constr. shem name + def.art.w/adj.f.s.abs. echad one + proper noun Adah + waw w/noun m.s.constr. shem name + def.art.w/adj.f.s.abs. shem name + proper noun Zillah]).

VERSE 20 Adah gave birth to Jabal; he was the father of those who dwell in tents and have livestock (hn<q.miW lh,ao bveyO ybia] hy"h' aWh lb'y"-ta, hd'[' dl,Tew: [waw w/Qal impf.3f.s. yaladh "gave birth" + proper nou Adah + d.o. marker + proper noun Jabal + pro.3m.s. hu he + Qal perf.3m.s. hayah be + noun m.s.constr. abh father + Qal part.m.s.abs. yashab dwell + noun m.s.abs. ohel tent + waw w/noun m.s.abs. miqneh cattle; livestock]).

VERSE 21 His brother's name was Jubal; he was the father of all those who play the lyre and pipe (bg"W[w> rANKi fpeTo-lK' ybia] hy"h' aWh lb'Wy wyxia' ~vew> [waw w/noun m.s.constr. shem name + noun m.s.constr.w/3m.s.suff. ach brother + proper noun Jubal + pro.3m.s. hu he + noun m.s.constr. abh father + noun m.s.constr. kol all + Qal part.m.s.abs. taphash catch, handle; "play" + noun m.s.abs. kinnor harp + waw w/noun m.s.abs. ugabh flute, reed-pipe]).

VERSE 22 As for Zillah, she also gave birth to Tubal-cain (!yIq;ƒlb;WT-ta, hd'l.y" awhi-~g: hL'ciw> [waw w/proper nouu Zillah + part. gam also + pro.3f.s. hi she + Qal perf.3f.s yaladh give birth + d.o. marker + proper nouns Tubal and Cain], the forger of all implements of bronze and iron [lz<r>b;W tv,xon> vrexo-lK' vjel{ [Qal part.m.s.abs. latish hammer, sharpen; "the forger" + noun m.s.constr. kol all + Qal part.m.s.abs. charash "implements" + noun f.s.abs. nechoshet copper/bronze + waw w/noun m.s.abs. barzel iron]; and the sister of Tubal-cain was Naamah [hm'[]n: !yIq;-lb;WT tAxa]w: [waw w/noun f.s.constr. achoth sister + proper noun Tubal-Cain + proper noun Naamah]).

ANALYSIS: VERSES 19-22

1. Segmentation of a family tree into three male lines at the end of a period is attested elsewhere in Genesis, e.g., Noah’s sons in 5:32, Terah’s sons in 11:26.
2. Polygamy too is frequent among the patriarchs (e.g., Abraham, Esau, Jacob).
3. It may be wrong to argue that because the first polygamist was an unsavory character, Genesis is thereby condemning the practice of polygamy itself.
4. It is more concerned with illustrating how all human activity, including marriage, is affected by sin.
5. The fact that Genesis 2 pictures the ideal relationship between man and woman suggests that the author regards monogamy as the norm and that Lamech’s bigamy reflects an area of the decline from the Creator’s pattern for human behavior.
6. "Adah’s" name mean ornament," or "pretty" (it is also the name of one of Esau’s wives; 36:2).
7. "Zillah," usually is interpreted as "shade."
8. Cassuto and Westerman prefer to derive the name form tseltsel "to tinkle" and see in the name an allusion to the sweetness of the female voice.
9. If this is correct, then these feminine attributes are mentioned in SOS 2:14: "a sweet voice and a pretty face."
10. Lamech reflects a man who is overcome with the sensual side of life.
11. The names of Lamech’s male children−Jabal, Jubal, and Tubal-Cain−all are based on the Hebrew root yabal which means "to bring in procession."
12. Jabal would mean "God leads in procession," Jubal is the past participle, "brought in procession."
13. Tubal would be the noun "procession."
14. All the names are festive there is an excitement about each of them.
15. If we understand Lamech’s three sons to be patriarchs of three guilds, then we need to recall that a guild is a distinctively urban phenomenon.
16. Musicians and metalworkers would fit the urban mold nicely (Jubal and Tubal-Cain).
17. But what is one to do with "tent-dwellers, and those having livestock" (Jabal)?
18. It is quite possible that this group represents cattle-breeders and herders who lived near the city, where they were in charge of herds for their urban patrons.
19. Jaba; traded in animals that are herded, such as sheep, goats, cattles, donkeys, or camels.
20. Jubal is the first professional musician.
21. The lyre and the pipe are the oldest and simplest musical instruments.
22. Tubal-Cain is identified as the hammerer of (those) fashioning bronze and iron.
23. Typical reconstruction of human history by secular historians see civilization proceeding through four periods: "Stone Age (100,000 B.C. − 4000 B.C.); Chalcolithic Age (4000 B.C. − 3200 B.C.); Bronze Age (3200 B.C. − 1200 B.C.); Iron Age (1200 B.C. − 330 B.C.).
24. By contrast, this verse suggests the sequential use of bronze and iron.
25. For the term "forger" (latish) see 1Sam. 13:20, Psa. 7:13 and 52:4.
26. Why "Naamah" (meaning "pleasant") should be singled out for special mention remains a mystery.
27. Jewish tradition associates her with singing and identifies her as Noah’s wife!
28. Wilson (History and Geography, 144) suggests the narrator simply wished to offer a balanced genealogy by noting that both Lamech’s wives had two children.

Lamech’s Taunt Song (vv. 23-24)

VERSE 23 Lamech said to his wives, "Adah and Zillah, Listen to my voice (yliAq ![;m;v. hL'ciw> hd'[' wyv'n"l. %m,l, rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Lamech + prep lamech w/noun f.p.constr.w/3m.s.suff. ishshah + proper noun Adah + waw w/proper noun Zillah + Qal imper.f.p. shama listen + noun m.s.constr.w/1s.suff. qol voice], You wives of Lamech (%m,l, yven> [noun f.p.constr. ishshah wife + proper noun Lamech]),

Give heed to my speech (ytir'm.ai hN"zEa.h; [Hiphil imper.f.p. azan give ear + noun f.s.constr.w/1s.suff. imerah speech]),

For I have killed [would kill] a man for wounding me (y[ic.pil. yTig>r;h' vyai yKi [part ki for + noun m.s.abs. enosh man + Qal perf.1s. haragh kill + prep lamedh w/noun m.s.constr.w/1s.suff. patsa wound, bruise];

And [Even] a boy [youth] for striking me (ytir'Bux;l. dl,y<w> [waw w/noun m.s.abs. yeledh boy + prep lamedh w/noun f.s.constr.w/1s.suff. chabburah strike, stripe, mark]);

VERSE 24 If Cain is avenged sevenfold, Then Lamech seventy-sevenfold (h['b.viw> ~y[ib.vi %m,l,w> !yIq'-~Q;yU ~yIt;['b.vi yKi [part ki "If" + proper noun Cain + adj.f. dual abs. sheba seven + Qal pass.impf.3m.s. naqam avenge + proper noun Cain + waw w/proper noun Lamech + adj.m.p.abs. shib-im seventy + waw w/adj.f. dual abs. sheba seven])."

ANALYSIS: VERSES 23-24

1. The song of Lamech contrasts sharply with the subject of the immediately preceding verses.
2. The technological advances attributed to the descendants of Cain did not coincide with an improvement in human behavior.
3. Invention and the flowering of culture do not restrain the STA.
4. Situated between two birth announcements (vv. 20-22, v.25) is a particularly savage composition, Lamech’s taunt song.
5. Most interpreters have Lamech claiming to have killed a man for wounding him.
6. The four lines of verse 23 are taken as an illustration of parallelism membrorum.
7. In other words, the second line repeats the first line using different words.
8. For example, "Adah and Zillah" is parallel to "wives of Lamech"; "man" is parallel to "boy."
9. The Hebrew term yeledh (youth) includes individuals other than children and is substantiated by its use in connection with the military staff which Rehoboam surrounded himself with (1Kgs. 12:8).
10. In that sense, yeled could be an acceptable parallel to ish (man).
11. Some interpreters are inclined to think that this is not a word pair and that these two lines are not synonymous.
12. Lamech, if provoked, would not hesitate to kill even a child, let alone an adult.
13. The second line of his poem intensifies Lamech’s blood lust and makes the possibility of revenge even more aggravated.
14. The perfect form the verb (haragh) would seem to indicate a past event.
15. If we take the perfect form in a conditional sense, Lamech’s song speaks not of something that he has already done, but of something that under duress he would not hesitate to do.
16. Two examples of the conditional perfect are Gen. 42:38 (the phrase "and harm should befall him"; not if particle here) and Judg. 9:9 (perfect tenses of "Shall I leave" and "go to wave").
17. Unlike his ancestor Cain who felt desperate for divine protection, Lamech imagines that he can provide his own security.
18. He boasts that he can handle any repercussions if he should have to kill a person.
19. If Cain is avenged only sevenfold, he will be avenged seventy-sevenfold.
20. If Cain’s wives watched with pride as their sons developed animal husbandry, music, and metalworking, then one wonders their reaction to their husband’s blood lust.
21. Clearly this man had no fear of God, if he even believed in God’s existence.
22. Cain’s mindset surfaces in his great-great-great grandson.
23. By placing this story at the end of the genealogy of Cain, the author hints at the on-going negative volition with its attendant depravity (irregular marriage, blood lust).
24. Lamech’s cruel egotism is that of a man much more corrupt than is forefather Cain.

The Birth of Seth (vv. 25-26)

VERSE 25 Adam had relations with his wife again (ATv.ai-ta, dA[ ~d'a' [d;YEw: [waw w/Qal impf.3m.s. yada know + proper noun Adam + adv odh again + d.o. marker + noun f.s.constr.w/3m.s.suff. ishshah wife]; and she gave birth to a son, and named him Seth (tve Amv.-ta, ar'q.Tiw: !Be dl,Tew: [waw w/Qal impf.3f.s. yaladh give birth + noun m.s.abs. ben son + waw w/Qal impf.3f.s. qara call, name + d.o. marker + proper noun Seth], for, she said, "God has appointed me another offspring in place of Abel, for Cain killed him (!yIq' Agr'h] yKi lb,h, tx;T; rxea; [r;z< ~yhil{a/ yli-tv' yKi [part ki for + Qal perf.3m.s. shith set, put; "appointed" + prep lamedh w/1s.suff. "me" + noun m.p.abs. Elohim + noun m.s.ab.s zera seed, offspring + adj.m.s.abs. acher another + prep tachath instead of + proper noun Abel + part ki for + Qal perf.3m.s.w/3m.s.suff. haragh kill + proper noun Cain])."

ANALYSIS: VERSE 25

1. In the 130^th year of Adam’s life he fathered a son by the name of Seth (Gen. 5:3).
2. For the third time we hear of Adam knowing his wife and her giving birth to a son and naming him.
3. Actually, Eve named him Seth.
4. His name is etymologically connected to the verb shith (to place/put) which verb is feature in Gen. 3:15 in relation to the establishment of enmity between the seed of the serpent and the seed of the woman.
5. This very same verb is found in v.25 and is translated "has appointed."
6. Some have suggested a derivation from "to place" meaning "substitute."
7. The italics "she said" preceded by the particle ki (since, for) is legitimate since Eve is the one who named this son.
8. Adam named the animals and his wife, but Eve named their children at least Cain and Abel.
9. To fully appreciate the force of the remarks of Eve at the birth of this son they should be compared to what was said at the births of her two other sons and the aftermath of those births (vv. 1-16, 17-24).
10. Eve’s comment at Seth’s birth contrasts sharply with her spiritual orientation (or lack thereof) at the birth of Cain.
11. On that occasion she imagined that Cain was the promised seed (v.1).
12. The corrected translation of that verse to bring it in line with the literal Hebrew is: "I have gotten a man, Yahweh."
13. Running under her emotions she imagined that Cain was the fulfillment of the promise of 3:15!
14. She correctly understood that the prophecy promised a man who would defeat the serpent.
15. But she did not understand the full significance of the phrase "the seed of the woman."
16. "The seed of the woman" was to be realized in a special pregnancy, namely a virgin birth.
17. This was necessary to bypass the ISTA and spiritual death for the promised offspring.
18. A third son was born after Cain and Abel reached adulthood.
19. Eve witnessed the loss of both of her sons, one to murder the other to unbelief and exile.
20. To her credit she did not allow her extreme losses make her bitter.
21. She stayed faithful to the POG and she grew spiritually in her understanding so that when Seth came along she spoke in accord with sound wisdom.
22. She is now sober in her speech rather than emotional and triumphantly boastful.
23. The words "another seed/offspring" shows she is thinking from a sound mind.
24. Furthermore, she sees Seth for what he is the potential replacement for Abel.
25. Potential, because he would have to grow up and demonstrated his attachment to the POG.
26. Eve realized that she would have to have a son that would perpetuate the line of Messiah.
27. In other words, that she would not be doomed to failure with respect to a positive male descendant.
28. Notice her exact words: "Elohim has appointed for me another seed."
29. Once again we are reminded that Cain killed Abel.
30. She cannot forget the murdered and the murderer, for both were her children and in one sentence she makes mention of all three sons.
31. Eve faced the hand she was dealt in Ph2 and did not allow failure and sadness undermine her zeal for God and his plan.
32. Eve acclimated to the difficult things of this life and kept her faith focused on the promise.
33. All that we hear from Eve in v. 25 loudly speaks to her spiritual maturation.

VERSE 26 To Seth, to him also a son was born; and he called his name Enosh (vAna/ Amv.-ta, ar'q.YIw: !Be-dL;yU aWh-~G: tvel.W [waw w/prep lamedh w/proper nou Seth + conj gam also + pro.3m.s. to him + Qal pass.perf.m.s. yaladh "was born" + noun m.s.abs. ben son + waw w/Qal impf.3m.s. qara call + d.o. marker + noun m.s.constr.w/3m.s.suff. shem name + proper noun Enosh]).

Then men began to call upon the name of the LORD (hw"hy> ~veB. aroq.li lx;Wh za' [adv za then + Hophal perf.3m.s chalal wound, pierce + prep beth w/noun m.s.constr. shem + proper noun Yahweh]).

ANALYSIS: VERSE 26

1. For the first time the father rather than the mother names the child.
2. "Enosh" like "Adam" can be used as a proper name or as just a noun for "man."
3. It occurs 42x only in the poetic texts, whereas "adam" occurs 558x in 555 verses.
4. The term suggests man’s weakness, mortality and distance from God (e.g., Ps. 103:15 or Job 7:1).
5. Enosh was born when Seth was 105 years of age.
6. The second line of this verse is curious.
7. It has generated a variety of views.
8. Early Jewish exegetes understood the verb translated "began" (hophal perfect halal) to mean "polluted," and therefore held that this sentence was referring to the introduction of idolatry.
9. But this is impossible given the phrase "on the name of the LORD."
10. "To call on the name of the LORD" is used in Genesis of the patriarchs 12:8; 13:4; 21:33; 26:25, and seems to be an catch-all phrase for worship.
11. This exact phrase is found in 1Kgs. 18:24; 2Kgs. 5:11 and Zeph. 3:9 (using Yahweh).
12. The view adopted here is that the phrase refers to the introduction of regular and formalized worship, just as the preceding verses mention the origins of farming, music and metallurgy.
13. Though Cain and Abel offered sacrifices, this statement notes its reintroduction on a regular basis.
14. Another view says this is referring to the special mention of Yahweh here.
15. They interpret it to mean that this was the first time the name "Yahweh" was used by men to address God in prayer.
16. V.4:26b is a comment on the fact that men engaged in worship and not a comment on the name under which they worshiped.