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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The birth, employment, and religion of (1–7)
Cain and Abel. Cain murders Abel, The curse of Cain. (8–15)
The conduct of Cain, His family. (16–18)
Lamech and his wives, The skill of (19–24)
Cain's descendants. The birth of another son and grandson (25, 26)
of Adam.

In this chapter we have both the world and the church in a family, in a little family, in Adam's family, and a specimen given of the character and state of both in after-ages, nay, in all ages, to the end of time. As all mankind were represented in Adam, so that great distinction of mankind into saints and sinners, godly and wicked, the children of God and the children of the wicked one, was here represented in Cain and Abel, and an early instance is given of the enmity which was lately put between the seed of the woman and the seed of the serpent. We have here, I. The birth, names, and callings, of Cain and Abel, ver. 1, 2. II. Their religion, and different success in it, ver. 3, 4, and part of ver. 5. III. Cain's anger at God and the reproof of him for that anger, ver. 5-7. IV. Cain's murder of his brother, and the process against him for that murder. The murder committed, ver. 8. The proceedings against him. 1. His arraignment, ver. 9, former part. 2. His plea, ver. 9, latter part. 3. His conviction, ver. 10. 4. The sentence passed upon him, ver. 11, 12. 5. His complaint against the sentence, ver. 13, 14. 6. The ratification of the sentence, ver. 15. 7. The execution of the sentence, ver. 15, 16. V. The family and posterity of Cain, ver. 17-24. VI. The birth of another son and grandson of Adam, ver. 25, 26.
Adam Clarke: Commentary on the Bible - 1831
The birth, trade, and religion of Cain and Abel, Gen 4:1-7. Cain murders his brother Abel, Gen 4:8. God calls him into judgment for it, Gen 4:9, Gen 4:10. He is cursed, Gen 4:11, Gen 4:12. He despairs, Gen 4:15, Gen 4:14. A promise given him of preservation, and a mark set on him to prevent his being killed, Gen 4:15. He departs from God's presence, Gen 4:16. Has a son whom he calls Enoch; and builds a city, which he calls after his name, Gen 4:17. Cain has several children, among whom are Lamech, the first bigamist, Gen 4:18, Gen 4:19. Jabal, who taught the use of tents and feeding cattle, Gen 4:20. Jubal, the inventor of musical instruments, Gen 4:21. Tubal-cain, the inventor of smith-work, Gen 4:22. Strange speech of Lamech to his wives, Gen 4:23, Gen 4:24. Seth born to Adam and Eve in the place of Abel, Gen 4:25. Enoch born, and the worship of God restored, Gen 4:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 4:1, The birth, occupation, and offering of Cain and Abel; Gen 4:8, Cain murders his brother Abel; Gen 4:11, The curse of Cain; Gen 4:17, Has a son called Enoch, and builds a city, which he calls after his name; Gen 4:18, His descendants, with Lamech and his two wives; Gen 4:25, The birth of Seth, Gen 4:26, and Enos.
John Gill
INTRODUCTION TO GENESIS 4
In this chapter an account is given of the two eldest children of Adam and Eve, their names and calling, Gen 4:1 and of their different offerings to the Lord, and the different respect had unto them by him, which in Cain issued in wrath and envy, which appeared in his countenance, and were taken notice of by the Lord, and about which he reasoned with him, Gen 4:3 but it had no effect upon him, he murdered his brother, upon which he was examined about him, but denied he knew anything of him where he was, Gen 4:8 he is arraigned, convicted and condemned, sentence passed upon him, and that executed, which he complains of, and is mitigated, or however a protection is granted him, and a mark set on him for his security, Gen 4:10 after which we have an account of his posterity for several generations, their names, and the business of some of them, Gen 4:16 and the chapter is closed with the birth of another son, and of a grandson to Adam and Eve, in whose days was the beginning of social religion.
4:14:1: Եմո՛ւտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ զԿային. եւ ասէ. Ստացա՛յ մարդ Աստուծով[22]։ [22] Ոմանք. Եւ եմուտ Ադամ.. եւ յղացաւ ծնաւ։
1 Ադամը պառկեց իր կին Եւայի հետ, սա յղիացաւ, ծնեց Կայէնին ու ասաց. «Մարդ ծնեցի Աստծու զօրութեամբ»:
4 Եւ Ադամ գիտցաւ իր Եւա կինը ու ան յղացաւ ու Կայէնը* ծնաւ եւ ըսաւ. «Մարդ ստացայ Տէրոջմէն»։
Եմուտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ զԿային. եւ ասէ. Ստացայ մարդ [54]Աստուծով:

4:1: Եմո՛ւտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ զԿային. եւ ասէ. Ստացա՛յ մարդ Աստուծով[22]։
[22] Ոմանք. Եւ եմուտ Ադամ.. եւ յղացաւ ծնաւ։
1 Ադամը պառկեց իր կին Եւայի հետ, սա յղիացաւ, ծնեց Կայէնին ու ասաց. «Մարդ ծնեցի Աստծու զօրութեամբ»:
4 Եւ Ադամ գիտցաւ իր Եւա կինը ու ան յղացաւ ու Կայէնը* ծնաւ եւ ըսաւ. «Մարդ ստացայ Տէրոջմէն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:11: Адам познал Еву, жену свою; и она зачала, и родила Каина, и сказала: приобрела я человека от Господа.
4:1 Αδαμ αδαμ Adam; Atham δὲ δε though; while ἔγνω γινωσκω know Ευαν ευα Eua; Eva τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce τὸν ο the Καιν καιν Kain; Ken καὶ και and; even εἶπεν επω say; speak ἐκτησάμην κταομαι acquire ἄνθρωπον ανθρωπος person; human διὰ δια through; because of τοῦ ο the θεοῦ θεος God
4:1 וְ wᵊ וְ and הָ֣ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind יָדַ֖ע yāḏˌaʕ ידע know אֶת־ ʔeṯ- אֵת [object marker] חַוָּ֣ה ḥawwˈā חַוָּה Eve אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וַ wa וְ and תַּ֨הַר֙ ttˈahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] קַ֔יִן qˈayin קַיִן Kain וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say קָנִ֥יתִי qānˌîṯî קנה create אִ֖ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת together with יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:1. Adam vero cognovit Havam uxorem suam quae concepit et peperit Cain dicens possedi hominem per DominumAnd Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God.
1. And the man knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man with the LORD.
4:1. Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.”
4:1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.
And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD:

1: Адам познал Еву, жену свою; и она зачала, и родила Каина, и сказала: приобрела я человека от Господа.
4:1
Αδαμ αδαμ Adam; Atham
δὲ δε though; while
ἔγνω γινωσκω know
Ευαν ευα Eua; Eva
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
τὸν ο the
Καιν καιν Kain; Ken
καὶ και and; even
εἶπεν επω say; speak
ἐκτησάμην κταομαι acquire
ἄνθρωπον ανθρωπος person; human
διὰ δια through; because of
τοῦ ο the
θεοῦ θεος God
4:1
וְ wᵊ וְ and
הָ֣ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
יָדַ֖ע yāḏˌaʕ ידע know
אֶת־ ʔeṯ- אֵת [object marker]
חַוָּ֣ה ḥawwˈā חַוָּה Eve
אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
תַּ֨הַר֙ ttˈahar הרה be pregnant
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
קַ֔יִן qˈayin קַיִן Kain
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
קָנִ֥יתִי qānˌîṯî קנה create
אִ֖ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת together with
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
4:1. Adam vero cognovit Havam uxorem suam quae concepit et peperit Cain dicens possedi hominem per Dominum
And Adam knew Eve his wife: who conceived and brought forth Cain, saying: I have gotten a man through God.
4:1. Truly, Adam knew his wife Eve, who conceived and gave birth to Cain, saying, “I have obtained a man through God.”
4:1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: «Адам познал Еву, жену свою… и родила Каина…» Вот первое по времени библейское известие о чадорождении, на основании чего многие склонны думать, что в раю не существовало общения и что оно возникло лишь со времени грехопадения в качестве одного из его следствий. Но такое мнение ошибочно, так как оно стоит в противоречии с божественным благословением о размножении, преподанном самим Богом первозданной чете еще при самом ее сотворении (1:26). Самое большее, что можно предположительно выводить отсюда, это то, что райское состояние, вероятно, продолжалось очень недолго, так что первые люди, всегда поглощенные высшими духовными запросами, еще не имели времени отдать дань физической, низшей стороне своей природы.

«и родила Каина, и сказала: приобрела я человека от Господа» Очевидно, что Ева смотрела на своего первенца-сына, как на дар от Бога, или как на наследие, полученное от Него; этим самым она, с одной стороны, исповедовала свою веру в Бога, нарушенную преслушанием грехопадения, с другой — выражала надежду на получение от Бога благословенного Потомка, имеющего сокрушить власть диавола.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-8: Cain and Abel.B. C. 3875.
1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
Adam and Eve had many sons and daughters, ch. v. 4. But Cain and Abel seem to have been the two eldest. Some think they were twins, and, as Esau and Jacob, the elder hated and the younger loved. Though God had cast our first parents out of paradise, he did not write them childless; but, to show that he had other blessings in store for them, he preserved to them the benefit of that first blessing of increase. Though they were sinners, nay, though they felt the humiliation and sorrow of penitents, they did not write themselves comfortless, having the promise of a Saviour to support themselves with. We have here,
I. The names of their two sons. 1. Cain signifies possession; for Eve, when she bore him, said with joy, and thankfulness, and great expectation, I have gotten a man from the LORD. Observe, Children are God's gifts, and he must be acknowledged in the building up of our families. It doubles and sanctifies our comfort in them when we see them coming to us from the hand of God, who will not forsake the works and gifts of his own hand. Though Eve bore him with the sorrows that were the consequence of sin, yet she did not lose the sense of the mercy in her pains. Comforts, though alloyed, are more than we deserve; and therefore our complaints must not drown our thanksgivings. Many suppose that Eve had a conceit that this son was the promised seed, and that therefore she thus triumphed in him, as her words may be read, I have gotten a man, the LORD, God-man. If so, she was wretchedly mistaken, as Samuel, when he said, Surely the LORD's anointed is before me, 1 Sam. xvi. 6. When children are born, who can foresee what they will prove? He that was thought to be a man, the LORD, or at least a man from the LORD, and for his service as priest of the family, became an enemy to the LORD. The less we expect from creature s, the more tolerable will disappointments be. 2. Abel signifies vanity. When she thought she had obtained the promised seed in Cain, she was so taken up with that possession that another son was as vanity to her. To those who have an interest in Christ, and make him their all, other things are as nothing at all. It intimates likewise that the longer we live in this world the more we may see of the vanity of it. What, at first, we are fond of, as a possession, afterwards we see cause to be dead to, as a trifle. The name given to this son is put upon the whole race, Ps. xxxix. 5. Every man is at his best estate Abel--vanity. Let us labour to see both ourselves and others so. Childhood and youth are vanity.
II. The employments of Cain and Abel. Observe, 1. They both had a calling. Though they were heirs apparent to the world, their birth noble and their possessions large, yet they were not brought up in idleness. God gave their father a calling, even in innocency, and he gave them one. Note, It is the will of God that we should every one of us have something to do in this world. Parents ought to bring up their children to business. "Give them a Bible and a calling (said good Mr. Dod), and God be with them." 2. Their employments were different, that they might trade and exchange with one another, as there was occasion. The members of the body politic have need one of another, and mutual love is helped by mutual commerce. 3. Their employments belonged to the husbandman's calling, their father's profession--a needful calling, for the king himself is served of the field, but a laborious calling, which required constant care and attendance. It is now looked upon as a mean calling; the poor of the land serve for vine-dressers and husbandmen, Jer. lii. 16. But the calling was far from being a dishonour to them; rather, they were an honour to it. 4. It should seem, by the order of the story, that Abel, though the younger brother, yet entered first into his calling, and probably his example drew in Cain. 5. Abel chose that employment which most befriended contemplation and devotion, for to these a pastoral life has been looked upon as being peculiarly favourable. Moses and David kept sheep, and in their solitudes conversed with God. Note, That calling or condition of life is best for us, and to be chosen by us, which is best for our souls, that which least exposes us to sin and gives us most opportunity of serving and enjoying God.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
Here we have, I. The devotions of Cain and Abel. In process of time, when they had made some improvement in their respective callings (Heb. At the end of days, either at the end of the year, when they kept their feast of in-gathering or perhaps an annual fast in remembrance of the fall, or at the end of the days of the week, the seventh day, which was the sabbath)--at some set time, Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord, for the doing of which we have reason to think there was a divine appointment given to Adam, as a token of God's favour to him and his thoughts of love towards him and his, notwithstanding their apostasy. God would thus try Adam's faith in the promise and his obedience to the remedial law; he would thus settle a correspondence again between heaven and earth, and give shadows of good things to come. Observe here, 1. That the religious worship of God is no novel invention, but an ancient institution. It is that which was from the beginning (1 John i. 1); it is the good old way, Jer. vi. 16. The city of our God is indeed that joyous city whose antiquity is of ancient days, Isa. xxiii. 7. Truth got the start of error, and piety of profaneness. 2. That is a good thing for children to be well taught when they are young, and trained up betimes in religious services, that when they come to be capable of acting for themselves they may, of their own accord, bring an offering to God. In this nurture of the Lord parents must bring up their children, ch. xviii. 19; Eph. vi. 4. 3. That we should every one of us honour God with what we have, according as he has prospered us. According as their employments and possessions were, so they brought their offering. See 1 Cor. xvi. 1, 2. Our merchandize and our hire, whatever they are, must be holiness to the Lord, Isa. xxiii. 18. He must have his dues of it in works of piety and charity, the support of religion and the relief of the poor. Thus we must now bring our offering with an upright heart; and with such sacrifices God is well pleased. 4. That hypocrites and evil doers may be found going as far as the best of God's people in the external services of religion. Cain brought an offering with Abel; nay, Cain's offering is mentioned first, as if he were the more forward of the two. A hypocrite may possibly hear as many sermons, say as many prayers, and give as much alms, as a good Christian, and yet, for want of sincerity, come short of acceptance with God. The Pharisee and the publican went to the temple to pray, Luke xviii. 10.
II. The different success of their devotions. That which is to be aimed at in all acts of religion is God's acceptance: we speed well if we attain this, but in vain do we worship if we miss of it, 2 Cor. v. 9. Perhaps, to a stander-by, the sacrifices of Cain and Abel would have seemed both alike good. Adam accepted them both, but God, who sees not as man sees, did not. God had respect to Abel and to his offering, and showed his acceptance of it, probably by fire from heaven; but to Cain and his offering he had not respect. We are sure there was a good reason for this difference; the Governor of the world, though an absolute sovereign, does not act arbitrarily in dispensing his smiles and frowns.
1. There was a difference in the characters of the persons offering. Cain was a wicked man, led a bad life, under the reigning power of the world and the flesh; and therefore his sacrifice was an abomination to the Lord (Prov. xv. 8); a vain oblation, Isa. i. 13. God had no respect to Cain himself, and therefore no respect to his offering, as the manner of the expression intimates. But Abel was a righteous man; he is called righteous Abel (Matt. xxiii. 35); his heart was upright and his life was pious; he was one of those whom God's countenance beholds (Ps. xi. 7) and whose prayer is therefore his delight, Prov. xv. 8. God had respect to him as a holy man, and therefore to his offering as a holy offering. The tree must be good, else the fruit cannot be pleasing to the heart-searching God.
2. There was a difference in the offerings they brought. It is expressly said (Heb. xi. 4), Abel's was a more excellent sacrifice than Cain's: either, (1.) In the nature of it. Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat-offerings of the fruit of the ground were no more, and, for aught I know, they might be offered in innocency. But Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. Or, (2.) In the qualities of the offering. Cain brought of the fruit of the ground, any thing that came next to hand, what he had not occasion for himself or what was not marketable. But Abel was curious in the choice of his offering: not the lame, nor the lean, nor the refuse, but the firstlings of the flock--the best he had, and the fat thereof--the best of those best. Hence the Hebrew doctors give it for a general rule that every thing that is for the name of the good God must be the goodliest and best. It is fit that he who is the first and best should have the first and best of our time, strength, and service.
3. The great difference was this, that Abel offered in faith, and Cain did not. There was a difference in the principle upon which they went. Abel offered with an eye to God's will as his rule, and God's glory as his end, and in dependence upon the promise of a Redeemer; but Cain did what he did only for company's sake, or to save his credit, not in faith, and so it turned into sin to him. Abel was a penitent believer, like the publican that went away justified: Cain was unhumbled; his confidence was within himself; he was like the Pharisee who glorified himself, but was not so much as justified before God.
III. Cain's displeasure at the difference God made between his sacrifice and Abel's. Cain was very wroth, which presently appeared in his very looks, for his countenance fell, which bespeaks not so much his grief and discontent as his malice and rage. His sullen churlish countenance, and a down-look, betrayed his passionate resentments: he carried ill-nature in his face, and the show of his countenance witnessed against him. This anger bespeaks, 1. His enmity to God, and the indignation he had conceived against him for making such a difference between his offering and his brother's. He should have been angry at himself for his own infidelity and hypocrisy, by which he had forfeited God's acceptance; and his countenance should have fallen in repentance and holy shame, as the publican's, who would not lift up so much as his eyes to heaven, Luke xviii. 13. But, instead of this, he flies out against God, as if he were partial and unfair in distributing his smiles and frowns, and as if he had done him a deal of wrong. Note, It is a certain sign of an unhumbled heart to quarrel with those rebukes which we have, by our own sin, brought upon ourselves. The foolishness of man perverteth his way, and then, to make bad worse, his heart fretteth against the Lord, Prov. xix. 3. 2. His envy of his brother, who had the honour to be publicly owned. Though his brother had no thought of having any slur put upon him, nor did now insult over him to provoke him, yet he conceived a hatred of him as an enemy, or, which is equivalent, a rival. Note, (1.) It is common for those who have rendered themselves unworthy of God's favour by their presumptuous sins to have indignation against those who are dignified and distinguished by it. The Pharisees walked in this way of Cain, when they neither entered into the kingdom of God themselves nor suffered those that were entering to go in, Luke xi. 52. Their eye is evil, because their master's eye and the eye of their fellow-servants are good. (2.) Envy is a sin that commonly carries with it both its own discovery, in the paleness of the looks, and its own punishment, in the rottenness of the bones.
6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
God is here reasoning with Cain, to convince him of the sin and folly of his anger and discontent, and to bring him into a good temper again, that further mischief might be prevented. It is an instance of God's patience and condescending goodness that he would deal thus tenderly with so bad a man, in so bad an affair. He is not willing that any should perish, but that all should come to repentance. Thus the father of the prodigal argued the case with the elder son (Luke xv. 28, &c.), and God with those Israelites who said, The way of the Lord is not equal, Ezek. xviii. 25.
I. God puts Cain himself upon enquiring into the cause of his discontent, and considering whether it were indeed a just cause: Why is thy countenance fallen? Observe, 1. That God takes notice of all our sinful passions and discontents. There is not an angry look, an envious look, nor a fretful look, that escapes his observing eye. 2. That most of our sinful heats and disquietudes would soon vanish before a strict and impartial enquiry into the cause of them. "Why am I wroth? Is there a re al cause, a just cause, a proportionable cause for it? Why am I so soon angry? Why so very angry, and so implacable?"
II. To reduce Cain to his right mind again, it is here made evident to him,
1. That he had no reason to be angry at God, for that he had proceeded according to the settled and invariable rules of government suited to a state of probation. He sets before men life and death, the blessing and the curse, and then renders to them according to their works, and differences them according as they difference themselves--so shall their doom be. The rules are just, and therefore his ways, according to those rules, must needs be equal, and he will be justified when he speaks.
(1.) God sets before Cain life and a blessing: "If thou doest well, shalt thou not be accepted? No doubt thou shalt, nay, thou knowest thou shalt;" either, [1.] "If thou hadst done well, as thy brother did, thou shouldst have been accepted, as he was." God is no respecter of persons, hates nothing that he had made, denies his favour to none but those who have forfeited it, and is an enemy to none but those who by sin have made him their enemy: so that if we come short of acceptance with him we must thank ourselves, the fault is wholly our own; if we had done our duty, we should not have missed of his mercy. This will justify God in the destruction of sinners, and will aggravate their ruin; there is not a damned sinner in hell, but, if he had done well, as he might have done, had been a glorious saint in heaven. Every mouth will shortly be stopped with this. Or, [2.] "If now thou do well, if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner, if thou not only do that which is good but do it well, thou shalt yet be accepted, thy sin shall be pardoned, thy comfort and honour restored, and all shall be well." See here the effect of a Mediator's interposal between God and man; we do not stand upon the footing of the first covenant, which left no room for repentance, but God had come upon new terms with us. Though we have offended, if we repent and return, we shall find mercy. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
(2.) He sets before him death and a curse: But if not well, that is, "Seeing thou didst not do well, didst not offer in faith and in a right manner, sin lies at the door," that is, "sin was imputed to thee, and thou wast frowned upon and rejected as a sinner. So high a charge had not been laid at thy door, if thou hadst not brought it upon thyself, by not doing well." Or, as it is commonly taken, "If now thou wilt not do well, if thou persist in this wrath, and, instead of humbling thyself before God, harden thyself against him, sin lies at the door," that is, [1.] Further sin. "Now that anger is in thy heart, murder is at the door." The way of sin is down-hill, and men go from bad to worse. Those who do not sacrifice well, but are careless and remiss in their devotion to God, expose themselves to the worst temptations; and perhaps the most scandalous sin lies at the door. Those who do not keep God's ordinances are in danger of committing all abominations, Lev. xviii. 30. Or, [2.] The punishment of sin. So near akin are sin and punishment that the same word in Hebrew signifies both. If sin be harboured in the house, the curse waits at the door, like a bailiff, ready to arrest the sinner whenever he looks out. It lies as if it slept, but it lies at the door where it will be soon awaked, and then it will appear that the damnation slumbered not. Sin will find thee out, Num. xxxii. 23. Yet some choose to understand this also as an intimation of mercy. "If thou doest not well, sin (that is, the sin-offering), lies at the door, and thou mayest take the benefit of it." The same word signifies sin and a sacrifice for sin. "Though thou hast not done well, yet do not despair; the remedy is at hand; the propitiation is not far to seek; lay hold on it, and the iniquity of thy holy things shall be forgiven thee." Christ, the great sin-offering, is said to stand at the door, Rev. iii. 20. And those well deserve to perish in their sins that will not go to the door for an interest in the sin-offering. All this considered, Cain had no reason to be angry at God, but at himself only.
2. That he had no reason to be angry at his brother: "Unto thee shall be his desire, he shall continue his respect to thee as an elder brother, and thou, as the first-born, shalt rule over him as much as ever." God's acceptance of Abel's offering did not transfer the birth-right to him (which Cain was jealous of), nor put upon him that excellency of dignity and of power which is said to belong to it, ch. xlix. 3. God did not so intend it; Abel did not so interpret it; there was no danger of its being improved to Cain's prejudice; why then should he be so much exasperated? Observe here, (1.) That the difference which God's grace makes does not alter the distinctions which God's providence makes, but preserves them, and obliges us to do the duty which results from them: believing servants must be obedient to unbelieving masters. Dominion is not founded in grace, nor will religion warrant disloyalty or disrespect in any relation. (2.) That the jealousies which civil powers have sometimes conceived of the true worshippers of God as dangerous to their government, enemies to Cæsar, and hurtful to kings and provinces (on which suspicion persecutors have grounded their rage against them) are very unjust and unreasonable. Whatever may be the case with some who call themselves Christians, it is certain that Christians indeed are the best subjects, and the quiet in the land; their desire is towards their governors, and these shall rule over them.
8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
We have here the progress of Cain's anger, and the issue of it in Abel's murder, which may be considered two ways:--
I. As Cain's sin; and a scarlet, crimson, sin it was, a sin of the first magnitude, a sin against the light and law of nature, and which the consciences even of bad men have startled at. See in it, 1. The sad effects of sin's entrance into the world and into the hearts of men. See what a root of bitterness the corrupt nature is, which bears this gall and wormwood. Adam's eating forbidden fruit seemed but a little sin, but it opened the door to the greatest. 2. A fruit of the enmity which is in the seed of the serpent against the seed of the woman. As Abel leads the van in the noble army of martyrs (Matt. xxiii. 35), so Cain stand in the front of the ignoble army of persecutors, Jude 11. So early did he that was after the flesh persecute him that was after the Spirit; and so it is now, more or less (Gal. iv. 29), and so it will be till the war shall end in the eternal salvation of all the saints and the eternal perdition of all that hate them. 3. See also what comes of envy, hatred, malice, and all uncharitableness; if they be indulged and cherished in the soul, they are in danger of involving men in the horrid guilt of murder itself. Rash anger is heart-murder, Matt. v. 21, 22. Much more is malice so; he that hates his brother is already a murderer before God; and, if God leave him to himself, he wants nothing but an opportunity to render him a murderer before the world. Many were the aggravations of Cain's sin. (1.) It was his brother, his own brother, that he murdered, his own mother's son (Ps. l. 20), whom he ought to have loved, his younger brother, whom he ought to have protected. (2.) He was a good brother, one who had never done him any wrong, nor given him the least provocation in word or deed, but one whose desire had been always towards him, and who had been, in all instances, dutiful and respectful to him. (3.) He had fair warning given him, before, of this. God himself had told him what would come of it, yet he persisted in his barbarous design. (4.) It should seem that he covered it with a show of friendship and kindness: He talked with Abel his brother, freely and familiarly, lest Abel should suspect danger, and keep out of his reach. Thus Joab kissed Abner, and then killed him. Thus Absalom feasted his brother Amnon and then killed him. According to the Septuagint [a Greek version of the Old Testament, supposed to have been translated by seventy-two Jews, at the desire of Ptolemy Philadelphus, above 200 years before Christ], Cain said to Abel, Let us go into the field; if so, we are sure Abel did not understand it (according to the modern sense) as a challenge, else he would not have accepted it, but as a brotherly invitation to go together to their work. The Chaldee paraphrast adds that Cain, when they were in discourse in the field, maintained that there was no judgment to come, no future state, no rewards and punishments in the other world, and that when Abel spoke in defence of the truth Cain took that occasion to fall upon him. However, (5.) That which the scripture tells us was the reason why he slew him was a sufficient aggravation of the murder; it was because his own works were evil and his brother's righteous, so that herein he showed himself to be of that wicked one (1 John iii. 12), a child of the devil, as being an enemy to all righteousness, even in his own brother, and, in this, employed immediately by the destroyer. Nay, (6.) In killing his brother, he directly struck at God himself; for God's accepting Abel was the provocation pretended, and for this very reason he hated Abel, because God loved him. (7.) The murder of Abel was the more inhuman because there were now so few men in the world to replenish it. The life of a man is precious at any time; but it was in a special manner precious now, and could ill be spared.
II. As Abel's suffering. Death reigned ever since Adam sinned, but we read not of any taken captive by him till now; and now, 1. The first that dies is a saint, one that was accepted and beloved of God, to show that, though the promised seed was so far to destroy him that had the power of death as to save believers from its sting, yet still they should be exposed to its stroke. The first that went to the grave went to heaven. God would secure to himself the first-fruits, the first-born to the dead, that first opened the womb into another world. Let this take off the terror of death, that it was betimes the lot of God's chosen, which alters the property of it. Nay, 2. The first that dies is a martyr, and dies for his religion; and of such it may more truly be said than of soldiers that they die on the bed of honour. Abel's death has not only no curse in it, but it has a crown in it; so admirably well is the property of death altered that it is not only rendered innocent and inoffensive to those that die in Christ, but honourable and glorious to those that die for him. Let us not think it strange concerning the fiery trial, nor shrink if we be called to resist unto blood; for we know there is a crown of life for all that are faithful unto death.
Adam Clarke: Commentary on the Bible - 1831
4:1: I have gotten a man from the Lord - Cain, קין, signifies acquisition; hence Eve says קנתי kanithi, I have gotten or acquired a man, את יהוה eth Yehovah, the Lord. It is extremely difficult to ascertain the sense in which Eve used these words, which have been as variously translated as understood. Most expositors think that Eve imagined Cain to be the promised seed that should bruise the head of the serpent. This exposition really seems too refined for that period. It is very likely that she meant no more than to acknowledge that it was through God's peculiar blessing that she was enabled to conceive and bring forth a son, and that she had now a well-grounded hope that the race of man should be continued on the earth. Unless she had been under Divine inspiration she could not have called her son (even supposing him to be the promised seed) Jehovah; and that she was not under such an influence her mistake sufficiently proves, for Cain, so far from being the Messiah, was of the wicked one; Jo1 3:12. We may therefore suppose that את היוה eth Yehovah, The Lord, is an elliptical form of expression for מאת יהוה meeth Yehovah, From The Lord, or through the Divine blessing.
Albert Barnes: Notes on the Bible - 1834
4:1: - Section IV - The Family of Adam
- Cain and Abel
1. קין qayı̂ n, Qain (Cain), "spear-shaft," and קנה qā nah, "set up, establish, gain, buy," contain the biliteral root קן qan, "set up, erect, gain." The relations of root words are not confined to the narrow rules of our common etymology, but really extend to such instinctive usages as the unlettered speaker will invent or employ. A full examination of the Hebrew tongue leads to the conclusion that a biliteral root lies at the base of many of those triliterals that consist of two firm consonants and a third weaker one varying in itself and its position. Thus, יטב yā ṭ ab and טיב ṭ ô b. So קין qayı̂ n and קנה qā nah grow from one root.
2. הבל hebel, Habel (Abel), "breath, vapor."
3. מנחה mı̂ nchâ h, "gift, offering, tribute." In contrast with זבח zebach, it means a "bloodless offering".
7. חטאת chaṭ ā't, "sin, sin-penalty, sin-offering." רבץ rā bats, "lie, couch as an animal."
16. נוד nô d, Nod, "flight, exile; related: flee."
This chapter is a continuation of the second document. Yet it is distinguished from the pRev_ious part of it by the use of the name Yahweh alone, and, in one instance, אלהים 'ĕ lohı̂ ym alone, to designate the Supreme Being. This is sufficient to show that distinct pieces of composition are included within these documents. In the creation week and in the judgment, God has proved himself an originator of being and a keeper of his word, and, therefore, the significant personal name Yahweh is ready on the lips of Eve and from the pen of the writer. The history of fallen man now proceeds. The first family comes under our notice.

4:1
In this verse the first husband and wife become father and mother. This new relation must be deeply interesting to both, but at first especially so to the mother. Now was begun the fulfillment of all the intimations she had received concerning her seed. She was to have conception and sorrow multiplied. But she was to be the mother of all living. And her seed was to bruise the serpent's head. All these recollections added much to the intrinsic interest of becoming a mother. Her feelings are manifested in the name given to her son and the reason assigned for it. She "bare Cain and said, I have gained a man from Yahweh." Cain occurs only once as a common noun, and is rendered by the Septuagint δόρυ doru, "spear-shaft." The primitive meaning of the root is to set up, or to erect, as a cane, a word which comes from the root; then it means to create, make one's own, and is applied to the Creator Gen 14:19 or the parent Deu 32:6. Hence, the word here seems to denote a thing gained or achieved, a figurative expression for a child born. The gaining or bearing of the child is therefore evidently the prominent thought in Eve's mind, as she takes the child's name from this. This serves to explain the sentence assigning the reason for the name. If the meaning had been, "I have gained a man, namely, Yahweh," then the child would have been called Yahweh. If Jehovah had even been the emphatic word, the name would have been a compound of Yahweh, and either אישׁ 'ı̂ ysh, "man," or קנה qı̂ nâ h, "qain," such as Ishiah or Coniah. But the name Cain proves קניתי qā nı̂ ytı̂ y, "I have gained" to be the emphatic word, and therefore the sentence is to be rendered "I have gained (borne) a man (with the assistance) of Yahweh."
The word "man" probably intimates that Eve fully expected her son to grow to the stature and maturity of her husband. If she had daughters before, and saw them growing up to maturity, this would explain her expectation, and at the same time give a new significance and emphasis to her exclamation, "I have gained a man (heretofore only women) from Yahweh." It would heighten her ecstasy still more if she expected this to be the very seed that should bruise the serpent's head.
Eve is under the influence of pious feelings. She has faith in God, and acknowledges him to be the author of the precious gift she has received. Prompted by her grateful emotion, she confesses her faith, She also employs a new and near name to designate her maker. In the dialogue with the tempter she had used the word God אלהים 'ĕ lohı̂ ym. But now she adopts Yahweh. In this one word she hides a treasure of comfort. "He is true to his promise. He has not forgotten me. He is with me now again. He will never leave me nor forsake me. He will give me the victory." And who can blame her if she verily expected that this would be the promised deliverer who should bruise the serpent's head?

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: knew: Num 31:17
Cain: That is, gotten or acquired.
I have: Gen 4:25, Gen 3:15, Gen 5:29; Jo1 3:12
Carl Friedrich Keil and Franz Delitzsch
4:1
The propagation of the human race did not commence till after the expulsion from paradise. Generation in man is an act of personal free-will, not a blind impulse of nature, and rests upon a moral self-determination. It flows from the divine institution of marriage, and is therefore knowing (ידע) the wife. - At the birth of the first son Eve exclaimed with joy, "I have gotten (קניתי) a man with Jehovah;" wherefore the child received the name Cain (קין from קוּן = קנה, κτᾶσθαι). So far as the grammar is concerned, the expression את־יהוה might be rendered, as in apposition to אישׁ, "a man, the Lord" (Luther), but the sense would not allow it. For even if we could suppose the faith of Eve in the promised conqueror of the serpent to have been sufficiently alive for this, the promise of God had not given her the slightest reason to expect that the promised seed would be of divine nature, and might be Jehovah, so as to lead her to believe that she had given birth to Jehovah now. את is a preposition in the sense of helpful association, as in Gen 21:20; Gen 39:2, Gen 39:21, etc. That she sees in the birth of this son the commencement of the fulfilment of the promise, and thankfully acknowledges the divine help in this display of mercy, is evident from the name Jehovah, the God of salvation. The use of this name is significant. Although it cannot be supposed that Eve herself knew and uttered this name, since it was not till a later period that it was made known to man, and it really belongs to the Hebrew, which was not formed till after the division of tongues, yet it expresses the feeling of Eve on receiving this proof of the gracious help of God.
Gen 4:2-7
But her joy was soon overcome by the discovery of the vanity of this earthly life. This is expressed in the name Abel, which was given to the second son (הבל, in pause הבל, i.e., nothingness, vanity), whether it indicated generally a feeling of sorrow on account of his weakness, or was a prophetic presentiment of his untimely death. The occupation of the sons is noticed on account of what follows. "Abel was a keeper of sheep, but Cain was a tiller of the ground." Adam had, no doubt, already commenced both occupations, and the sons selected each a different department. God Himself had pointed out both to Adam-the tilling of the ground by the employment assigned him in Eden, which had to be changed into agriculture after his expulsion; and the keeping of cattle in the clothing that He gave him (Gen 3:21). Moreover, agriculture can never be entirely separated from the rearing of cattle; for a man not only requires food, but clothing, which is procured directly from the hides and wool of tame animals. In addition to this, sheep do not thrive without human protection and care, and therefore were probably associated with man from the very first. The different occupations of the brothers, therefore, are not to be regarded as a proof of the difference in their dispositions. This comes out first in the sacrifice, which they offered after a time to God, each one from the produce of his vocation. - "In process of time" (lit., at the end of days, i.e., after a considerable lapse of time: for this use of ימים cf. Gen 40:4; Num 9:2) Cain brought of the fruit of the ground a gift (מנחה) to the Lord; and Abel, he also brought of the firstlings of his flock, and indeed (vav in an explanatory sense, vid., Ges. 155, 1) of their fat," i.e., the fattest of the firstlings, and not merely the first good one that came to hand. חלבים are not the fat portions of the animals, as in the Levitical law of sacrifice. This is evident from the fact, that the sacrifice was not connected with a sacrificial meal, and animal food was not eaten at this time. That the usage of the Mosaic law cannot determine the meaning of this passage, is evident from the word minchah, which is applied in Leviticus to bloodless sacrifices only, whereas it is used here in connection with Abel's sacrifice. "And Jehovah looked upon Abel and his gift; and upon Cain and his gift He did not look." The look of Jehovah was in any case a visible sign of satisfaction. It is a common and ancient opinion that fire consumed Abel's sacrifice, and thus showed that it was graciously accepted. Theodotion explains the words by καὶ ἐνεπύρισεν ὁ Θεός. But whilst this explanation has the analogy of Lev 9:24 and Judg 6:21 in its favour, it does not suit the words, "upon Abel and his gift." 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. By this choice Abel brought πλείονα θυσίαν παρὰ Κάΐν, and manifested that disposition which is designated faith (πίστις) in Heb 11:4. The nature of this disposition, however, can only be determined from the meaning of the offering itself.
The sacrifices offered by Adam's sons, and that not in consequence of a divine command, but from the free impulse of their nature as determined by God, were the first sacrifices of the human race. The origin of sacrifice, therefore, is neither to be traced to a positive command, nor to be regarded as a human invention. To form an accurate conception of the idea which lies at the foundation of all sacrificial worship, we must bear in mind that the first sacrifices were offered after the fall, and therefore presupposed the spiritual separation of man from God, and were designed to satisfy the need of the heart for fellowship with God. This need existed in the case of Cain, as well as in that of Abel; otherwise he would have offered no sacrifice at all, since there was no command to render it compulsory. Yet it was not the wish for forgiveness of sin which led Adam's sons to offer sacrifice; for there is no mention of expiation, and the notion that Abel, by slaughtering the animal, confessed that he deserved death on account of sin, is transferred to this passage from the expiatory sacrifices of the Mosaic law. The offerings were expressive of gratitude to God, to whom they owed all that they had; and were associated also with the desire to secure the divine favour and blessing, so that they are to be regarded not merely as thank-offerings, but as supplicatory sacrifices, and as propitiatory also, in the wider sense of the word. In this the two offerings are alike. The reason why they were not equally acceptable to God is not to be sought, as Hoffmann thinks, in the fact that Cain merely offered thanks "for the preservation of this present life," whereas Abel offered thanks "for the forgiveness of sins," or "for the sin-forgiving clothing received by man from the hand of God." To take the nourishment of the body literally and the clothing symbolically in this manner, is an arbitrary procedure, by which the Scriptures might be made to mean anything we chose. 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-a difference that was manifested in the choice of the gifts, which each one brought from the produce of his occupation. This choice shows clearly "that it was the pious feeling, through which the worshiper put his heart as it were into the gift, which made the offering acceptable to God" (Oehler); that the essence of the sacrifice was not the presentation of a gift to God, but that the offering was intended to shadow forth the dedication of the heart to God. At the same time, the desire of the worshipper, by the dedication of the best of his possessions to secure afresh the favour of God, contained the germ of that substitutionary meaning of sacrifice, which was afterwards expanded in connection with the deepening and heightening of the feeling of sin into a desire for forgiveness, and led to the development of the idea of expiatory sacrifice. - On account of the preference shown to Abel, "it burned Cain sore (the subject, 'wrath,' is wanting, as it frequently is in the case of חרה, cf. Gen 18:30, Gen 18:32; Gen 31:36, etc.), and his countenance fell" (an indication of his discontent and anger: cf. Jer 3:12; Job 29:24). God warned him of giving way to this, and directed his attention to the cause and consequences of his wrath.
"Why art thou wroth, and why is thy countenance fallen?" The answer to this is given in the further question, "Is there not, if thou art good, a lifting up" (sc., of the countenance)? It is evident from the context, and the antithesis of falling and lifting up (נפל and נשׂא), that פּנים must be supplied after שׂאת. By this God gave him to understand that his look was indicative of evil thoughts and intentions; for the lifting up of the countenance, i.e., a free, open look, is the mark of a good conscience (Job 11:15). "But if thou art not good, sin lieth before the door, and its desire is to thee (directed towards thee); but thou shouldst rule over it." The fem. חטּאת is construed as a masculine, because, with evident allusion to the serpent, sin is personified as a wild beast, lurking at the door of the human heart, and eagerly desiring to devour his soul (1Pet 5:8). היטיב, to make good, signifies here not good action, the performance of good in work and deed, but making the disposition good, i.e., directing the heart to what is good. Cain is to rule over the sin which is greedily desiring him, by giving up his wrath, not indeed that sin may cease to lurk for him, but that the lurking evil foe may obtain no entrance into his heart. There is no need to regard the sentence as interrogative, "Wilt thou, indeed, be able to rule over it?" (Ewald), nor to deny the allusion in בּו to the lurking sin, as Delitzsch does. The words do not command the suppression of an inward temptation, but resistance to the power of evil as pressing from without, by hearkening to the word which God addressed to Cain in person, and addresses to us through the Scriptures. There is nothing said here about God appearing visibly; but this does not warrant us in interpreting either this or the following conversation as a simple process that took place in the heart and conscience of Cain. It is evident from Gen 4:14 and Gen 4:16 that God did not withdraw His personal presence and visible intercourse from men, as soon as He had expelled them from the garden of Eden. "God talks to Cain as to a wilful child, and draws out of him what is sleeping in his heart, and lurking like a wild beast before his door. And what He did to Cain He does to every one who will but observe his own heart, and listen to the voice of God" (Herder). But Cain paid no need to the divine warning.
Gen 4:8
He "said to his brother Abel." What he said is not stated. We may either supply "it," viz., what God had just said to him, which would be grammatically admissible, since אמר is sometimes followed by a simple accusative (Gen 22:3; Gen 44:16), and this accusative has to be supplied from the context (as in Ex 19:25); or we may supply from what follows some such expressions as "let us go into the field," as the lxx, Sam., Jonathan, and others have done. This is also allowable, so that we need not imagine a gap in the text, but may explain the construction as in Gen 3:22-23, by supposing that the writer hastened on to describe the carrying out of what was said, without stopping to set down the words themselves. This supposition is preferable to the former, since it is psychologically most improbable that Cain should have related a warning to his brother which produced so little impression upon his own mind. In the field "Cain rose up against Abel his brother, and slew him." Thus the sin of Adam had grown into fratricide in his son. The writer intentionally repeats again and again the words "his brother," to bring clearly out the horror of the sin. Cain was the first man who let sin reign in him; he was "of the wicked one" (1Jn 3:12). In him the seed of the woman had already become the seed of the serpent; and in his deed the real nature of the wicked one, as "a murderer from the beginning," had come openly to light: so that already there had sprung up that contrast of two distinct seeds within the human race, which runs through the entire history of humanity.
Geneva 1599
4:1 And Adam knew Eve his wife; and she (a) conceived, and bare Cain, and said, I have gotten a man (b) from the LORD.
(a) Man's nature, the estate of marriage, and God's blessing were not utterly abolished through sin, but the quality or condition of it was changed.
(b) That is, according to the Lord's promise, as some read (Gen 3:15), "To the Lord" rejoicing for the son she had born, whom she would offer to the Lord as the first fruits of her birth.
John Gill
4:1 And Adam knew Eve his wife,.... An euphemism, or modest expression of the act of coition. Jarchi interprets it, "had known", even before he sinned, and was drove out of the garden; and so other Jewish writers, who think he otherwise would not have observed the command, "be fruitful and multiply": but if Adam had begotten children in a state of innocence, they would have been free from sin, and not tainted with the corruption of nature after contracted; but others more probably think it was some considerable time after; according to Mer Thudiusi, or Theodosius (t), it was thirty years after he was driven out of paradise:
and she conceived and bare Cain; in the ordinary way and manner, as women ever since have usually done, going the same time with her burden. Whether this name was given to her first born by her, or by her husband, or both, is not said: it seems to have been given by her, from the reason of it after assigned. His name, in Philo Byblius (u), is Genos, which no doubt was Cain, in Sanchoniatho, whom he translated; and his wife, or the twin born with him, is said to be Genea, that is, "Cainah": the Arabs call her Climiah (v) and the Jewish writers Kalmenah (w); who are generally of opinion, that with Cain and Abel were born twin sisters, which became their wives.
And said, that is, Eve said upon the birth of her firstborn:
I have gotten a man from the Lord; as a gift and blessing from him, as children are; or by him, by his favour and good will; and through his blessing upon her, causing her to conceive and bear and bring forth a son: some render it, "I have gotten a man, the Lord" (x); that promised seed that should break the serpents head; by which it would appear, that she took that seed to be a divine person, the true God, even Jehovah, that should become man; though she must have been ignorant of the mystery of his incarnation, or of his taking flesh of a virgin, since she conceived and bare Cain through her husband's knowledge of her: however, having imbibed this notion, it is no wonder she should call him Cain, a possession or inheritance; since had this been the case, she had got a goodly one indeed: but in this she was sadly mistaken, he proved not only to be a mere man, but to be a very bad man: the Targum of Jonathan favours this sense, rendering the words,"I have gotten a man, the angel of the Lord.''
(t) Apud Abulpharag. Hist. Dynast. p. 6. (u) Apud Euseb. Praepar. Evangel. l. 1. c. 10. p. 34. (v) Abulpharag. ib. (w) Shalshaleth Hakabala, fol. 74. 2. (x) "virum Dominum", Fagius, Helvicus, Forster, Schindler, Luther, Pellican, Cocceius; "virum qui Jehovah est", Schmidt.
John Wesley
4:1 Adam and Eve had many sons and daughters, Gen 5:4. But Cain and Abel seem to have been the two eldest. Cain signifies possession; for Eve when she bare him said with joy and thankfulness, and great expectation, I have gotten a man from the Lord.
Robert Jamieson, A. R. Fausset and David Brown
4:1 BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
Eve said, I have gotten a man from the Lord--that is, "by the help of the Lord"--an expression of pious gratitude--and she called him Cain, that is, "a possession," as if valued above everything else; while the arrival of another son reminding Eve of the misery she had entailed on her offspring, led to the name Abel, that is, either weakness, vanity (Ps 39:5), or grief, lamentation. Cain and Abel were probably twins; and it is thought that, at this early period, children were born in pairs (Gen 5:4) [CALVIN].
4:24:2: Եւ յաւել ծնանել զեղբայր նորա զՀաբէլ։ Եւ եղեւ Հաբէլ հովիւ խաշանց, եւ Կային գործէր զերկիր։
2 Դրանից յետոյ նա ծնեց նրա եղբայր Աբէլին: Աբէլը դարձաւ ոչխարների հովիւ, իսկ Կայէնը հող էր մշակում:
2 Եւ դարձեալ անոր Աբէլ եղբայրը ծնաւ եւ Աբէլ ոչխարներու հովիւ եղաւ, բայց Կայէն երկիրը կը մշակէր։
Եւ յաւել ծնանել զեղբայր նորա զՀաբէլ. եւ եղեւ Հաբէլ հովիւ խաշանց, եւ Կային գործէր զերկիր:

4:2: Եւ յաւել ծնանել զեղբայր նորա զՀաբէլ։ Եւ եղեւ Հաբէլ հովիւ խաշանց, եւ Կային գործէր զերկիր։
2 Դրանից յետոյ նա ծնեց նրա եղբայր Աբէլին: Աբէլը դարձաւ ոչխարների հովիւ, իսկ Կայէնը հող էր մշակում:
2 Եւ դարձեալ անոր Աբէլ եղբայրը ծնաւ եւ Աբէլ ոչխարներու հովիւ եղաւ, բայց Կայէն երկիրը կը մշակէր։
zohrab-1805▾ eastern-1994▾ western am▾
4:22: И еще родила брата его, Авеля. И был Авель пастырь овец, а Каин был земледелец.
4:2 καὶ και and; even προσέθηκεν προστιθημι add; continue τεκεῖν τικτω give birth; produce τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him τὸν ο the Αβελ αβελ Abel; Avel καὶ και and; even ἐγένετο γινομαι happen; become Αβελ αβελ Abel; Avel ποιμὴν ποιμην shepherd προβάτων προβατον sheep Καιν καιν Kain; Ken δὲ δε though; while ἦν ειμι be ἐργαζόμενος εργαζομαι work; perform τὴν ο the γῆν γη earth; land
4:2 וַ wa וְ and תֹּ֣סֶף ttˈōsef יסף add לָ lā לְ to לֶ֔דֶת lˈeḏeṯ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אָחִ֖יו ʔāḥˌiʸw אָח brother אֶת־ ʔeṯ- אֵת [object marker] הָ֑בֶל hˈāvel הֶבֶל Abel וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be הֶ֨בֶל֙ hˈevel הֶבֶל Abel רֹ֣עֵה rˈōʕē רעה pasture צֹ֔אן ṣˈōn צֹאן cattle וְ wᵊ וְ and קַ֕יִן qˈayin קַיִן Kain הָיָ֖ה hāyˌā היה be עֹבֵ֥ד ʕōvˌēḏ עבד work, serve אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
4:2. rursusque peperit fratrem eius Abel fuit autem Abel pastor ovium et Cain agricolaAnd again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.
2. And again she bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4:2. And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer.
4:2. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground:

2: И еще родила брата его, Авеля. И был Авель пастырь овец, а Каин был земледелец.
4:2
καὶ και and; even
προσέθηκεν προστιθημι add; continue
τεκεῖν τικτω give birth; produce
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
τὸν ο the
Αβελ αβελ Abel; Avel
καὶ και and; even
ἐγένετο γινομαι happen; become
Αβελ αβελ Abel; Avel
ποιμὴν ποιμην shepherd
προβάτων προβατον sheep
Καιν καιν Kain; Ken
δὲ δε though; while
ἦν ειμι be
ἐργαζόμενος εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
4:2
וַ wa וְ and
תֹּ֣סֶף ttˈōsef יסף add
לָ לְ to
לֶ֔דֶת lˈeḏeṯ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֖יו ʔāḥˌiʸw אָח brother
אֶת־ ʔeṯ- אֵת [object marker]
הָ֑בֶל hˈāvel הֶבֶל Abel
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
הֶ֨בֶל֙ hˈevel הֶבֶל Abel
רֹ֣עֵה rˈōʕē רעה pasture
צֹ֔אן ṣˈōn צֹאן cattle
וְ wᵊ וְ and
קַ֕יִן qˈayin קַיִן Kain
הָיָ֖ה hāyˌā היה be
עֹבֵ֥ד ʕōvˌēḏ עבד work, serve
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
4:2. rursusque peperit fratrem eius Abel fuit autem Abel pastor ovium et Cain agricola
And again she brought forth his brother Abel. And Abel was a shepherd, and Cain a husbandman.
4:2. And again she gave birth to his brother Abel. But Abel was a pastor of sheep, and Cain was a farmer.
4:2. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Авель» — имя второго, известного из Библии, сына Адама, толкуют и переводят различно: «дыхание, ничтожество, суета» или, как думает Иосиф Флавий — «плач». Подобно предыдущему имени и оно, по всей вероятности, точно также имело связь с идеей первообетований. Сколько радовалась Ева первому сыну, от которого ждала видеть великое для себя утешение, столько же сокрушалась она по рождении второго, как это видно из наречения ему имени Авель, что значит «суета, ничтожество». Ева хотела, вероятно, сим наименованием выразить, что как в первом сыне она не нашла, чего ожидала, так и от второго она уже не чает себе радости (Виссарион).

«И был Авель пастырь овец, а Каин был земледелец». Следовательно, очень рано возникают представители двух изначальных занятий человечества, прототипы бедуина (кочевник — Авель) и феллаха (земледелец — Каин).

Жертвоприношение первых сыновей Адама.
Adam Clarke: Commentary on the Bible - 1831
4:2: And she again bare his brother Abel - Literally, She added to bear (ותסף ללדת vattoseph laledeth) his brother. From the very face of this account it appears evident that Cain and Abel were twins. In most cases where a subject of this kind is introduced in the Holy Scriptures, and the successive births of children of the same parents are noted, the acts of conceiving and bringing forth are mentioned in reference to each child; here it is not said that she conceived and brought forth Abel, but simply she added to bring forth Abel his brother; that is, as I understand it, Cain was the first-born, Abel, his twin brother, came next.
Abel was a keeper of sheep - Adam was originally a gardener, Abel a shepherd, and Cain an agriculturist or farmer. These were the three primitive employments, and, I may add, the most rational, and consequently the best calculated to prevent strife and an immoderate love of the world.
Albert Barnes: Notes on the Bible - 1834
4:2
His brother Habel. - Habel means "breath, vanity." Does a sense of the vanity of earthly things grow in the minds of our first parents? Has the mother found her sorrow multiplied? Has she had many daughters between these sons? Is there something delicate and fragile in the appearance of Habel? Has Cain disappointed a mother's hopes? Some of all these thoughts may have prompted the name. There is something remarkable in the phrase "his brother Habel." It evidently points with touching simplicity to the coming outrage that was to destroy the peace and purity of the first home.
The two primitive employments of men were the agricultural and the pastoral. Here is the second allusion to some use which was made of animals soon after the fall. Coats of skin were provided for the first pair; and now we have Habel keeping sheep. In the garden of Eden, where the tree of life was accessible, an exclusively vegetable diet was designed for man. Whether this continued after the fall, we are not informed. It is certain that man had dominion over the whole animal kingdom. It can scarcely be doubted that the outer coverings of animals were used for clothing. Animals are presently to be employed for sacrifice. It is not beyond the bounds of probability that animal food may have been used before the flood, as a partial compensation for the desire of the tree of life, which may have been suited to supply all the defects of vegetable and even animal fare in sustaining the human frame in its primeval vigor.
Man in his primitive state, then, was not a mere gatherer of acorns, a hunter, or a nomad. He began with horticulture, the highest form of rural life. After the fall he descended to the culture of the field and the tending of cattle; but still he had a home, and a settled mode of living. It is only by a third step that he degenerates to the wandering and barbarous state of existence. And only by the predominance of might over right, the selfish lust of power, and the clever combinations of rampant ambition, comes that form of society in which the highest state of barbaric civilization and the lowest depth of bondage and misery meet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: Abel: Heb. Hebel
And Abel: Gen 30:29-31, Gen 37:13, Gen 46:32-34, Gen 47:3; Exo 3:1; Psa 78:70-72; Amo 7:15
a keeper: Heb. a feeder, Gen 4:25, Gen 4:26; Psa 127:3; Joh 8:44; Jo1 3:10, Jo1 3:12, Jo1 3:15
tiller: Gen 3:23, Gen 9:20
John Gill
4:2 And she again bare his brother Abel,.... Or "added to bare" (y), not directly or immediately, but perhaps the following year; though some have thought, because no mention is made of her conceiving again, that she brought forth Abel at the same time she did Cain, or that the birth of the one immediately followed upon that of the other: and it is the common opinion of the Jews (z) that with Abel, as with Cain, was born a twin sister, whom the Arabic writers (a) call Lebuda: the name of Abel, or rather Hebel, signifies not "mourning", as Josephus (b) observes, but "vanity", Eve not making that account of him as she did of Cain; or perhaps because by this time she became sensible of her mistake in him, or had met with something which convinced her that all earthly enjoyments were vanity; or by a spirit of prophecy foresaw what would befall this her second son, that he should be very early deprived of his life in a violent manner:
and Abel was a keeper of sheep: a calling which he either chose himself, or his father put him to, and gave him; for though he and his brother were born to a large estate, being the heirs of Adam, the lord of the whole earth, yet they were not brought up in idleness, but in useful and laborious employments:
but Cain was a tiller of the ground: of the same occupation his father was, and he being the first born, was brought up in the same business, and might be a reason why he was put into it.
(y) "et addidit ut pareret", Pagninus, Montanus; "addidit autem parere", Cocceius, Schmidt. (z) Pirke Eliezer. c. 21. (a) Abulpharag. ut supra. (Hist. Dynast. p. 6.) (b) Antiqu. l. 1. c. 2. sect. 1.
John Wesley
4:2 Abel signifies vanity. The name given to this son is put upon the whole race, Ps 39:5. Every man is at his best estate vanity; Abel, vanity. He chose that employment which did most befriend contemplation and devotion, for that hath been looked upon as the advantage of a pastoral life. Moses and David kept sheep, and in their solitudes conversed with God.
Robert Jamieson, A. R. Fausset and David Brown
4:2 Abel was a keeper of sheep--literally, "a feeder of a flock," which, in Oriental countries, always includes goats as well as sheep. Abel, though the younger, is mentioned first, probably on account of the pre-eminence of his religious character.
4:34:3: Եւ եղեւ յետ աւուրց՝ եբեր Կային ՚ի պտղոյ երկրի պատարա՛գ Աստուծոյ[23]։ [23] Ոմանք. ՚Ի պտղոյ երկրին պատարագ։
3 Որոշ ժամանակ անց Կայէնը երկրի բարիքներից ընծայ բերեց Աստծուն,
3 Ժամանակ մը յետոյ Կայէն երկրի պտուղէն Տէրոջը ընծայ բերաւ։
Եւ եղեւ յետ աւուրց եբեր Կային ի պտղոյ երկրի պատարագ [55]Աստուծոյ:

4:3: Եւ եղեւ յետ աւուրց՝ եբեր Կային ՚ի պտղոյ երկրի պատարա՛գ Աստուծոյ[23]։
[23] Ոմանք. ՚Ի պտղոյ երկրին պատարագ։
3 Որոշ ժամանակ անց Կայէնը երկրի բարիքներից ընծայ բերեց Աստծուն,
3 Ժամանակ մը յետոյ Կայէն երկրի պտուղէն Տէրոջը ընծայ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:33: Спустя несколько времени, Каин принес от плодов земли дар Господу,
4:3 καὶ και and; even ἐγένετο γινομαι happen; become μεθ᾿ μετα with; amid ἡμέρας ημερα day ἤνεγκεν φερω carry; bring Καιν καιν Kain; Ken ἀπὸ απο from; away τῶν ο the καρπῶν καρπος.1 fruit τῆς ο the γῆς γη earth; land θυσίαν θυσια immolation; sacrifice τῷ ο the κυρίῳ κυριος lord; master
4:3 וַֽ wˈa וְ and יְהִ֖י yᵊhˌî היה be מִ mi מִן from קֵּ֣ץ qqˈēṣ קֵץ end יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יָּבֵ֨א yyāvˌē בוא come קַ֜יִן qˈayin קַיִן Kain מִ mi מִן from פְּרִ֧י ppᵊrˈî פְּרִי fruit הָֽ hˈā הַ the אֲדָמָ֛ה ʔᵃḏāmˈā אֲדָמָה soil מִנְחָ֖ה minḥˌā מִנְחָה present לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
4:3. factum est autem post multos dies ut offerret Cain de fructibus terrae munera DominoAnd it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.
3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4:3. Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth.
4:3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD:

3: Спустя несколько времени, Каин принес от плодов земли дар Господу,
4:3
καὶ και and; even
ἐγένετο γινομαι happen; become
μεθ᾿ μετα with; amid
ἡμέρας ημερα day
ἤνεγκεν φερω carry; bring
Καιν καιν Kain; Ken
ἀπὸ απο from; away
τῶν ο the
καρπῶν καρπος.1 fruit
τῆς ο the
γῆς γη earth; land
θυσίαν θυσια immolation; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
4:3
וַֽ wˈa וְ and
יְהִ֖י yᵊhˌî היה be
מִ mi מִן from
קֵּ֣ץ qqˈēṣ קֵץ end
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יָּבֵ֨א yyāvˌē בוא come
קַ֜יִן qˈayin קַיִן Kain
מִ mi מִן from
פְּרִ֧י ppᵊrˈî פְּרִי fruit
הָֽ hˈā הַ the
אֲדָמָ֛ה ʔᵃḏāmˈā אֲדָמָה soil
מִנְחָ֖ה minḥˌā מִנְחָה present
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
4:3. factum est autem post multos dies ut offerret Cain de fructibus terrae munera Domino
And it came to pass after many days, that Cain offered, of the fruits of the earth, gifts to the Lord.
4:3. Then it happened, after many days, that Cain offered gifts to the Lord, from the fruits of the earth.
4:3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «Спустя несколько времени…» Так переводит наш русский текст хронологическое указание текста еврейского которое дословно означает: «в конце дней». Проникая в мысль библейского автора, экзегеты различно определяют тот период времени, в конце которого произошло описываемое событие: одни думают, что здесь имеется в виду «год» (точнее — «время новолетия»), другие видят указание на конец месяца, или окончание недели, именно на «субботу», в частности, — на установление «богослужебных времен», освящавшихся принесением жертвы.

«Каин принес от плодов земли…» «Авель от первородных стада своего и от тука их». Хотя значение этих жертв определялось, по толкованию Апостола Павла, не достоинством приносимого, а внутренним расположением приносившего (Евр 11:4), однако, поскольку все внутреннее находит соответственное выражение и вовне, не без значения, разумеется, оставались и самые дары. Святой Иоанн Златоуст по этому поводу замечает: «Более проницательные умы уже из самого чтения понимают сказанное… Смотри, как Писание показывает нам боголюбивое намерение Авеля и то, что он принес не просто от овец, но от «первородных», т. е. дорогих, отборных: далее — что от этих отборных самое драгоценнейшее: и «от туков» сказано, т. е. из самого приятного, наилучшего. О Каине же ничего такого Писание не замечает, а говорит только, что он принес от плодов земли жертву, что, так сказать, попалось, без всякого старания и разбора».
Adam Clarke: Commentary on the Bible - 1831
4:3: In process of time - מקץ ימים mikkets yamim, at the end of days. Some think the anniversary of the creation to be here intended; it is more probable that it means the Sabbath, on which Adam and his family undoubtedly offered oblations to God, as the Divine worship was certainly instituted, and no doubt the Sabbath properly observed in that family. This worship was, in its original institution, very simple. It appears to have consisted of two parts:
1. Thanksgiving to God as the author and dispenser of all the bounties of nature, and oblations indicative of that gratitude.
2. Piacular sacrifices to his justice and holiness, implying a conviction of their own sinfulness, confession of transgression, and faith in the promised Deliverer. If we collate the passage here with the apostle's allusion to it, Heb 11:4, we shall see cause to form this conclusion.
Cain brought of the fruit of the ground an offering - מנחה minchah, unto the Lord. The word minchah is explained, Lev 2:1, etc., to be an offering of fine flour, with oil and frankincense. It was in general a eucharistic or gratitude offering, and is simply what is implied in the fruits of the ground brought by Cain to the Lord, by which he testified his belief in him as the Lord of the universe, and the dispenser of secular blessings.
Albert Barnes: Notes on the Bible - 1834
4:3
At the end of days. - This may denote the end of the week, of the year, or of some longer period. The season of the year was probably the ingathering, when the fruits of the earth and the firstlings of the flock would come in, and when it was not unnatural for the first family to celebrate with a subdued thankfulness the anniversary of their creation. And the present occasion seems to have been the time when Cain and Habel, have arrived at the years of discretion and self-dependence, solemnly come forward with their first voluntary offerings to the Lord. Hitherto they may have come under their parents, who were then the actual offerers. Now they come on their own account.
Here, accordingly, we ascend from the secular to the eternal. We find a church in the primeval family. If Cain and Habel offer to God, we may imagine it was the habit of their parents, and has descended to them with all the sanction of parental example. But we may not venture to affirm this in all its extent. Parental example they no doubt had, in some respects; but whether Adam and Eve had yet ascended so far from the valley of repentance and humiliation as to make bold to offer anything to the Lord, admits of question. Right feeling in the first offenders would make the confidence of faith very slow of growth. It is even more natural for their children, being one remove from the actual transgressors, to make the first essay to approach God with an offering.
Cain brings of the fruits of the soil. We cannot say this was the mere utterance of nature giving thanks to the Creator for his benefits, and acknowledging that all comes from him, and all is due to him. History, parental instruction, and possibly example, were also here to give significance to the act. The offering is also made to Yahweh, the author of nature, of Revelation, and now, in man's fallen state, of grace. There is no intimation in this verse of the state of Cain's feelings toward God. And there is only a possible hint, in the "coats of skin," in regard to the outward form of offering that would be acceptable. We must not anticipate the result.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: am 129, bc 3875
in process of time: Heb. at the end of days, Either at the end of the year, or of the week, i. e., on the Sabbath. Kg1 17:7; Neh 13:6
the fruit: Lev 2:1-11; Num 18:12
Geneva 1599
4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an (c) offering unto the LORD.
(c) This declares that the father instructed his children in the knowledge of God, and also how God gave them sacrifices to signify their salvation, though they were destitute of the ordinance of the tree of life.
John Gill
4:3 And in process of time it came to pass,.... Or "at the end of days" (c); which some understand of the end of seven days, at the end of the week, or on the seventh day, which they suppose to be the sabbath day, these sons of Adam brought their offerings to the Lord: but this proceeds upon an hypothesis not sufficiently established, that the seventh day sabbath was now appointed to be observed in a religious way; rather, according to Aben Ezra, it was at the end of the year; So "after days" in Judg 11:4 is meant after a year; and which we there render, as here, "in process of time". This might be after harvest, after the fruits of the earth were gathered in, and so a proper season to bring an offering to the Lord, in gratitude for the plenty of good things they had been favoured with; as in later times, with the Israelites, there was a feast for the ingathering of the fruits of the earth, Ex 23:16. The Targum of Jonathan fixes this time to the fourteenth of Nisan, as if it was the time of the passover, a feast instituted two thousand years after this time, or thereabout; and very stupidly one of the Jewish writers (d) observes, that"the night of the feast of the passover came, and Adam said to his sons, on this night the Israelites will bring the offerings of the passovers, offer ye also before your Creator."
That Cain brought of the fruit of the ground an offering unto the Lord; corn, herbs, seeds, &c. the Targum of Jonathan says it was flax seed; so Jarchi makes mention of an "agadah" or exposition, which gives the same sense; and another of their writers (e) observes, that Cain brought what was left of his food, or light and trifling things, flax or hemp seed. This he brought either to his father, as some think, being priest in his family; or rather he brought and offered it himself at the place appointed for religious worship, and for sacrifices; so Aben Ezra, he brought it to the place fixed for his oratory. It is highly probable it was at the east of the entrance of the garden of Eden, where the Shechinah, or the divine Majesty, was, and appeared in some remarkable manner.
(c) "in fine dierum", Pagninus, Montanus; "a fine dierum", Schmidt. (d) Pirke Eliezer, c. 21. (e) Ib. Vid. Tzeror Hammor, fol. 8. 2.
John Wesley
4:3 In process of time - At the end of days, either at the end of the year when they kept their feast of in - gathering, or at the end of the days of the week, the seventh day; at some set time Cain and Abel brought to Adam, as the priest of the family, each of them an offering to the Lord; for which we have reason to think there was a divine appointment given to Adam, as a token of God's favour notwithstanding their apostacy.
Robert Jamieson, A. R. Fausset and David Brown
4:3 in process of time--Hebrew, "at the end of days," probably on the Sabbath.
brought . . . an offering unto the Lord--Both manifested, by the very act of offering, their faith in the being of God and in His claims to their reverence and worship; and had the kind of offering been left to themselves, what more natural than that the one should bring "of the fruits of the ground," and that the other should bring "of the firstlings of his flock and the fat thereof" [Gen 4:4].
4:44:4: Ա՛ծ եւ Հաբէլ յանդրանկաց խաշանց իւրոց եւ ՚ի պարարտաց նոցա։ Եւ հայեցաւ Աստուած յԱբէլ եւ ՚ի պատարագս նորա[24]։ [24] Ոմանք. Հայեցաւ Աստուած ՚ի Հաբէլ եւ ՚ի։
4 իսկ Աբէլը բերեց իր ոչխարների առաջնեկներից ու գէրերից: Աստուած բարի աչքով նայեց Աբէլին ու նրա ընծաներին,
4 Եւ Աբէլ ինք ալ ոչխարներուն անդրանիկներէն ու անոնց պարարտներէն բերաւ։ Տէրը Աբէլին ու անոր ընծային նայեցաւ,
Ած եւ Հաբէլ յանդրանկաց խաշանց իւրոց եւ ի պարարտաց նոցա. եւ հայեցաւ [56]Աստուած ի Հաբէլ եւ ի պատարագս նորա:

4:4: Ա՛ծ եւ Հաբէլ յանդրանկաց խաշանց իւրոց եւ ՚ի պարարտաց նոցա։ Եւ հայեցաւ Աստուած յԱբէլ եւ ՚ի պատարագս նորա[24]։
[24] Ոմանք. Հայեցաւ Աստուած ՚ի Հաբէլ եւ ՚ի։
4 իսկ Աբէլը բերեց իր ոչխարների առաջնեկներից ու գէրերից: Աստուած բարի աչքով նայեց Աբէլին ու նրա ընծաներին,
4 Եւ Աբէլ ինք ալ ոչխարներուն անդրանիկներէն ու անոնց պարարտներէն բերաւ։ Տէրը Աբէլին ու անոր ընծային նայեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
4:44: и Авель также принес от первородных стада своего и от тука их. И призрел Господь на Авеля и на дар его,
4:4 καὶ και and; even Αβελ αβελ Abel; Avel ἤνεγκεν φερω carry; bring καὶ και and; even αὐτὸς αυτος he; him ἀπὸ απο from; away τῶν ο the πρωτοτόκων πρωτοτοκος firstborn τῶν ο the προβάτων προβατον sheep αὐτοῦ αυτος he; him καὶ και and; even ἀπὸ απο from; away τῶν ο the στεάτων στεαρ he; him καὶ και and; even ἐπεῖδεν επειδον look on; have regard ὁ ο the θεὸς θεος God ἐπὶ επι in; on Αβελ αβελ Abel; Avel καὶ και and; even ἐπὶ επι in; on τοῖς ο the δώροις δωρον present αὐτοῦ αυτος he; him
4:4 וְ wᵊ וְ and הֶ֨בֶל hˌevel הֶבֶל Abel הֵבִ֥יא hēvˌî בוא come גַם־ ḡam- גַּם even ה֛וּא hˈû הוּא he מִ mi מִן from בְּכֹרֹ֥ות bbᵊḵōrˌôṯ בְּכֹר first-born צֹאנֹ֖ו ṣōnˌô צֹאן cattle וּ û וְ and מֵֽ mˈē מִן from חֶלְבֵהֶ֑ן ḥelᵊvēhˈen חֵלֶב fat וַ wa וְ and יִּ֣שַׁע yyˈišaʕ שׁעה look יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הֶ֖בֶל hˌevel הֶבֶל Abel וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִנְחָתֹֽו׃ minḥāṯˈô מִנְחָה present
4:4. Abel quoque obtulit de primogenitis gregis sui et de adipibus eorum et respexit Dominus ad Abel et ad munera eiusAbel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.
4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
4:4. Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts.
4:4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

4: и Авель также принес от первородных стада своего и от тука их. И призрел Господь на Авеля и на дар его,
4:4
καὶ και and; even
Αβελ αβελ Abel; Avel
ἤνεγκεν φερω carry; bring
καὶ και and; even
αὐτὸς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
πρωτοτόκων πρωτοτοκος firstborn
τῶν ο the
προβάτων προβατον sheep
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
στεάτων στεαρ he; him
καὶ και and; even
ἐπεῖδεν επειδον look on; have regard
ο the
θεὸς θεος God
ἐπὶ επι in; on
Αβελ αβελ Abel; Avel
καὶ και and; even
ἐπὶ επι in; on
τοῖς ο the
δώροις δωρον present
αὐτοῦ αυτος he; him
4:4
וְ wᵊ וְ and
הֶ֨בֶל hˌevel הֶבֶל Abel
הֵבִ֥יא hēvˌî בוא come
גַם־ ḡam- גַּם even
ה֛וּא hˈû הוּא he
מִ mi מִן from
בְּכֹרֹ֥ות bbᵊḵōrˌôṯ בְּכֹר first-born
צֹאנֹ֖ו ṣōnˌô צֹאן cattle
וּ û וְ and
מֵֽ mˈē מִן from
חֶלְבֵהֶ֑ן ḥelᵊvēhˈen חֵלֶב fat
וַ wa וְ and
יִּ֣שַׁע yyˈišaʕ שׁעה look
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הֶ֖בֶל hˌevel הֶבֶל Abel
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִנְחָתֹֽו׃ minḥāṯˈô מִנְחָה present
4:4. Abel quoque obtulit de primogenitis gregis sui et de adipibus eorum et respexit Dominus ad Abel et ad munera eius
Abel also offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings.
4:4. Abel likewise offered from the firstborn of his flock, and from their fat. And the Lord looked with favor on Abel and his gifts.
4:4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: «И призрел Господь на Авеля… а на Каина и на дар его не призрел…» Различные по своему достоинству, характеру и особенно по внутреннему расположению (настроению) приносившего, жертвы двух братьев сопровождались совершенно различным успехом: Господь «призрел» на жертву Авеля, т. е., как толкует это Иоанн Златоуст, «принял, похвалил намерение, увенчал расположение, был, так сказать, доволен тем, что совершено…»

И в другом месте тот же знаменитый толкователь говорит: «так как Авель принес с надлежащим расположением и от искреннего сердца, то «призрел», сказано, Бог, т. е. принял, одобрил, похвалил… Безрассудство же Каина отвергнул» (Иоанн Златоуст).

Такое же освещение этого факта дается и Апостолом Павлом (Евр 11:4), которой говорит, что жертва Авеля была полнее (pleiona), совершеннее жертвы Каина, т. е. больше отвечала основной идее жертвы, так как была проникнута живой и действенной верой, под которой, прежде всего, разумеется вера в обетованного Мессию. Жертва же Каина, в противоположность этому, носила в себе дух гордости, тщеславия, высокомерия и внешней обрядности, создавшей вполне понятные препятствия ее успеху. Так как, судя по контексту, различный успех этих жертв стал известен и самим приносившим их, то несомненно, что вышеозначенное божественное отношение к ним было выражено Каином очевидным, внешним знаком. Основываясь на подходящих сюда библейских аналогиях, думают, что таким знамением были или небесный огонь, устремившийся на принятую жертву, или высокий столб, восходивший от нее к самым небесам (Лев 9:24; Суд 6:21; 1: Пар 21:26; 3: Цар 18:38: и др.).

«Каин сильно огорчился, и поникло лице его…» Всего точнее мысль еврейского текста передает латинский перевод, где вместо «огорчился» стоит iratus — «разгневался»; именно «разгневался и на брата младшего, перед ним предпочтенного Богом, и на самого Бога, как будто Он нанес ему обиду, явив знамение Своего благоволения не ему, а его брату» (Виссарион).

«И поникло лице его», т. е. черты лица его, под влиянием зависти и злобы, прибрели угрюмое и мрачное выражение. Не печаль, не покаянные чувства или сердечная скорбь о грехе омрачили лицо Каина, а дух беспокойной зависти и глухой затаенной вражды к предпочтенному брату.
Adam Clarke: Commentary on the Bible - 1831
4:4: Abel, he also brought of the firstlings of his flock - Dr. Kennicott contends that the words he also brought, הביא גם הוא hebi gam hu, should be translated, Abel brought it also, i.e. a minchah or gratitude offering; and beside this he brought of the first-born (מבכרות mibbechoroth) of his flock, and it was by this alone that he acknowledged himself a sinner, and professed faith in the promised Messiah. To this circumstance the apostle seems evidently to allude, Heb 11:4 : By Faith Abel offered πλειονα θυσιαν, a More or Greater sacrifice; not a more excellent, (for this is no meaning of the word πλειων), which leads us to infer, according to Dr. Kennicott, that Abel, besides his minchah or gratitude offering, brought also θυσια, a victim, to be slain for his sins; and this he chose out of the first-born of his flock, which, in the order of God, was a representation of the Lamb of God that was to take away the sin of the world; and what confirms this exposition more is the observation of the apostle: God testifying τοις δωροις, of his Gifts, which certainly shows he brought more than one. According to this interpretation, Cain, the father of Deism, not acknowledging the necessity of a vicarious sacrifice, nor feeling his need of an atonement, according to the dictates of his natural religion, brought a minchah or eucharistic offering to the God of the universe. Abel, not less grateful for the produce of his fields and the increase of his flocks, brought a similar offering, and by adding a sacrifice to it paid a proper regard to the will of God as far as it had then been revealed, acknowledged himself a sinner, and thus, deprecating the Divine displeasure, showed forth the death of Christ till he came. Thus his offerings were accepted, while those of Cain were rejected; for this, as the apostle says, was done by Faith, and therefore he obtained witness that he was righteous, or a justified person, God testifying with his gifts, the thank-offering and the sin-offering, by accepting them, that faith in the promised seed was the only way in which he could accept the services and offerings of mankind. Dr. Magee, in his Discourses on the Atonement, criticises the opinion of Dr. Kennicott, and contends that there is no ground for the distinction made by the latter on the words he also brought; and shows that though the minchah in general signifies an unbloody offering, yet it is also used to express both kinds, and that the minchah in question is to be understood of the sacrifice then offered by Abel. I do not see that we gain much by this counter-criticism. See Gen 4:7.
Albert Barnes: Notes on the Bible - 1834
4:4-5
And Habel brought. - Habel's offering differs from that of his brother in outward form. It consists of the firstlings of his flock. These were slain; for their fat is offered. Blood was therefore shed, and life taken away. To us who are accustomed to partake of animal food, there may appear nothing strange here. We may suppose that each brother offered what came to hand out of the produce of his own industry. But let us ascend to that primeval time when the fruit tree and the herb bearing seed were alone assigned to man for food, and we must feel that there is something new here. Still let us wait for the result.
And the Lord had respect unto Habel and his offering, - but not unto Cain. We have now the simple facts before us. Let us hear the inspired comment: "Πίστελ pistei, 'by faith' Abel offered unto God πλείονα Θυσίαν pleiona thusian, 'a more excellent sacrifice' than Cain" Heb 11:4. There was, then, clearly an internal moral distinction in the intention or disposition of the offerers. Habel had faith - that confiding in God which is not bare and cold, but is accompanied with confession of sin, and a sense of gratitude for his mercy, and followed by obedience to his will. Cain had not this faith. He may have had a faith in the existence, power, and bounty of God; but it wanted that penitent returning to God, that humble acceptance of his mercy, and submission to his will, which constitute true faith. It must be admitted the faith of the offerer is essential to the acceptableness of the offering, even though other things were equal.
However, in this case, there is a difference in the things offered. The one is a vegetable offering, the other an animal; the one a presentation of things without life, the other a sacrifice of life. Hence, the latter is called πλείων θυσία pleiō n thusia; there is "more in it" than in the former. The two offerings are therefore expressive of the different kinds of faith in the offerers. They are the excogitation and exhibition in outward symbol of the faith of each. The fruit of the soil offered to God is an acknowledgment that the means of this earthly life are due to him. This expresses the barren faith of Cain, but not the living faith of Habel. The latter has entered deeply into the thought that life itself is forfeited to God by transgression, and that only by an act of mercy can the Author of life restore it to the penitent, trusting, submissive, loving heart. He has pondered on the intimations of relenting mercy and love that have come from the Lord to the fallen race, and cast himself upon them without reserve. He slays the animal of which he is the lawful owner, as a victim, thereby acknowledging that his life is due for sin; he offers the life of the animal, not as though it were of equal value with his own, but in token that another life, equivalent to his own, is due to justice if he is to go free by the as yet inscrutable mercy of God.
Such a thought as this is fairly deducible from the facts on the surface of our record. It seems necessary in order to account for the first slaying of an animal under an economy where vegetable diet was alone permitted. We may go further. It is hard to suppose the slaying of an animal acceptable, if not pRev_iously allowed. The coats of skin seem to involve a practical allowance of the killing of animals for certain purposes. Thus, we arrive at the conclusion that there was more in the animal than in the vegetable offering, and that more essential to the full expression of a right faith in the mercy of God, without borrowing the light of future Revelation. Hence, the nature of Habel's sacrifice was the index of the genuineness of his faith. And the Lord had respect unto him and his offering; thereby intimating that his heart was right, and his offering suitable to the expression of his feelings. This finding is also in keeping with the manner of Scripture, which takes the outward act as the simple and spontaneous exponent of the inward feeling. The mode of testifying his respect to Habel was by consuming his offering with fire, or some other way equally open to observation.
And Cain was very wroth, and his countenance fell. - A feeling of resentment, and a sense of disgrace and condemnation take possession of Cain's breast. There is no spirit of inquiry, self-examination, prayer to God for light, or pardon. This shows that Cain was far from being in a right frame of mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: the firstlings: Exo 13:12; Num 18:12, Num 18:17; Pro 3:9; Heb 9:22; Pe1 1:19, Pe1 1:20; Rev 13:8
flock: Heb. sheep, or, goats
fat: Lev 3:16, Lev 3:17
had: Gen 15:17; Lev 9:24; Num 16:35; Jdg 6:21; Kg1 18:24, Kg1 18:38; Ch1 21:26; Ch2 7:1; Psa 20:3 *marg. Heb 11:4
John Gill
4:4 And Abel, he also brought of the firstlings of his flock,.... As he was a shepherd, his flock consisted of sheep; and of the firstlings of these, the lambs that were first brought forth, he presented as an offering to the Lord; and which were afterwards frequently used in sacrifice, and were a proper type of Christ, Jehovah's firstborn, the Lamb of God that takes away the sin of the world, a Lamb without spot and blemish; fitly signified by one for his innocence, harmlessness, and meekness:
and of the fat thereof; which is to be understood either of the fat properly, which in later time was claimed by the Lord as his own, Lev 3:16 or of the fattest of his flock, the best lambs he had; the fattest and plumpest, and which were most free from defects and blemishes; not the torn, nor lame, nor sick, but that which was perfect and without spot; for God is to be served with the best we have. Josephus (f) says it was milk, and the firstlings of his flock; and a word of the same letters, differently pointed, signifies milk; and some learned men, as Grotius and others, have given into this sense, observing it to be a custom with the Egyptians to sacrifice milk to their gods: but the word, as here pointed, is never used for milk; nor were such sacrifices ever used by the people of God; and Abel's sacrifice is called by the apostle a "slain" sacrifice, as Heidegger (g) observes:
and the Lord had respect to Abel, and to his offering; as being what he had designed and appointed to be used for sacrifice in future time, and as being a suitable type and emblem of the Messiah, and his sacrifice; and especially as being offered up by faith, in a view to the sacrifice of Christ, which is of a sweet smelling savour to God, and by which sin only is atoned and satisfied for, see Heb 11:4. God looked at his sacrifice with a smiling countenance, took, and expressed delight, well pleasedness, and satisfaction in it; and he first accepted of his person, as considered in Christ his well beloved Son, and then his offering in virtue of his sacrifice: and this respect and acceptance might be signified by some visible sign or token, and particularly by the descent of fire from heaven upon it, as was the token of acceptance in later times, Lev 9:24 and Theodotion here renders it, he "fired" it, or "set" it on "fire"; and Jarchi paraphrases it,"fire descended and licked up his offering;''and Aben Ezra,"and fire descended and reduced the offering of Abel to ashes;''so Abraham Seba (h).
(f) Antiqu. l. 1. c. 2. sect. 1. (g) Hist. Patriarch. Exercit. 5. sect. 20. (h) In Tzeror Hammor, fol. 8. 2.
John Wesley
4:4 And the Lord God had respect to Abel and to his offering, and shewed his acceptance of it, probably by fire from heaven but to Cain and to his offering he had not respect. We are sure there was a good reason for this difference: that Governor of the world, though an absolute sovereign, doth not act arbitrarily in dispensing his smiles and frowns. There was a difference in the characters of the persons offering: Cain was a wicked man, but Abel was a righteous man, Mt 23:35. There was a difference in the offerings they brought. Abel's was a more excellent sacrifice than Cain's; Cain's was only a sacrifice of acknowledgment offered to the Creator; the meat - offerings of the fruit of the ground were no more: but Abel brought a sacrifice of atonement, the blood whereof was shed in order to remission, thereby owning himself a sinner, deprecating God's wrath, and imploring his favour in a Mediator. But the great difference was, Abel offered in faith, and Cain did not. Abel offered with an eye to God's will as his rule, and in dependence upon the promise of a Redeemer. But Cain did not offer in faith, and so it turned into sin to him.
Robert Jamieson, A. R. Fausset and David Brown
4:4 the Lord had respect unto Abel, not unto Cain, &c.--The words, "had respect to," signify in Hebrew,--"to look at any thing with a keen earnest glance," which has been translated, "kindle into a fire," so that the divine approval of Abel's offering was shown in its being consumed by fire (see Gen 15:17; Judg 13:20).
4:54:5: Եւ ՚ի Կային եւ ՚ի զոհս նորա ո՛չ նայեցաւ։ Եւ տրտմեցաւ Կային յոյժ, եւ խոնարհեցան անկան երեսք իւր[25]։ [25] Ոմանք. Ոչ հայեցաւ... անկան երեսք նորա։
5 իսկ Կայէնի ու նրա ընծաների վրայ ուշադրութիւն չդարձրեց: Կայէնը շատ տրտմեց, նրա դէմքը մռայլուեց:
5 Բայց Կայէնին ու անոր ընծային չնայեցաւ։ Ուստի Կայէն խիստ բարկացաւ ու երեսը կախեց։
Եւ ի Կային եւ ի զոհս նորա ոչ նայեցաւ. եւ տրտմեցաւ Կային յոյժ, եւ խոնարհեցան անկան երեսք իւր:

4:5: Եւ ՚ի Կային եւ ՚ի զոհս նորա ո՛չ նայեցաւ։ Եւ տրտմեցաւ Կային յոյժ, եւ խոնարհեցան անկան երեսք իւր[25]։
[25] Ոմանք. Ոչ հայեցաւ... անկան երեսք նորա։
5 իսկ Կայէնի ու նրա ընծաների վրայ ուշադրութիւն չդարձրեց: Կայէնը շատ տրտմեց, նրա դէմքը մռայլուեց:
5 Բայց Կայէնին ու անոր ընծային չնայեցաւ։ Ուստի Կայէն խիստ բարկացաւ ու երեսը կախեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:55: а на Каина и на дар его не призрел. Каин сильно огорчился, и поникло лице его.
4:5 ἐπὶ επι in; on δὲ δε though; while Καιν καιν Kain; Ken καὶ και and; even ἐπὶ επι in; on ταῖς ο the θυσίαις θυσια immolation; sacrifice αὐτοῦ αυτος he; him οὐ ου not προσέσχεν προσεχω pay attention; beware καὶ και and; even ἐλύπησεν λυπεω grieve τὸν ο the Καιν καιν Kain; Ken λίαν λιαν very καὶ και and; even συνέπεσεν συμπιπτω collapse τῷ ο the προσώπῳ προσωπον face; ahead of
4:5 וְ wᵊ וְ and אֶל־ ʔel- אֶל to קַ֥יִן qˌayin קַיִן Kain וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִנְחָתֹ֖ו minḥāṯˌô מִנְחָה present לֹ֣א lˈō לֹא not שָׁעָ֑ה šāʕˈā שׁעה look וַ wa וְ and יִּ֤חַר yyˈiḥar חרה be hot לְ lᵊ לְ to קַ֨יִן֙ qˈayin קַיִן Kain מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and יִּפְּל֖וּ yyippᵊlˌû נפל fall פָּנָֽיו׃ pānˈāʸw פָּנֶה face
4:5. ad Cain vero et ad munera illius non respexit iratusque est Cain vehementer et concidit vultus eiusBut to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell.
5. but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
4:5. Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell.
4:5. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell:

5: а на Каина и на дар его не призрел. Каин сильно огорчился, и поникло лице его.
4:5
ἐπὶ επι in; on
δὲ δε though; while
Καιν καιν Kain; Ken
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
οὐ ου not
προσέσχεν προσεχω pay attention; beware
καὶ και and; even
ἐλύπησεν λυπεω grieve
τὸν ο the
Καιν καιν Kain; Ken
λίαν λιαν very
καὶ και and; even
συνέπεσεν συμπιπτω collapse
τῷ ο the
προσώπῳ προσωπον face; ahead of
4:5
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
קַ֥יִן qˌayin קַיִן Kain
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִנְחָתֹ֖ו minḥāṯˌô מִנְחָה present
לֹ֣א lˈō לֹא not
שָׁעָ֑ה šāʕˈā שׁעה look
וַ wa וְ and
יִּ֤חַר yyˈiḥar חרה be hot
לְ lᵊ לְ to
קַ֨יִן֙ qˈayin קַיִן Kain
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
יִּפְּל֖וּ yyippᵊlˌû נפל fall
פָּנָֽיו׃ pānˈāʸw פָּנֶה face
4:5. ad Cain vero et ad munera illius non respexit iratusque est Cain vehementer et concidit vultus eius
But to Cain and his offerings he had no respect: and Cain was exceedingly angry, and his countenance fell.
4:5. Yet in truth, he did not look with favor on Cain and his gifts. And Cain was vehemently angry, and his countenance fell.
4:5. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
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Adam Clarke: Commentary on the Bible - 1831
4:5: Unto Cain - As being unconscious of his sinfulness, and consequently unhumbled, and to his offering, as not being accompanied, as Abel's was, with faith and a sacrifice for sin, he had not respect - He could not, consistently with his holiness and justice, approve of the one or receive the other. Of the manner in which God testified his approbation we are not informed; it was probably, as in the case of Elijah, by sending down fire from heaven, and consuming the sacrifice.
Cain was very wroth - That displeasure which should have been turned against his own unhumbled heart was turned against his innocent brother, who, though not more highly privileged than he, made a much better use of the advantages which he shared in common with his ungodly and unnatural brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: But: Num 16:15; Heb 11:4
wroth: Gen 31:2, Gen 31:5; Job 5:2; Psa 20:3; Isa 3:10, Isa 3:11; Mat 20:15; Luk 15:28-30; Act 13:45
John Gill
4:5 But unto Cain and to his offering he had not respect,.... Not because of the matter of it, as some have thought; but because it was not offered in faith and sincerity, but in a formal and hypocritical manner, without any regard to the Messiah and his sacrifice, and without any view to the glory of God: no notice was taken, no approbation was given of it by the above token, or any other; so that it was manifest to Cain himself, that God did not approve of it, or was well pleased with it, as with his brother's:
and Cain was very wroth; with God, to whom he offered it, because he did not accept of it, and with his brother, because he and his sacrifice were preferred to him and his:
and his countenance fell; the briskness and cheerfulness of his countenance went off, and he looked dejected; and instead of lifting up his face towards heaven; he looked with a down look to the earth; he looked churlish, morose, and sullen, ill natured, full of malice and revenge, and as if he was studying which way to vent it; he knit his brows and gnashed his teeth, put on a surly countenance; and there might be seen in his face all the signs, not only of grief and disappointment, but of rage and fury; though (i) some interpret it of shame and confusion.
(i) R. Jonah apud R. Sol. Urbin. Ohel Moed, fol. 9. p. 2.
John Wesley
4:5 And Cain was wroth, and his countenance fell - Not so much out of grief as malice and rage. His sullen churlish countenance, and down - look, betrayed his passionate resentment.
4:64:6: Եւ ասէ Տէր Աստուած ցԿային. Ընդէ՞ր տրտմեցար, կամ ընդէ՞ր խոնարհեցան անկան երեսք քո։
6 Տէր Աստուած Կայէնին ասաց. «Ինչո՞ւ տրտմեցիր, ինչո՞ւ մռայլուեց դէմքդ:
6 Եւ Տէրը Կայէնին ըսաւ. «Ինչո՞ւ բարկացար ու ինչո՞ւ երեսդ կախեցիր.
Եւ ասէ Տէր [57]Աստուած ցԿային. Ընդէ՞ր [58]տրտմեցար, եւ ընդէ՞ր խոնարհեցան անկան երեսք քո:

4:6: Եւ ասէ Տէր Աստուած ցԿային. Ընդէ՞ր տրտմեցար, կամ ընդէ՞ր խոնարհեցան անկան երեսք քո։
6 Տէր Աստուած Կայէնին ասաց. «Ինչո՞ւ տրտմեցիր, ինչո՞ւ մռայլուեց դէմքդ:
6 Եւ Տէրը Կայէնին ըսաւ. «Ինչո՞ւ բարկացար ու ինչո՞ւ երեսդ կախեցիր.
zohrab-1805▾ eastern-1994▾ western am▾
4:66: И сказал Господь Каину: почему ты огорчился? и отчего поникло лице твое?
4:6 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the Καιν καιν Kain; Ken ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken ἐγένου γινομαι happen; become καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνέπεσεν συμπιπτω collapse τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your
4:6 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to קָ֑יִן qˈāyin קַיִן Kain לָ֚מָּה ˈlāmmā לָמָה why חָ֣רָה ḥˈārā חרה be hot לָ֔ךְ lˈāḵ לְ to וְ wᵊ וְ and לָ֖מָּה lˌāmmā לָמָה why נָפְל֥וּ nāfᵊlˌû נפל fall פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
4:6. dixitque Dominus ad eum quare maestus es et cur concidit facies tuaAnd the Lord said to him: Why art thou angry? and why is thy countenance fallen?
6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
4:6. And the Lord said to him: “Why are you angry? And why is your face fallen?
4:6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen:

6: И сказал Господь Каину: почему ты огорчился? и отчего поникло лице твое?
4:6
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
Καιν καιν Kain; Ken
ἵνα ινα so; that
τί τις.1 who?; what?
περίλυπος περιλυπος grief-stricken
ἐγένου γινομαι happen; become
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
συνέπεσεν συμπιπτω collapse
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
4:6
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
קָ֑יִן qˈāyin קַיִן Kain
לָ֚מָּה ˈlāmmā לָמָה why
חָ֣רָה ḥˈārā חרה be hot
לָ֔ךְ lˈāḵ לְ to
וְ wᵊ וְ and
לָ֖מָּה lˌāmmā לָמָה why
נָפְל֥וּ nāfᵊlˌû נפל fall
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
4:6. dixitque Dominus ad eum quare maestus es et cur concidit facies tua
And the Lord said to him: Why art thou angry? and why is thy countenance fallen?
4:6. And the Lord said to him: “Why are you angry? And why is your face fallen?
4:6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «И сказал Господь…» Велико милосердие Божие, не хотящее смерти грешника, но изыскивающее все пути и средства к его вразумлению и наставлению (Иез 18:23)!
Adam Clarke: Commentary on the Bible - 1831
4:6: Why art thou wroth? - This was designed as a gracious warning, and a preventive of the meditated crime.
Albert Barnes: Notes on the Bible - 1834
4:6-7
Why art thou wroth? and why is thy countenance fallen? - The Lord does not yet give up Cain. In great mercy he expostulates with him. He puts a question which implies that there is no just cause for his present feelings. Neither anger at his brother, because his offering has been accepted, nor vexation in himself, because his own has not, is a right feeling in the presence of the just and merciful God, who searches the heart. Submission, self-examination, and amendment of what has been wrong in his approach to God, alone benefit the occaslon. To this, accordingly, the Lord directs his attention in the next sentence.
If thou do well, shalt thou not be accepted? - To do well is to retrace his steps, to consider his ways, and find out wherein he has been wrong, and to amend his offering and his intention accordingly. He has not duly considered the relation in which he stands to God as a guilty sinner, whose life is forfeited, and to whom the hand of mercy is held out; and accordingly he has not felt this in offering, or given expression to it in the nature of his offering. Yet, the Lord does not immediately reject him, but with longsuffering patience directs his attention to this, that it may be amended. And on making such amendment, he holds out to him the clear and certain hope of acceptance still. But he does more than this. As Cain seems to have been of a particularly hard and unheedful disposition, he completes his expostulation, and deepens its awful solemnity, by stating the other alternative, both in its condition and consequence.
And if thou do not well, at the door is sin lying. - Sin past, in its unrequited and unacknowledged guilt; sin present, in its dark and stubborn passion and despair; but, above all, sin future, as the growing habit of a soul that persists in an evil temper, and therefore must add iniquity unto iniquity, is awaiting thee at the door, as a crouching slave the bidding of his master. As one lie borrows an endless train of others to keep up a vain appearance of consistency, so one sin if not repented of and forsaken involves the dire necessity of plunging deeper and deeper into the gulf of depravity and retribution. This dread warning to Cain, expressed in the mildest and plainest terms, is a standing lesson written for the learning of all mankind. Let him who is in the wrong retract at once, and return to God with humble acknowledgment of his own guilt, and unreserved submission to the mercy of his Maker; for to him who perseveres in sin there can be no hope or help. Another sentence is added to give intensity to the warning.
And unto thee shall be his desire, and thou shalt rule over him. - This sentence has all the pithiness and familiarity of a proverb. It has been employed before, to describe part of the tribulation the woman brought upon herself by disobedience, namely, the forced subjection of her will to that of her husband in the fallen state of humanity Gen 3:16. It is accordingly expressive of the condition of a slave under the hard bondage and arbitrary caprice of a master and a tyrant. Cain is evidently the master. The question is, Who is the slave? To whom do the pronouns "his" and "him" refer? Manifestly, either to sin or to Habel. If to sin, then the meaning of the sentence is, the desire, the entire submission and service of sin will be yielded to thee, and thou wilt in fact make thyself master of it. Thy case will be no longer a heedless ignorance, and consequent dereliction of duty, but a willful overmastering of all that comes by sin, and an unavoidable going on from sin to sin, from inward to outward sin, or, in specific terms, from wrath to murder, and from disappointment to defiance, and so from unrighteousness to ungodliness. This is an awful picture of his fatal end, if he do not instantly retreat. But it is necessary to deal plainly with this dogged, vindictive spirit, if by any means he may be brought to a right mind.
If the pronouns are referred to Habel, the meaning will come to much the same thing. The desire, the forced compliance, of thy brother will be yielded unto thee, and thou wilt rule over him with a rigor and a violence that will terminate in his murder. In violating the image of God by shedding the blood of thy brother, thou wilt be defying thy Maker, and fiercely rushing on to thy own perdition. Thus, in either case, the dark doom of sin unforsaken and unremitted looms fearfully in the distance.
The general reference to sin, however, seems to be the milder and more soothing form of expostulation. The special reference to Habel might only exasperate. It appears, moreover, to be far-fetched, as there is no allusion to his brother in the pRev_ious part of the address. The boldness of the figure by which Cain is represented as making himself master of sin, when he with reckless hand grasps at all that comes by sin, is not unfamiliar to Scripture. Thus, the doer of wickedness is described as the master of it Ecc 8:8. On these grounds we prefer the reference to sin, and the interpretation founded on it.
There are two other expositions of this difficult sentence which deserve to be noticed. First. "And as to thy brother, unto thee shall be his desire, and thou shalt rule over him with all the right of the first born." But (1) the reference to his brother is remote; (2) the rights of primogeniture are perhaps not yet established; (3) the words do not express a right, but an exercise of might against right arising in a fallen state Gen 3:16; (4) the Judge of all the earth is not accustomed to guarantee the prerogatives of birth to one who is in positive rebellion against him, but, on the other hand, he withdraws them from the unworthy to confer them on whom he will. For these reasons we conceive this exposition is to be rejected. Second. "And unto thee shall be sin's desire; but thou shalt overcome it." But (1) the parallelism between the two members of the sentence is here neglected; (2) a different meaning is assigned to the words here and in Gen 3:16,, (3) the connection between the sentence thus explained and what goes before is not clear; (4) the lesson taught is not obvious; and (5) the assurance given is not fulfilled. On these grounds we cannot adopt this explanation.
The above address of the Lord to Cain, expressed here perhaps only in its substance, is fraught with the most powerful motives that can bear on the mind of man. It holds out acceptance to the wrong-doer, if he will come with a broken heart and a corresponding expression of repentance before God, in the full faith that he can and will secure the ends of justice so that he can have mercy on the penitent. At the same time it points out, with all clearness and faithfulness to a soul yet unpractised in the depths of iniquity, the insidious nature of sin, the proneness of a selfish heart to sin with a high hand, the tendency of one sinful temper, if persisted in, to engender a growing habit of aggravated crime which ends in the everlasting destruction of the soul. Nothing more than this can be done by argument or reason for the warning of a wrong-doer. From the mouth of the Almighty these words must have come with all the evidence and force they were capable of receiving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: Ch1 13:11-13; Job 5:2; Isa 1:18; Jer 2:5, Jer 2:31; Joh 4:1-4, Joh 4:8-11; Mic 6:3-5; Mat 20:15; Luk 15:31, Luk 15:32
John Gill
4:6 And the Lord said unto Cain, why art thou wroth? and why is thy countenance fallen?.... Which was said not as being ignorant of his wrath and resentment, but to bring him to a conviction of his sin or sins, which were the cause of God's rejecting his sacrifice, and to repentance and amendment; and to show him that he had no cause to be displeased, either with him or his brother, for the different treatment of him and his offering; since the fault lay in himself, and he had none to blame but his own conduct, which for the future he should take care to regulate according to the divine will, and things would take a different turn.
4:74:7: Ո՛չ ապաքէն եթէ ուղի՛ղ մատուցանես, եւ ուղիղ ո՛չ բաժանես՝ մեղա՛ր. լո՛ւռ լեր, առ քե՛զ լիցի դա՛րձ նորա, եւ դո՛ւ տիրեսցես նմա։
7 Չէ՞ որ եթէ արդար ես զոհաբերում, բայց արդար չես բաժանում, մեղանչած ես լինում: Հանգի՛ստ եղիր, դու կարող ես մեղքից ազատուել, դու ի վիճակի ես այն յաղթահարելու»:
7 Եթէ աղէկ ընես, ընդունելի չ’ը՞լլար։ Եթէ աղէկ չընես, մեղքը դրանը քով պառկած է եւ անիկա քեզի պիտի հնազանդի ու դուն անոր պիտի իշխես»։
Ո՞չ ապաքէն եթէ [59]ուղիղ մատուցանես, եւ ուղիղ ոչ բաժանես` մեղար. լուռ լեր, առ քեզ լիցի դարձ`` նորա, եւ դու տիրեսցես նմա:

4:7: Ո՛չ ապաքէն եթէ ուղի՛ղ մատուցանես, եւ ուղիղ ո՛չ բաժանես՝ մեղա՛ր. լո՛ւռ լեր, առ քե՛զ լիցի դա՛րձ նորա, եւ դո՛ւ տիրեսցես նմա։
7 Չէ՞ որ եթէ արդար ես զոհաբերում, բայց արդար չես բաժանում, մեղանչած ես լինում: Հանգի՛ստ եղիր, դու կարող ես մեղքից ազատուել, դու ի վիճակի ես այն յաղթահարելու»:
7 Եթէ աղէկ ընես, ընդունելի չ’ը՞լլար։ Եթէ աղէկ չընես, մեղքը դրանը քով պառկած է եւ անիկա քեզի պիտի հնազանդի ու դուն անոր պիտի իշխես»։
zohrab-1805▾ eastern-1994▾ western am▾
4:77: если делаешь доброе, то не поднимаешь ли лица? а если не делаешь доброго, то у дверей грех лежит; он влечет тебя к себе, но ты господствуй над ним.
4:7 οὐκ ου not ἐὰν εαν and if; unless ὀρθῶς ορθως uprightly; normally προσενέγκῃς προσφερω offer; bring to ὀρθῶς ορθως uprightly; normally δὲ δε though; while μὴ μη not διέλῃς διαιρεω divide ἥμαρτες αμαρτανω sin ἡσύχασον ησυχαζω tranquil; keep quiet πρὸς προς to; toward σὲ σε.1 you ἡ ο the ἀποστροφὴ αποστροφη he; him καὶ και and; even σὺ συ you ἄρξεις αρχω rule; begin αὐτοῦ αυτος he; him
4:7 הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not אִם־ ʔim- אִם if תֵּיטִיב֙ têṭîv יטב be good שְׂאֵ֔ת śᵊʔˈēṯ שְׂאֵת uprising וְ wᵊ וְ and אִם֙ ʔˌim אִם if לֹ֣א lˈō לֹא not תֵיטִ֔יב ṯêṭˈîv יטב be good לַ la לְ to † הַ the פֶּ֖תַח ppˌeṯaḥ פֶּתַח opening חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin רֹבֵ֑ץ rōvˈēṣ רבץ lie down וְ wᵊ וְ and אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to תְּשׁ֣וּקָתֹ֔ו tᵊšˈûqāṯˈô תְּשׁוּקָה impulse וְ wᵊ וְ and אַתָּ֖ה ʔattˌā אַתָּה you תִּמְשָׁל־ timšol- משׁל rule בֹּֽו׃ bˈô בְּ in
4:7. nonne si bene egeris recipies sin autem male statim in foribus peccatum aderit sed sub te erit appetitus eius et tu dominaberis illiusIf thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it.
7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin coucheth at the door: and unto thee shall be his desire, and thou shalt rule over him.
4:7. If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.”
4:7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him.
If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him:

7: если делаешь доброе, то не поднимаешь ли лица? а если не делаешь доброго, то у дверей грех лежит; он влечет тебя к себе, но ты господствуй над ним.
4:7
οὐκ ου not
ἐὰν εαν and if; unless
ὀρθῶς ορθως uprightly; normally
προσενέγκῃς προσφερω offer; bring to
ὀρθῶς ορθως uprightly; normally
δὲ δε though; while
μὴ μη not
διέλῃς διαιρεω divide
ἥμαρτες αμαρτανω sin
ἡσύχασον ησυχαζω tranquil; keep quiet
πρὸς προς to; toward
σὲ σε.1 you
ο the
ἀποστροφὴ αποστροφη he; him
καὶ και and; even
σὺ συ you
ἄρξεις αρχω rule; begin
αὐτοῦ αυτος he; him
4:7
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
אִם־ ʔim- אִם if
תֵּיטִיב֙ têṭîv יטב be good
שְׂאֵ֔ת śᵊʔˈēṯ שְׂאֵת uprising
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
לֹ֣א lˈō לֹא not
תֵיטִ֔יב ṯêṭˈîv יטב be good
לַ la לְ to
הַ the
פֶּ֖תַח ppˌeṯaḥ פֶּתַח opening
חַטָּ֣את ḥaṭṭˈāṯ חַטָּאת sin
רֹבֵ֑ץ rōvˈēṣ רבץ lie down
וְ wᵊ וְ and
אֵלֶ֨יךָ֙ ʔēlˈeʸḵā אֶל to
תְּשׁ֣וּקָתֹ֔ו tᵊšˈûqāṯˈô תְּשׁוּקָה impulse
וְ wᵊ וְ and
אַתָּ֖ה ʔattˌā אַתָּה you
תִּמְשָׁל־ timšol- משׁל rule
בֹּֽו׃ bˈô בְּ in
4:7. nonne si bene egeris recipies sin autem male statim in foribus peccatum aderit sed sub te erit appetitus eius et tu dominaberis illius
If thou do well, shalt thou not receive? but if ill, shall not sin forthwith be present at the door? but the lust thereof shall be under thee, and thou shalt have dominion over it.
7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin coucheth at the door: and unto thee shall be his desire, and thou shalt rule over him.
4:7. If you behave well, will you not receive? But if you behave badly, will not sin at once be present at the door? And so its desire will be within you, and you will be dominated by it.”
4:7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee [shall be] his desire, and thou shalt rule over him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «у дверей грех лежит…» Русский перевод ближе к подлиннику, мысль которого более ясно может быть выражена в следующей фразе: так как лицо есть зеркало души, то мрачный вид и понурый взор служит отражением темных мыслей и настроений. Когда ты поступаешь хорошо и совесть твоя чиста, то ты испытываешь приятно-легкое состояние духа, радостно и весело поднимаешь свое лицо. Когда же ты делаешь что-либо дурное, то ощущение духовной тяготы гнетет твое сердце и заставляет тебя опускать вниз свои взоры. Коль скоро последнее случилось, то знай, что у дверей твоего сердца лежит грех и ты близок к падению; поэтому, пока еще не совсем поздно, собери все свои силы и постарайся отразить предстоящий греховный соблазн.

«он влечет тебя к себе, но ты господствуй над ним…» Заканчивая предыдущее вразумление Каину, Бог как бы так говорил ему: «тебя искушает злая склонность, но ты бодрствуй и подавляй ее, не допускай, чтобы злоба, гнездящаяся в тебе и олицетворенная здесь в виде лежащего при дверях сердца зверя, созрела до решимости на злодеяние». Во всем этом библейском разделе дан, таким образом, глубокий анализ психологии человека и художественно-верное изображение его внутренних сокровенных процессов с драматической борьбой различных побуждений, результаты которой неизбежно отражаются и на внешнем виде человека.

Братоубийство Каина.
Adam Clarke: Commentary on the Bible - 1831
4:7: 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; לפתח חטאת רבץ lappethach chattath robets, 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.
The words חטאת chattath, and חטאת chattaah, frequently signify sin; but I have observed more than a hundred places in the Old Testament where they are used for sin-offering, and translated ἁμαρτια by the Septuagint, which is the term the apostle uses, Co2 5:21 : He hath made him to be sin (ἁμαρτιαν, A Sin-Offering) for us, who knew no sin. 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. However, God now graciously informs him that, though he had miscarried, his case was not yet desperate, as the means of faith, from the promise, etc., were in his power, and a victim proper for a sin-offering was lying (רבץ robets, a word used to express the lying down of a quadruped) at the door of his fold. How many sinners perish, not because there is not a Savior able and willing to save them, but because they will not use that which is within their power! Of such how true is that word of our Lord, Ye will not come unto me that ye might have life!
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: If thou doest well: Gen 19:21; Sa2 24:23; Kg2 8:28; Job 42:8; Pro 18:5; Ecc 8:12, Ecc 8:13; Isa 3:10, Isa 3:11; Jer 6:20; Mal 1:8, Mal 1:10, Mal 1:13; Act 10:35; Rom 2:7-10, Rom 12:1; Rom 14:18, Rom 15:16; Eph 1:6; Ti1 5:4; Pe1 2:5
be accepted: or, have the excellency, Job 29:4; Pro 21:27; Heb 11:4
sin: Gen 4:8-13; Rom 7:8, Rom 7:9; Jam 1:15
unto thee: or, subject unto thee, Gen 3:16 *marg.
Geneva 1599
4:7 If thou doest well, shalt thou not be (e) accepted? and if thou doest not well, sin lieth at the (f) door. And unto thee [shall be] his (g) desire, and thou shalt rule over him.
(e) Both you and your sacrifice shall be acceptable to me.
(f) Sin will still torment your conscience.
(g) The dignity of the first born is given to Cain over Abel.
John Gill
4:7 If thou doest well, shalt thou not be accepted?.... That is, either if thou doest thy works well in general, doest good works in a right way and manner, according to life will of God, and directed to his glory, from right principles, and with right views: so all the Targums,"if thou doest thy works well;''for it is not merely doing a good work, but doing the good work well, which is acceptable to God; hence that saying,"that not nouns but adverbs make good works:''or particularly it may respect sacrifice; if thou doest thine offering well, or rightly offereth, as the Septuagint; or offers not only what is materially good and proper to be offered, but in a right way, in obedience to the divine will, from love to God, and with true devotion to him, in the faith of the promised seed, and with a view to his sacrifice for atonement and acceptance; then thine offering would be well pleasing and acceptable. Some render the latter part of the clause, which is but one word in the original text, "there will be a lifting up" (k); either of the countenance of the offerer, and so, if Cain had done well, his countenance would not have fallen, but have been lifted up, and cheerful as before; or of sin, which is the pardon of it, and is often expressed by taking and lifting it up, and bearing it away, and so of easing a man of it as of a burden; and in this sense all the Targums take it; which paraphrase it,"it or thy sin shall be forgiven thee:"
and if thou doest not well, sin lieth at the door; if thou dost not do good works, nor offer an offering as it should be offered, sin lies at the door of conscience; and as soon as that is awakened and opened, it will enter in and make sad work there, as it afterwards did, Gen 4:13 or it is open and manifest, and will be taken cognizance of, and punishment be inflicted for it; or else the punishment of sin itself is meant, which lies at the door, is at hand, and will soon be executed; and so all the Targums paraphrase it."thy sin is reserved to the day of judgment,''or lies at the door of the grave, reserved to that day, as Jarchi. Some render the word a sin offering, as it sometimes signifies; and then the sense is, that though he had sinned, and had done amiss in the offering he had offered, nevertheless there was a propitiatory sacrifice for sin provided, which was at hand, and would soon be offered; so that he had no need to be dejected, or his countenance to fall; for if he looked to that sacrifice by faith, he would find pardon and acceptance; but the former sense is best:
and unto thee shall be his desire; or "its desire", as some understand it of sin lying at the door, whose desire was to get in and entice and persuade him to that which was evil, and prevail and rule over him. The Targum of Jonathan, and that of Jerusalem, paraphrase it of sin, but to another sense,"sin shall lie at the door of thine heart, but into thine hand I have delivered the power of the evil concupiscence; and to thee shall be its desire, and thou shalt rule over it, whether to be righteous, or to sin:''but rather it refers to Abel; and the meaning is, that notwithstanding his offering was accepted of God, and not his brother Cain's, this would not alienate his affections from him, nor cause him to refuse subjection to him; but he should still love him as his brother, and be subject to him as his eider brother, and not seek to get from him the birthright, or think that that belonged to him, being forfeited by his brother's sin; and therefore Cain had no reason to be angry with his brother, or envious at him, since this would make no manner of alteration in their civil affairs:
and thou shall rule over him, as thou hast done, being the firstborn.
(k) "elevare", Montanus; "erit sublevatio", Fagius, "elatio", Drusius, "elevatio erit", some in Vatablus, Mercerus; so Aben Exra; "remissio", Junius & Tremellius, Schmidt; "venia erit", Pagninus; so Ainsworth.
John Wesley
4:7 If thou dost well, shalt thou not be accepted? - Either, 1. If thou hadst done well, as thy brother did, thou shouldest have been accepted as he was. God is no respecter of persons; so that if we come short of acceptance with him, the fault is wholly our own. This will justify God in the destruction of sinners, and will aggravate their ruin. There is not a damned sinner in hell, but if he had done well, as he might have done, had been a glorified saint in heaven. Every mouth will shortly be stopt with this. Or, 2. If now thou do well: if thou repent of thy sin, reform thy heart and life, and bring thy sacrifice in a better manner; thou shalt yet be accepted. See how early the gospel was preached, and the benefit of it here offered even to one of the chief of sinners.
He sets before him death and a curse; but, if not well - Seeing thou didst not do well, not offer in faith, and in a right manner, sin lieth at the door - That is, sin only hinders thy acceptance. All this considered, Cain had no reason to he angry with his brother, but at himself only. Unto thee shall be his desire - He shall continue in respect to thee as an elder brother, and thou, as the first - born, shall rule over him as much as ever. God's acceptance of Abel's offering did not transfer the birth - right to him, (which Cain was jealous of) nor put upon him that dignity, and power, which is said to belong to it, Gen 49:3.
Robert Jamieson, A. R. Fausset and David Brown
4:7 If thou doest well, shalt thou not be accepted?--A better rendering is, "Shalt thou not have the excellency"? which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times.
sin lieth at the door--sin, that is, a sin offering--a common meaning of the word in Scripture (as in Hos 4:8; 2Cor 5:21; Heb 9:28). The purport of the divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well (that is, wert innocent and sinless) a thank offering would have been accepted as a token of thy dependence as a creature. But as thou doest not well (that is, art a sinner), a sin offering is necessary, by bringing which thou wouldest have met with acceptance and retained the honors of thy birthright." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Heb 11:4).
unto thee shall be his desire--The high distinction conferred by priority of birth is described (Gen 27:29); and it was Cain's conviction, that this honor had been withdrawn from him, by the rejection of his sacrifice, and conferred on his younger brother--hence the secret flame of jealousy, which kindled into a settled hatred and fell revenge.
4:84:8: Եւ ասէ Կային ցՀաբէլ եղբայր իւր. Ե՛կ երթիցուք ՚ի դաշտ։ Եւ եղեւ իբրեւ չոգան ՚ի դաշտ անդր, յարեաւ Կային ՚ի վերայ Աբիլի եղբօր իւրոյ եւ սպա՛ն զնա։
8 Կայէնն ասաց իր եղբայր Աբէլին. «Արի գնանք դաշտ»: Երբ նրանք դաշտ հասան, Կայէնը յարձակուեց իր եղբայր Աբէլի վրայ եւ սպանեց նրան:
8 Կայէն իր Աբէլ եղբօրը հետ խօսեցաւ ու երբ անոնք դաշտն էին, Կայէն իր Աբէլ եղբօրը վրայ ելաւ ու սպաննեց զանիկա։
Եւ [60]ասէ Կային ցՀաբէլ եղբայր իւր. Եկ երթիցուք ի դաշտ``. եւ եղեւ իբրեւ չոգան ի դաշտ անդր, յարեաւ Կային ի վերայ Հաբելի եղբօր իւրոյ եւ սպան զնա:

4:8: Եւ ասէ Կային ցՀաբէլ եղբայր իւր. Ե՛կ երթիցուք ՚ի դաշտ։ Եւ եղեւ իբրեւ չոգան ՚ի դաշտ անդր, յարեաւ Կային ՚ի վերայ Աբիլի եղբօր իւրոյ եւ սպա՛ն զնա։
8 Կայէնն ասաց իր եղբայր Աբէլին. «Արի գնանք դաշտ»: Երբ նրանք դաշտ հասան, Կայէնը յարձակուեց իր եղբայր Աբէլի վրայ եւ սպանեց նրան:
8 Կայէն իր Աբէլ եղբօրը հետ խօսեցաւ ու երբ անոնք դաշտն էին, Կայէն իր Աբէլ եղբօրը վրայ ելաւ ու սպաննեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
4:88: И сказал Каин Авелю, брату своему. И когда они были в поле, восстал Каин на Авеля, брата своего, и убил его.
4:8 καὶ και and; even εἶπεν επω say; speak Καιν καιν Kain; Ken πρὸς προς to; toward Αβελ αβελ Abel; Avel τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him διέλθωμεν διερχομαι pass through; spread εἰς εις into; for τὸ ο the πεδίον πεδιον and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the εἶναι ειμι be αὐτοὺς αυτος he; him ἐν εν in τῷ ο the πεδίῳ πεδιον and; even ἀνέστη ανιστημι stand up; resurrect Καιν καιν Kain; Ken ἐπὶ επι in; on Αβελ αβελ Abel; Avel τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἀπέκτεινεν αποκτεινω kill αὐτόν αυτος he; him
4:8 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say קַ֖יִן qˌayin קַיִן Kain אֶל־ ʔel- אֶל to הֶ֣בֶל hˈevel הֶבֶל Abel אָחִ֑יו ʔāḥˈiʸw אָח brother וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בִּ bi בְּ in הְיֹותָ֣ם hᵊyôṯˈām היה be בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יָּ֥קָם yyˌāqom קום arise קַ֛יִן qˈayin קַיִן Kain אֶל־ ʔel- אֶל to הֶ֥בֶל hˌevel הֶבֶל Abel אָחִ֖יו ʔāḥˌiʸw אָח brother וַ wa וְ and יַּהַרְגֵֽהוּ׃ yyaharᵊḡˈēhû הרג kill
4:8. dixitque Cain ad Abel fratrem suum egrediamur foras cumque essent in agro consurrexit Cain adversus Abel fratrem suum et interfecit eumAnd Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.
8. And Cain told Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4:8. And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death.
4:8. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him:

8: И сказал Каин Авелю, брату своему. И когда они были в поле, восстал Каин на Авеля, брата своего, и убил его.
4:8
καὶ και and; even
εἶπεν επω say; speak
Καιν καιν Kain; Ken
πρὸς προς to; toward
Αβελ αβελ Abel; Avel
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
διέλθωμεν διερχομαι pass through; spread
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
εἶναι ειμι be
αὐτοὺς αυτος he; him
ἐν εν in
τῷ ο the
πεδίῳ πεδιον and; even
ἀνέστη ανιστημι stand up; resurrect
Καιν καιν Kain; Ken
ἐπὶ επι in; on
Αβελ αβελ Abel; Avel
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
αὐτόν αυτος he; him
4:8
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
קַ֖יִן qˌayin קַיִן Kain
אֶל־ ʔel- אֶל to
הֶ֣בֶל hˈevel הֶבֶל Abel
אָחִ֑יו ʔāḥˈiʸw אָח brother
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בִּ bi בְּ in
הְיֹותָ֣ם hᵊyôṯˈām היה be
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יָּ֥קָם yyˌāqom קום arise
קַ֛יִן qˈayin קַיִן Kain
אֶל־ ʔel- אֶל to
הֶ֥בֶל hˌevel הֶבֶל Abel
אָחִ֖יו ʔāḥˌiʸw אָח brother
וַ wa וְ and
יַּהַרְגֵֽהוּ׃ yyaharᵊḡˈēhû הרג kill
4:8. dixitque Cain ad Abel fratrem suum egrediamur foras cumque essent in agro consurrexit Cain adversus Abel fratrem suum et interfecit eum
And Cain said to Abel his brother: Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him.
4:8. And Cain said to his brother Abel, “Let us go outside.” And when they were in the field, Cain rose up against his brother Abel, and he put him to death.
4:8. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «И когда они были в поле, восстал Каин на Авеля, брата своего, и убил его…» Как сама смерть, явившись в мире в качестве оброка греха, была актом некоторого насилия и разрушения богоучрежденного порядка, так и первый опыт этой смерти был самым типическим выражением всех этих ее свойств. Древнехристианская традиция, основанная на словах самого Господа Иисуса Христа (Мф 23:31, 35; Лк 11:49–51; Евр 12:24), сохранила память об Авеле, как о первом праведнике. Это было первым проявлением предвозвещенной Богом вражды между Семенем жены и семенем змия, проходящей через всю историю человечества, как это прекрасно выясняет и Иоанн Богослов в одном из своих посланий (1: Ин 3:10–12).

Суд и наказание Каина.
Adam Clarke: Commentary on the Bible - 1831
4:8: Cain talked with Abel his brother - ויאמר קין vaiyomer Kayin, and Cain said, etc.; not talked, for this construction the word cannot bear without great violence to analogy and grammatical accuracy. But why should it be thus translated? Because our translators could not find that any thing was spoken on the occasion; and therefore they ventured to intimate that there was a conversation, indefinitely. In the most correct editions of the Hebrew Bible there is a small space left here in the text, and a circular mark which refers to a note in the margin, intimating that there is a hiatus or deficiency in the verse. Now this deficiency is supplied in the principal ancient versions, and in the Samaritan text. In this the supplied words are, Let Us Walk Out Into The Field. The Syriac has, Let us go to the desert. The Vulgate Egrediamur foras, Let us walk out. The Septuagint, Διελθωμεν εις το πεδον, Let us go out into the field. The two Chaldee Targums have the same reading; so has the Coptic version. This addition is completely lost from every MS. of the Pentateuch now known; and yet it is sufficiently evident from the Samaritan text, the Samaritan version, the Syriac, Septuagint, and Vulgate, that it was in the most authentic copies of the Hebrew before and some time since the Christian era. The words may therefore be safely considered as a part of the sacred text, and with them the whole passage reads clear and consistently: "And Cain said unto Abel his brother, Let us go out into the field: and it came to pass, when they were in the field, that Cain rose up," etc. The Jerusalem Targum, and the Targum of Jonathan ben Uzziel, pretend to give us the subject of their conversation: as the piece is curious, I shall insert the substance of it, for the sake of those who may not have access to the originals. "And Cain said unto Hebel his brother, Let us go out into the field; and it came to pass that, when they were in the field, Cain answered and said to Hebel his brother, I thought that the world was created in mercy, but it is not governed according to the merit of good works nor is there any judgment, nor a Judge, nor shall there be any future state in which good rewards shall be given to the righteous, or punishment executed on the wicked; and now there is respect of persons in judgment. On what account is it that thy sacrifice has been accepted, and mine not received with complacency? And Hebel answered and said, The world was created in mercy, and it is governed according to the fruit of good works; there is a Judge, a future world, and a coming judgment, where good rewards shall be given to the righteous, and the impious punished; and there is no respect of persons in judgment; but because my works were better and more precious than thine, my oblation was received with complacency. And because of these things they contended on the face of the field, and Cain rose up against Hebel his brother, and struck a stone into his forehead, and killed him."
It is here supposed that the first murder committed in the world was the consequence of a religious dispute; however this may have been, millions since have been sacrificed to prejudice, bigotry, and intolerance. Here, certainly, originated the many-headed monster, religious persecution; the spirit of the wicked one in his followers impels them to afflict and destroy all those who are partakers of the Spirit of God. Every persecutor is a legitimate son of the old murderer. This is the first triumph of Satan; it is not merely a death that he has introduced, but a violent one, as the first-fruits of sin. It is not the death of an ordinary person, but of the most holy man then in being; it is not brought about by the providence of God, or by a gradual failure and destruction of the earthly fabric, but by a violent separation of body and soul; it is not done by a common enemy, from whom nothing better could be expected, but by the hand of a brother, and for no other reason but because the object of his envy was more righteous than himself. Alas! how exceeding sinful does sin appear in its first manifestation!
Albert Barnes: Notes on the Bible - 1834
4:8
And Cain talked with Abel his brother. - Cain did not act on the divine counsel. He did not amend his offering to God, either in point of internal feeling or external form. Though one speak to him from heaven he will not hear. He conversed with Habel his brother. The topic is not stated. The Septuagint supplies the words, "Let us go into the field." If in walking side by side with his brother he touched upon the divine communication, the conference did not lead to any better results. If the divine expostulation failed, much more the human. Perhaps it only increased his irritation. When they were in the field, and therefore out of view, he rose up against his brother and killed him. The deed is done that cannot be recalled. The motives to it were various. Selfishness, wounded pride, jealousy, and a guilty conscience were all at work Jo1 3:12. Here, then, is sin following upon sin, proving the truth of the warning given in the merciful forbearance of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: talked: Sa2 3:27, Sa2 13:26-28, Sa2 20:9, Sa2 20:10; Neh 6:2; Psa 36:3, Psa 55:21; Pro 26:24-26; Mic 7:6; Luk 22:48
Cain rose: Sa2 14:6; Job 11:15; Psa 24:3-6, Psa 139:19; Mat 23:35; Luk 11:51; Jo1 3:12-15; Jde 1:11
John Gill
4:8 And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and thereby got him to take a walk in the field with him. The Vulgate Latin version adds, "let us go abroad"; and the Septuagint and Samaritan versions, "let us go into the field"; not to fight a duel, which Abel doubtless would have declined, had that been declared, but to have some friendly conversation; and there being a large pause here in the Hebrew text, the Jerusalem Targum gives us an account of what passed between them when in the field;"Cain said to Abel his brother, there is no judgment, nor Judge, nor will a good reward be given to the righteous; nor will vengeance be taken of the wicked; neither is the world created in mercy nor governed in mercy; otherwise, why is thine offering received with good will, and mine not?''Abel answered and said to Cain,"there is a judgment,'' &c.and so goes on to assert everything Cain denied, and to give a reason why the offering of the one was accepted, and the other rejected: and to the same purpose the Targum of Jonathan:
and it came to pass, when they were in the field; alone and at a distance from their parents, or from any town or city, if any were now built, as some think there were, and out of the sight of any person that might come and interpose and rescue: about a mile from Damascus, in a valley, yet on the side of a hill, are now shown the place, or the house on it, where Cain slew Abel (m); and so Mr. Maundrel (n) speaks of a high hill near Damascus, reported to be the same they offered their sacrifice on, and Cain slew his brother, and also of another hill at some distance from Damascus, and an ancient structure on it, supposed to be the tomb of Abel:
that Cain rose up against Abel his brother, and slew him; in a furious manner assaulted him, without any just provocation, and took away his life, by some instrument or other, perhaps that was used in husbandry, which might be in the field where they were. The Targum of Jonathan is,"he fixed a stone in his forehead, and slew him;''and so the Jews say (o) elsewhere: our poet (p) says, he smote him in the breast with a stone, into the midriff or diaphragm: it must be by some means or other, by which his blood was shed; but it is not material to inquire what the instrument was, as Aben Ezra observes; since though there might be swords, yet there were stones and clubs enough, as he takes notice; and there must be even instruments for agriculture, one of which might be taken up, as being at hand, with which the execution might be made. The Jewish writers (q) say Abel was an hundred years old when he was slain; and some of them (r) make Abel to be the first aggressor: they say, that Abel rose up against him, and threw him to the ground, and afterwards Cain rose up and slew him; however this was not likely the case.
(l) "et dixit", Pagninus, Montanus, Munster, Fagius, Vatablus, Drusis. (m) Lud. Vartoman, Navigat. l. 1. c. 6. (n) Journey from Aleppo, &c. l. 1. p. 131, 133, 134. (o) Pirke Eliezer, c. 21. (p) -----And, as they talk'd, Smote him into the midriff with a stone, That beat out life.----- Milton's Paradise Lost, B. 11. l. 444, &c. (q) Josippon apud Abendana in Miclol. Yophi in loc. (r) Tikkune Zohar, correct. 69. fol. 112. l. 2.
John Wesley
4:8 And Cain talked with Abel his brother - The Chaldee paraphrast adds, that Cain, when they were in discourse, maintained there was no judgment to come, and that when Abel spoke in defence of the truth, Cain took that occasion to fall upon him. The scripture tells us the reason wherefore he slew him, because his own works were evil, and his brother's righteous; so that herein he shewed himself to be a child of the devil, as being an enemy to all righteousness. Observe, the first that dies is a saint, the first that went to the grave, went to heaven. God would secure to himself the first fruits, the first born to the dead, that first opened the womb into another world.
Robert Jamieson, A. R. Fausset and David Brown
4:8 And Cain talked with Abel his brother--Under the guise of brotherly familiarity, he concealed his premeditated purpose till a convenient time and place occurred for the murder (1Jn 3:12; Jude 1:11).
4:94:9: Եւ ասէ Տէր Աստուած ցԿային. Ո՞ւր է Հաբէլ եղբայր քո։ Եւ նա ասէ. Չգիտե՛մ. միթէ պահապա՞ն իցեմ եղբօրն իմոյ[26]։ [26] Ոմանք յաւելուն. Պահապա՞ն իցեմ ես եղբօր իմոյ։
9 Տէր Աստուած հարցրեց Կայէնին. «Ո՞ւր է քո եղբայր Աբէլը»: Սա պատասխանեց. «Չգիտեմ, մի՞թէ ես իմ եղբօր պահակն եմ»:
9 Տէրը Կայէնին ըսաւ. «Ո՞ւր է քու եղբայրդ Աբէլը»։ Անիկա ըսաւ. «Չեմ գիտեր, միթէ ես իմ եղբօրս պահապա՞նն եմ»։
Եւ ասէ Տէր [61]Աստուած ցԿային. Ո՞ւր է Հաբէլ եղբայր քո: Եւ նա ասէ. չգիտեմ. միթէ պահապա՞ն իցեմ եղբօրն իմոյ:

4:9: Եւ ասէ Տէր Աստուած ցԿային. Ո՞ւր է Հաբէլ եղբայր քո։ Եւ նա ասէ. Չգիտե՛մ. միթէ պահապա՞ն իցեմ եղբօրն իմոյ[26]։
[26] Ոմանք յաւելուն. Պահապա՞ն իցեմ ես եղբօր իմոյ։
9 Տէր Աստուած հարցրեց Կայէնին. «Ո՞ւր է քո եղբայր Աբէլը»: Սա պատասխանեց. «Չգիտեմ, մի՞թէ ես իմ եղբօր պահակն եմ»:
9 Տէրը Կայէնին ըսաւ. «Ո՞ւր է քու եղբայրդ Աբէլը»։ Անիկա ըսաւ. «Չեմ գիտեր, միթէ ես իմ եղբօրս պահապա՞նն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:99: И сказал Господь Каину: где Авель, брат твой? Он сказал: не знаю; разве я сторож брату моему?
4:9 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεὸς θεος God πρὸς προς to; toward Καιν καιν Kain; Ken ποῦ που.1 where? ἐστιν ειμι be Αβελ αβελ Abel; Avel ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ὁ ο the δὲ δε though; while εἶπεν επω say; speak οὐ ου not γινώσκω γινωσκω know μὴ μη not φύλαξ φυλαξ guard τοῦ ο the ἀδελφοῦ αδελφος brother μού μου of me; mine εἰμι ειμι be ἐγώ εγω I
4:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to קַ֔יִן qˈayin קַיִן Kain אֵ֖י ʔˌê אֵי where הֶ֣בֶל hˈevel הֶבֶל Abel אָחִ֑יךָ ʔāḥˈîḵā אָח brother וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know הֲ hᵃ הֲ [interrogative] שֹׁמֵ֥ר šōmˌēr שׁמר keep אָחִ֖י ʔāḥˌî אָח brother אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
4:9. et ait Dominus ad Cain ubi est Abel frater tuus qui respondit nescio num custos fratris mei sumAnd the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper?
9. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother’s keeper?
4:9. And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?”
4:9. And the LORD said unto Cain, Where [is] Abel thy brother? And he said, I know not: [Am] I my brother’s keeper?
And the LORD said unto Cain, Where [is] Abel thy brother? And he said, I know not: [Am] I my brother' s keeper:

9: И сказал Господь Каину: где Авель, брат твой? Он сказал: не знаю; разве я сторож брату моему?
4:9
καὶ και and; even
εἶπεν επω say; speak
ο the
θεὸς θεος God
πρὸς προς to; toward
Καιν καιν Kain; Ken
ποῦ που.1 where?
ἐστιν ειμι be
Αβελ αβελ Abel; Avel
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ο the
δὲ δε though; while
εἶπεν επω say; speak
οὐ ου not
γινώσκω γινωσκω know
μὴ μη not
φύλαξ φυλαξ guard
τοῦ ο the
ἀδελφοῦ αδελφος brother
μού μου of me; mine
εἰμι ειμι be
ἐγώ εγω I
4:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
קַ֔יִן qˈayin קַיִן Kain
אֵ֖י ʔˌê אֵי where
הֶ֣בֶל hˈevel הֶבֶל Abel
אָחִ֑יךָ ʔāḥˈîḵā אָח brother
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
הֲ hᵃ הֲ [interrogative]
שֹׁמֵ֥ר šōmˌēr שׁמר keep
אָחִ֖י ʔāḥˌî אָח brother
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
4:9. et ait Dominus ad Cain ubi est Abel frater tuus qui respondit nescio num custos fratris mei sum
And the Lord said to Cain: Where is thy brother Abel? And he answered, I know not: am I my brother's keeper?
4:9. And the Lord said to Cain, “Where is your brother Abel?” And he responded: “I do not know. Am I my brother’s keeper?”
4:9. And the LORD said unto Cain, Where [is] Abel thy brother? And he said, I know not: [Am] I my brother’s keeper?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «где Авель, брат твой?» По примеру суда над падшими прародителями (3:9) и суда над преступным их сыном милосердый Бог начинает с воззвания (призыва) к покаянию. Своим вопросом Господь хочет пробудить совесть братоубийцы, вызвать его на чистосердечное покаяние и на просьбу о помиловании.

«разве я сторож брату своему?» Но Каин был в совершенно противоположном настроении: с упорством ожесточившегося грешника, он не только запирается в преступлении, но и дает дерзкий ответ Богу, как бы даже обвиняя Его за столь неуместный вопрос.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-12: Cain's Punishment.B. C. 3875.
9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? 10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
We have here a full account of the trial and condemnation of the first murderer. Civil courts of judicature not being yet erected for this purpose, as they were afterwards (ch. ix. 6), God himself sits Judge; for he is the God to whom vengeance belongs, and who will be sure to make inquisition for blood, especially the blood of saints. Observe,
I. The arraignment of Cain: The Lord said unto Cain, Where is Abel thy brother? Some think Cain was thus examined the next sabbath after the murder was committed, when the sons of God came, as usual, to present themselves before the Lord, in a religious assembly, and Abel was missing, whose place did not use to be empty; for the God of heaven takes notice who is present at and who is absent from public ordinances. Cain is asked, not only because there is just cause to suspect him, he having discovered a malice against Abel and having been last with him, but because God knew him to be guilty; yet he asks him, that he may draw from him a confession of his crime, for those who would be justified before God must accuse themselves, and the penitent will do so.
II. Cain's plea: he pleads not guilty, and adds rebellion to his sin. For, 1. He endeavours to cover a deliberate murder with a deliberate lie: I know not. He knew well enough what had become of Abel, and yet had the impudence to deny it. Thus, in Cain, the devil was both a murderer and a liar from the beginning. See how sinners' minds are blinded, and their hearts hardened by the deceitfulness of sin: those are strangely blind that think it possible to conceal their sins from a God that sees all, and those are strangely hard that think it desirable to conceal them from a God who pardons those only that confess. 2. He impudently charges his Judge with folly and injustice, in putting this question to him: Am I my brother's keeper? He should have humbled himself, and have said, Am not I my brother's murderer? But he flies in the face of God himself, as if he had asked him an impertinent question, to which he was no way obliged to give an answer: "Am I my brother's keeper? Surely he is old enough to take care of himself, nor did I ever take any charge of him." Some think he reflects on God and his providence, as if he had said, "Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who never undertook to keep him." Note, A charitable concern for our brethren, as their keepers, is a great duty, which is strictly required of us, but is generally neglected by us. Those who are unconcerned in the affairs of their brethren, and take no care, when they have opportunity, to prevent their hurt in their bodies, goods, or good name, especially in their souls, do, in effect, speak Cain's language. See Lev. xix. 17; Phil. ii. 4.
III. The conviction of Cain, v. 10. God gave no direct answer to his question, but rejected his plea as false and frivolous: "What hast thou done? Thou makest a light matter of it; but hast thou considered what an evil thing it is, how deep the stain, how heavy the burden, of this guilt is? Thou thinkest to conceal it, but it is to no purpose, the evidence against thee is clear and incontestable: The voice of thy brother's blood cries." He speaks as if the blood itself were both witness and prosecutor, because God's own knowledge testified against him and God's own justice demanded satisfaction. Observe here, 1. Murder is a crying sin, none more so. Blood calls for blood, the blood of the murdered for the blood of the murderer; it cries in the dying words of Zechariah (2 Chron. xxiv. 22), The Lord look upon it and require it; or in those of the souls under the altar (Rev. vi. 10), How long, Lord, holy, and true? The patient sufferers cried for pardon (Father, forgive them), but their blood cries for vengeance. Though they hold their peace, their blood has a loud and constant cry, to which the ear of the righteous God is always open. 2. The blood is said to cry from the ground, the earth, which is said to open her mouth to receive his brother's blood from his hand, v. 11. The earth did, as it were, blush to see her own face stained with such blood, and therefore opened her mouth to hide that which she could not hinder. When the heaven revealed Cain's iniquity, the earth also rose up against him (Job xx. 27), and groaned on being thus made subject to vanity, Rom. viii. 20, 22. Cain, it is likely, buried the blood and the body, to conceal his crime; but "murder will out." He did not bury them so deep but the cry of them reached heaven. 3. In the original the word is plural, thy brother's bloods, not only his blood, but the blood of all those that might have descended from him; or the blood of all the seed of the woman, who should, in like manner, seal the truth with their blood. Christ puts all on one score (Matt. xxiii. 35); or because account was kept of every drop of blood shed. How well is it for us that the blood of Christ speaks better things than that of Abel! Heb. xii. 24. Abel's blood cried for vengeance, Christ's blood cries for pardon.
IV. The sentence passed upon Cain: And now art thou cursed from the earth, v. 11. Observe here,
1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men, Rom. i. 18. Who knows the extent and weight of a divine curse, how far it reaches, how deep it pierces? God's pronouncing a man cursed makes him so; for those whom he curses are cursed indeed. The curse for Adam's disobedience terminated on the ground: Cursed is the ground for thy sake; but that for Cain's rebellion fell immediately upon himself: Thou art cursed; for God had mercy in store for Adam, but none for Cain. We have all deserved this curse, and it is only in Christ that believers are saved from it and inherit the blessing, Gal. iii. 10, 13.
2. He is cursed from the earth. Thence the cry came up to God, thence the curse came up to Cain. God could have taken vengeance by an immediate stroke from heaven, by the sword of an angel, or by a thunderbolt; but he chose to make the earth the avenger of blood, to continue him upon the earth, and not immediately to cut him off, and yet to make even this his curse. The earth is always near us, we cannot fly from it; so that, if this is made the executioner of divine wrath, our punishment is unavoidable: it is sin, that is, the punishment of sin, lying at the door. Cain found his punishment where he chose his portion and set his heart. Two things we expect from the earth, and by this curse both are denied to Cain and taken from him: sustenance and settlement. (1.) Sustenance out of the earth is here withheld from him. It is a curse upon him in his enjoyments, and particularly in his calling: When thou tillest the ground, it shall not henceforth yield unto thee its strength. Note, Every creature is to us what God makes it, a comfort or a cross, a blessing or a curse. If the earth yield not her strength to us, we must therein acknowledge God's righteousness; for we have not yielded our strength to him. The ground was cursed before to Adam, but it was now doubly cursed to Cain. That part of it which fell to his share, and of which he had the occupation, was made unfruitful and uncomfortable to him by the blood of Abel. Note, The wickedness of the wicked brings a curse upon all they do and all they have (Deut. xxviii. 15, &c.), and this curse embitters all they have and disappoints them in all they do. (2.) Settlement on the earth is here denied him: A fugitive and a vagabond shalt thou be in the earth. By this he was condemned, [1.] To perpetual disgrace and reproach among men. It should be ever looked upon as a scandalous thing to harbour him, converse with him, or show him any countenance. And justly was a man that had divested himself of all humanity abhorred and abandoned by all mankind, and made infamous. [2.] To perpetual disquietude and horror in his own mind. His own guilty conscience should haunt him wherever he went, and make him Magormissabib, a terror round about. What rest can those find, what settlement, that carry their own disturbance with them in their bosoms wherever they go? Those must needs be fugitives that are thus tossed. There is not a more restless fugitive upon earth than he that is continually pursued by his own guilt, nor a viler vagabond than he that is at the beck of his own lusts.
This was the sentence passed upon Cain; and even in this there was mercy mixed, inasmuch as he was not immediately cut off, but had space given him to repent; for God is long-suffering to us-ward, not willing that any should perish.
Albert Barnes: Notes on the Bible - 1834
4:9
Where is Habel thy brother? - The interrogatory here reminds us of the question put to the hiding Adam, "Where art thou?" It is calculated to strike the conscience. The reply is different from that of Adam. The sin has now advanced from hasty, incautious yielding to the tempter, to reiterated and deliberate disobedience. Such a sinner must take different ground. Cain, therefore, attempts to parry the question, apparently on the vain supposition that no eye, not even that of the All-seeing, was present to witness the deed. "I know not." In the madness of his confusion he goes further. He disputes the right of the Almighty to make the demand. "Am I my brother's keeper?" There is, as usual, an atom of truth mingled with the amazing falsehood of this surly response. No man is the absolute keeper of his brother, so as to be responsible for his safety when he is not present. This is what Cain means to insinuate. But every man is his brother's keeper so far that he is not himself to lay the hand of violence on him, nor suffer another to do so if he can hinder it. This sort of keeping the Almighty has a right to demand of every one - the first part of it on the ground of mere justice, the second on that of love. But Cain's reply betrays a desperate resort to falsehood, a total estrangement of feeling, a quenching of brotherly love, a predominence of that selfishness which freezes affection and kindles hatred. This is the way of Cain Jde 1:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Where is: Gen 3:9-11; Psa 9:12
I know: Gen 37:32; Job 22:13, Job 22:14; Psa 10:13, Psa 10:14; Pro 28:13; Joh 8:44; Act 5:4-9
Carl Friedrich Keil and Franz Delitzsch
4:9
Defiance grows with sin, and punishment keeps pace with guilt. Adam and Eve fear before God, and acknowledge their sin; Cain boldly denies it, and in reply to the question, "Where is Abel thy brother?" declares, "I know not, am I my brother's keeper?" God therefore charges him with his crime: "What hast thou done! voice of thy brother's blood crying to Me from the earth." The verb "crying" refers to the "blood," since this is the principal word, and the voice merely expresses the adverbial idea of "aloud," or "listen" (Ewald, 317d). דּמים (drops of blood) is sometimes used to denote natural hemorrhage (Lev 12:4-5; Lev 20:18); but is chiefly applied to blood shed unnaturally, i.e., to murder. "Innocent blood has no voice, it may be, that is discernible by human ears, but it has one that reaches God, as the cry of a wicked deed demanding vengeance" (Delitzsch). Murder is one of the sins that cry to heaven. "Primum ostendit Deus se de factis hominum cognoscere utcunque nullus queratur vel accuset; deinde sibi magis charam esse homonum vitam quam ut sanguinem innoxium impune effundi sinat; tertio curam sibi piorum esse non solum quamdiu vivunt sed etiam post mortem" (Calvin). Abel was the first of the saints, whose blood is precious in the sight of God (Ps 116:15); and by virtue of his faith, he being dead yet speaketh through his blood which cried unto God (Heb 11:4).
Geneva 1599
4:9 And the LORD said unto Cain, Where [is] Abel thy brother? And he said, I know not: (h) [Am] I my brother's keeper?
(h) This is the nature of the reprobate when they are rebuke for their hypocrisy, even to neglect God and outrage him.
John Gill
4:9 And the Lord said unto Cain, where is Abel thy brother?.... Perhaps this was said to him the next time he came to offer, he not being with him: this question is put, not as being ignorant where he was, but in order to bring Cain to a conviction and confession of his sin, to touch his conscience with it, and fill it with remorse for it; and, for the aggravation of it, observes the relation of Abel to him, his brother:
and he said, I know not; which was a downright lie; for he must know where he had left him or laid him: this shows him to be under the influence of Satan, who was a liar, and the father of lies, as well as a murderer from the beginning; and that he was so blinded by him, as to forget whom he was speaking to; that he was the omniscient God, and knew the wickedness he had done, and the falsehood he now delivered, and was capable of confronting him with both, and of inflicting just punishment on him.
Am I my brother's keeper? which was very saucily and impudently spoken: it is not only put by way of interrogation, but of admiration, as Jarchi observes, as wondering at it, that God should put such a question to him, since he knew he had not the charge of his brother, and his brother was at age to take care of himself; and if not, it rather belonged to God and his providence to take care of him, and not to him: so hardened was he in his iniquity, he had stretched out his hand against his brother, and now he stretched it out against God, and ran upon him, even on the thick bosses of his buckler.
John Wesley
4:9 And the Lord said unto Cain, Where is Abel thy brother? - God knew him to be guilty; yet he asks him, that he might draw from him a confession of his crime; for those who would be justified before God, must accuse themselves. And he said, I know not - Thus in Cain the devil was both a murderer, and a liar from the beginning. Am I my Brother's keeper? - Sure he is old enough to take care of himself, nor did I ever take charge of him. Art not thou his keeper? If he be missing, on thee be the blame, and not on me, who never undertook to keep him.
Robert Jamieson, A. R. Fausset and David Brown
4:9 I know not--a falsehood. One sin leads to another.
4:104:10: Եւ ասէ Աստուած. Զի՞նչ գործեցեր զայդ. գոչումն արեան եղբօր քո բողոքէ՛ առ իս յերկրէ։
10 Աստուած ասաց. «Այդ ի՞նչ արեցիր, քո եղբօր արեան կանչը երկրից բողոքում է ինձ:
10 Տէրը ըսաւ. «Ի՞նչ ըրիր, քու եղբօրդ արեան ձայնը գետնէն ինծի կը բողոքէ։
Եւ ասէ Աստուած. Զի՞նչ գործեցեր զայդ. գոչումն արեան եղբօր քո բողոքէ առ իս յերկրէ:

4:10: Եւ ասէ Աստուած. Զի՞նչ գործեցեր զայդ. գոչումն արեան եղբօր քո բողոքէ՛ առ իս յերկրէ։
10 Աստուած ասաց. «Այդ ի՞նչ արեցիր, քո եղբօր արեան կանչը երկրից բողոքում է ինձ:
10 Տէրը ըսաւ. «Ի՞նչ ըրիր, քու եղբօրդ արեան ձայնը գետնէն ինծի կը բողոքէ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1010: И сказал: что ты сделал? голос крови брата твоего вопиет ко Мне от земли;
4:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the θεός θεος God τί τις.1 who?; what? ἐποίησας ποιεω do; make φωνὴ φωνη voice; sound αἵματος αιμα blood; bloodstreams τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your βοᾷ βοαω scream; shout πρός προς to; toward με με me ἐκ εκ from; out of τῆς ο the γῆς γη earth; land
4:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מֶ֣ה mˈeh מָה what עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make קֹ֚ול ˈqôl קֹול sound דְּמֵ֣י dᵊmˈê דָּם blood אָחִ֔יךָ ʔāḥˈîḵā אָח brother צֹעֲקִ֥ים ṣōʕᵃqˌîm צעק cry אֵלַ֖י ʔēlˌay אֶל to מִן־ min- מִן from הָֽ hˈā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
4:10. dixitque ad eum quid fecisti vox sanguinis fratris tui clamat ad me de terraAnd he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth.
10. And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
4:10. And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land.
4:10. And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
And he said, What hast thou done? the voice of thy brother' s blood crieth unto me from the ground:

10: И сказал: что ты сделал? голос крови брата твоего вопиет ко Мне от земли;
4:10
καὶ και and; even
εἶπεν επω say; speak
ο the
θεός θεος God
τί τις.1 who?; what?
ἐποίησας ποιεω do; make
φωνὴ φωνη voice; sound
αἵματος αιμα blood; bloodstreams
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
βοᾷ βοαω scream; shout
πρός προς to; toward
με με me
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
4:10
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מֶ֣ה mˈeh מָה what
עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make
קֹ֚ול ˈqôl קֹול sound
דְּמֵ֣י dᵊmˈê דָּם blood
אָחִ֔יךָ ʔāḥˈîḵā אָח brother
צֹעֲקִ֥ים ṣōʕᵃqˌîm צעק cry
אֵלַ֖י ʔēlˌay אֶל to
מִן־ min- מִן from
הָֽ hˈā הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
4:10. dixitque ad eum quid fecisti vox sanguinis fratris tui clamat ad me de terra
And he said to him: What hast thou done? the voice of thy brother's blood crieth to me from the earth.
4:10. And he said to him: “What have you done? The voice of your brother’s blood cries out to me from the land.
4:10. And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: «И сказал (Господь): что ты сделал?» Так как Каин не обнаружил готовности принести покаяние и принять помилование, то Бог приступает, наконец, к осуждению его, в котором проявляет Свое всеведение, всемогущество, правосудие и милосердие.

«голос крови брата твоего вопиет ко Мне от земли». Это довольно употребительное в Библии обозначение тяжких преступлений, остающихся по неведению или небрежению безнаказанными у людей, но находящих должное возмездие у Бога (Быт 18:20–21; 19:13; Исх 3:9; Иов 24:12; Иак 5:4; Евр 5:7).

«Кровь Авеля вопиет, т. е. требует отмщения (Откр 6:9–10), она вопиет от земли самым действием разрушения, которое, по порядку природы возбуждает против себя другие разрушительные силы, и вопль ее доходит даже до Бога, ибо Авель и по смерти говорит верою (Евр 11:4) поставляющей его в благодатном присутствии Бога» (Филарет).

В том, что этот вопль достигает неба, замечается образное выражение мысли о божественном всеведении, которое представляется слышащим восклицания и там, где человек старается покрыть все глухим молчанием.
Adam Clarke: Commentary on the Bible - 1831
4:10: The voice of thy brother's blood - It is probable that Cain, having killed his brother, dug a hole and buried him in the earth, hoping thereby to prevent the murder from being known; and that this is what is designed in the words, Thy brother's blood crieth unto me From The Ground - which hath opened her mouth to receive it from thy hand. Some think that by the voice of thy brother's blood the cries of Abel's widow and children are to be understood, as it is very probable that he was father of a family; indeed his occupation and sacrifices seem to render this probable, and probability is all we can expect on such a subject. God represents these as calling aloud for the punishment of the murderer; and it is evident that Cain expected to fall by the hands of some person who, from his consanguinity, had the right of the avenger of blood; for now that the murder is found out, he expects to suffer death for it. See Gen 4:14.
Albert Barnes: Notes on the Bible - 1834
4:10
What hast thou done? - The Lord now charges him with his guilt: "The voice of thy brother's blood crieth unto me from the soil." In the providence of God blood has a voice crying to him to which he cannot but give heed. It is vain, then, to attempt concealment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: What: Gen 3:13; Jos 7:19; Psa 50:21
blood: Heb. bloods
crieth: Gen 18:20; Exo 3:7; Kg2 9:26; Job 16:18, Job 24:12, Job 31:38, Job 31:39; Psa 9:12, Psa 72:14; Isa 5:7; Act 5:3, Act 5:9; Heb 11:4, Heb 12:24; Jam 5:4; Rev 6:10
Geneva 1599
4:10 And he said, What hast thou done? the (i) voice of thy brother's blood crieth unto me from the ground.
(i) God avenges the wrongs against his saints, though no one complains: for the iniquity itself cries for vengeance.
John Gill
4:10 And he said,.... Not Cain, the last speaker, but the Lord God:
what hast thou done? what an heinous crime hast thou committed! how aggravated is it! I know what thou hast done; thou hast slain thy brother, thine own, thine only brother, a holy, righteous, and good man, who never gave thee any offence, or any just occasion of shedding his innocent blood: this he said as knowing what he had done, and to impress his mind with a sense of the evil, and to bring him to a confession of it, before the sentence was passed, that it might appear to all to be just, and of which there was full proof and evidence, as follows:
the voice of thy brother's blood crieth unto me from the ground; where it was split, and in which it was covered and hid, and where perhaps Cain had buried his body, that it might not be seen, and the murder not discovered; but God saw what was done, and the voice of innocent blood came into his ears, and cried for vengeance at his hands: it is in the original, "the voice of thy brother's bloods" (s), in the plural; which the Jews generally understood of the posterity that would have descended from Abel, had he not been murdered: the Targum of Onkelos is,"the voice of the blood of the seeds or generations that should come from thy brother;''see 4Kings 9:26 or it may respect the blood of the seed of the woman, of all the righteous ones that should be slain in like manner. The Jerusalem Targum is,"the voice of the bloods of the multitude of the righteous that shall spring from Abel thy brother,''or succeed him; see Mt 23:35. Jarchi thinks it has reference to the many wounds which Cain gave him, from whence blood sprung; and every wound and every drop of blood, as it were, cried for vengeance on the murderer.
(s) "vox Sanguinum", Pagninus, Montanus, &c.
John Wesley
4:10 And he said, What hast thou done? - Thou thinkest to conceal it, but the evidence against thee is clear and uncontestable, the voice of thy brother's blood crieth - He speaks as if the blood itself were both witness and prosecutor, because God's own knowledge testified against him, and God's own justice demanded satisfaction. The blood is said to cry from the ground, the earth, which is said, Gen 4:11, to open her mouth to receive his brother's blood from his hand. The earth did as it were blush to see her own face stained with such blood; and therefore opened her mouth to hide that which she could not hinder.
Robert Jamieson, A. R. Fausset and David Brown
4:10 the voice of thy brother's blood crieth unto me--Cain, to lull suspicion, had probably been engaging in the solemnities of religion when he was challenged directly from the Shekinah itself.
4:114:11: Եւ արդ՝ անիծեա՛լ լիջիր դու ՚ի վերայ երկրի, որ եբաց զբերան իւր ընդունել զարիւն եղբօր քոյ ՚ի ձեռաց քոց։
11 Արդ, անիծեալ լինես երկրի վրայ, որը բացեց իր բերանը եղբօրդ՝ քո ձեռքով թափած արիւնն ընդունելու համար:
11 Դուն անիծեալ ես երկրէն, որ իր բերանը բացաւ եղբօրդ արիւնը քու ձեռքէդ ընդունելու։
Եւ արդ անիծեալ լիջիր դու ի վերայ երկրի, որ եբաց զբերան իւր ընդունել զարիւն եղբօր քո ի ձեռաց քոց:

4:11: Եւ արդ՝ անիծեա՛լ լիջիր դու ՚ի վերայ երկրի, որ եբաց զբերան իւր ընդունել զարիւն եղբօր քոյ ՚ի ձեռաց քոց։
11 Արդ, անիծեալ լինես երկրի վրայ, որը բացեց իր բերանը եղբօրդ՝ քո ձեռքով թափած արիւնն ընդունելու համար:
11 Դուն անիծեալ ես երկրէն, որ իր բերանը բացաւ եղբօրդ արիւնը քու ձեռքէդ ընդունելու։
zohrab-1805▾ eastern-1994▾ western am▾
4:1111: и ныне проклят ты от земли, которая отверзла уста свои принять кровь брата твоего от руки твоей;
4:11 καὶ και and; even νῦν νυν now; present ἐπικατάρατος επικαταρατος cursed σὺ συ you ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ἣ ος who; what ἔχανεν χαινω the στόμα στομα mouth; edge αὐτῆς αυτος he; him δέξασθαι δεχομαι accept; take τὸ ο the αἷμα αιμα blood; bloodstreams τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your ἐκ εκ from; out of τῆς ο the χειρός χειρ hand σου σου of you; your
4:11 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אָר֣וּר ʔārˈûr ארר curse אָ֑תָּה ʔˈāttā אַתָּה you מִן־ min- מִן from הָֽ hˈā הַ the אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פָּצְתָ֣ה pāṣᵊṯˈā פצה open אֶת־ ʔeṯ- אֵת [object marker] פִּ֔יהָ pˈîhā פֶּה mouth לָ lā לְ to קַ֛חַת qˈaḥaṯ לקח take אֶת־ ʔeṯ- אֵת [object marker] דְּמֵ֥י dᵊmˌê דָּם blood אָחִ֖יךָ ʔāḥˌîḵā אָח brother מִ mi מִן from יָּדֶֽךָ׃ yyāḏˈeḵā יָד hand
4:11. nunc igitur maledictus eris super terram quae aperuit os suum et suscepit sanguinem fratris tui de manu tuaNow, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand,
11. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand;
4:11. Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand.
4:11. And now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;
And now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother' s blood from thy hand:

11: и ныне проклят ты от земли, которая отверзла уста свои принять кровь брата твоего от руки твоей;
4:11
καὶ και and; even
νῦν νυν now; present
ἐπικατάρατος επικαταρατος cursed
σὺ συ you
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ος who; what
ἔχανεν χαινω the
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
δέξασθαι δεχομαι accept; take
τὸ ο the
αἷμα αιμα blood; bloodstreams
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
ἐκ εκ from; out of
τῆς ο the
χειρός χειρ hand
σου σου of you; your
4:11
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
אָר֣וּר ʔārˈûr ארר curse
אָ֑תָּה ʔˈāttā אַתָּה you
מִן־ min- מִן from
הָֽ hˈā הַ the
אֲדָמָה֙ ʔᵃḏāmˌā אֲדָמָה soil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פָּצְתָ֣ה pāṣᵊṯˈā פצה open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֔יהָ pˈîhā פֶּה mouth
לָ לְ to
קַ֛חַת qˈaḥaṯ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
דְּמֵ֥י dᵊmˌê דָּם blood
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
מִ mi מִן from
יָּדֶֽךָ׃ yyāḏˈeḵā יָד hand
4:11. nunc igitur maledictus eris super terram quae aperuit os suum et suscepit sanguinem fratris tui de manu tua
Now, therefore, cursed shalt thou be upon the earth, which hath opened her mouth and received the blood of thy brother at thy hand,
4:11. Now, therefore, you will be cursed upon the land, which opened its mouth and received the blood of your brother at your hand.
4:11. And now [art] thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: «и ныне проклят ты от земли…» Здесь мы имеем первый пример божественного проклятия направленного непосредственно на человека. При осуждении, напр., Адама проклинались только диавол и земля (Быт 3:17), последняя ради человека (Быт 3:17); теперь же сама земля, обагренная кровью невинного страдальца, превращается в орудие наказания для убийцы, лишая его своих естественных даров (Лев 18:28; Иов 31:38–40; Втор 28:39–42).
Albert Barnes: Notes on the Bible - 1834
4:11-12
The curse (Gen 9:25, note) which now fell on Cain was in some sense retributive, as it sprang from the soil which had received his brother's blood. The particulars of it are the withdrawal of the full strength or fruitfulness of the soil from him, and the degradation from the state of a settled dweller in the presence of God to that of a vagabond in the earth. He was to be banished to a less productive part of the earth, removed from the presence of God and the society of his father and mother, and abandoned to a life of wandering and uncertainty. The sentence of death had been already pronounced upon man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: Gen 4:14, Gen 3:14; Deu 27:16-26, Deu 28:15-20, Deu 29:19-21; Gal 3:10
opened: Job 16:18, Job 31:38-40; Isa 26:21; Rev 12:16
Carl Friedrich Keil and Franz Delitzsch
4:11
"And now (sc., because thou hast done this) be cursed from the earth." From: i.e., either away from the earth, driven forth so that it shall no longer afford a quiet resting-place (Gerlach, Delitzsch, etc.), or out of the earth, through its withdrawing its strength, and thus securing the fulfilment of perpetual wandering (Baumgarten, etc.). It is difficult to choose between the two; but the clause, "which hath opened her mouth," etc. seems rather to favour the latter. Because the earth has been compelled to drink innocent blood, it rebels against the murderer, and when he tills it, withdraws its strength, so that the soil yields no produce; just as the land of Canaan is said to have spued out the Canaanites, on account of their abominations (Lev 18:28). In any case, the idea that "the soil, through drinking innocent blood, became an accomplice in the sin of murder," has no biblical support, and is not confirmed by Is 26:21 or Num 35:33. The suffering of irrational creatures through the sin of man is very different from their participating in his sin. "A fugitive and vagabond (ונד נע, i.e., banished and homeless) shalt thou be in the earth." Cain is so affected by this curse, that his obduracy is turned into despair, "My sin," he says in Gen 4:13, "is greater than can be borne." עון נשׁא signifies to take away and bear sin or guilt, and is used with reference both to God and man. God takes guilt away by forgiving it (Ex 34:7); man carries it away and bears it, by enduring its punishment (cf. Num 5:31). Luther, following the ancient versions, has adopted the first meaning; but the context sustains the second: for Cain afterwards complains, not of the greatness of the sin, but only of the severity of the punishment. "Behold, Thou hast driven me out this day from the face of the earth, and from Thy face shall I be hid;...and it shall come to pass that every one that findeth me shall slay me." The adamah, from the face of which the curse of Jehovah had driven Cain, was Eden (cf. Gen 4:16), where he had carried on his agricultural pursuits, and where God had revealed His face, i.e., His presence, to the men after their expulsion from the garden; so that henceforth Cain had to wander about upon the wide world, homeless and far from the presence of God, and was afraid lest any one who found him might slay him. 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. Though Adam might not at this time have had "many grandsons and great-grandson," yet according to Gen 4:17 and Gen 5:4, he had undoubtedly other children, who might increase in number, and sooner or later might avenge Abel's death. For, that blood shed demands blood in return, "is a principle of equity written in the heart of every man; and that Cain should see that earth full of avengers is just like a murderer, who sees avenging spirits (Ἐρινύες) ready to torture him on every hand."
Geneva 1599
4:11 And now [art] thou cursed (k) from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
(k) The earth will be a witness against you, which mercifully received the blood you most cruelly shed.
John Gill
4:11 And now art thou cursed from the earth,.... From receiving benefit by it, and enjoying the fruits of it as before, and from having a settled dwelling in it, as is afterwards explained:
which hath opened her mouth to receive thy brother's blood from thy hand; the blood of his brother, which was shed by his own hand, was received and sucked into the earth, where it was spilt, through the pores of it, and drank up and covered, so as not to be seen; in which it was as it were more humane to Abel, and as it were more ashamed of the crime, and shuddered more, and expressed more horror at it, than Cain.
John Wesley
4:11 And now art thou cursed from the earth - 1. He is cursed, separated to all evil, laid under the wrath of God, as it is revealed from heaven against all ungodliness and unrighteousness of men. 2. He is cursed from the earth. Thence the cry came up to God, thence the curse came up to Cain. God could have taken vengeance by an immediate stroke from heaven: but he chose to make the earth the avenger of blood; to continue him upon the earth, and not presently to cut him off; and yet to make even that his curse. That part of it which fell to his share, and which he had the occupation of, was made unfruitful, by the blood of Abel.
Besides, A fugitive and a vagabond shalt thou be in the earth. By this he was here condemned, to perpetual disgrace and reproach, and to perpetual disquietment and horror in his own mind. His own guilty conscience should haunt him where ever he went.
Now to justify his complaint, Observe his descants upon the sentence. He sees himself excluded by it from the favour of his God; and concludes, that being cursed, he was hid from God's face, and that is indeed the true nature of God's curse; damned sinners find it so, to whom it is said, Depart from me ye cursed. Those are cursed indeed that are for ever shut out from God's love and care, and from all hopes of his grace. He sees himself expelled from all the comforts of this life; and concludes, Gen 4:14. Thou hast driven me out this day from the face of the earth - As good have no place on earth as not have a settled place. Better rest in the grave than not rest at all. And from thy face shall I be hid - Shut out of the church, not admitted to come with the sons of God to present himself before the Lord. And it shall come to pass that every one that finds me shall slay me - Wherever he wanders he goes in peril of his life. There were none alive but his near relations, yet even of them he is justly afraid, who had himself been so barbarous to his own brother.
Robert Jamieson, A. R. Fausset and David Brown
4:11 now art thou cursed from the earth--a curse superadded to the general one denounced on the ground for Adam's sin.
4:124:12: Զի գործիցես զերկիր՝ եւ ո՛չ յաւելցէ տալ քեզ զզօրութիւն իւր. երերեա՛լ եւ տատանեալ եղիցես ՚ի վերայ երկրի[27]։ [27] Այլք. Զի գործեսցես։
12 Դու պիտի մշակես հողը, բայց նա պիտի չկարողանայ քեզ տալ իր արդիւնքը: Ահ ու դողի եւ երերման մէջ պիտի լինես երկրի վրայ»:
12 Երբ երկիրը մշակես, այսուհետեւ իր արդիւնքը պիտի չտայ քեզի, երկրի մէջ աստանդական ու թափառական ըլլաս»։
Զի գործեսցես զերկիր, եւ ոչ յաւելցէ տալ քեզ զզօրութիւն իւր. երերեալ եւ տատանեալ եղիցես ի վերայ երկրի:

4:12: Զի գործիցես զերկիր՝ եւ ո՛չ յաւելցէ տալ քեզ զզօրութիւն իւր. երերեա՛լ եւ տատանեալ եղիցես ՚ի վերայ երկրի[27]։
[27] Այլք. Զի գործեսցես։
12 Դու պիտի մշակես հողը, բայց նա պիտի չկարողանայ քեզ տալ իր արդիւնքը: Ահ ու դողի եւ երերման մէջ պիտի լինես երկրի վրայ»:
12 Երբ երկիրը մշակես, այսուհետեւ իր արդիւնքը պիտի չտայ քեզի, երկրի մէջ աստանդական ու թափառական ըլլաս»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1212: когда ты будешь возделывать землю, она не станет более давать силы своей для тебя; ты будешь изгнанником и скитальцем на земле.
4:12 ὅτι οτι since; that ἐργᾷ εργαζομαι work; perform τὴν ο the γῆν γη earth; land καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue τὴν ο the ἰσχὺν ισχυς force αὐτῆς αυτος he; him δοῦναί διδωμι give; deposit σοι σοι you στένων στενω and; even τρέμων τρεμω tremble ἔσῃ ειμι be ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
4:12 כִּ֤י kˈî כִּי that תַֽעֲבֹד֙ ṯˈaʕᵃvōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil לֹֽא־ lˈō- לֹא not תֹסֵ֥ף ṯōsˌēf יסף add תֵּת־ tēṯ- נתן give כֹּחָ֖הּ kōḥˌāh כֹּחַ strength לָ֑ךְ lˈāḵ לְ to נָ֥ע nˌāʕ נוע quiver וָ wā וְ and נָ֖ד nˌāḏ נוד waver תִּֽהְיֶ֥ה tˈihyˌeh היה be בָ vā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:12. cum operatus fueris eam non dabit tibi fructus suos vagus et profugus eris super terramWhen thou shalt till it, it shall not yield to thee its fruit: a fugitive and vagabond shalt thou be upon the earth.
12. when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.
4:12. When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.”
4:12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth:

12: когда ты будешь возделывать землю, она не станет более давать силы своей для тебя; ты будешь изгнанником и скитальцем на земле.
4:12
ὅτι οτι since; that
ἐργᾷ εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
καὶ και and; even
οὐ ου not
προσθήσει προστιθημι add; continue
τὴν ο the
ἰσχὺν ισχυς force
αὐτῆς αυτος he; him
δοῦναί διδωμι give; deposit
σοι σοι you
στένων στενω and; even
τρέμων τρεμω tremble
ἔσῃ ειμι be
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
4:12
כִּ֤י kˈî כִּי that
תַֽעֲבֹד֙ ṯˈaʕᵃvōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
לֹֽא־ lˈō- לֹא not
תֹסֵ֥ף ṯōsˌēf יסף add
תֵּת־ tēṯ- נתן give
כֹּחָ֖הּ kōḥˌāh כֹּחַ strength
לָ֑ךְ lˈāḵ לְ to
נָ֥ע nˌāʕ נוע quiver
וָ וְ and
נָ֖ד nˌāḏ נוד waver
תִּֽהְיֶ֥ה tˈihyˌeh היה be
בָ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:12. cum operatus fueris eam non dabit tibi fructus suos vagus et profugus eris super terram
When thou shalt till it, it shall not yield to thee its fruit: a fugitive and vagabond shalt thou be upon the earth.
4:12. When you work it, it will not give you its fruit; a vagrant and a fugitive shall you be upon the land.”
4:12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: «ты будешь изгнанником и скитальцем на земле…» Вместо этих слов русского перевода славянский текст имеет: «стеняй и трясыйся будеши на земли» (stenwn kai tremwn — LXX). «Сей последний перевод, — по справедливому замечанию митр. Филарета, — сделан, кажется, для загадочного изъяснения знамения, положенного на Каина (15: ст.), а первый подтверждается ясными словами самого Каина, который в наказании Божием находит изгнание от лица земли» (14: ст.). Так как земля служит для человека одновременно и источником пищи, и местом жилища, то и проклятие от нее имеет, в соответствии с этим, два вида: оно состоит в бесплодии почвы и в бездомном скитании по лицу земли. И действительно, на примере Каина мы несем наглядное подтверждение известной мысли Премудрого: «Нечестивый бежит, когда никто не гонится за ним» (Притч 28:1).
Adam Clarke: Commentary on the Bible - 1831
4:12: A fugitive and a vagabond shalt thou be - Thou shalt be expelled from the presence of God, and from thy family connections, and shalt have no fixed secure residence in any place. The Septuagint render this στενων και τρεμων εση, thou shalt be groaning and trembling upon the earth - the horror of thy crime shall ever haunt thee, and thou shalt never have any well-grounded hope that God will remit the punishment thou deservest. No state out of endless perdition can be considered more awful than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: it: Gen 3:17, Gen 3:18; Lev 26:20; Deu 28:23, Deu 28:24; Rom 8:20
a fugitive: Gen 4:14; Lev 26:36; Deu 28:65, Deu 28:66; Psa 109:10; Jer 20:3, Jer 20:4; Hos 9:17
Geneva 1599
4:12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a (l) fugitive and a vagabond shalt thou be in the earth.
(l) You will never have rest for your heart will be in continual fear and worry.
John Gill
4:12 When thou tillest the ground,.... Which was the business he was brought up in and followed, Gen 4:2.
Tit shall not henceforth yield unto thee her strength; the earth had been cursed for Adam's sin, and was not so fruitful as in its original state; and now it was cursed again for Cain's sin; not the whole earth, but that part which belonged to Cain, and was cultivated by him; and so it must be supposed to be cursed, not only in the spot where he had been settled, but in every other place where he should come and occupy, and which through this additional curse became so barren that it did not yield such good fruits, and such an increase of it as before; it lost its native and vital juice, by which seed cast into it became not so fruitful, and did not increase; but instead of this, though much pains were taken to manure it, and much was sown, yet it brought forth little, at least but little to Cain, whatever it did to others; and therefore it is said, "shall not yield unto thee"; it would not turn much to his account, or yield much profit and increase to him, or bring forth much fruit; see Job 31:38.
a fugitive and a vagabond shalt thou be in the earth; being obliged to quit his former habitation, and remove to a place at some distance from the house of his father Adam, which was near the garden of Eden, as Aben Ezra observes; and to wander about from place to place, having no quiet settlement in anyone place: the Septuagint render it "groaning and trembling"; the guilt of his sin lay heavy on his conscience, and filled him with such horror and terror that he was continually sighing and groaning, and was seized with such a tremor that he shook in all his limbs; so the Arabic writers (t) say, that he was trembling and quivering, and had a shaking in his head all the days of his life; and Aben Ezra observes, that there are some that say that the first of these words signifies to moan and lament; but it may be, it was not so much his sin, at least the evil of it, that he lamented, as the mischief that came by it, or the calamities and misfortunes it brought upon him.
(t) Patricides, apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 223.
Robert Jamieson, A. R. Fausset and David Brown
4:12 a fugitive--condemned to perpetual exile; a degraded outcast; the miserable victim of an accusing conscience.
4:134:13: Եւ ասէ Կային ցՏէր Աստուած. Մե՛ծ է պատիժ իմ քան զթողուլդ զիս։
13 Կայէնն ասաց Աստծուն. «Գործած մեղքս մեծ է թողութեան արժանի լինելու համար:
13 Կայէն ըսաւ Տէրոջը. «Իմ մեղքս թողութիւն գտնելու չափէն* աւելի մեծ է։
Եւ ասէ Կային ցՏէր [62]Աստուած. Մեծ է պատիժ իմ քան [63]զթողուլդ զիս:

4:13: Եւ ասէ Կային ցՏէր Աստուած. Մե՛ծ է պատիժ իմ քան զթողուլդ զիս։
13 Կայէնն ասաց Աստծուն. «Գործած մեղքս մեծ է թողութեան արժանի լինելու համար:
13 Կայէն ըսաւ Տէրոջը. «Իմ մեղքս թողութիւն գտնելու չափէն* աւելի մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
4:1313: И сказал Каин Господу: наказание мое больше, нежели снести можно;
4:13 καὶ και and; even εἶπεν επω say; speak Καιν καιν Kain; Ken πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master μείζων μειζων greater ἡ ο the αἰτία αιτια fault; case μου μου of me; mine τοῦ ο the ἀφεθῆναί αφιημι dismiss; leave με με me
4:13 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say קַ֖יִן qˌayin קַיִן Kain אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH גָּדֹ֥ול gāḏˌôl גָּדֹול great עֲוֹנִ֖י ʕᵃwōnˌî עָוֹן sin מִ mi מִן from נְּשֹֽׂא׃ nnᵊśˈō נשׂא lift
4:13. dixitque Cain ad Dominum maior est iniquitas mea quam ut veniam merearAnd Cain said to the Lord: My iniquity is greater than that I may deserve pardon.
13. And Cain said unto the LORD, My punishment is greater than I can bear.
4:13. And Cain said to the Lord: “My iniquity is too great to deserve kindness.
4:13. And Cain said unto the LORD, My punishment [is] greater than I can bear.
And Cain said unto the LORD, My punishment [is] greater than I can bear:

13: И сказал Каин Господу: наказание мое больше, нежели снести можно;
4:13
καὶ και and; even
εἶπεν επω say; speak
Καιν καιν Kain; Ken
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
μείζων μειζων greater
ο the
αἰτία αιτια fault; case
μου μου of me; mine
τοῦ ο the
ἀφεθῆναί αφιημι dismiss; leave
με με me
4:13
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
קַ֖יִן qˌayin קַיִן Kain
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
גָּדֹ֥ול gāḏˌôl גָּדֹול great
עֲוֹנִ֖י ʕᵃwōnˌî עָוֹן sin
מִ mi מִן from
נְּשֹֽׂא׃ nnᵊśˈō נשׂא lift
4:13. dixitque Cain ad Dominum maior est iniquitas mea quam ut veniam merear
And Cain said to the Lord: My iniquity is greater than that I may deserve pardon.
4:13. And Cain said to the Lord: “My iniquity is too great to deserve kindness.
4:13. And Cain said unto the LORD, My punishment [is] greater than I can bear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «наказание мое больше, нежели снести можно…» Славянский текст, следующий греческому переводу LXX, имеет и здесь свою вариацию: «вящшая вина моя, еже оставится ми». Происхождение ее объясняется тем, что еврейский термин — авон, имеющий два значения: грех и наказание за него, одними был принят в первом смысле (LXX), другими — во втором. Но по связи контекста речи первое чтение, имеющееся в русской Библии, гораздо предпочтительнее: оно представляет нам это восклицание Каина, как вопль отчаяния и малодушия грешника, не желающего безропотным перенесением заслуженных страданий хотя бы отчасти искупить свою вину.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-15: Cain's Complaint.B. C. 3875.
13 And Cain said unto the LORD, My punishment is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
We have here a further account of the proceedings against Cain.
I. Here is Cain's complaint of the sentence passed upon him, as hard and severe. Some make him to speak the language of despair, and read it, My iniquity is greater than that it may be forgiven; and so what he says is a reproach and affront to the mercy of God, which those only shall have the benefit of that hope in it. There is forgiveness with the God of pardons for the greatest sins and sinners; but those forfeit it who despair of it. Just now Cain made nothing of his sin, but now he is in the other extreme: Satan drives his vassals from presumption to despair. We cannot think too ill of sin, provided we do not think it unpardonable. But Cain seems rather to speak the language of indignation: My punishment is greater than I can bear; and so what he says is a reproach and affront to the justice of God, and a complaint, not of the greatness of his sin, but of the extremity of his punishment, as if this were disproportionable to his merits. Instead of justifying God in the sentence, he condemns him, not accepting the punishment of his iniquity, but quarrelling with it. Note, Impenitent unhumbled hearts are therefore not reclaimed by God's rebukes because they think themselves wronged by them; and it is an evidence of great hardness to be more concerned about our sufferings than about our sins. Pharaoh's care was concerning this death only, not this sin (Exod. x. 17); so was Cain's here. He is a living man, and yet complains of the punishment of his sin, Lam. iii. 39. He thinks himself rigorously dealt with when really he is favourably treated; and he cries out of wrong when he has more reason to wonder that he is out of hell. Woe unto him that thus strives with his Maker, and enters into judgment with his Judge. Now, to justify this complaint, Cain descants upon the sentence. 1. He sees himself excluded by it from the favour of his God, and concludes that, being cursed, he is hidden from God's face, which is indeed the true nature of God's curse; damned sinners find it so, to whom it is said, Depart from me you cursed. Those are cursed indeed that are forever shut out from God's love and care and from all hopes of his grace. 2. He sees himself expelled from all the comforts of this life, and concludes that, being a fugitive, he is, in effect, driven out this day from the face of the earth. As good have no place on earth as not have a settled place. Better rest in the grave than not rest at all. 3. He sees himself excommunicated by it, and cut off from the church, and forbidden to attend on public ordinances. His hands being full of blood, he must bring no more vain oblations, Isa. i. 13, 15. Perhaps this he means when he complains that he is driven out from the face of the earth; for being shut out of the church, which none had yet deserted, he was hidden from God's face, being not admitted to come with the sons of God to present himself before the Lord. 4. He seen himself exposed by it to the hatred and ill-will of all mankind: It shall come to pass that every one that finds me shall slay me. Wherever he wanders, he goes in peril of his life, at least he thinks so; and, like a man in debt, thinks every one he meets a bailiff. There were none alive but his near relations; yet even of them he is justly afraid who had himself been so barbarous to his brother. Some read it, Whatsoever finds me shall slay me; not only, "Whosoever among men," but, "Whatsoever among all the creatures." Seeing himself thrown out of God's protection, he sees the whole creation armed against him. Note, Unpardoned guilt fills men with continual terrors, Prov. xxviii. 1; Job xv. 20, 21; Ps. liii. 5. It is better to fear and not sin than to sin and then fear. Dr. Lightfoot thinks this word of Cain should be read as a wish: Now, therefore, let it be that any that find me may kill me. Being bitter in soul, he longs for death, but it comes not (Job iii. 20-22), as those under spiritual torments do, Rev. ix. 5, 6.
II. Here is God's confirmation of the sentence; for when he judges he will overcome, v. 15. Observe, 1. How Cain is protected in wrath by this declaration, notified, we may suppose, to all that little world which was then in being: Whosoever slayeth Cain, vengeance shall be taken on him seven-fold, because thereby the sentence he was under (that he should be a fugitive and a vagabond) would be defeated. Condemned prisoners are under the special protection of the law; those that are appointed sacrifices to public justice must not be sacrificed to private revenge. God having said in Cain's case, Vengeance is mine, I will repay, it would have been a daring usurpation for any man to take the sword out of God's hand, a contempt put upon an express declaration of God's mind, and therefore avenged seven-fold. Note, God has wise and holy ends in protecting and prolonging the lives even of very wicked men. God deals with some according to that prayer, Slay them not, lest my people forget; scatter them by thy power, Ps. lix. 11. Had Cain been slain immediately, he would have been forgotten (Eccl. viii. 10); but now he lives a more fearful and lasting monument of God's justice, hanged in chains, as it were. 2. How he is marked in wrath: The Lord set a mark upon Cain, to distinguish him from the rest of mankind and to notify that he was the man that murdered his brother, whom nobody must hurt, but every body must hoot at. God stigmatized him (as some malefactors are burnt in the cheek), and put upon him such a visible and indelible mark of infamy and disgrace as would make all wise people shun him, so that he could not be otherwise than a fugitive and a vagabond, and the off-scouring of all things.
Adam Clarke: Commentary on the Bible - 1831
4:13: My punishment is greater than I can bear - The margin reads, Mine iniquity is greater than that it may be forgiven. The original words, גדול עוני מנשוא gadol avoni minneso, may be translated, Is my crime too great to be forgiven? words which we may presume he uttered on the verge of black despair. It is most probable that עון avon signifies rather the crime than the punishment; in this sense it is used Lev 26:41, Lev 26:43 Sa1 28:10; Kg2 7:9; and נשא nasa signifies to remit or forgive. The marginal reading is, therefore, to be preferred to that in the text.
Albert Barnes: Notes on the Bible - 1834
4:13-14
My iniquity is more than I can bear. - To bear iniquity is in Hebrew phrase to undergo the punishment of it. And the prospect of this, as it presents itself to the eyes of Cain, is so appalling that he shrinks from it as intolerable. To be driven from the face of the soil, inhabited by the other surviving members of the human family, to an unknown and therefore terrible region; to be hidden from the face of God, who manifested himself still to the race of Adam in their present abode; to be a vagabond and a fugitive in the earth, far away from the land of his birth; and to be liable to be slain in just Rev_enge by anyone who should find him - such is the hard fate he sees before him. It is dark enough in itself, and no doubt darker still in the exaggeration which an accusing conscience conjures up to his imagination. The phrase, "every one finding me," implies that the family of Adam had now become numerous. Not only sons and daughters, but their children and grandchildren may have been growing up when Cain was sent into exile. But in his present terror even an excited fancy suggested an enemy at every turn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: My punishment is greater than I can bear. or, Mine iniquity is greater than that it may be forgiven.
Job 15:22; Rev 16:9, Rev 16:11, Rev 16:21
Geneva 1599
4:13 And Cain said unto the LORD, (m) My punishment [is] greater than I can bear.
(m) He burdens God as a cruel judge because he punished him so severely.
John Gill
4:13 And Cain said unto the Lord,.... In the anguish of his spirit and the distress of his mind:
my punishment is greater than I can bear; thus complaining of the mercy of God, as if he acted a cruel part, inflicting on him more than he could endure; and arraigning his justice, as if it was more than he deserved, or ought in equity to be laid on him; whereas it was abundantly less than the demerit of his sin, for his punishment was but a temporal one; for, excepting the horrors and terrors of his guilty conscience, it was no other than a heavier curse on the land he tilled, and banishment from his native place, and being a fugitive and wanderer in other countries; and if such a punishment is intolerable, what must the torments of hell be? the worm that never dies? the fire that is never quenched? and the wrath of God, which is a consuming fire, and burns to the lowest hell? some render the words, "my sin is greater than can be forgiven" (u); as despairing of the mercy of God, having no faith in the promised seed, and in the pardon of sin through his atonement, blood, and sacrifice; or, "is my sin greater than can be forgiven" (w)? is there no forgiveness of it? is it the unpardonable sin? but Cain seems not to be so much concerned about sin, and the pardon of it, as about his temporal punishment for it; wherefore the first sense seems best, and best agrees with what follows.
(u) "major est iniquitas mea, quam ut veniam merear", V. L. "iniqutas mea? major est quam ut remittatur", Tigurine version, Fagius; "quam ut remittat, sub. Deus mihi", Vatablus; so the Targum of Onkelos, Sept. Syr. & Ar. (w) "Ergone majus est delictum meum, quam ut remittatur"; Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
4:13 And Cain said . . . My punishment is greater than I can bear--What an overwhelming sense of misery; but no sign of penitence, nor cry for pardon.
4:144:14: Եթէ հանես զիս այսօր յերեսաց երկրէ, եւ յերեսաց քոց թաքեայց. եւ լինիցիմ երերեալ եւ տատանեալ յերկրի. եւ եղիցի ամենայն որ գտանիցէ զիս՝ սպանցէ՛ զիս։
14 Եթէ այսօր ինձ հանես երկրից, ես կը թաքնուեմ քեզնից, ահ ու դողի եւ երերման մէջ կը լինեմ երկրի վրայ, եւ ով հանդիպի, կը սպանի ինձ»:
14 Ահա զիս այսօր երկրի երեսէն վռնտեցիր ու ես քու երեսէդ պիտի պահուիմ ու երկրի մէջ աստանդական ու թափառական պիտի ըլլամ եւ պիտի ըլլայ որ, ով որ զիս գտնէ, զիս պիտի մեռցնէ»։
[64]Եթէ հանես`` զիս այսօր յերեսաց երկրէ, եւ յերեսաց քոց թաքեայց. եւ լինիցիմ երերեալ եւ տատանեալ յերկրի, եւ եղիցի ամենայն որ գտանիցէ զիս` սպանցէ զիս:

4:14: Եթէ հանես զիս այսօր յերեսաց երկրէ, եւ յերեսաց քոց թաքեայց. եւ լինիցիմ երերեալ եւ տատանեալ յերկրի. եւ եղիցի ամենայն որ գտանիցէ զիս՝ սպանցէ՛ զիս։
14 Եթէ այսօր ինձ հանես երկրից, ես կը թաքնուեմ քեզնից, ահ ու դողի եւ երերման մէջ կը լինեմ երկրի վրայ, եւ ով հանդիպի, կը սպանի ինձ»:
14 Ահա զիս այսօր երկրի երեսէն վռնտեցիր ու ես քու երեսէդ պիտի պահուիմ ու երկրի մէջ աստանդական ու թափառական պիտի ըլլամ եւ պիտի ըլլայ որ, ով որ զիս գտնէ, զիս պիտի մեռցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:1414: вот, Ты теперь сгоняешь меня с лица земли, и от лица Твоего я скроюсь, и буду изгнанником и скитальцем на земле; и всякий, кто встретится со мною, убьет меня.
4:14 εἰ ει if; whether ἐκβάλλεις εκβαλλω expel; cast out με με me σήμερον σημερον today; present ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land καὶ και and; even ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your κρυβήσομαι κρυπτω hide καὶ και and; even ἔσομαι ειμι be στένων στενω and; even τρέμων τρεμω tremble ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even ἔσται ειμι be πᾶς πας all; every ὁ ο the εὑρίσκων ευρισκω find με με me ἀποκτενεῖ αποκτεινω kill με με me
4:14 הֵן֩ hˌēn הֵן behold גֵּרַ֨שְׁתָּ gērˌaštā גרשׁ drive out אֹתִ֜י ʔōṯˈî אֵת [object marker] הַ ha הַ the יֹּ֗ום yyˈôm יֹום day מֵ mē מִן from עַל֙ ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָֽ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil וּ û וְ and מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face אֶסָּתֵ֑ר ʔessāṯˈēr סתר hide וְ wᵊ וְ and הָיִ֜יתִי hāyˈîṯî היה be נָ֤ע nˈāʕ נוע quiver וָ wā וְ and נָד֙ nˌāḏ נוד waver בָּ bā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be כָל־ ḵol- כֹּל whole מֹצְאִ֖י mōṣᵊʔˌî מצא find יַֽהַרְגֵֽנִי׃ yˈaharᵊḡˈēnî הרג kill
4:14. ecce eicis me hodie a facie terrae et a facie tua abscondar et ero vagus et profugus in terra omnis igitur qui invenerit me occidet meBehold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: everyone, therefore, that findeth me, shall kill me.
14. Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it shall come to pass, that whosoever findeth me shall slay me.
4:14. Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.”
4:14. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.
Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me:

14: вот, Ты теперь сгоняешь меня с лица земли, и от лица Твоего я скроюсь, и буду изгнанником и скитальцем на земле; и всякий, кто встретится со мною, убьет меня.
4:14
εἰ ει if; whether
ἐκβάλλεις εκβαλλω expel; cast out
με με me
σήμερον σημερον today; present
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
κρυβήσομαι κρυπτω hide
καὶ και and; even
ἔσομαι ειμι be
στένων στενω and; even
τρέμων τρεμω tremble
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἔσται ειμι be
πᾶς πας all; every
ο the
εὑρίσκων ευρισκω find
με με me
ἀποκτενεῖ αποκτεινω kill
με με me
4:14
הֵן֩ hˌēn הֵן behold
גֵּרַ֨שְׁתָּ gērˌaštā גרשׁ drive out
אֹתִ֜י ʔōṯˈî אֵת [object marker]
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
מֵ מִן from
עַל֙ ʕˌal עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
וּ û וְ and
מִ mi מִן from
פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face
אֶסָּתֵ֑ר ʔessāṯˈēr סתר hide
וְ wᵊ וְ and
הָיִ֜יתִי hāyˈîṯî היה be
נָ֤ע nˈāʕ נוע quiver
וָ וְ and
נָד֙ nˌāḏ נוד waver
בָּ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
כָל־ ḵol- כֹּל whole
מֹצְאִ֖י mōṣᵊʔˌî מצא find
יַֽהַרְגֵֽנִי׃ yˈaharᵊḡˈēnî הרג kill
4:14. ecce eicis me hodie a facie terrae et a facie tua abscondar et ero vagus et profugus in terra omnis igitur qui invenerit me occidet me
Behold thou dost cast me out this day from the face of the earth, and I shall be hidden from thy face, and I shall be a vagabond and a fugitive on the earth: everyone, therefore, that findeth me, shall kill me.
4:14. Behold, you have cast me out this day before the face of the earth, and from your face I will be hidden; and I will be a vagrant and a fugitive on the earth. Therefore, anyone who finds me will kill me.”
4:14. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, [that] every one that findeth me shall slay me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: «вот, Ты теперь изгоняешь меня с лица земли…» Под лицом земли в еврейском тексте (hadama — населенная людьми и культивированная) понимается, очевидно, страна Едем, бывшая первообиталищем человечества: Адам изгонялся из рая или сада земли Едем, Каин же изгоняется и из всей этой земли. Этим, конечно, не исключается возможность видеть здесь и сравнение с прахом, возметаемым ветром с лица земли (Пс 1:4; Ос 8:3).

«и от лица Твоего я скроюсь…» Это параллель той же самой мысли об изгнании из Эдема, как страны, освященной особым благодатным присутствием Бога и ознаменованной дарованными Им обетованиями.

«и всякий, кто встретится со мной, убьет меня…» «Так всякий, вносящий грех в мир, инстинктивно чувствует, что он подлежит тому же злу по закону возмездия, какое он внес в общество» (Властов). Кого же боялся Каин? Самым разумным и правдоподобным ответом на это будет то предположение, что он боялся мщения со стороны всей вообще фамилии своего отца, как настоящей, так и будущей. Возможно допустить, что даже и ко времени братоубийства Каина, семья их не исчерпывалась только двумя этими, названными в Библии, сыновьями, а состояла и из других сынов и дочерей (Быт 5:4).
Adam Clarke: Commentary on the Bible - 1831
4:14: Behold, thou hast driven me out - In Gen 4:11, Gen 4:12, God states two parts of Cain's punishment:
1. The ground was cursed, so that it was not to yield any adequate recompense for his most careful tillage.
2. He was to be a fugitive and a vagabond having no place in which he could dwell with comfort or security.
To these Cain himself adds others.
1. His being hidden from the face of God; which appears to signify his being expelled from that particular place where God had manifested his presence in or contiguous to Paradise, whither our first parents resorted as to an oracle, and where they offered their daily adorations. So in Gen 4:16, it is said, Cain went out from the presence of the Lord, and was not permitted any more to associate with the family in acts of religious worship.
2. The continual apprehension of being slain, as all the inhabitants of the earth were at that time of the same family, the parents themselves still alive, and each having a right to kill this murderer of his relative. Add to all this,
3. The terrors of a guilty conscience; his awful apprehension of God's judgments, and of being everlastingly banished from the beatific vision. To this part of the punishment of Cain St. Paul probably alludes, Th2 1:9 : Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. The words are so similar that we can scarcely doubt of the allusion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: Gen 4:12
driven: Job 15:20-24; Pro 14:32, Pro 28:1; Isa 8:22; Hos 13:3
from thy: Gen 4:16; Job 21:14, Job 21:15; Psa 51:11-14, Psa 143:7; Mat 25:41, Mat 25:46; Th2 1:9
fugitive: Deu 28:65; Psa 109:10
that: Gen 4:15, Gen 9:5, Gen 9:6; Lev 26:17, Lev 26:36; Num 17:12, Num 17:13, Num 35:19, Num 35:21, Num 35:27; Sa2 14:7; Job 15:20-24; Pro 28:1
John Gill
4:14 Behold, thou hast driven me out this day from the face of the earth,.... Not from being upon the earth, or had chased him out of the world as a wicked man is at death, but from a quiet settlement in it, and from society and converse with the inhabitants of it; and especially he was driven from that part of it, where he was born and brought up, and which he had been employed in manuring; where his parents dwelt, and other relations, friends, and acquaintance: and to be banished into a strange country, uninhabited, and at a distance from those he had familiarly lived with, was a sore punishment of him:
and from, thy face shall I be hid; not from his omniscience and omnipresence, for there is no such thing as being hid from the all seeing eye of God, or flying from his presence, which is everywhere; but from his favour and good will, and the outward tokens of it, as well as from the place where his Shechinah or divine Majesty was; and which was the place of public worship, and where good men met and worshipped God, and offered sacrifice to him: and from the place of divine worship and the ordinances of it, and the church of God and communion with it, an hypocrite does not choose to be debarred:
and I shall be a fugitive and a vagabond in the earth; as was threatened him; see Gill on Gen 4:12,
and it shall come to pass, that everyone that findeth me shall slay me; that is, some one, the first that should meet him, for he could be slain but by one; so odious he knew he should be to everyone, being under such marks of the divine displeasure, that his life would be in danger by whomsoever he should be found: and this being near an hundred and thirty years after the creation of man, see Gen 4:25 Gen 5:3 there might in this time be a large number of men on earth; Adam and Eve procreating children immediately after the fall, and very probably many more besides Cain and Abel, and those very fruitful, bringing many at a birth and often, and few or none dying, the increase must be very great; and we read quickly after this of a city being built, Gen 4:17. Cain seems to be more afraid of a corporeal death than to have any concern about his soul, and the eternal welfare of it, or to be in dread and fear of an eternal death, or wrath to come; though some think the words should be rendered in a prayer (x), "let it be that anyone that findeth me may kill me"; being weary of life under the horrors of a guilty conscience.
(x) Lightfoot, vol. 1. p. 3,
Robert Jamieson, A. R. Fausset and David Brown
4:14 every one that findeth me shall slay me--This shows that the population of the world was now considerably increased.
4:154:15: Եւ ասէ ցնա Տէր Աստուած. Ո՛չ այդպէս։ Ամենայն որ սպանանէ զԿային, եւթն վրէժս լուծցէ։ Եւ եդ Տէր Աստուած նշա՛ն ՚ի Կային՝ չսպանանե՛լ զնա ամենայնի որ գտանիցէ զնա։
15 Տէր Աստուած ասաց նրան. «Այդպէս չէ: Նա, ով կը սպանի Կայէնին, եօթնապատիկ վրէժի կ’արժանանայ»: Եւ Տէր Աստուած նշան դրեց Կայէնի վրայ, որպէսզի ոչ ոք, ով հանդիպի նրան, չսպանի:
15 Տէրը ըսաւ անոր. «Ուրեմն ով որ Կայէնը սպաննէ, անկէ եօթնապատիկ վրէժ առնուի»։ Տէրը նշան մը դրաւ Կայէնին*, որպէս զի զանիկա գտնող մէկը չմեռցնէ զանիկա։
Եւ ասէ ցնա Տէր [65]Աստուած. Ոչ այդպէս. ամենայն որ սպանանէ զԿային, եւթն վրէժս լուծցէ: Եւ եդ Տէր [66]Աստուած նշան ի Կային` չսպանանել զնա ամենայնի որ գտանիցէ զնա:

4:15: Եւ ասէ ցնա Տէր Աստուած. Ո՛չ այդպէս։ Ամենայն որ սպանանէ զԿային, եւթն վրէժս լուծցէ։ Եւ եդ Տէր Աստուած նշա՛ն ՚ի Կային՝ չսպանանե՛լ զնա ամենայնի որ գտանիցէ զնա։
15 Տէր Աստուած ասաց նրան. «Այդպէս չէ: Նա, ով կը սպանի Կայէնին, եօթնապատիկ վրէժի կ’արժանանայ»: Եւ Տէր Աստուած նշան դրեց Կայէնի վրայ, որպէսզի ոչ ոք, ով հանդիպի նրան, չսպանի:
15 Տէրը ըսաւ անոր. «Ուրեմն ով որ Կայէնը սպաննէ, անկէ եօթնապատիկ վրէժ առնուի»։ Տէրը նշան մը դրաւ Կայէնին*, որպէս զի զանիկա գտնող մէկը չմեռցնէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
4:1515: И сказал ему Господь: за то всякому, кто убьет Каина, отмстится всемеро. И сделал Господь Каину знамение, чтобы никто, встретившись с ним, не убил его.
4:15 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him κύριος κυριος lord; master ὁ ο the θεός θεος God οὐχ ου not οὕτως ουτως so; this way πᾶς πας all; every ὁ ο the ἀποκτείνας αποκτεινω kill Καιν καιν Kain; Ken ἑπτὰ επτα seven ἐκδικούμενα εκδικεω vindicate; avenge παραλύσει παραλυω paralyze καὶ και and; even ἔθετο τιθημι put; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God σημεῖον σημειον sign τῷ ο the Καιν καιν Kain; Ken τοῦ ο the μὴ μη not ἀνελεῖν αναιρεω eliminate; take up αὐτὸν αυτος he; him πάντα πας all; every τὸν ο the εὑρίσκοντα ευρισκω find αὐτόν αυτος he; him
4:15 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לֹ֣ו lˈô לְ to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH לָכֵן֙ lāḵˌēn לָכֵן therefore כָּל־ kol- כֹּל whole הֹרֵ֣ג hōrˈēḡ הרג kill קַ֔יִן qˈayin קַיִן Kain שִׁבְעָתַ֖יִם šivʕāṯˌayim שֶׁבַע seven יֻקָּ֑ם yuqqˈām נקם avenge וַ wa וְ and יָּ֨שֶׂם yyˌāśem שׂים put יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to קַ֨יִן֙ qˈayin קַיִן Kain אֹ֔ות ʔˈôṯ אֹות sign לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure הַכֹּות־ hakkôṯ- נכה strike אֹתֹ֖ו ʔōṯˌô אֵת [object marker] כָּל־ kol- כֹּל whole מֹצְאֹֽו׃ mōṣᵊʔˈô מצא find
4:15. dixitque ei Dominus nequaquam ita fiet sed omnis qui occiderit Cain septuplum punietur posuitque Dominus Cain signum ut non eum interficeret omnis qui invenisset eumAnd the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.
15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD appointed a sign for Cain, lest any finding him should smite him.
4:15. And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death.
4:15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him:

15: И сказал ему Господь: за то всякому, кто убьет Каина, отмстится всемеро. И сделал Господь Каину знамение, чтобы никто, встретившись с ним, не убил его.
4:15
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ο the
θεός θεος God
οὐχ ου not
οὕτως ουτως so; this way
πᾶς πας all; every
ο the
ἀποκτείνας αποκτεινω kill
Καιν καιν Kain; Ken
ἑπτὰ επτα seven
ἐκδικούμενα εκδικεω vindicate; avenge
παραλύσει παραλυω paralyze
καὶ και and; even
ἔθετο τιθημι put; make
κύριος κυριος lord; master
ο the
θεὸς θεος God
σημεῖον σημειον sign
τῷ ο the
Καιν καιν Kain; Ken
τοῦ ο the
μὴ μη not
ἀνελεῖν αναιρεω eliminate; take up
αὐτὸν αυτος he; him
πάντα πας all; every
τὸν ο the
εὑρίσκοντα ευρισκω find
αὐτόν αυτος he; him
4:15
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לֹ֣ו lˈô לְ to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
לָכֵן֙ lāḵˌēn לָכֵן therefore
כָּל־ kol- כֹּל whole
הֹרֵ֣ג hōrˈēḡ הרג kill
קַ֔יִן qˈayin קַיִן Kain
שִׁבְעָתַ֖יִם šivʕāṯˌayim שֶׁבַע seven
יֻקָּ֑ם yuqqˈām נקם avenge
וַ wa וְ and
יָּ֨שֶׂם yyˌāśem שׂים put
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
קַ֨יִן֙ qˈayin קַיִן Kain
אֹ֔ות ʔˈôṯ אֹות sign
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
הַכֹּות־ hakkôṯ- נכה strike
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
כָּל־ kol- כֹּל whole
מֹצְאֹֽו׃ mōṣᵊʔˈô מצא find
4:15. dixitque ei Dominus nequaquam ita fiet sed omnis qui occiderit Cain septuplum punietur posuitque Dominus Cain signum ut non eum interficeret omnis qui invenisset eum
And the Lord said to him: No, it shall not be so: but whosoever shall kill Cain, shall be punished sevenfold. And the Lord set a mark upon Cain, that whosoever found him should not kill him.
4:15. And the Lord said to him: “By no means will it be so; rather, whoever would kill Cain, will be punished sevenfold.” And the Lord placed a seal upon Cain, so that anyone who found him would not put him to death.
4:15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «отмстится всемеро» В ответ на малодушный ропот грешника, Бог дает торжественное удостоверение его неприкосновенности, обещая воздать всемеро всякому, кто самовольно будет покушаться на его жизнь. Число семь, по свойству священного языка, может означать множество раз. Этим Бог, с одной стороны, обнаруживает всю крайнюю преступность человекоубийства и всю тяжесть ответственности за него, с другой — являет неистощимое богатство Своего милосердия, не хотящего смерти грешника, но открывающего ему возможность искупить свой грех в течение всей последующей жизни.

«И сделал Господь… Каину знамение…» По вопросу о «знаке», положенном Богом на Каина для того, чтобы его не убили по неведению, в экзегетической литературе царит полное разнообразие мнений и в громадном большинстве неудовлетворительных: все они объясняют только то, что Каин мог быть узнан, но не то, что его строго воспрещалось убивать. Опираясь на библейские аналогии, позволительно видеть в сделанном Богом Каину знамении указание на какое-либо внешнее, чудесное действие, служившее как для самого Каина, так, главным образом, и для всех прочих знаком (удостоверением) его неприкосновенности, по подобию того, как, напр., впоследствии радуга послужила знамением неповторяемости потопа (Быт 9:13, 15), несгораемая купина — свидетельством божественного посланничества Моисея (Исх 3:2, 12), возвращение солнца на пятнадцать ступеней — знамениям выздоровления царя Езекии (Ис 38:5–7).

Блаженный Феодорит в своем толковании на это место говорит: «самое определение Божие было знамением, воспрещавшим умертвить его», полагая тем самым, вместе и с некоторыми другими новейшими экзегетами, что это определение было всем известно или в силу особого божественного внушения, или — что еще гораздо проще — потому, что оно полностью было начертано на его челе. Несколько аналогичный этому случай имеется, по-видимому, в книге пророка Иезекииля 9:4–6.
Adam Clarke: Commentary on the Bible - 1831
4:15: The Lord set a mark upon Cain - What this mark was, has given rise to a number of frivolously curious conjectures. Dr. Shuckford collects the most remarkable. Some say he was paralytic; this seems to have arisen from the version of the Septuagint, Στενων και τρεμων εση, Groaning and trembling shalt thou be. The Targum of Jonathan ben Uzziel says the sign was from the great and precious name, probably one of the letters of the word Yehovah. The author of an Arabic Catena in the Bodleian Library says, "A sword could not pierce him; fire could not burn him; water could not drown him; the air could not blast him; nor could thunder or lightning strike him." The author of Bereshith Rabba, a comment on Genesis, says the mark was a circle of the sun rising upon him. Abravanel says the sign was Abel's dog, which constantly accompanied him. Some of the doctors in the Talmud say that it was the letter ת tau marked on his forehead, which signified his contrition, as it is the first letter in the word תשובה teshubah, repentance. Rabbi Joseph, wiser than all the rest, says it was a long horn growing out of his forehead!
Dr. Shuckford farther observes that the Hebrew word אית oth, which we translate a mark, signifies a sign or token. Thus, Gen 9:13, the bow was to be לאית leoth, for a sign or token that the world should not be destroyed; therefore the words, And the Lord set a mark upon Cain, should be translated, And the Lord appointed to Cain a token or sign, to convince him that no person should be permitted to slay him. To have marked him would have been the most likely way to have brought all the evils he dreaded upon him; therefore the Lord gave him some miraculous sign or token that he should not be slain, to the end that he should not despair, but, having time to repent, might return to a gracious God and find mercy. Notwithstanding the allusion which I suppose St. Paul to have made to the punishment of Cain, some think that he did repent and find mercy. I can only say this was possible. Most people who read this account wonder why Cain should dread being killed, when it does not appear to them that there were any inhabitants on the earth at that time besides himself and his parents. To correct this mistake, let it be observed that the death of Abel took place in the one hundred and twenty-eighth or one hundred and twenty-ninth year of the world. Now, "supposing Adam and Eve to have had no other sons than Cain and Abel in the year of the world one hundred and twenty-eight, yet as they had daughters married to these sons, their descendants would make a considerable figure on the earth. Supposing them to have been married in the nineteenth year of the world, they might easily have had each eight children, some males and some females, in the twenty-fifth year. In the fiftieth year there might proceed from them in a direct line sixty-four persons; in the seventy-fourth year there would be five hundred and twelve; in the ninety-eighth year, four thousand and ninety-six; in the one hundred and twenty-second they would amount to thirty-two thousand seven hundred and sixty-eight: if to these we add the other children descended from Cain and Abel, their children, and their children's children, we shall have, in the aforesaid one hundred and twenty-eight years four hundred and twenty-one thousand one hundred and sixty-four men capable of generation, without reckoning the women either old or young, or such as are under the age of seventeen." See Dodd.
But this calculation may be disputed, because there is no evidence that the antediluvian patriarchs began to have children before they were sixty-five years of age. Now, supposing that Adam at one hundred and thirty years of age had one hundred and thirty children, which is quite possible, and each of these a child at sixty-five years of age, and one in each successive year, the whole, in the one hundred and thirtieth year of the world, would amount to one thousand two hundred and nineteen persons; a number sufficient to found several villages, and to excite the apprehensions under which Cain appeared at this time to labor.
Albert Barnes: Notes on the Bible - 1834
4:15
The reply of the Lord is suited to quell the troubled breast of Cain. "Therefore." Because thy fears of what thou deservest go beyond what it is my purpose to permit, I give thee assurance of freedom from personal violence. "To be avenged seven-fold" is to be avenged fully. Cain will no doubt receive even-handed justice from the Almighty. The assurance given to Cain is a sign, the nature of which is not further specified.
This passage unfolds to us a mode of dealing with the first murderer which is at first sight somewhat difficult to be understood. But we are to bear in mind that the sentence of death had been already pronounced upon man, and therefore stood over Adam and all his posterity, Cain among the rest. To pronounce the same sentence therefore upon him for a new crime, would have been weak and unmeaning. Besides, the great crime of crimes was disobedience to the divine will; and any particular form of crime added to that was comparatively unimportant. Wrong done to a creature, even of the deepest dye, was not to be compared in point of guilt with wrong done to the Creator. The grave element in the criminality of every social wrong is its practical disregard of the authority of the Most High. Moreover, every other sin to the end of time is but the development of that first act of disobedience to the mandate of heaven by which man fell; and accordingly every penalty is summed up in that death which is the judicial consequence of the first act of rebellion against heaven.
We are also to bear in mind that God still held the sword of justice in his own immediate hands, and had not delegated his authority to any human tribunal. No man was therefore clothed with any right from heaven to call Cain to account for the crime he had committed. To fall upon him with the high hand in a willful act of private Rev_enge, would be taking the law into one's own hands, and therefore a misdemeanor against the majesty of heaven, which the Judge of all could not allow to pass unpunished. It is plain that no man has an inherent right to inflict the sanction of a broken law on the transgressor. This right originally belongs to the Creator, and derivatively only to those whom he has intrusted with the dispensation of civil government according to established laws.
Cain's offences were great and aggravated. But let us not exaggerate them. He was first of all defective in the character of his faith and the form of his sacrifice. His carnal mind came out still more in the wrath and vexation he felt when his defective offering was not accepted. Though the Almighty condescends now to plead with him and warn him against persisting in impenitent silence and discontent, lest he should thereby only become more deeply involved in sin, does not retreat, but, on the contrary, proceeds to slay his brother, in a fit of jealousy; and, lastly, he rudely and falsely denies all knowledge of him, and all obligation to be his protector. Notwithstanding all this, it is still to be remembered that the sentence of death from heaven already hung over him. This was in the merciful order of things comparatively slow of execution in its full extent, but at the same time absolutely certain in the end. The aggravation of the first crime of man by the sins of self-will, sullenness, envy, fratricide, and defiant falsehood, was but the natural fruit of that beginning of disobedience. It is accordingly visited by additional tokens of the divine displeasure, which manifest themselves in this life, and are mercifully calculated to warn Cain still further to repent.
Cain's guilt seems now to have been brought home in some measure to his conscience; and he not only stands aghast at the sentence of banishment from the divine presence, but instinctively trembles, lest, upon the principle of retributive justice, whoever meets him may smite him to the death, as he had done his brother. The longsuffering of God, however, interferes to pRev_ent such a catastrophe, and even takes steps to relieve the trembling culprit from the apprehension of a violent death. This leads us to understand that God, having formed a purpose of mercy toward the human family, was sedulously bent upon exercising it even toward the murderer of a brother. Hence, he does not punish his repeated crimes by "immediate death," which would have defeated his design of giving him a long day of grace and opportunity to reflect, repent, return to God, and even yet offer in faith a typical atonement by blood for his sin. Thus, the prohibition to slay him is sanctioned by a seven-fold, that is, an ample and complete vengeance, and a sign of protection mercifully vouchsafed to him. The whole dealing of the Almighty was calculated to have a softening, conscience-awakening, and hope-inspiring effect on the murderer's heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: Therefore: Kg1 16:7; Psa 59:11; Hos 1:4; Mat 26:52
sevenfold: Gen 4:24; Lev 26:18, Lev 26:21, Lev 26:24, Lev 26:28; Psa 79:12; Pro 6:31
set a mark: etc. Or, rather, "gave a sign or token to Cain, that those who found him should not kill him." Eze 9:4, Eze 9:6; Rev 14:9, Rev 14:11
Carl Friedrich Keil and Franz Delitzsch
4:15
Although Cain expressed not penitence, but fear of punishment, God displayed His long-suffering and gave him the promise, "Therefore (לכן not in the sense of כן לא, but because it was the case, and there was reason for his complaint) whosoever slayeth Cain, vengeance shall be taken on him sevenfold." קין כּל־הרג, is cas. absolut. as in Gen 9:6; and הקּם avenged, i.e., resented, punished, as Ex 21:20-21. The mark which God put upon Cain is not to be regarded as a mark upon his body, as the Rabbins and others supposed, but as a certain sign which protected him from vengeance, though of what kind it is impossible to determine. God granted him continuance of life, not because banishment from the place of God's presence was the greatest possible punishment, or because the preservation of the human race required at that time that the lives of individuals should be spared, - for God afterwards destroyed the whole human race, with the exception of one family, - but partly because the tares were to grow with the wheat, and sin develop itself to its utmost extent, partly also because from the very first God determined to take punishment into His own hands, and protect human life from the passion and wilfulness of human vengeance.
Geneva 1599
4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, (n) vengeance shall be taken on him sevenfold. And the LORD set a (o) mark upon Cain, lest any finding him should kill him.
(n) Not for the love he had for Cain, but to suppress murder.
(o) Which was some visible sign of God's judgment, that others should fear by it.
John Gill
4:15 And the Lord said unto him,.... In order to satisfy him, and make him easy in this respect, that: he need not fear an immediate or bodily death, which was showing him great clemency and lenity; or in answer to his begging for death, "therefore", or as some render the word, taking them for two, "not so" (y); it shall not be that whoever finds thee shall slay thee, thou needest not be afraid of that; nor shall thy request be granted, that thou mightest be slain by the first man that meets thee: it was the will of God, that though Cain deserved to die, yet that he should not die immediately, but live a long miserable life, that it might be a terror to others not to commit the like crime; though rather the particle should be rendered "verily, surely, of a truth" (z); so it will certainly be, it may be depended on:
whosoever slayeth Cain, vengeance shall be taken on him sevenfold; seven times more than on Cain; that is, he shall be exceedingly punished; vengeance shall be taken on him in a very visible manner, to a very great degree; the Targums of Onkelos and Jonathan are"unto or through seven generations;''the meaning of which is, that the slayer of Cain should not only be punished in his own person, but in his posterity, even unto seven generations; and not as Jarchi and Aben Ezra interpret it, that God deferred his vengeance on Cain unto seven generations, and at the end of them took vengeance on him by Lamech, one of his own posterity, by whom he is supposed by that Jewish writer to be slain:
and the Lord set a mark upon Cain; about which there is a variety of sentiments (a): some say it was a horn in his forehead: others, a leprosy in his face; others, a wild ghastly look; others, a shaking and trembling in all his limbs; and others, that there was an earthquake wherever he stepped: and others will have it, that the dog which guarded Abel's flock was given him to accompany him in his travels, by which sign it might be known that he was not to be attacked, or to direct him from taking any dangerous road: some say it was a letter imprinted on his forehead, either taken out of the great and glorious name of God, as the Targum of Jonathan, or out of his own name, as Jarchi; others the mark or sign of the covenant of circumcision (b): but as the word is often used for a sign or miracle, perhaps the better rendering and sense of the words may be, "and the Lord put", or "gave a sign" (c); that is, he wrought a miracle before him to assure him, that "whoever found him should not kill him": so that this was not a mark or sign to others, to direct or point out to them that they should not kill him, or to deter them from it; but was a sign or miracle confirming him in this, that no one should kill him; agreeably to which is the note of Aben Ezra,"it is right in my eyes that God made a sign (or wrought a miracle) for him, until he believed;''by which he was assured that his life would be secure, go where he would; even that no one should "strike" (d) him, as the word is, much less kill him.
(y) "quasi" , Sept. "nequaquam ita fiet", V. L. (z) "In veritate, certe", Vatablus; "profecto, utique", De Dieu. (a) See Bayle's General Diet. art. "Cain". (b) Tikkune Zohar, correct. 69. fol. 115. 1. & 117. 1. 2. (c) , "sed et posuit Kaino miraculum (in confirmationem) quod non caesurus esset ipsum quisque", &c, Schmidt. (d) , "ne percuteret eum", Pagninus; "ad non percutiendum eum", Montanus.
John Wesley
4:15 Whosoever slayeth Cain vengeance shall be taken on him seven - fold - God having said in Cain's case Vengeance is mine, I will repay; it had been a daring usurpation for any man to take the sword out of God's hand. And the Lord set a mark upon Cain - To distinguish him from the rest of mankind. What the mark was, God has not told us: therefore the conjectures of men are vain.
Robert Jamieson, A. R. Fausset and David Brown
4:15 whosoever slayeth Cain--By a special act of divine forbearance, the life of Cain was to be spared in the then small state of the human race.
set a mark--not any visible mark or brand on his forehead, but some sign or token of assurance that his life would be preserved. This sign is thought by the best writers to have been a wild ferocity of aspect that rendered him an object of universal horror and avoidance.
4:164:16: Եւ ե՛լ Կային յերեսաց Աստուծոյ. եւ բնակեցաւ յերկրին Նայիդ յանդիման Եդեմայ[28]։ [28] Ոսկան. Յերեսաց Տեառն։
16 Կայէնը հեռացաւ Աստծու մօտից եւ բնակուեց Նայիդ երկրում՝ Եդեմի դիմաց:
16 Կայէն Տէրոջը առջեւէն ելաւ ու Եդեմի արեւելեան կողմը, Նայիդ երկիրը բնակեցաւ։
Եւ ել Կային յերեսաց [67]Աստուծոյ, եւ բնակեցաւ յերկրին Նայիդ յանդիման Եդեմայ:

4:16: Եւ ե՛լ Կային յերեսաց Աստուծոյ. եւ բնակեցաւ յերկրին Նայիդ յանդիման Եդեմայ[28]։
[28] Ոսկան. Յերեսաց Տեառն։
16 Կայէնը հեռացաւ Աստծու մօտից եւ բնակուեց Նայիդ երկրում՝ Եդեմի դիմաց:
16 Կայէն Տէրոջը առջեւէն ելաւ ու Եդեմի արեւելեան կողմը, Նայիդ երկիրը բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1616: И пошел Каин от лица Господня и поселился в земле Нод, на восток от Едема.
4:16 ἐξῆλθεν εξερχομαι come out; go out δὲ δε though; while Καιν καιν Kain; Ken ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the θεοῦ θεος God καὶ και and; even ᾤκησεν οικεω dwell ἐν εν in γῇ γη earth; land Ναιδ ναιδ opposite; before Εδεμ εδεμ Edem; Ethem
4:16 וַ wa וְ and יֵּ֥צֵא yyˌēṣē יצא go out קַ֖יִן qˌayin קַיִן Kain מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth נֹ֖וד nˌôḏ נֹוד Nod קִדְמַת־ qiḏmaṯ- קִדְמָה front עֵֽדֶן׃ ʕˈēḏen עֵדֶן Eden
4:16. egressusque Cain a facie Domini habitavit in terra profugus ad orientalem plagam EdenAnd Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden.
16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
4:16. And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden.
4:16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden:

16: И пошел Каин от лица Господня и поселился в земле Нод, на восток от Едема.
4:16
ἐξῆλθεν εξερχομαι come out; go out
δὲ δε though; while
Καιν καιν Kain; Ken
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ᾤκησεν οικεω dwell
ἐν εν in
γῇ γη earth; land
Ναιδ ναιδ opposite; before
Εδεμ εδεμ Edem; Ethem
4:16
וַ wa וְ and
יֵּ֥צֵא yyˌēṣē יצא go out
קַ֖יִן qˌayin קַיִן Kain
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
נֹ֖וד nˌôḏ נֹוד Nod
קִדְמַת־ qiḏmaṯ- קִדְמָה front
עֵֽדֶן׃ ʕˈēḏen עֵדֶן Eden
4:16. egressusque Cain a facie Domini habitavit in terra profugus ad orientalem plagam Eden
And Cain went out from the face of the Lord, and dwelt as a fugitive on the earth, at the east side of Eden.
4:16. And so Cain, departing from the face of the Lord, lived as a fugitive on the earth, toward the eastern region of Eden.
4:16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И пошел Каин… и поселился в земле Нод, на восток от Едема…» В силу божественного повеления, Каин принужден был оставить ту отечественную землю, где Бог благоволил наиболее осязательным образом обнаруживать Свое присутствие, и превратиться в бездомного (бесприютного) скитальца. Место нового, кочевого обитания Каина и его потомства называется землею Нод и определяется словами на восток от Едема. По мнению некоторых толковников, земля Нод — это не собственное имя какой-либо страны, а нарицательное обозначение всего вообще кочевья каинитов, как земли изгнания и страны бедствия, расположенной, действительно на восток от Едема, «страны блаженства».

Построение первого города.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-18: The Family of Cain.B. C. 3875.
16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. 17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
We have here a further account of Cain, and what became of him after he was rejected of God.
I. He tamely submitted to that part of his sentence by which he was hidden from God's face; for (v. 16) he went out from the presence of the Lord, that is, he willingly renounced God and religion, and was content to forego its privileges, so that he might not be under its precepts. He forsook Adam's family and altar, and cast off all pretensions to the fear of God, and never came among good people, nor attended on God's ordinances, any more. Note, Hypocritical professors, that have dissembled and trifled with God Almighty, are justly left to themselves, to do something that is grossly scandalous, and so to throw off that form of godliness to which they have been a reproach, and under colour of which they have denied the power of it. Cain went out now from the presence of the Lord, and we never find that he came into it again, to his comfort. Hell is destruction from the presence of the Lord, 2 Thess. i. 9. It is a perpetual banishment from the fountain of all good. This is the choice of sinners; and so shall their doom be, to their eternal confusion.
II. He endeavoured to confront that part of the sentence by which he was made a fugitive and a vagabond; for,
1. He chose his land. He went and dwelt on the east of Eden, somewhere distant from the place where Adam and his religious family resided, distinguishing himself and his accursed generation from the holy seed, his camp from the camp of the saints and the beloved city, Rev. xx. 9. On the east of Eden, the cherubim were, with the flaming sword, ch. iii. 24. There he chose his lot, as if to defy the terrors of the Lord. But his attempt to settle was in vain; for the land he dwelt in was to him the land of Nod (that is, of shaking or trembling), because of the continual restlessness and uneasiness of his own spirit. Note, Those that depart from God cannot find rest any where else. After Cain went out from the presence of the Lord, he never rested. Those that shut themselves out of heaven abandon themselves to a perpetual trembling. "Return therefore to thy rest, O my soul, to thy rest in God; else thou art for ever restless."
2. He built a city for a habitation, v. 17. He was building a city, so some read it, ever building it, but, a curse being upon him and the work of his hands, he could not finish it. Or, as we read it, he built a city, in token of a fixed separation from the church of God, to which he had no thoughts of ever returning. This city was to be the head-quarters of the apostasy. Observe here, (1.) Cain's defiance of the divine sentence. God said he should be a fugitive and a vagabond. Had he repented and humbled himself, this curse might have been turned into a blessing, as that of the tribe of Levi was, that they should be divided in Jacob and scattered in Israel; but his impenitent unhumbled heart walking contrary to God, and resolving to fix in spite of heaven, that which might have been a blessing was turned into a curse. (2.) See what was Cain's choice, after he had forsaken God; he pitched upon a settlement in this world, as his rest for ever. Those who looked for the heavenly city chose, while on earth, to dwell in tabernacles; but Cain, as one that minded not that city, built himself one on earth. Those that are cursed of God are apt to seek their settlement and satisfaction here below, Ps. xvii. 14. (3.) See what method Cain took to defend himself against the terrors with which he was perpetually haunted. He undertook this building, to divert his thoughts from the consideration of his own misery, and to drown the clamours of a guilty conscience with the noise of axes and hammers. Thus many baffle their convictions by thrusting themselves into a hurry of worldly business. (4.) See how wicked people often get the start of God's people, and out-go them in outward prosperity. Cain and his cursed race dwell in a city, while Adam and his blessed family dwell in tents. We cannot judge of love or hatred by all that is before us, Eccl. ix. 1, 2.
3. His family also was built up. Here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character, with that holy man that walked with God, ch. v. 22. Good men and bad may bear the same names: but God can distinguish between Judas Iscariot and Judas not Iscariot, John xiv. 22. The names of more of his posterity are mentioned, and but just mentioned; not as those of the holy seed (ch. v.), where we have three verses concerning each, whereas here we have three or four in one verse. They are numbered in haste, as not valued or delighted in, in comparison with God's chosen.
Adam Clarke: Commentary on the Bible - 1831
4:16: The land of Nod - As נוד nod signifies the same as נד sa , a vagabond, some think this verse should be rendered, And Cain went out from the presence of the Lord, from the east of Eden, and dwelt a vagabond on the earth; thus the curse pronounced on him, Gen 4:12, was accomplished.
Albert Barnes: Notes on the Bible - 1834
4:16
The presence of the Lord - seems to have been at the entrance of the garden where the cherubim were stationed. There, probably, the children of men still lingered in faith and hope before the Lord, whom they still regarded as their Maker and merciful Saviour. They acknowledged his undeserved goodness in the form of sacrifice. The retreat of Cain from the scene of parental affection, of home associations, and of divine manifestation, must have been accompanied with many a deep, unuttered pang of regret and remorse. But he has deeply and repeatedly transgressed, and he must bear the consequence. Such is sin. Many a similar deed of cruelty and bloodshed might the sacred writer have recorded in the later history of man. But it is the manner of Scripture to note the first example, and then to pass over in silence its subsequent repetitions, unless when a particular transaction has an important bearing on the ways of God with man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:16: went: Gen 4:14, Gen 3:8; Exo 20:18; Kg2 13:23, Kg2 24:20; Job 1:12, Job 2:7, Job 20:17; Psa 5:11; Psa 68:2; Jer 23:39, Jer 52:3; Joh 1:3, Joh 1:10; Mat 18:20; Luk 13:26; Th1 1:9
Nod: So called from nad, "a vagabond," which Cain is termed in Gen 4:12.
Carl Friedrich Keil and Franz Delitzsch
4:16
The family of the Cainites. - Gen 4:16. The geographical situation of the land of Nod, in the front of Eden (קדמת, see Gen 2:14), where Cain settled after his departure from the place or the land of the revealed presence of God (cf. Jon 1:3), cannot be determined. The name Nod denotes a land of flight and banishment, in contrast with Eden, the land of delight, where Jehovah walked with men. 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, and may therefore be justified in the face of the Mosaic prohibition of such marriages, on the ground that the sons and daughters of Adam represented not merely the family but the genus, and that it was not till after the rise of several families that the bands of fraternal and conjugal love became distinct from one another, and assumed fixed and mutually exclusive forms, the violation of which is sin. (Comp. Lev 18.) His son he named Hanoch (consecration), because he regarded his birth as a pledge of the renovation of his life. For this reason he also gave the same name to the city which he built, inasmuch as its erection was another phase in the development of his family. The construction of a city by Cain will cease to surprise us, if we consider that at the commencement of its erection, centuries had already passed since the creation of man, and Cain's descendants may by this time have increased considerably in numbers; also, that עיר does not necessarily presuppose a large town, but simply an enclosed space with fortified dwellings, in contradistinction to the isolated tents of shepherds; and lastly, that the words בנה ויהי, "he was building," merely indicate the commencement and progress of the building, but not its termination. It appears more surprising that Cain, who was to be a fugitive and a vagabond upon the earth, should have established himself in the land of Nod. This cannot be fully explained, either on the ground that he carried on the pursuits of agriculture, which lead to settled abodes, or that he strove against the curse. In addition to both the facts referred to, there is also the circumstance, that the curse, "the ground shall not yield to thee her strength," was so mollified by the grace of God, that Cain and his descendants were enabled to obtain sufficient food in the land of his settlement, though it was by dint of hard work and strenuous effort; unless, indeed, we follow Luther and understand the curse, that he should be a fugitive upon the earth, as relating to his expulsion from Eden, and his removal ad incertum locum et opus, non addita ulla vel promissione vel mandato, sicut avis quae in libero caelo incerta vagatur. The fact that Cain undertook the erection of a city, is also significant. Even if we do not regard this city as "the first foundation-stone of the kingdom of the world, in which the spirit of the beast bears sway," we cannot fail to detect the desire to neutralize the curse of banishment, and create for his family a point of unity, as a compensation for the loss of unity in fellowship with God, as well as the inclination of the family of Cain for that which was earthly.
The powerful development of the worldly mind and of ungodliness among the Cainites was openly displayed in Lamech, in the sixth generation. Of the intermediate links, the names only are given. (On the use of the passive with the accusative of the object in the clause "to Hanoch was born (they bore) Irad," see Ges. 143, 1.) Some of these names resemble those of the Sethite genealogy, viz., Irad and Jared, Mehujael and Mahalaleel, Methusael and Methuselah, also Cain and Cainan; and the names Enoch and Lamech occur in both families. But neither the recurrence of similar names, nor even of the same names, warrants the conclusion that the two genealogical tables are simply different forms of one primary legend. For the names, though similar in sound, are very different in meaning. Irad probably signifies the townsman, Jared, descent, or that which has descended; Mehujael, smitten of God, and Mahalaleel, praise of God; Methusael, man of prayer, and Methuselah, man of the sword or of increase. The repetition of the two names Enoch and Lamech even loses all significance, when we consider the different places which they occupy in the respective lines, and observe also that in the case of these very names, the more precise descriptions which are given so thoroughly establish the difference of character in the two individuals, as to preclude the possibility of their being the same, not to mention the fact, that in the later history the same names frequently occur in totally different families; e.g., Korah in the families of Levi (Ex 6:21) and Esau (Gen 36:5); Hanoch in those of Reuben (Gen 46:9) and Midian (Gen 25:4); Kenaz in those of Judah (Num 32:12) and Esau (Gen 36:11). The identity and similarity of names can prove nothing more than that the two branches of the human race did not keep entirely apart from each other; a fact established by their subsequently intermarrying. - Lamech took two wives, and thus was the first to prepare the way for polygamy, by which the ethical aspect of marriage, as ordained by God, was turned into the lust of the eye and lust of the flesh. The names of the women are indicative of sensual attractions: Adah, the adorned; and Zillah, either the shady or the tinkling. His three sons are the authors of inventions which show how the mind and efforts of the Cainites were directed towards the beautifying and perfecting of the earthly life. Jabal (probably = jebul, produce) became the father of such as dwelt in tents, i.e., of nomads who lived in tents and with their flocks, getting their living by a pastoral occupation, and possibly also introducing the use of animal food, in disregard of the divine command (Gen 1:29). Jubal (sound), the father of all such as handle the harp and pipe, i.e., the inventors of stringed and wind instruments. כּנּור a guitar or harp; עוּגב the shepherd's reed or bagpipe. Tubal-Cain, "hammering all kinds of cutting things (the verb is to be construed as neuter) in brass and iron;" the inventor therefore of all kinds of edge-tools for working in metals: so that Cain, from קין to forge, is probably to be regarded as the surname which Tubal received on account of his inventions. The meaning of Tubal is obscure; for the Persian Tupal, iron-scoria, can throw no light upon it, as it must be a much later word. The allusion to the sister of Tubal-Cain is evidently to be attributed to her name, Naamah, the lovely, or graceful, since it reflects the worldly mind of the Cainites. In the arts, which owed their origin to Lamech's sons, this disposition reached its culminating point; and it appears in the form of pride and defiant arrogance in the song in which Lamech celebrates the inventions of Tubal-Cain (Gen 4:23, Gen 4:24): "Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech: Men I slay for my wound, and young men for my stripes. For sevenfold is Cain avenged, and Lamech seven and seventy-fold." The perfect הרגתּי is expressive not of a deed accomplished, but of confident assurance (Ges. 126, 4; Ewald, 135c); and the suffixes in חבּרתי and פּצעי are to be taken in a passive sense. The idea is this: whoever inflicts a wound or stripe on me, whether man or youth, I will put to death; and for every injury done to my person, I will take ten times more vengeance than that with which God promised to avenge the murder of my ancestor Cain. In this song, which contains in its rhythm, its strophic arrangement of the thoughts, and its poetic diction, the germ of the later poetry, we may detect "that Titanic arrogance, of which the Bible says that its power is its god (Hab 1:11), and that it carries its god, viz., its sword, in its hand (Job 12:6)" (Delitzsch). - According to these accounts, the principal arts and manufactures were invented by the Cainites, and carried out in an ungodly spirit; but they are not therefore to be attributed to the curse which rested upon the family. They have their roots rather in the mental powers with which man was endowed for the sovereignty and subjugation of the earth, but which, like all the other powers and tendencies of his nature, were pervaded by sin, and desecrated in its service. Hence these inventions have become the common property of humanity, because they not only may promote its intended development, but are to be applied and consecrated to this purpose for the glory of God.
John Gill
4:16 And Cain went out from the presence of the Lord,.... Either from the place where the Lord was talking with him; or from the place where his glorious Majesty usually resided, where was some visible token of his presence, some stream of light and glory which showed him to be there, and which was at the east of the garden of Eden; from whence Cain was obliged to go, not being suffered to appear any more before God, or among his worshippers: there was a place near Tripoli in Syria, near where Mount Lebanon ends, called , "the face of God", made mention of by Polybius (e), and Strabo (f): and was near those parts where some place the garden of Eden; and it is possible might have its name from some tradition that this was the place where the face of God was seen, or his presence enjoyed by our first parents after their ejection from Eden, and from whence Cain went forth:
and dwelt in the land of Nod; so called, not before he went there, but from his wandering up and down in it; continuing in no one place in it, as well as his mind was restless and uneasy; Jarchi mentions another reason of its name, that in every place where he went the earth shook under him, and men said, Depart from him, this is he that slew his brother:
on the east of Eden; further east from the place where his father Adam and his other children dwelt; not being allowed to continue any longer with them, or converse with them, after he had been guilty of so horrid a crime.
(e) Hist. l. 5. p. 260. (f) Geograph. l. 16. p. 519.
John Wesley
4:16 And Cain went out from the presence of the Lord, and dwelt on the east of Eden - Somewhere distant from the place were Adam and his religious family resided: distinguishing himself and his accursed generation from the holy seed; in the land of Nod - That is, of shaking or trembling, because of the continual restlessness of his spirit. Those that depart from God cannot find rest any where else. When Cain went out from the presence of the Lord, he never rested after.
Robert Jamieson, A. R. Fausset and David Brown
4:16 presence of the Lord--the appointed place of worship at Eden. Leaving it, he not only severed himself from his relatives but forsook the ordinances of religion, probably casting off all fear of God from his eyes so that the last end of this man is worse than the first (Mt 12:45).
land of Nod--of flight or exile--thought by many to have been Arabia-PetrÃ&brvbr;a--which was cursed to sterility on his account.
4:174:17: Եմո՛ւտ Կային առ կին իւր, եւ յղացաւ եւ ծնաւ զԵնոք։ Եւ շինէ՛ր քաղաք, եւ դնէ՛ր անուն քաղաքին յանուն որդւոյ իւրոյ Ենոքայ[29]։ [29] Ոմանք. Եւ եմուտ Կային.. եւ շինէ քաղաք։ Յայլս պակասի. Որդւոյ իւրոյ Ենոքայ։
17 Կայէնը պառկեց իր կնոջ հետ, սա յղիացաւ ու ծնեց Ենոքին: Կայէնը քաղաք կառուցեց եւ քաղաքը կոչեց իր որդու՝ Ենոքի անուամբ:
17 Կայէն իր կինը գիտցաւ ու անիկա յղացաւ ու Ենովքը ծնաւ եւ քաղաք մը շինեց այն ատեն ու քաղաքին անունը՝ իր որդիին անուանը պէս՝ Ենովք դրաւ։
Եմուտ Կային առ կին իւր, եւ յղացաւ եւ ծնաւ զԵնովք. եւ շինէր քաղաք, եւ դնէր անուն քաղաքին յանուն որդւոյ իւրոյ Ենովքայ:

4:17: Եմո՛ւտ Կային առ կին իւր, եւ յղացաւ եւ ծնաւ զԵնոք։ Եւ շինէ՛ր քաղաք, եւ դնէ՛ր անուն քաղաքին յանուն որդւոյ իւրոյ Ենոքայ[29]։
[29] Ոմանք. Եւ եմուտ Կային.. եւ շինէ քաղաք։ Յայլս պակասի. Որդւոյ իւրոյ Ենոքայ։
17 Կայէնը պառկեց իր կնոջ հետ, սա յղիացաւ ու ծնեց Ենոքին: Կայէնը քաղաք կառուցեց եւ քաղաքը կոչեց իր որդու՝ Ենոքի անուամբ:
17 Կայէն իր կինը գիտցաւ ու անիկա յղացաւ ու Ենովքը ծնաւ եւ քաղաք մը շինեց այն ատեն ու քաղաքին անունը՝ իր որդիին անուանը պէս՝ Ենովք դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:1717: И познал Каин жену свою; и она зачала и родила Еноха. И построил он город; и назвал город по имени сына своего: Енох.
4:17 καὶ και and; even ἔγνω γινωσκω know Καιν καιν Kain; Ken τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce τὸν ο the Ενωχ ενωχ Enōch; Enokh καὶ και and; even ἦν ειμι be οἰκοδομῶν οικοδομεω build πόλιν πολις city καὶ και and; even ἐπωνόμασεν επονομαζω named τὴν ο the πόλιν πολις city ἐπὶ επι in; on τῷ ο the ὀνόματι ονομα name; notable τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him Ενωχ ενωχ Enōch; Enokh
4:17 וַ wa וְ and יֵּ֤דַע yyˈēḏaʕ ידע know קַ֨יִן֙ qˈayin קַיִן Kain אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַ wa וְ and תַּ֖הַר ttˌahar הרה be pregnant וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] חֲנֹ֑וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בֹּ֣נֶה bˈōneh בנה build עִ֔יר ʕˈîr עִיר town וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call שֵׁ֣ם šˈēm שֵׁם name הָ hā הַ the עִ֔יר ʕˈîr עִיר town כְּ kᵊ כְּ as שֵׁ֖ם šˌēm שֵׁם name בְּנֹ֥ו bᵊnˌô בֵּן son חֲנֹֽוךְ׃ ḥᵃnˈôḵ חֲנֹוךְ Enoch
4:17. cognovit autem Cain uxorem suam quae concepit et peperit Enoch et aedificavit civitatem vocavitque nomen eius ex nomine filii sui EnochAnd Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch.
17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
4:17. Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch.
4:17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch:

17: И познал Каин жену свою; и она зачала и родила Еноха. И построил он город; и назвал город по имени сына своего: Енох.
4:17
καὶ και and; even
ἔγνω γινωσκω know
Καιν καιν Kain; Ken
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
τὸν ο the
Ενωχ ενωχ Enōch; Enokh
καὶ και and; even
ἦν ειμι be
οἰκοδομῶν οικοδομεω build
πόλιν πολις city
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὴν ο the
πόλιν πολις city
ἐπὶ επι in; on
τῷ ο the
ὀνόματι ονομα name; notable
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
Ενωχ ενωχ Enōch; Enokh
4:17
וַ wa וְ and
יֵּ֤דַע yyˈēḏaʕ ידע know
קַ֨יִן֙ qˈayin קַיִן Kain
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
תַּ֖הַר ttˌahar הרה be pregnant
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
חֲנֹ֑וךְ ḥᵃnˈôḵ חֲנֹוךְ Henoch
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בֹּ֣נֶה bˈōneh בנה build
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
שֵׁ֣ם šˈēm שֵׁם name
הָ הַ the
עִ֔יר ʕˈîr עִיר town
כְּ kᵊ כְּ as
שֵׁ֖ם šˌēm שֵׁם name
בְּנֹ֥ו bᵊnˌô בֵּן son
חֲנֹֽוךְ׃ ḥᵃnˈôḵ חֲנֹוךְ Enoch
4:17. cognovit autem Cain uxorem suam quae concepit et peperit Enoch et aedificavit civitatem vocavitque nomen eius ex nomine filii sui Enoch
And Cain knew his wife, and she conceived, and brought forth Henoch: and he built a city, and called the name thereof by the name of his son Henoch.
4:17. Then Cain knew his wife, and she conceived and gave birth to Enoch. And he built a city, and he called its name by the name of his son, Enoch.
4:17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «И познал Каин жену свою…» Невольно рождается вопрос: кто же была жена Каина? Очевидно, одна из сестер, разъясняют святой Иоанн Златоуст и блаженный Феодорит «так как это было вначале, и между тем, роду человеческому надо было размножаться, то и позволено было жениться на сестрах». Вероятно, она состояла с ним в браке еще до убиения Авеля, так как сомнительно, чтобы какая-либо женщина рискнула соединить свою судьбу с заведомым братоубийцей.

«И познал Каин жену свою; и она зачала и родила Еноха…» Отсюда начинается краткая история новой, обособлявшейся ветви первобытного человечества или точнее — генеалогия каинитов. Она состоит почти из одного только перечня главных имен, лишь изредка сопровождаемого небольшими пояснительными замечаниями. Но, принимая во внимание особое свойство древне-библейских имен выражать отличительные особенности и положение каждой личности в патриархальной фамилии, — мы должны находить (читать) историю их жизни в анализе самых их имен. Так, напр., имя первого сына Каинова Енох — значит «освятитель, начинатель, обновитель» — могло быть дано ему, как первенцу (ср. Исх 6:14; Чис 26:5) и как «инициатору» новой формы жизни — «городской», взамен прежнего беспокойного скитания. Нарекая своего сына именем «начинателя, обновителя», Каин, очевидно, выражал ту свою заветную мечту, что с рождением сына в момент начатой им постройки города как некоторого культурно-оседлого жилища, если не для него самого лично, то для его потомства наступает новый, более светлый период жизни, что Енох, родившийся уже не бесприютным скитальцем, а оседлым горожанином, откроет собой новую, более счастливую эру истории каинитов.

«и построил он город» т. е. положил основание, сделал его закладку, предоставил самую постройку города Еноху и дальнейшим генерациям. Этот город должно представлять себе лишь в виде простого укрепленного пункта, вероятно, опоясанного рвом и огороженного тыном для защиты от нападения диких зверей. С точки зрения материальной культуры, постройка первогорода — событие чрезвычайной важности, так как оно знаменует переход от кочевого быта к оседлому и говорит даже о значительном прогрессе последнего.
Adam Clarke: Commentary on the Bible - 1831
4:17: She - bare Enoch - As חנוך Chanoch signifies instructed, dedicated, or initiated, and especially in sacred things, it may be considered some proof of Cain's repentance, that he appears to have dedicated this son to God, who, in his father's stead, might minister in the sacerdotal office, from which Cain, by his crime, was for ever excluded.
Albert Barnes: Notes on the Bible - 1834
4:17: - XIX. The Line of Cain
17. חניך chenô k, Chanok, "initiation, instruction."
18. עירד ‛ı̂ yrā d, 'Irad, "fleet as the wild ass, citizen." מחוּיאל mechû ya'el, Mechujael, "smitten of 'El, or life of 'El." מתוּשׁאל metû shā'ē l, Methushael, "man of 'El, or man asked." למך lā mek, Lemek, "man of prayer, youth."
19. עדה 'ā dâ h, 'Adah, "beauty." צלה tsı̂ lâ h, Tsillah, "shade or tinkling."
20. יבל yā bā l, Jabal, "stream, leader of cattle, produce, the walker or wanderer." אהל 'ohel plural: אהלים 'ohā lı̂ ym for אהלים 'ă hā lı̂ ym "tent, awning, covering" of goats' hair over the poles or timbers which constituted the original booth," סכה sŭ kâ h.
21. יוּבל yû bā l, Jubal, "player on an instrument?"
22. תוּבל־קין tû bal-qayı̂ n, Tubal-qain, "brass-smith?" The scion or son of the lance. <נעמה na‛ ă mâ h, Na'amah, "pleasant, lovely."
Mankind is now formally divided into two branches - those who still abide in the presence of God, and those who have fled to a distance from him. Distinguishing names will soon be given to these according to their outward profession and practice Gen 6:1. The awful distinction according to the inward state of the feelings has been already given in the terms, the seed of the woman and the seed of the serpent.

4:17
Cain is not unaccompanied in his banishment. A wife, at least, is the partner of his exile. And soon a son is born to him. He was building a city at the time of this birth. The city is a keep or fort, enclosed with a wall for the defense of all who dwell within. The building of the city is the erection of this wall or barricade. Here we find the motive of fear and self-defense still ruling Cain. His hand has been imbrued in a brother's blood, and he expects every man's hand will be against him.
He calls his son Henok (Enoch), and his city after the name of his son. The same word is employed as a name in the lines of Seth Gen 5:18, of Midian Gen 25:4, and of Reuben Gen 46:9. It signifies dedication or initiation, and, in the present case, seems to indicate a new beginning of social existence, or a consciousness of initiative or inventive power, which necessity and self-reliance called forth particularly in himself and his family. It appears, from the flocks kept by Habel, the fear of persons meeting and slaying the murderer, the marriage and family of Cain, and the beginning of a city, that a considerble time had elapsed since the fall. The wife of Cain was of necessity his sister, though this was forbidden in after times, for wise and holy reasons, when the necessity no longer existed.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: Enoch: Gen 5:18, Gen 5:22
and he: Gen 11:4; Ecc 2:4-11; Dan 4:30; Luk 17:28, Luk 17:29
the name: Sa2 18:18; Psa 49:11
Geneva 1599
4:17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a (p) city, and called the name of the city, after the name of his son, Enoch.
(p) Thinking by this to be safe, and to have less reason to fear God's judgments against him.
John Gill
4:17 And Cain knew his wife,.... Who this woman was is not certain, nor whether it was his first wife or not; whether his sister, or one that descended from Adam by another of his sons, since this was about the one hundred and thirtieth year of the creation. At first indeed Cain could marry no other than his sister; but whether he married Abel's twin sister, or his own twin sister, is disputed; the Jews say (g), that Cain's twin sister was not a beautiful woman, and therefore he said, I will kill my brother and take his wife: on the other hand, the Arabic writers say (h), that Adam would have had Cain married Abel's twin sister, whom they call Awin; and Abel have married Cain's twin sister, whom they call Azron; but Cain would not, because his own sister was the handsomest; and this they take to be the occasion of the quarrel, which issued in the murder of Abel.
And she conceived and bare Enoch; which signifies "trained up", not in the true religion, and in the ways of God and godliness, as one of this name descending from Seth was, who is said to walk with God; but in the practices of his father Cain, and in a wicked course of life:
and he builded a city: for a settlement on earth, thinking of nothing but this world, and the things of it; or to secure himself from being slain by men; or it may be for his amusement, to divert his thoughts from the melancholy scene always presented to his mind, by being thus employed; and his posterity growing numerous, he took this method to keep them together, and that they might be able to defend themselves from the assaults of others. Some render the words, "he was building a city" (i); as if he did not live to finish it; but it looks as if it was finished by him, by what follows:
and called the name of the city, after the name of his son, Enoch: not after his own name, which was odious and infamous, but after his son's name, to show his affection to him, and that his name might be continued in ages to come; see Ps 49:11. This was the first city that was built, that we read of. Sir Walter Raleigh conjectures (k) that the Henochii or Heniochi of Pliny, Ptolemy, and other writers, took their name from this city of Henoch, or from the country where it stood, when it was repeopled after the flood, since these people were due east from the garden of Eden. (For Cain to marry his sister or any other close relation was not harmful as it is today. There would be few if any genetic disorders at this time. However, as time past, the human race accumulated more and more genetic defects, so by the time of Moses, the laws against incest, as given in Lev 18:1, were necessary. These laws helped prevent deformed children. Ed.)
(g) Pirke Eliezer, c. 21. (h) Abulpharag. Hist. Dynast. p. 4. Patricides apud Selden, de Jure Nat. & Gent. l. 3. c. 2. & l. 5. c. 9. (i) "et fuit aedificans", Montanus, Drusius; "era aedificans". Fagius; so Ainsworth; "studebat aedificare", Junius & Tremellius. (k) History of the World, par. 1. B. 1. c. 5. sect. 2. p. 43.
John Wesley
4:17 And he builded a city - In token of a settled separation from the church of God. And here is an account of his posterity, at least the heirs of his family, for seven generations. His son was Enoch, of the same name, but not of the same character with that holy man that walked with God. The names of more of his posterity are mentioned, and but just mentioned, as those of the holy seed, Gen. 5:1-32. They are numbered in haste, as not valued or delighted in, in comparison with God's children.
Robert Jamieson, A. R. Fausset and David Brown
4:17 builded a city--It has been in cities that the human race has ever made the greatest social progress; and several of Cain's descendants distinguished themselves by their inventive genius in the arts.
4:184:18: Եւ եղեւ որդի Ենոքայ Գայերիդադ։ Եւ Գայերիդադ ծնաւ զՄայիէլ։ Եւ Մայիէլ ծնաւ զՄաթուսաղա։ Եւ Մաթուսաղա ծնաւ զՂամէք։
18 Ենոքը Գայերիդադ անուամբ որդի ունեցաւ: Գայերիդադը ծնեց Մայիէլին, Մայիէլը ծնեց Մաթուսաղային, Մաթուսաղան ծնեց Ղամէքին:
18 Եւ Ենովք ծնաւ Գայիրադը եւ Գայիրադ ծնաւ Մայիէլը ու Մայիէլ ծնաւ Մաթուսայէլը եւ Մաթուսայէլ ծնաւ Ղամէքը։
Եւ եղեւ որդի Ենովքայ Գայերիդադ, եւ Գայերիդադ ծնաւ զՄայիէլ, եւ Մայիէլ ծնաւ զՄաթուսաղա, եւ Մաթուսաղա ծնաւ զՂամէք:

4:18: Եւ եղեւ որդի Ենոքայ Գայերիդադ։ Եւ Գայերիդադ ծնաւ զՄայիէլ։ Եւ Մայիէլ ծնաւ զՄաթուսաղա։ Եւ Մաթուսաղա ծնաւ զՂամէք։
18 Ենոքը Գայերիդադ անուամբ որդի ունեցաւ: Գայերիդադը ծնեց Մայիէլին, Մայիէլը ծնեց Մաթուսաղային, Մաթուսաղան ծնեց Ղամէքին:
18 Եւ Ենովք ծնաւ Գայիրադը եւ Գայիրադ ծնաւ Մայիէլը ու Մայիէլ ծնաւ Մաթուսայէլը եւ Մաթուսայէլ ծնաւ Ղամէքը։
zohrab-1805▾ eastern-1994▾ western am▾
4:1818: У Еноха родился Ирад; Ирад родил Мехиаеля; Мехиаель родил Мафусала; Мафусал родил Ламеха.
4:18 ἐγενήθη γινομαι happen; become δὲ δε though; while τῷ ο the Ενωχ ενωχ Enōch; Enokh Γαιδαδ γαιδαδ and; even Γαιδαδ γαιδαδ father; born τὸν ο the Μαιηλ μαιηλ and; even Μαιηλ μαιηλ father; born τὸν ο the Μαθουσαλα μαθουσαλα Mathousala; Mathusala καὶ και and; even Μαθουσαλα μαθουσαλα Mathousala; Mathusala ἐγέννησεν γενναω father; born τὸν ο the Λαμεχ λαμεχ Lamech; Lamekh
4:18 וַ wa וְ and יִּוָּלֵ֤ד yyiwwālˈēḏ ילד bear לַֽ lˈa לְ to חֲנֹוךְ֙ ḥᵃnôḵ חֲנֹוךְ Henoch אֶת־ ʔeṯ- אֵת [object marker] עִירָ֔ד ʕîrˈāḏ עִירָד Irad וְ wᵊ וְ and עִירָ֕ד ʕîrˈāḏ עִירָד Irad יָלַ֖ד yālˌaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] מְחֽוּיָאֵ֑ל mᵊḥˈûyāʔˈēl מְחוּיָאֵל Mehujael וּ û וְ and מְחִיּיָאֵ֗ל mᵊḥiyyyāʔˈēl מְחִיּיָאֵל Mehujael יָלַד֙ yālˌaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] מְת֣וּשָׁאֵ֔ל mᵊṯˈûšāʔˈēl מְתוּשָׁאֵל Methushael וּ û וְ and מְתוּשָׁאֵ֖ל mᵊṯûšāʔˌēl מְתוּשָׁאֵל Methushael יָלַ֥ד yālˌaḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] לָֽמֶךְ׃ lˈāmeḵ לֶמֶךְ Lamech
4:18. porro Enoch genuit Irad et Irad genuit Maviahel et Maviahel genuit Matusahel et Matusahel genuit LamechAnd Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech:
18. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methushael: and Methushael begat Lamech.
4:18. Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech.
4:18. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech:

18: У Еноха родился Ирад; Ирад родил Мехиаеля; Мехиаель родил Мафусала; Мафусал родил Ламеха.
4:18
ἐγενήθη γινομαι happen; become
δὲ δε though; while
τῷ ο the
Ενωχ ενωχ Enōch; Enokh
Γαιδαδ γαιδαδ and; even
Γαιδαδ γαιδαδ father; born
τὸν ο the
Μαιηλ μαιηλ and; even
Μαιηλ μαιηλ father; born
τὸν ο the
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
καὶ και and; even
Μαθουσαλα μαθουσαλα Mathousala; Mathusala
ἐγέννησεν γενναω father; born
τὸν ο the
Λαμεχ λαμεχ Lamech; Lamekh
4:18
וַ wa וְ and
יִּוָּלֵ֤ד yyiwwālˈēḏ ילד bear
לַֽ lˈa לְ to
חֲנֹוךְ֙ ḥᵃnôḵ חֲנֹוךְ Henoch
אֶת־ ʔeṯ- אֵת [object marker]
עִירָ֔ד ʕîrˈāḏ עִירָד Irad
וְ wᵊ וְ and
עִירָ֕ד ʕîrˈāḏ עִירָד Irad
יָלַ֖ד yālˌaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מְחֽוּיָאֵ֑ל mᵊḥˈûyāʔˈēl מְחוּיָאֵל Mehujael
וּ û וְ and
מְחִיּיָאֵ֗ל mᵊḥiyyyāʔˈēl מְחִיּיָאֵל Mehujael
יָלַד֙ yālˌaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
מְת֣וּשָׁאֵ֔ל mᵊṯˈûšāʔˈēl מְתוּשָׁאֵל Methushael
וּ û וְ and
מְתוּשָׁאֵ֖ל mᵊṯûšāʔˌēl מְתוּשָׁאֵל Methushael
יָלַ֥ד yālˌaḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
לָֽמֶךְ׃ lˈāmeḵ לֶמֶךְ Lamech
4:18. porro Enoch genuit Irad et Irad genuit Maviahel et Maviahel genuit Matusahel et Matusahel genuit Lamech
And Henoch begot Irad, and Irad begot Maviael, and Maviael begot Mathusael, and Mathusael begot Lamech:
4:18. Thereafter, Enoch conceived Irad, and Irad conceived Mahujael, and Mahujael conceived Mathusael, and Mathusael conceived Lamech.
4:18. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «У Еноха родился Ирад», названный в славянской Библии ошибочно «Гаидад», вследствие смешения еще в греческом переводе LXX двух сходных по начертанию начальных букв этого имени и перестановки их. Филологически имя Ирад означает «город» и тем самым указывает на него, как на жителя города по преимуществу, как на первого истинного горожанина. Отсюда должно заключать, что постройка города, начатая Каином, продолженная Енохом, была относительно закончена лишь при рождении у последнего сына, которого он, для увековечения сего достопамятного события, и называет «Ирадом».

«Ирад родил Мехиаеля» Имя сына Ирадова, по словопроизводству с еврейского, означает «пораженный, уничтоженный Богом» и, по догадке толковников, заключает в себе намек на какое-то особенно божественное вразумление забывшихся каинитов. Но в чем же именно состояло это вразумление, нельзя сказать ничего определенного: может быть, здесь увековечено было воспоминание о каком-либо страшном стихийном бедствии, в котором каиниты познали небесную кару.

«Мехиаель родил Мафусала…» Имя этого нового каинитского родоначальника, по более правдоподобному его толкованию, значит: «человек, муж Божий», т. е. испрошенный у Бога, данный Им; в нем, равно как и предшествующем имени, не без основания усматривают следы некоторого смирения горделивых потомков Каина и их временного обращения к Богу, бывшего следствием обрушившегося на них небесного наказания.

«Мафусал родил Ламеха…» На личности самого Ламеха и на истории его семьи бытописатель останавливается с некоторой подробностью, давая этим самым знать, что семья Ламеха особенно типична для характеристики всего каинитского племени. Обращает на себя внимание, прежде всего, уже самое имя «Ламех», которое значит «разрушитель, неприятель».
Albert Barnes: Notes on the Bible - 1834
4:18
The names in this verse seem to denote, respectively, fleet as a wild ass, stricken by God, man of prayer, and youth. They indicate a mingling of thoughts and motives in men's minds, in which the word אל 'el "mighty" as a name of God occurs. This name is a common noun, signifying hero or potentate, and also power or might, and is transferred to God as "the Potentate," or "Almighty One." It is distinguished from אלהים 'ĕ lohı̂ ym "God," since they are put in apposition Jos 22:22; and seems to be properly an epithet applied to God by way of pre-eminence. The denomination, "stricken of the Mighty," is a recognition of the divine power. "The man of prayer," or "asking," may also have reference to an act of worship. Among these higher thoughts we also find a value put upon youth and physical superiority, as the fleetness of the wild ass. This is all we can learn from these imperfectly understood names.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: am cir, 194, bc cir, 3810
Lamech: Gen 5:21, Gen 36:2
John Gill
4:18 And unto Enoch was born Irad,.... But of neither of them is any other mention made, either in sacred or profane history; nor is it said how old Enoch was when Irad was born, nor how long he lived after; as is recorded of Adam, Seth, and their posterity:
and Irad begat Mehujael, and Mehujael begat Methusael; of whom also we have no other account:
and Methusael begat Lamech; and it seems for the sake of Lamech that the genealogy of Cain's posterity is described and carried down thus far, some things being to be taken notice of concerning him. The names of the immediate posterity of Genos or Cain, according to Sanchoniatho, and, as Philo Byblius (l) has translated them, were light, fire, and flame; who found out fire by rubbing pieces of wood together, and taught the use of it, from whence they seem to have their names. These begat sons that exceeded others in bulk and height, whose names were given to the mountains they first possessed, and from them were called Cassius, Libanus, Antilibanus, and Brathy; and of them were begotten Memrumus and Hypsuranius, so called by their mothers, women, who, without shame, lay with everyone they could meet with; of these came Agreus and Halieus, the inventors of fishing and hunting; and these seem to answer to the generations from Cain to Lamech; and it is no wonder Moses should take no more notice of such a set of men; which, according to their own historian, deserved but little regard.
(l) Apud Euseb. Praepar. Evangel. l. 1. p. 34, 35.
4:194:19: Եւ ա՛ռ իւր Ղամէք երկուս կանայս. անուն միումն Ադդա, եւ անուն երկրորդին Սէլլա։
19 Ղամէքն առաւ երկու կին. մէկի անունը Ադդա էր, իսկ երկրորդի անունը՝ Սէլլա:
19 Ղամէք իրեն երկու կին առաւ. մէկուն անունը Ադդա ու միւսին անունը Սելլա էր։
Եւ առ իւր Ղամէք երկուս կանայս. անուն միումն Ադդա, եւ անուն երկրորդին Սէլլա:

4:19: Եւ ա՛ռ իւր Ղամէք երկուս կանայս. անուն միումն Ադդա, եւ անուն երկրորդին Սէլլա։
19 Ղամէքն առաւ երկու կին. մէկի անունը Ադդա էր, իսկ երկրորդի անունը՝ Սէլլա:
19 Ղամէք իրեն երկու կին առաւ. մէկուն անունը Ադդա ու միւսին անունը Սելլա էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:1919: И взял себе Ламех две жены: имя одной: Ада, и имя второй: Цилла.
4:19 καὶ και and; even ἔλαβεν λαμβανω take; get ἑαυτῷ εαυτου of himself; his own Λαμεχ λαμεχ Lamech; Lamekh δύο δυο two γυναῖκας γυνη woman; wife ὄνομα ονομα name; notable τῇ ο the μιᾷ εις.1 one; unit Αδα αδα and; even ὄνομα ονομα name; notable τῇ ο the δευτέρᾳ δευτερος second Σελλα σελλα Sella
4:19 וַ wa וְ and יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take לֹ֥ו lˌô לְ to לֶ֖מֶךְ lˌemeḵ לֶמֶךְ Lamech שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two נָשִׁ֑ים nāšˈîm אִשָּׁה woman שֵׁ֤ם šˈēm שֵׁם name הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one עָדָ֔ה ʕāḏˈā עָדָה Adah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second צִלָּֽה׃ ṣillˈā צִלָּה Zillah
4:19. qui accepit uxores duas nomen uni Ada et nomen alteri SellaWho took two wives: the name of the one was Ada, and the name of the other was Sella.
19. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.
4:19. Lamech took two wives: the name of one was Adah, and the name of the other was Zillah.
4:19. And Lamech took unto him two wives: the name of the one [was] Adah, and the name of the other Zillah.
And Lamech took unto him two wives: the name of the one [was] Adah, and the name of the other Zillah:

19: И взял себе Ламех две жены: имя одной: Ада, и имя второй: Цилла.
4:19
καὶ και and; even
ἔλαβεν λαμβανω take; get
ἑαυτῷ εαυτου of himself; his own
Λαμεχ λαμεχ Lamech; Lamekh
δύο δυο two
γυναῖκας γυνη woman; wife
ὄνομα ονομα name; notable
τῇ ο the
μιᾷ εις.1 one; unit
Αδα αδα and; even
ὄνομα ονομα name; notable
τῇ ο the
δευτέρᾳ δευτερος second
Σελλα σελλα Sella
4:19
וַ wa וְ and
יִּֽקַּֽח־ yyˈiqqˈaḥ- לקח take
לֹ֥ו lˌô לְ to
לֶ֖מֶךְ lˌemeḵ לֶמֶךְ Lamech
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
נָשִׁ֑ים nāšˈîm אִשָּׁה woman
שֵׁ֤ם šˈēm שֵׁם name
הָֽ hˈā הַ the
אַחַת֙ ʔaḥˌaṯ אֶחָד one
עָדָ֔ה ʕāḏˈā עָדָה Adah
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
צִלָּֽה׃ ṣillˈā צִלָּה Zillah
4:19. qui accepit uxores duas nomen uni Ada et nomen alteri Sella
Who took two wives: the name of the one was Ada, and the name of the other was Sella.
4:19. Lamech took two wives: the name of one was Adah, and the name of the other was Zillah.
4:19. And Lamech took unto him two wives: the name of the one [was] Adah, and the name of the other Zillah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «И взял себе Ламех две жены…» Ламех позорно увековечил свое имя тем, что первый ввел многоженство, этим самым он извратил богоучрежденный характер брака (2:24) и обнаружил свою нравственную разнузданность и плотоугодие.

«имя одной: Ада, и имя второй: Цилла» О таковом именно характере Ламехова брака могут говорить и имена его жен, из которых первое означает — «украшение, привлечение», второе — «тень, ширма».

Начало пастушеской и промышленной жизни.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
19-24: The Family of Lamech.B. C. 3875.
19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubal-cain, an instructor of every artificer in brass and iron: and the sister of Tubal-cain was Naamah.
We have here some particulars concerning Lamech, the seventh from Adam in the line of Cain. Observe,
I. His marrying two wives. It was one of the degenerate race of Cain who first transgressed that original law of marriage that two only should be one flesh. Hitherto one man had but one wife at a time; but Lamech took two. From the beginning it was not so. Mal. ii. 15; Matt. xix. 5. See here, 1. Those who desert God's church and ordinances lay themselves open to all manner of temptation. 2. When a bad custom is begun by bad men sometimes men of better characters are, through unwariness, drawn in to follow them. Jacob, David, and many others, who were otherwise good men, were afterwards ensnared in this sin which Lamech begun.
II. His happiness in his children, notwithstanding this. Though he sinned, in marrying two wives, yet he was blessed with children by both, and those such as lived to be famous in their generation, not for their piety, no mention is made of this (for aught that appears they were the heathen of that age), but for their ingenuity. They were not only themselves men of business, but men that were serviceable to the world, and eminent for the invention, or at least the improvement, of some useful arts. 1. Jabal was a famous shepherd; he delighted much in keeping cattle himself, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of after-times, called him father; or perhaps, his children after him being brought up to the same employment, the family was a family of shepherds. 2. Jubal was a famous musician, and particularly an organist, and the first that gave rules for the noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. Those that spend their days in wealth will not be without the timbrel and harp, Job xxi. 12, 13. From his name, Jubal, probably the jubilee-trumpet was so called; for the best music was that which proclaimed liberty and redemption. Jabal was their Pan and Jubal their Apollo. 3. Tubal Cain was a famous smith, who greatly improved the art of working in brass and iron, for the service both of war and husbandry. He was their Vulcan. See here, (1.) That worldly things are the only things that carnal wicked people set their hearts upon and are most ingenious and industrious about. So it was with this impious race of cursed Cain. Here were a father of shepherds and a father of musicians, but not a father of the faithful. Here was one to teach in brass and iron, but none to teach the good knowledge of the Lord. Here were devices how to be rich, and how to be mighty, and how to be merry, but nothing of God, nor of his fear and service, among them. Present things fill the heads of most people. (2.) That even those who are destitute of the knowledge and grace of God may be endued with many excellent and useful accomplishments, which may make them famous and serviceable in their generation. Common gifts are given to bad men, while God chooses to himself the foolish things of the world.
23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
By this speech of Lamech, which is here recorded, and probably was much talked of in those times, he further appears to have been a wicked man, as Cain's accursed race generally were. Observe, 1. How haughtily and imperiously he speaks to his wives, as one that expected a mighty regard and observance: Hear my voice, you wives of Lamech. No marvel that he who had broken one law of marriage, by taking two wives, broke another, which obliged him to be kind and tender to those he had taken, and to give honour to the wife as to the weaker vessel. Those are not always the most careful to do their own duty that are highest in their demands of respect from others, and most frequent in calling upon their relations to know their place and do their duty. 2. How bloody and barbarous he was to all about him: I have slain, or (as it is in the margin) I would slay a man in my wound, and a young man in my hurt. He owns himself a man of a fierce and cruel disposition, that would lay about him without mercy, and kill all that stood in his way; be it a man, or a young man, nay, though he himself were in danger to be wounded and hurt in the conflict. Some think, because (v. 24) he compares himself with Cain, that he had murdered some of the holy seed, the true worshippers of God, and that he acknowledged this to be the wounding of his conscience and the hurt of his soul; and yet that, like Cain, he continued impenitent, trembling and yet unhumbled. Or his wives, knowing what manner of spirit he was of, how apt both to give and to resent provocation, were afraid lest somebody or other would be the death of him. "Never fear," says he, "I defy any man to set upon me; whosoever does, let me alone to make my part good with him; I will slay him, be he a man or a young man." Note, It is a common thing for fierce and bloody men to glory in their shame (Phil. iii. 19), as if it were both their safety and their honour that they care not how many lives are sacrificed to their angry resentments, nor how much they are hated, provided they may be feared. Oderint, dum metuant--Let them hate, provided they fear. 3. How impiously he presumes even upon God's protection in his wicked way, v. 24. He had heard that Cain should be avenged seven-fold (v. 15), that is, that if any man should dare to kill Cain he should be severely reckoned with and punished for so doing, though Cain deserved to die a thousand deaths for the murder of his brother, and hence he infers that if any one should kill him for the murders he had committed God would much more avenge his death. As if the special care God took to prolong and secure the life of Cain, for special reasons peculiar to his case (and indeed for his sorer punishment, as the beings of the damned are continued) were designed as a protection to all murderers. Thus Lamech perversely argues, "If God provided for the safety of Cain, much more for mine, who, though I have slain many, yet never slew my own brother, and upon no provocation, as he did." Note, The reprieve of some sinners, and the patience God exercises towards them, are often abused to the hardening of others in the like sinful ways, Eccl. viii. 11. But, though justice strike some slowly, others cannot therefore be sure but that they may be taken away with a swift destruction. Or, if God should bear long with those who thus presume upon his forbearance, they do but hereby treasure up unto themselves wrath against the day of wrath.
Now this is all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.
Adam Clarke: Commentary on the Bible - 1831
4:19: Lamech took - two wives - He was the first who dared to reverse the order of God by introducing polygamy; and from him it has been retained, practiced, and defended to the present day.
Albert Barnes: Notes on the Bible - 1834
4:19
This is the first record and probably the first instance of polygamy. The names of the two wives, Adah, "beauty," and Zillah, "shade or tinkling," seem to refer to the charms which attracted Lamek. Superabundance of wealth and power perhaps led Lamek to multiply wives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: two wives: Gen 2:18, Gen 2:24; Mat 19:4-6, Mat 19:8
Geneva 1599
4:19 And Lamech took unto him (q) two wives: the name of the one [was] Adah, and the name of the other Zillah.
(q) The lawful institution of marriage, which is, that two should be one flesh, was first corrupted in the house of Cain by Lamech.
John Gill
4:19 And Lamech took unto him two wives,.... He was the first we read of that introduced polygamy, contrary to the first institution of marriage, whereby only one man and one woman were to be joined together, and become one flesh, Gen 2:24. This evil practice, though it began in the race of wicked Cain, was in later ages followed by some among the people of God, which was connived at because of the hardness of their hearts; otherwise it was not so from the beginning. This was the first instance of it known; Jarchi says it was the way of the generation before the flood to have one wife for procreation of children, and the other for carnal pleasure; the latter drank a cup of sterility, that she might be barren, and was adorned as a bride, and lived deliciously; and the other was used roughly, and mourned like a widow; but by this instance it does not appear, for these both bore children to Lamech.
The name of the one was Adah, and the name of the other Zillah; whose daughters they were cannot be said, no doubt of the race of Cain; the name of the one signifies an "ornament", or beauty, and might seem to answer to the account Jarchi gives of the wife for pleasure, if there were any foundation for it; and the other signifies a "shadow", being continually under the shadow of her husband.
John Wesley
4:19 And Lamech took two wives - It was one of the degenerate race of Cain who first transgressed that original law of marriage, that two only should be one flesh. Jabal was a famous shepherd; he delighted much in keeping cattle, and was so happy in devising methods of doing it to the best advantage, and instructing others in them, that the shepherds of those times, nay, the shepherds of after - times, called him Father; or perhaps his children after him, being brought up to the same employment: the family was a family of shepherds. Jubal was a famous musician, and particularly an organist, and the first that gave rules for that noble art or science of music. When Jabal had set them in a way to be rich, Jubal put them in a way to be merry. From Jubal probably the Jubilee trumpet was so called; for the best music was that which proclaimed liberty and redemption.
Robert Jamieson, A. R. Fausset and David Brown
4:19 Lamech took unto him two wives--This is the first transgression of the law of marriage on record, and the practice of polygamy, like all other breaches of God's institutions, has been a fruitful source of corruption and misery.
4:204:20: Եւ ծնաւ Ադդա զՅովբէլ. նա՛ է հայր այնոցիկ որ բնակեալ են ՚ի վրանս խաշնարածաց։
20 Ադդան ծնեց Յոբէլին: Սա խաշնարածների վրաններում բնակուողների նախահայրն է:
20 Ադդա ծնաւ Յոբէլը, որ վրանաբնակներուն ու հովիւներուն հայրն էր։
Եւ ծնաւ Ադդա զՅովբէլ. նա է հայր այնոցիկ որ բնակեալ են ի վրանս խաշնարածաց:

4:20: Եւ ծնաւ Ադդա զՅովբէլ. նա՛ է հայր այնոցիկ որ բնակեալ են ՚ի վրանս խաշնարածաց։
20 Ադդան ծնեց Յոբէլին: Սա խաշնարածների վրաններում բնակուողների նախահայրն է:
20 Ադդա ծնաւ Յոբէլը, որ վրանաբնակներուն ու հովիւներուն հայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:2020: Ада родила Иавала: он был отец живущих в шатрах со стадами.
4:20 καὶ και and; even ἔτεκεν τικτω give birth; produce Αδα αδα the Ιωβελ ιωβελ this; he ἦν ειμι be ὁ ο the πατὴρ πατηρ father οἰκούντων οικεω dwell ἐν εν in σκηναῖς σκηνη tent κτηνοτρόφων κτηνοτροφος pastoral
4:20 וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear עָדָ֖ה ʕāḏˌā עָדָה Adah אֶת־ ʔeṯ- אֵת [object marker] יָבָ֑ל yāvˈāl יָבָל Jabal ה֣וּא hˈû הוּא he הָיָ֔ה hāyˈā היה be אֲבִ֕י ʔᵃvˈî אָב father יֹשֵׁ֥ב yōšˌēv ישׁב sit אֹ֖הֶל ʔˌōhel אֹהֶל tent וּ û וְ and מִקְנֶֽה׃ miqnˈeh מִקְנֶה purchase
4:20. genuitque Ada Iabel qui fuit pater habitantium in tentoriis atque pastorumAnd Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.
20. And Adah bare Jabal: he was the father of such as dwell in tents and cattle.
4:20. And Adah conceived Jabel, who was the father of those who live in tents and are shepherds.
4:20. And Adah bare Jabal: he was the father of such as dwell in tents, and [of such as have] cattle.
And Adah bare Jabal: he was the father of such as dwell in tents, and [of such as have] cattle:

20: Ада родила Иавала: он был отец живущих в шатрах со стадами.
4:20
καὶ και and; even
ἔτεκεν τικτω give birth; produce
Αδα αδα the
Ιωβελ ιωβελ this; he
ἦν ειμι be
ο the
πατὴρ πατηρ father
οἰκούντων οικεω dwell
ἐν εν in
σκηναῖς σκηνη tent
κτηνοτρόφων κτηνοτροφος pastoral
4:20
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
עָדָ֖ה ʕāḏˌā עָדָה Adah
אֶת־ ʔeṯ- אֵת [object marker]
יָבָ֑ל yāvˈāl יָבָל Jabal
ה֣וּא hˈû הוּא he
הָיָ֔ה hāyˈā היה be
אֲבִ֕י ʔᵃvˈî אָב father
יֹשֵׁ֥ב yōšˌēv ישׁב sit
אֹ֖הֶל ʔˌōhel אֹהֶל tent
וּ û וְ and
מִקְנֶֽה׃ miqnˈeh מִקְנֶה purchase
4:20. genuitque Ada Iabel qui fuit pater habitantium in tentoriis atque pastorum
And Ada brought forth Jabel: who was the father of such as dwell in tents, and of herdsmen.
4:20. And Adah conceived Jabel, who was the father of those who live in tents and are shepherds.
4:20. And Adah bare Jabal: he was the father of such as dwell in tents, and [of such as have] cattle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Три первых имени этого раздела истолкованы в самом тексте, что значительно облегчает установку их филологического смысла. Так, первый сын Ады Иавал значит «кочевник, ведущий стада», и в Библии он называется «отцом живущих в шатрах со скотом», т. е. родоначальником или, точнее, только устроителем пастушеско-кочевого образа жизни. Имя второго сына Ады — Иувала, происходящее от слова jobel (юбилей) — протяжный музыкальный звук, издаваемый трубою, — указывает на него, как на изобретателя «струнных и духовых» инструментов, о чем прямо говорится и в самом библейском тексте. Наконец, третий сын Ламеха, рожденный уже от другой жены, носил имя Тувалкаина (по-греч. LХХ — Фовела). Библия не объясняет нам значение имени этого патриарха, но она прекрасно определяет его роль, как изобретателя разного рода медных и железных инструментов, потребных для земледелия, скотоводства, охоты, войны и музыки. Краткая заметка бытописателя обо всем этом служит попутным указанием на весьма важный культурно-исторической момент, знаменующий переход из каменного века в металлический, при этом обращает на себя особенное внимание и та любопытная подробность, что и Библия, в полном согласии с позитивной историей культуры, обработку «меди» ставит раньше выработки «железа».

«И сестра Тувалкаина Ноема…» Вот теперь Писание в первый раз упоминает отдельно о женщине, — говорит Златоуст: «не просто и не беспричинно поступил так блаженный пророк, но чтобы доказать нам нечто сокровенное».

Ламех и его жены, — песнь Ламеха.
Adam Clarke: Commentary on the Bible - 1831
4:20: Jabal - was the father - The inventor or teacher, for so the word is understood, Sa1 10:12. He was the first who invented tent-making, and the breeding and managing of cattle; or he was, in these respects, the most eminent in that time. Though Abel was a shepherd, it is not likely he was such on an extensive scale.
Albert Barnes: Notes on the Bible - 1834
4:20 is the first notice of the tent and of cattle. The tent was the thin shining and shading canvas of goats' hair, which was placed over the poles or timbers that constituted the original booth. In process of time it would supplant the branches and foliage of the booth as a covering from the sun or the wind. The cattle are designated by a word denoting property, as being chattels personal, and consisting chiefly of sheep and oxen. The idea of property had now been practically realized. The Cainites were now prosperous and numerous, and therefore released from that suspicious fear which originated the fortified keep of their progenitor. The sons of Jabal rove over the common with their tents and cattle, undismayed by imaginary terrors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: the: Gen 4:21; Ch1 2:50-52, Ch1 4:4, Ch1 4:5; Joh 8:44; Rom 4:11, Rom 4:12
father: The inventor or teacher, Sa1 10:12.
dwell: Gen 4:2, Gen 25:27; Jer 35:9, Jer 35:10; Heb 11:9
John Gill
4:20 And Adah bare Jabal,.... According to Hillerus (m), this name, and Jubal and Tubal, after mentioned, all signify a river; why Lamech should call all his sons by names signifying the same thing, is not easy to say.
He was the father of such as dwelt in tents, and of such as have cattle: not in a proper sense the father of them, though his posterity might succeed him in the same business; but he was the first author and inventor of tents or movable habitations, which could be carried from place to place, for the convenience of pasturage for cattle: he was not the first that had cattle in his possession, or that first fed and kept them, for Abel, the son of Adam, was a keeper of sheep; but he was the first that found out the use of tents, and the pitching of them to abide in at proper places, so long as the pasturage lasted, and then to remove elsewhere; as we find in later times the patriarchs Abraham, Isaac, and Jacob did, and as the Scenitae and Nomades among the Arabs, and who retain the same method of keeping cattle to this day; and so the words may be rendered according to Bochart (n) and Noldius (o),"he was the father of such that dwell in tents "with" cattle.''Heidegger (p) thinks this Jabal to be the same with Pales, the god of shepherds (q), to whom the Palilia were sacred with the Heathens; and that from Jabal may be formed "Bal", leaving out the "jod", as is sometimes done, and by adding the termination, it will be "Bales", and by changing the letters of the same organ, "Pales".
(m) Onomastic. Sacr. p. 35, 45, 349. (n) Hierozoic. par. 1. l. 2. c. 44. col. 466. (o) Ebr. Part. Concord. p. 273. No. 1196. (p) Hist. Patriarch. Exercit. 6. sect. 11. (q) Vid. Servium & Probum in Virgil. Georgic. l. 3. ver. 1.
4:214:21: Եւ անուն եղբօր նորա Յովբաղ։ Նա՛ է հայր՝ որ եցոյց զերգս եւ զքնարս[30]։ [30] Ոսկան. Նա էր հայր որ։
21 Նրա եղբօր անունը Յոբաղ է: Նա է յօրինել երգն ու քնարը:
21 Անոր եղբօրը անունը Յոբալ էր, որ բոլոր քնարահարներուն ու սրնգահարներուն հայրն էր։
Եւ անուն եղբօր նորա Յովբաղ. նա է հայր որ եցոյց զերգս եւ զքնարս:

4:21: Եւ անուն եղբօր նորա Յովբաղ։ Նա՛ է հայր՝ որ եցոյց զերգս եւ զքնարս[30]։
[30] Ոսկան. Նա էր հայր որ։
21 Նրա եղբօր անունը Յոբաղ է: Նա է յօրինել երգն ու քնարը:
21 Անոր եղբօրը անունը Յոբալ էր, որ բոլոր քնարահարներուն ու սրնգահարներուն հայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:2121: Имя брату его Иувал: он был отец всех играющих на гуслях и свирели.
4:21 καὶ και and; even ὄνομα ονομα name; notable τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him Ιουβαλ ιουβαλ this; he ἦν ειμι be ὁ ο the καταδείξας καταδεικνυμι and; even κιθάραν κιθαρα harp
4:21 וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name אָחִ֖יו ʔāḥˌiʸw אָח brother יוּבָ֑ל yûvˈāl יוּבָל Jubal ה֣וּא hˈû הוּא he הָיָ֔ה hāyˈā היה be אֲבִ֕י ʔᵃvˈî אָב father כָּל־ kol- כֹּל whole תֹּפֵ֥שׂ tōfˌēś תפשׂ seize כִּנֹּ֖ור kinnˌôr כִּנֹּור cither וְ wᵊ וְ and עוּגָֽב׃ ʕûḡˈāv עוּגָב flute
4:21. et nomen fratris eius Iubal ipse fuit pater canentium cithara et organoAnd his brother's name was Jubal; he was the father of them that play upon the harp and the organs.
21. And his brother’s name was Jubal: he was the father of all such as handle the harp and pipe.
4:21. And the name of his brother was Jubal; he was the father of those who sing to the harp and the organ.
4:21. And his brother’s name [was] Jubal: he was the father of all such as handle the harp and organ.
And his brother' s name [was] Jubal: he was the father of all such as handle the harp and organ:

21: Имя брату его Иувал: он был отец всех играющих на гуслях и свирели.
4:21
καὶ και and; even
ὄνομα ονομα name; notable
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
Ιουβαλ ιουβαλ this; he
ἦν ειμι be
ο the
καταδείξας καταδεικνυμι and; even
κιθάραν κιθαρα harp
4:21
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
אָחִ֖יו ʔāḥˌiʸw אָח brother
יוּבָ֑ל yûvˈāl יוּבָל Jubal
ה֣וּא hˈû הוּא he
הָיָ֔ה hāyˈā היה be
אֲבִ֕י ʔᵃvˈî אָב father
כָּל־ kol- כֹּל whole
תֹּפֵ֥שׂ tōfˌēś תפשׂ seize
כִּנֹּ֖ור kinnˌôr כִּנֹּור cither
וְ wᵊ וְ and
עוּגָֽב׃ ʕûḡˈāv עוּגָב flute
4:21. et nomen fratris eius Iubal ipse fuit pater canentium cithara et organo
And his brother's name was Jubal; he was the father of them that play upon the harp and the organs.
4:21. And the name of his brother was Jubal; he was the father of those who sing to the harp and the organ.
4:21. And his brother’s name [was] Jubal: he was the father of all such as handle the harp and organ.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:21: Jubal - the father - i.e. The inventor of musical instruments, such as the כנור kinnor, which we translate harp, and the עוגב ugab, which we render organ; it is very likely that both words are generic, the former including under it all stringed instruments, and the latter, all wind instruments.
Albert Barnes: Notes on the Bible - 1834
4:21
Here is the invention of musical instruments in their two leading varieties, the harp and the pipe. This implies the pRev_ious taste for music and song. It seems not unlikely that Zillah, the mother of Jubal, was a daughter of song. The fine arts follow in the train of the useful. All this indicates the easy circumstances in which the Cainites now found themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: am cir, 500, bc cir, 3504
father: Rom 4:11, Rom 4:12
the harp: Gen 31:27; Job 21:12; Isa 5:12; Amo 6:5
John Gill
4:21 And his brother's name was Jubal,.... This was another son of Lamech by Adah, and his name differs only in one letter from his brother's:
he was the father of all such that handle the harp and organ: he was the inventor of instrumental music, both of stringed instruments, such as were touched by the fingers, or struck with a quill, as the "harp"; and of wind instruments, such as were blown, as the "organ", which seems not to be the same we call so, being a late invention; but however a pleasant instrument, as its name signifies. Jubal is thought by some to be the same with Apollo, to whom with the Greeks the invention of the harp is ascribed; and some have been of opinion, that the jubilee trumpet was so called from Jubal, Lev 25:9. Sanchoniatho (r) makes Chrysor or Vulcan, the same with Tubalcain, the brother of Jubal, to exercise himself in eloquence, songs and divination, confounding or mistaking the employment of the two brothers. The Arabs have such a notion of the Cainites being the inventors of music, that they commonly call a singing girl "Cainah" (s); and the Arabic writers (t) make Jubal to be the first inventor of music, and that the beasts and birds gathered together to hear him; the same that is said of Orpheus.
(r) Apud Euseb. Praepar. Evangel. l. 1. p. 35. (s) Abulpharag. Hist. Dynast. p. 9. (t) Elmacinus, p. 8. apud Hottinger. Smegma, p. 232.
4:224:22: Եւ Սէլլա ծնաւ զԹոբէլ, եւ էր ճարտարապետ դարբին՝ պղնձոյ եւ երկաթոյ. եւ քոյր Թովբելայ Նոյեմա[31]։ [31] Ոմանք. Եւ քոյր Թովբելայ Նեեմայ։
22 Սէլլան ծնեց Թոբէլին, որը պղնձի ու երկաթի հմուտ դարբին էր: Թոբէլի քոյրը Նոյեման էր:
22 Սելլա ալ ծնաւ Թոբէլկայէնը, որ պղնձէ ու երկաթէ ամէն տեսակ գործիք կը շինէր։ Թոբէլկայէնին քոյրը Նաամա էր։
Եւ Սէլլա ծնաւ զԹովբէլ, եւ էր ճարտարապետ դարբին` պղնձոյ եւ երկաթոյ. եւ քոյր Թովբելայ Նոյեմա:

4:22: Եւ Սէլլա ծնաւ զԹոբէլ, եւ էր ճարտարապետ դարբին՝ պղնձոյ եւ երկաթոյ. եւ քոյր Թովբելայ Նոյեմա[31]։
[31] Ոմանք. Եւ քոյր Թովբելայ Նեեմայ։
22 Սէլլան ծնեց Թոբէլին, որը պղնձի ու երկաթի հմուտ դարբին էր: Թոբէլի քոյրը Նոյեման էր:
22 Սելլա ալ ծնաւ Թոբէլկայէնը, որ պղնձէ ու երկաթէ ամէն տեսակ գործիք կը շինէր։ Թոբէլկայէնին քոյրը Նաամա էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:2222: Цилла также родила Тувалкаина, который был ковачом всех орудий из меди и железа. И сестра Тувалкаина Ноема.
4:22 Σελλα σελλα though; while ἔτεκεν τικτω give birth; produce καὶ και and; even αὐτὴ αυτος he; him τὸν ο the Θοβελ θοβελ and; even ἦν ειμι be σφυροκόπος σφυροκοπος coppersmith χαλκοῦ χαλκος copper; brass καὶ και and; even σιδήρου σιδηρος iron ἀδελφὴ αδελφη sister δὲ δε though; while Θοβελ θοβελ Noema
4:22 וְ wᵊ וְ and צִלָּ֣ה ṣillˈā צִלָּה Zillah גַם־ ḡam- גַּם even הִ֗וא hˈiw הִיא she יָֽלְדָה֙ yˈālᵊḏā ילד bear אֶת־ ʔeṯ- אֵת [object marker] תּ֣וּבַל קַ֔יִן tˈûval qˈayin תּוּבַל קַיִן Tubal-Cain לֹטֵ֕שׁ lōṭˈēš לטשׁ sharpen כָּל־ kol- כֹּל whole חֹרֵ֥שׁ ḥōrˌēš חרשׁ plough נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze וּ û וְ and בַרְזֶ֑ל varzˈel בַּרְזֶל iron וַֽ wˈa וְ and אֲחֹ֥ות ʔᵃḥˌôṯ אָחֹות sister תּֽוּבַל־קַ֖יִן tˈûval-qˌayin תּוּבַל קַיִן Tubal-Cain נַֽעֲמָֽה׃ nˈaʕᵃmˈā נַעֲמָה Naamah
4:22. Sella quoque genuit Thubalcain qui fuit malleator et faber in cuncta opera aeris et ferri soror vero Thubalcain NoemmaSella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema.
22. And Zillah, she also bare Tubal-cain, the forger of every cutting instrument of brass and iron: and the sister of Tubal-cain was Naamah.
4:22. Zillah also conceived Tubalcain, who was a hammerer and artisan in every work of brass and iron. In fact, the sister of Tubalcain was Noema.
4:22. And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain [was] Naamah.
And Zillah, she also bare Tubal- cain, an instructer of every artificer in brass and iron: and the sister of Tubal- cain [was] Naamah:

22: Цилла также родила Тувалкаина, который был ковачом всех орудий из меди и железа. И сестра Тувалкаина Ноема.
4:22
Σελλα σελλα though; while
ἔτεκεν τικτω give birth; produce
καὶ και and; even
αὐτὴ αυτος he; him
τὸν ο the
Θοβελ θοβελ and; even
ἦν ειμι be
σφυροκόπος σφυροκοπος coppersmith
χαλκοῦ χαλκος copper; brass
καὶ και and; even
σιδήρου σιδηρος iron
ἀδελφὴ αδελφη sister
δὲ δε though; while
Θοβελ θοβελ Noema
4:22
וְ wᵊ וְ and
צִלָּ֣ה ṣillˈā צִלָּה Zillah
גַם־ ḡam- גַּם even
הִ֗וא hˈiw הִיא she
יָֽלְדָה֙ yˈālᵊḏā ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
תּ֣וּבַל קַ֔יִן tˈûval qˈayin תּוּבַל קַיִן Tubal-Cain
לֹטֵ֕שׁ lōṭˈēš לטשׁ sharpen
כָּל־ kol- כֹּל whole
חֹרֵ֥שׁ ḥōrˌēš חרשׁ plough
נְחֹ֖שֶׁת nᵊḥˌōšeṯ נְחֹשֶׁת bronze
וּ û וְ and
בַרְזֶ֑ל varzˈel בַּרְזֶל iron
וַֽ wˈa וְ and
אֲחֹ֥ות ʔᵃḥˌôṯ אָחֹות sister
תּֽוּבַל־קַ֖יִן tˈûval-qˌayin תּוּבַל קַיִן Tubal-Cain
נַֽעֲמָֽה׃ nˈaʕᵃmˈā נַעֲמָה Naamah
4:22. Sella quoque genuit Thubalcain qui fuit malleator et faber in cuncta opera aeris et ferri soror vero Thubalcain Noemma
Sella also brought forth Tubalcain, who was a hammerer and artificer in every work of brass and iron. And the sister of Tubalcain was Noema.
4:22. Zillah also conceived Tubalcain, who was a hammerer and artisan in every work of brass and iron. In fact, the sister of Tubalcain was Noema.
4:22. And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain [was] Naamah.
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Adam Clarke: Commentary on the Bible - 1831
4:22: Tubal-cain - The first smith on record, who taught how to make warlike instruments and domestic utensils out of brass and iron.
Agricultural instruments must have been in use long before, for Cain was a tiller of the ground, and so was Adam, and they could not have cultivated the ground without spades, hooks, etc. Some of these arts were useless to man while innocent and upright, but after his fall they became necessary. Thus is the saying verified: God made man upright, but they have sought out many inventions. As the power to get wealth is from God, so also is the invention of useful arts.
M. De Lavaur, in his Conference de la Fable avec l'Histoire Sainte, supposes that the Greeks and Romans took their smith-god Vulcan from Tubal-cain, the son of Lamech. The probability of this will appear,
1. From the name, which, by the omission of the Tu and turning the b into v, a change frequently made among the Hebrews, Greeks, and Romans, makes Vulcain or Vulcan.
2. From his occupation he was an artificer, a master smith in brass and iron.
3. He thinks this farther probable from the names and sounds in this verse. The melting metals in the fire, and hammering them, bears a near resemblance to the hissing sound of צלה tsillah, the mother of Tubal-cain; and צלל tsalal signifies to tinkle or make a sound like a bell, Sa1 3:11 Kg2 21:12.
4. Vulcan is said to have been lame; M. De Lavaur thinks that this notion was taken from the noun צלא tsela, which signifies a halting or lameness.
5. Vulcan had to wife Venus, the goddess of beauty; Naamah, the sister of Tubal-cain, he thinks, may have given rise to this part of the fable, as her name in Hebrew signifies beautiful or gracious.
6. Vulcan is reported to have been jealous of his wife, and to have forged nets in which he took Mars and her, and exposed them to the view of the whole celestial court: this idea he thinks was derived from the literal import of the name Tubal-cain; תבל tebel signifies an incestuous mixture of relatives, Lev 20:12; and קנא kana, to burn with jealousy; from these and concomitant circumstances the case of the detected adultery of Mars and Venus might be easily deduced. He is of opinion that a tradition of this kind might have readily found its way from the Egyptians to the Greeks, as the former had frequent intercourse with the Hebrews.
Of Naamah nothing more is spoken in the Scriptures; but the Targum of Jonathan ben Uzziel makes her the inventress of funeral songs and lamentations. R. S. Jarchi says she was the wife of Noah, and quotes Bereshith Rabba in support of the opinion. Some of the Jewish doctors say her name is recorded in Scripture because she was an upright and chaste woman; but others affirm that the whole world wandered after her, and that of her evil spirits were born into the world. This latter opinion gives some countenance to that of M. De Lavaur.
Albert Barnes: Notes on the Bible - 1834
4:22
The three names Jabal, Jubal, and Tubal are formed from root signifying to "flow, run, go forth," perhaps "blow," from which comes יובל yô bē l the "blast" or trumpet-note of joy and release. Accordingly, all sorts of going forth, that were suitable to the life of a nomad, seem to have distinguished this family. The addition of Cain to the name of Tubal may have been a memorial of his ancestor, or an indication of his pursuit. Tubal of the spear or lance may have been his familiar designation. The making of tents implies some skill in carpentry, and also in spinning and weaving. The working in brass and iron furnishes implements for war, hunting, or husbandry. The construction of musical instruments shows considerable refinement in carving and moulding wood. Naamah, the lovely, seems to be mentioned on account of her personal charms.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: instructor: Heb. whetter
brass: Exo 25:3; Num 31:22; Deu 8:9, Deu 33:25; Ch2 2:7
John Gill
4:22 And Zillah, she also bare Tubalcain,.... Thought by many to be the same with Vulcan, his name and business agreeing; for the names are near in sound, Tubalcain may easily pass into Vulcan; and who, with the Heathens, was the god of the smiths, and the maker of Jupiter's thunderbolts, as this was an artificer in iron and brass, as follows: his name is compounded of two words, the latter of which was no doubt put into his name in memory of Cain his great ancestor; the former Josephus (u) reads Thobel, and says of him, that he exceeded all in strength, and had great skill in military affairs:
an instructor of every artificer in brass and iron; he taught men the way of melting metals, and of making armour and weapons of war, and other instruments, for various uses, out of them; and he seems to be the same with the Chrysor of Sanchoniatho; for he says (w) of them (Agreus and Halieus) were begotten two brothers, the inventors of iron, and of working of it: one of these, called Chrysor, is said to be Hephaestus or Vulcan; and Chrysor, as Bochartus (x) seems rightly to conjecture, is "Choresh-Ur, a worker in fire"; that, by means of fire, melted metals, and cast them into different forms, and for different uses; and one of these words is used in the text of Tubalcain; and so, according to Diodorus Siculus (y), Vulcan signifies fire, and was not only the inventor of fire, but he says he was the inventor of all works in iron, brass, gold, and silver, and of all other things wrought by fire, and of all other uses of fire, both by artificers and all other men, and therefore he was called by all "fire". Clemens of Alexandria (z) ascribes the invention of brass and iron to the Idaeans or priests of Cybele in Cyprus; and so Sophocles in Strabo (a):
and the sister of Tubalcain was Naamah; whose name signifies "pleasant", fair and beautiful; and is thought by some to be the Venus of the Heathens; the Arabic writers (b) say she was a most beautiful woman, and found out colours and painting; and by others Minerva; and Josephus (c) says she excelled in the knowledge of divine things; and Minerva is by the Greeks called Nemanoum (d). The Jews say (e) she was the wife of Noah; and some of them say (f) she was the wife of one Shimron, and the mother of the evil spirit Asmodeus, mentioned in Tobit, and of whom other demons were begotten: the Targuru of Jonathan adds,"she was the mistress of lamentation and songs;''but our Bishop Cumberland (g) conjectures, that she was the wife of Ham, was with him in the ark, and after the flood was the means of leading him into idolatry: what led him to this conjecture was, that he observed in Plutarch, that the wife of Cronus, the same with Ham, is by some called Nemaus, which brought Naamah to his mind. Josephus (h) makes the number of children Lamech had by his two wives to be seventy seven.
(u) Antiqu. l. 1. c. 2. sect. 2. (w) Ut supra. (Apud Euseb. Praepar. Evangel. l. 1. p. 35.) (x) Canaan, l. 2. c. 2. col. 706. (y) Bibliothec. l. 1. p. 11, 13. & l. 5. p. 341. (z) Stromat. l. 1. p. 307. Vid. Plin. Nat. Hist. l. 34. c. 1, 2. (a) Geograph. l. 10. p. 326. (b) Elmacinus, p. 8. apud Hottinger. Smegma Oriental. l. 1. C. 8. p. 232. (c) Antiqu. l. 1. c. 2. sect. 2. (d) Plutarch. de Jide. (e) Bereshit Rabba, sect. 23. fol. 20. 3. Jarchi in loc. Shalshalet Hakabala, fol. 1. 2. (f) R. Elias Levita in Tishbi, fol. 19, 21. (g) History of Sanchoniatho, p. 107. (h) Antiqu. l. 1. c. 2. sect. 2.
John Wesley
4:22 From Tubal - Cain, probably the Heathen Vulcan came. Why Naamah is particularly named, we know not: probably they did, who lived when Moses wrote.
4:234:23: Եւ ասէ Ղամէք ցկանայս իւր ցԱդդա եւ ցՍէլլա. Լուարո՛ւք ձայնի իմում կանայք Ղամեքայ, եւ ո՛ւնկն դիք բանից իմոց. զի այր սպանի ՚ի վէ՛րս ինձ, եւ երիտասարդ՝ ՚ի հարուածս ինձ։
23 Ղամէքն ասաց իր կանանց՝ Ադդային ու Սէլլային. «Լսեցէ՛ք իմ խօսքը, Ղամէքի կանայք, ակա՛նջ դրէք իմ ասածին: Ես մի երիտասարդ մարդ սպանեցի, որովհետեւ նա ինձ վիրաւորել եւ հարուածել էր:
23 Ղամէք իր կիներուն՝ Ադդային ու Սելլային ըսաւ. «Ձայնս լսեցէ՛ք, ո՛վ Ղամէքի կիներ, ակա՛նջ դրէք իմ խօսքիս. վասն զի ես մարդ մը սպաննեցի ինծի վէրք ու երիտասարդ մը՝ ինծի պատուհաս ըլլալով։
Եւ ասէ Ղամէք ցկանայս իւր ցԱդդա եւ ցՍէլլա. Լուարուք ձայնի իմում, կանայք Ղամեքայ, եւ ունկն դիք բանից իմոց. զի այր սպանի ի վէրս ինձ, եւ երիտասարդ` ի հարուածս ինձ:

4:23: Եւ ասէ Ղամէք ցկանայս իւր ցԱդդա եւ ցՍէլլա. Լուարո՛ւք ձայնի իմում կանայք Ղամեքայ, եւ ո՛ւնկն դիք բանից իմոց. զի այր սպանի ՚ի վէ՛րս ինձ, եւ երիտասարդ՝ ՚ի հարուածս ինձ։
23 Ղամէքն ասաց իր կանանց՝ Ադդային ու Սէլլային. «Լսեցէ՛ք իմ խօսքը, Ղամէքի կանայք, ակա՛նջ դրէք իմ ասածին: Ես մի երիտասարդ մարդ սպանեցի, որովհետեւ նա ինձ վիրաւորել եւ հարուածել էր:
23 Ղամէք իր կիներուն՝ Ադդային ու Սելլային ըսաւ. «Ձայնս լսեցէ՛ք, ո՛վ Ղամէքի կիներ, ակա՛նջ դրէք իմ խօսքիս. վասն զի ես մարդ մը սպաննեցի ինծի վէրք ու երիտասարդ մը՝ ինծի պատուհաս ըլլալով։
zohrab-1805▾ eastern-1994▾ western am▾
4:2323: И сказал Ламех женам своим: Ада и Цилла! послушайте голоса моего; жены Ламеховы! внимайте словам моим: я убил мужа в язву мне и отрока в рану мне;
4:23 εἶπεν επω say; speak δὲ δε though; while Λαμεχ λαμεχ Lamech; Lamekh ταῖς ο the ἑαυτοῦ εαυτου of himself; his own γυναιξίν γυνη woman; wife Αδα αδα and; even Σελλα σελλα hear μου μου of me; mine τῆς ο the φωνῆς φωνη voice; sound γυναῖκες γυνη woman; wife Λαμεχ λαμεχ Lamech; Lamekh ἐνωτίσασθέ ενωτιζομαι give ear μου μου of me; mine τοὺς ο the λόγους λογος word; log ὅτι οτι since; that ἄνδρα ανηρ man; husband ἀπέκτεινα αποκτεινω kill εἰς εις into; for τραῦμα τραυμα wound ἐμοὶ εμοι me καὶ και and; even νεανίσκον νεανισκος young man εἰς εις into; for μώλωπα μωλωψ welt ἐμοί εμοι me
4:23 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לֶ֜מֶךְ lˈemeḵ לֶמֶךְ Lamech לְ lᵊ לְ to נָשָׁ֗יו nāšˈāʸw אִשָּׁה woman עָדָ֤ה ʕāḏˈā עָדָה Adah וְ wᵊ וְ and צִלָּה֙ ṣillˌā צִלָּה Zillah שְׁמַ֣עַן šᵊmˈaʕan שׁמע hear קֹולִ֔י qôlˈî קֹול sound נְשֵׁ֣י nᵊšˈê אִשָּׁה woman לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech הַאְזֵ֖נָּה hazˌēnnā אזן listen אִמְרָתִ֑י ʔimrāṯˈî אִמְרָה word כִּ֣י kˈî כִּי that אִ֤ישׁ ʔˈîš אִישׁ man הָרַ֨גְתִּי֙ hārˈaḡtî הרג kill לְ lᵊ לְ to פִצְעִ֔י fiṣʕˈî פֶּצַע bruise וְ wᵊ וְ and יֶ֖לֶד yˌeleḏ יֶלֶד boy לְ lᵊ לְ to חַבֻּרָתִֽי׃ ḥabburāṯˈî חַבּוּרָה bruise
4:23. dixitque Lamech uxoribus suis Adae et Sellae audite vocem meam uxores Lamech auscultate sermonem meum quoniam occidi virum in vulnus meum et adulescentulum in livorem meumAnd Lamech said to his wives Ada and Sell: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising.
23. And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech: For I have slain a man for wounding me, And a young man for bruising me:
4:23. And Lamech said to his wives Adah and Zillah: “Listen to my voice, you wives of Lamech, pay attention to my speech. For I have killed a man to my own harm, and an adolescent to my own bruising.
4:23. And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt:

23: И сказал Ламех женам своим: Ада и Цилла! послушайте голоса моего; жены Ламеховы! внимайте словам моим: я убил мужа в язву мне и отрока в рану мне;
4:23
εἶπεν επω say; speak
δὲ δε though; while
Λαμεχ λαμεχ Lamech; Lamekh
ταῖς ο the
ἑαυτοῦ εαυτου of himself; his own
γυναιξίν γυνη woman; wife
Αδα αδα and; even
Σελλα σελλα hear
μου μου of me; mine
τῆς ο the
φωνῆς φωνη voice; sound
γυναῖκες γυνη woman; wife
Λαμεχ λαμεχ Lamech; Lamekh
ἐνωτίσασθέ ενωτιζομαι give ear
μου μου of me; mine
τοὺς ο the
λόγους λογος word; log
ὅτι οτι since; that
ἄνδρα ανηρ man; husband
ἀπέκτεινα αποκτεινω kill
εἰς εις into; for
τραῦμα τραυμα wound
ἐμοὶ εμοι me
καὶ και and; even
νεανίσκον νεανισκος young man
εἰς εις into; for
μώλωπα μωλωψ welt
ἐμοί εμοι me
4:23
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לֶ֜מֶךְ lˈemeḵ לֶמֶךְ Lamech
לְ lᵊ לְ to
נָשָׁ֗יו nāšˈāʸw אִשָּׁה woman
עָדָ֤ה ʕāḏˈā עָדָה Adah
וְ wᵊ וְ and
צִלָּה֙ ṣillˌā צִלָּה Zillah
שְׁמַ֣עַן šᵊmˈaʕan שׁמע hear
קֹולִ֔י qôlˈî קֹול sound
נְשֵׁ֣י nᵊšˈê אִשָּׁה woman
לֶ֔מֶךְ lˈemeḵ לֶמֶךְ Lamech
הַאְזֵ֖נָּה hazˌēnnā אזן listen
אִמְרָתִ֑י ʔimrāṯˈî אִמְרָה word
כִּ֣י kˈî כִּי that
אִ֤ישׁ ʔˈîš אִישׁ man
הָרַ֨גְתִּי֙ hārˈaḡtî הרג kill
לְ lᵊ לְ to
פִצְעִ֔י fiṣʕˈî פֶּצַע bruise
וְ wᵊ וְ and
יֶ֖לֶד yˌeleḏ יֶלֶד boy
לְ lᵊ לְ to
חַבֻּרָתִֽי׃ ḥabburāṯˈî חַבּוּרָה bruise
4:23. dixitque Lamech uxoribus suis Adae et Sellae audite vocem meam uxores Lamech auscultate sermonem meum quoniam occidi virum in vulnus meum et adulescentulum in livorem meum
And Lamech said to his wives Ada and Sell: Hear my voice, ye wives of Lamech, hearken to my speech: for I have slain a man to the wounding of myself, and a stripling to my own bruising.
4:23. And Lamech said to his wives Adah and Zillah: “Listen to my voice, you wives of Lamech, pay attention to my speech. For I have killed a man to my own harm, and an adolescent to my own bruising.
4:23. And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Эти два библейских стиха, известные под именем «песни Ламеха», представляют собой древнейший памятник семитической поэзии, так как в нем мы впервые встречаемся с характеристическим ее признаком — параллелизмом мыслей и строф. «Во всей всемирной литературе нет памятника древнее данного отрывка семитической поэзии», — говорит один ученый полуотрицательного направления (Ленорман).

«послушайте голоса моего… внимайте словам моим» — вот типичный для еврейской поэзии пример параллелизма мыслей, т. е. повторения одной и той же мысли, только в разных словах.

«я убил мужа в язву мне и отрока в рану мне…» Здесь точно также повторяется одна и та же мысль, хотя и с некоторыми вариациями. Гораздо труднее вопрос о том, в каком смысле следует понимать всю эту речь Ламеха перед своими женами о каком-то будто бы совершенном им убийстве. Говорится ли все это только в вопросительной форме, т. е. в смысле того — «разве я убил мужа… и юношу», или в положительной — как уже о совершившемся факте только двойного убийства, или же, наконец, лишь в предположительной — именно, что я убью всякого, кто станет на моей дороге, будет ли то зрелый муж, или юный отрок? Большинство современных экзегетов склоняются на сторону последнего решения вопроса, находя, что здесь прошедшее время глагола «убил» употреблено вместо будущего, для выражения несомненности исполнения выражаемого им действия: «я несомненно убью, все равно, как бы уже убил», дерзко и хвастливо заявляет о себе Ламех.

В зависимости от такого взгляда на характер текста и вся песнь Ламеха получает значение победного гимна мечу. Восхищенный кровавым изобретением своего сына Тувалкаина, Ламех как бы подходит к своим женам и, потрясая грозным оружием, надменно хвалится перед ними этой новой культурной победой, создающей ему положение деспота и властелина. «Я убью всякого, будет ли то почтенный, зрелый муж или легкомысленный отрок, раз он осмелится нанести мне хотя бы малейшее оскорбление. И если Бог за смерть Каина обещался воздать всемеро, то я, вооруженный грозным изобретением своего сына, сумею в семьдесят раз лучше постоять за себя сам!»

Рождение Сифа.
Adam Clarke: Commentary on the Bible - 1831
4:23: And Lamech said unto his wives - The speech of Lamech to his wives is in hemistichs in the original, and consequently, as nothing of this kind occurs before this time, it is very probably the oldest piece of poetry in the world. The following is, as nearly as possible, a literal translation:
"And Lamech said unto his wives,
Adah and Tsillah, hear ye my voice;
Wives of Lamech, hearken to my speech;
For I have slain a man for wounding me,
And a young man for having bruised me.
If Cain shall be avenged seven-fold,
Also Lamech seventy and seven."
It is supposed that Lamech had slain a man in his own defense, and that his wives being alarmed lest the kindred of the deceased should seek his life in return, to quiet their fears he makes this speech, in which he endeavors to prove that there was no room for fear on this account; for if the slayer of the wilful murderer, Cain, should suffer a seven-fold punishment, surely he, who should kill Lamech for having slain a man in self-defense, might expect a seventy-seven-fold punishment.
This speech is very dark, and has given rise to a great variety of very strange conjectures. Dr. Shuckford supposes there is an ellipsis of some preceding speech or circumstance which, if known, would cast a light on the subject. In the antediluvian times, the nearest of kin to a murdered person had a right to revenge his death by taking away the life of the murderer. This, as we have already seen, appears to have contributed not a little to Cain's horror, Gen 4:14. Now we may suppose that the descendants of Cain were in continual alarms, lest some of the other family should attempt to avenge the death of Abel on them, as they were not permitted to do it on Cain; and that in order to dismiss those fears, Lamech, the seventh descendant from Adam, spoke to this effect to his wives: "Why should you render yourselves miserable by such ill-founded fears? We have slain no person; we have not done the least wrong to our brethren of the other family; surely then reason should dictate to you that they have no right to injure us. It is true that Cain, one of our ancestors, killed his brother Abel; but God, willing to pardon his sin, and give him space to repent, threatened to punish those with a seven-fold punishment who should dare to kill him. If this be so, then those who should have the boldness to kill any of us who are innocent, may expect a punishment still more rigorous. For if Cain should be avenged seven-fold on the person who should slay him, surely Lamech or any of his innocent family should be avenged seventy-seven-fold on those who should injure them." The Targums give nearly the same meaning, and it makes a good sense; but who can say it is the true sense? If the words be read interrogatively, as they certainly may, the sense will be much clearer, and some of the difficulties will be removed:
"Have I slain a man, that I should be wounded?
Or a young man, that I should be bruised?"
But even this still supposes some previous reason or conversation. I shall not trouble my readers with a ridiculous Jewish fable, followed by St. Jerome, of Lamech having killed Cain by accident, etc.; and after what I have already said, I must leave the passage, I fear, among those which are inscrutable.
Albert Barnes: Notes on the Bible - 1834
4:23-24
In this fragment of ancient song, we have Lamek, under the strong excitement of having slain a man in self-defense, reciting to his wives the deed, and at the same time comforting them and himself with the assurance that if Cain the murderer would be avenegd sevenfold, he the manslayer in self-defense would be avenged seventy and seven-fold. This short ode has all the characteristics of the most perfect Hebrew poetry. Every pair of lines is a specimen of the Hebrew parallelism or rhythm of sentiment and style. They all belong to the synthetic, synonymous, or cognate parallel, the second member reiterating with emphasis the first. Here we observe that Lamek was a poet; one of his wives was probably a songstress, and the other had a taste for ornament. One daughter was the lovely, and three sons were the inventors of most of the arts which sustain and embellish life. This completes the picture of this remarkable family.
It has been noticed that the inventive powers were more largely developed in the line of Cain than in that of Sheth. And it has been suggested that the worldly character of the Cainites accounts for this. The Shethites contemplated the higher things of God, and therefore paid less attention to the practical arts of life. The Cainites, on the other hand, had not God in their thoughts, and therefore gave the more heed to the requisites and comforts of the present life.
But besides this the Cainites, penetrating into the unknown tracts of this vast common, were compelled by circumstances to turn their thoughts to the invention of the arts by which the hardships of their condition might be abated. And as soon as they had conquered the chief difficulties of their new situation, the habits of industry and mental activity which they had acquired were turned to the embellishments of life.
We have no grounds, however, for concluding that the descendants of Cain were as yet entirely and exclusively ungodly on the one hand, or on the other that the descendants of Sheth were altogether destitute of inventive genius or inattentive to its cultivation. With the exception of the assault that seemed to have provoked the homicidal act of Lamek, and the bigamy of Lamek himself, we find not much to condemn in the recorded conduct of the race of Cain; and in the names of some of them we discover the remembrance and recognition of God. Habel had a keeper of cattle before Jabal. The Cainites were also an older race than the Shethites. And when Noah was commissioned to build the ark, we have no reason to doubt that he was qualified in some measure by natural ability and pRev_ious training for such a task.
The line of Cain is traced no further than the seventh generation from Adam. We cannot tell whether there were any more in that line before the flood. The design of tracing it thus far, is to point out the origin of the arts of life, and the first instances of bigamy and homicide in self-defense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:23: hear: Num 23:18; Jdg 9:7
I have slain a man to my wounding: or, I would slay a man in my wound, etc. Gen 49:6
to my hurt: or, in my hurt
Geneva 1599
4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: (r) for I have slain a man to my wounding, and a young man to my hurt.
(r) His wives seeing that all men hated him for his cruelty, were afraid, therefore he brags that there is none strong enough to resist, even though he was already wounded.
John Gill
4:23 And Lamech said unto his wives, Adah and Zillah,.... Confessing what he had done, or boasting what he would do should he be attacked; or in order to make his wives easy, who might fear from his fierceness and cruelty; and the murders he had committed, or on account of Abel's murder, Gen 4:15 that either the judgments of God would fall upon him and them, or some man or other would dispatch him and his; wherefore calling them together, he thus bespeaks them:
hear my voice, ye wives of Lamech, hearken unto my speech; this he said in an imperious manner to them, demanding their attention and regard, and as glorying in, instead of being ashamed of his polygamy, and in a blustering way, as neither fearing God nor man; or rather speaking comfortably to them, to remove their fears:
for I have slain a man to my wounding, and a young man to my hurt; which, as some say, were his great-grandfather Cain, and his son Tubalcain: according to a tradition of the Jews (i), it was after this manner; Cain being old, and blind, and weary, sat in a thicket among the trees to rest himself; when Lamech, who was blind also, and led by Tubalcain hunting, who seeing Cain, and taking him for a wild beast, bid Lamech draw his bow, which he did, and killed him; but coming nearer, and finding it was Cain, was wroth and angry, and slew the young man: the Arabic writers (k) tell the story with a little variation, and"Lamech being in a wood with one of his sons, and hearing a noise in it, supposing it to be a wild beast, cast a stone, which fell upon Cain, and killed him ignorantly; and the lad that led him said, what hast thou done? thou hast killed Cain; at which being very sorrowful after the manner of penitents, he smote his hands together, and the lad standing before him, he struck his head with both his hands, and killed him unawares; and coming to his wives, Adah and Zillah, said to them, hear my word, he that slew Abel shall be avenged sevenfold, but Lamech seventy times seven, who killed a man with a cast of a stone, and a young man by clapping of his hands.''And our version, and others, imply, that he killed both a man, and a young man, or some one person or more, and that he was sorry for it, made confession of it; it was to the wounding and grief of his soul, which does not so well agree with one of the wicked race of Cain: wherefore the words may be rendered, "though I have slain a man" (l), that is nothing to you, you are not accountable for it, nor have any thing to fear coming upon you by reason of that; it is to my own wounding, damage, and hurt, if to any, and not to you. Some versions render it, "I would slay a man", &c. (m) any man, young or old, that should attack me; I fear no man: if any man wounds me, or offers to do me any hurt, I would slay him at once; I doubt not but I should be more than a match for him, be he who he will that shall set upon me, and kill him; though I might receive some slight wound, or some little hurt in the engagement, and therefore you need not be afraid of any man's hurting me. The Arabic version reads interrogatively, "have I killed a man &c.?" and so some others (n), I have not; with which agree the Targums of Onkelos and Jonathan,"I have not killed a man;''for which he or his posterity should be punished, as they interpreted it; and therefore his wives had no need to fear any ill should befall him or them, or that the murder of Abel should be avenged on them, this being the seventh generation in which it was to be avenged, Gen 4:15 wherefore it follows,
(i) R. Gedaliah, Shalshaleth Hakabala, fol. 74. 2. Jarchi in loc. (k) Elmacinus, p. 7. apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 224, 225. (l) So the particle is sometimes used; see Nold. Part. Ebr. Concord. p. 399. (m) "interficerem", Vatablus; "certe ausim interficere", Piscator; "sane occiderem, ant occiderim", Muis, Rivet. (n) "An virum inferfeci?" De Dieu.
John Wesley
4:23 This passage is extremely obscure. We know not whom he slew, or on what occasion: neither what ground he had to be so confident of the Divine protection.
Robert Jamieson, A. R. Fausset and David Brown
4:23 Lamech said unto his wives--This speech is in a poetical form, probably the fragment of an old poem, transmitted to the time of Moses. It seems to indicate that Lamech had slain a man in self-defense, and its drift is to assure his wives, by the preservation of Cain, that an unintentional homicide, as he was, could be in no danger.
4:244:24: Զի թէ եւթն անգամ վրէժք խնդրիցին ՚ի Կայենէ. ապա եւ ՚ի Ղամեքայ եւթանասնեկին եւթն[32]։[32] Ոմանք. Ապա եւ ՚ի Ղամեքէ։
24 Եթէ սպանութեան համար Կայէնից եօթն անգամ վրէժ է պահանջւում, ապա Ղամէքից՝ եօթանասունեօթն անգամ»:
24 Եթէ Կայէնին համար եօթնապատիկ վրէժ առնուի, Ղամէքին համար ալ եօթանասունըեօթն անգամ»։
Զի թէ եւթն անգամ վրէժք խնդրիցին ի Կայենէ. ապա եւ ի Ղամեքայ եւթանասնեկին եւթն:

4:24: Զի թէ եւթն անգամ վրէժք խնդրիցին ՚ի Կայենէ. ապա եւ ՚ի Ղամեքայ եւթանասնեկին եւթն[32]։
[32] Ոմանք. Ապա եւ ՚ի Ղամեքէ։
24 Եթէ սպանութեան համար Կայէնից եօթն անգամ վրէժ է պահանջւում, ապա Ղամէքից՝ եօթանասունեօթն անգամ»:
24 Եթէ Կայէնին համար եօթնապատիկ վրէժ առնուի, Ղամէքին համար ալ եօթանասունըեօթն անգամ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2424: если за Каина отмстится всемеро, то за Ламеха в семьдесят раз всемеро.
4:24 ὅτι οτι since; that ἑπτάκις επτακις seven times ἐκδεδίκηται εκδικεω vindicate; avenge ἐκ εκ from; out of Καιν καιν Kain; Ken ἐκ εκ from; out of δὲ δε though; while Λαμεχ λαμεχ Lamech; Lamekh ἑβδομηκοντάκις εβδομηκοντακις seventy times ἑπτά επτα seven
4:24 כִּ֥י kˌî כִּי that שִׁבְעָתַ֖יִם šivʕāṯˌayim שֶׁבַע seven יֻקַּם־ yuqqam- נקם avenge קָ֑יִן qˈāyin קַיִן Kain וְ wᵊ וְ and לֶ֖מֶךְ lˌemeḵ לֶמֶךְ Lamech שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven וְ wᵊ וְ and שִׁבְעָֽה׃ šivʕˈā שֶׁבַע seven
4:24. septuplum ultio dabitur de Cain de Lamech vero septuagies septiesSevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold.
24. If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.
4:24. Sevenfold vengeance will be given for Cain, but for Lamech, seventy-seven times.”
4:24. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold:

24: если за Каина отмстится всемеро, то за Ламеха в семьдесят раз всемеро.
4:24
ὅτι οτι since; that
ἑπτάκις επτακις seven times
ἐκδεδίκηται εκδικεω vindicate; avenge
ἐκ εκ from; out of
Καιν καιν Kain; Ken
ἐκ εκ from; out of
δὲ δε though; while
Λαμεχ λαμεχ Lamech; Lamekh
ἑβδομηκοντάκις εβδομηκοντακις seventy times
ἑπτά επτα seven
4:24
כִּ֥י kˌî כִּי that
שִׁבְעָתַ֖יִם šivʕāṯˌayim שֶׁבַע seven
יֻקַּם־ yuqqam- נקם avenge
קָ֑יִן qˈāyin קַיִן Kain
וְ wᵊ וְ and
לֶ֖מֶךְ lˌemeḵ לֶמֶךְ Lamech
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
וְ wᵊ וְ and
שִׁבְעָֽה׃ šivʕˈā שֶׁבַע seven
4:24. septuplum ultio dabitur de Cain de Lamech vero septuagies septies
Sevenfold vengeance shall be taken for Cain: but for Lamech seventy times sevenfold.
4:24. Sevenfold vengeance will be given for Cain, but for Lamech, seventy-seven times.”
4:24. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:24: if: Gen 4:15
seventy: Mat 18:22
Geneva 1599
4:24 If Cain shall be avenged sevenfold, truly Lamech (s) seventy and sevenfold.
(s) He mocked at God's tolerance in Cain jesting as though God would allow no one to punish him and yet give him permission to murder others.
John Gill
4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Which if understood of him as confessing and lamenting his sin of murder, the sense is, if Cain was so severely punished for killing one man, of how much sorer punishment am I deserving, and shall have, who have killed two persons, and that after I had seen the punishment of Cain, and yet took no warning by it? or if he that killed Cain, who slew his brother, was to be avenged sevenfold, or to seven generations, then how much more, or longer, shall he be avenged, that shall slay me, who have slain none, or however not designedly; and therefore you may be easy and quiet, your fears, either from God or man, are groundless.
4:254:25: Եմո՛ւտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ որդի. եւ անուանեաց զանուն նորա Սէթ ※. ասէ. Զի յարոյց ինձ Աստուած զաւակ ա՛յլ փոխանակ Հաբիլի զոր սպանն Կային[33]։ [33] Ոմանք. Եւ եմուտ Ադամ։
25 Ադամը պառկեց իր կին Եւայի հետ, սա յղիացաւ, ծնեց որդի, նրա անունը դրեց Սէթ եւ ասաց. «Կայէնի սպանած Աբէլի փոխարէն Աստուած ինձ ուրիշ զաւակ պարգեւեց»:
25 Ադամ դարձեալ իր կինը գիտցաւ ու անիկա որդի մը ծնաւ եւ անոր անունը Սէթ* դրաւ. քանզի ըսաւ. «Աստուած ինծի Կայէնին մեռցուցած Աբէլին տեղ ուրիշ սերունդ մը տուաւ»։
Եմուտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ որդի, եւ անուանեաց զանուն նորա Սէթ. ասէ. Զի յարոյց ինձ Աստուած զաւակ այլ` փոխանակ Հաբելի զոր սպանն Կային:

4:25: Եմո՛ւտ Ադամ առ Եւայ կին իւր, եւ յղացաւ եւ ծնաւ որդի. եւ անուանեաց զանուն նորա Սէթ ※. ասէ. Զի յարոյց ինձ Աստուած զաւակ ա՛յլ փոխանակ Հաբիլի զոր սպանն Կային[33]։
[33] Ոմանք. Եւ եմուտ Ադամ։
25 Ադամը պառկեց իր կին Եւայի հետ, սա յղիացաւ, ծնեց որդի, նրա անունը դրեց Սէթ եւ ասաց. «Կայէնի սպանած Աբէլի փոխարէն Աստուած ինձ ուրիշ զաւակ պարգեւեց»:
25 Ադամ դարձեալ իր կինը գիտցաւ ու անիկա որդի մը ծնաւ եւ անոր անունը Սէթ* դրաւ. քանզի ըսաւ. «Աստուած ինծի Կայէնին մեռցուցած Աբէլին տեղ ուրիշ սերունդ մը տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:2525: И познал Адам еще жену свою, и она родила сына, и нарекла ему имя: Сиф, потому что, [говорила она], Бог положил мне другое семя, вместо Авеля, которого убил Каин.
4:25 ἔγνω γινωσκω know δὲ δε though; while Αδαμ αδαμ Adam; Atham Ευαν ευα Eua; Eva τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even συλλαβοῦσα συλλαμβανω take hold of; conceive ἔτεκεν τικτω give birth; produce υἱὸν υιος son καὶ και and; even ἐπωνόμασεν επονομαζω named τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σηθ σηθ Sēth; Sith λέγουσα λεγω tell; declare ἐξανέστησεν εξανιστημι resurrect out; stand up from γάρ γαρ for μοι μοι me ὁ ο the θεὸς θεος God σπέρμα σπερμα seed ἕτερον ετερος different; alternate ἀντὶ αντι against; instead of Αβελ αβελ Abel; Avel ὃν ος who; what ἀπέκτεινεν αποκτεινω kill Καιν καιν Kain; Ken
4:25 וַ wa וְ and יֵּ֨דַע yyˌēḏaʕ ידע know אָדָ֥ם ʔāḏˌām אָדָם Adam עֹוד֙ ʕôḏ עֹוד duration אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name שֵׁ֑ת šˈēṯ שֵׁת Seth כִּ֣י kˈî כִּי that שָֽׁת־ šˈāṯ- שׁית put לִ֤י lˈî לְ to אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) זֶ֣רַע zˈeraʕ זֶרַע seed אַחֵ֔ר ʔaḥˈēr אַחֵר other תַּ֣חַת tˈaḥaṯ תַּחַת under part הֶ֔בֶל hˈevel הֶבֶל Abel כִּ֥י kˌî כִּי that הֲרָגֹ֖ו hᵃrāḡˌô הרג kill קָֽיִן׃ qˈāyin קַיִן Kain
4:25. cognovit quoque adhuc Adam uxorem suam et peperit filium vocavitque nomen eius Seth dicens posuit mihi Deus semen aliud pro Abel quem occidit CainAdam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew.
25. And Adam knew his wife again; and she bare a son, and called his name Seth: For, , God hath appointed me another seed instead of Abel; for Cain slew him.
4:25. Adam also knew his wife again, and she gave birth to a son, and she called his name Seth, saying, “God has given me another offspring, in place of Abel, whom Cain killed.”
4:25. And Adam knew his wife again; and she bare a son, and called his name Seth: For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew.
And Adam knew his wife again; and she bare a son, and called his name Seth: For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew:

25: И познал Адам еще жену свою, и она родила сына, и нарекла ему имя: Сиф, потому что, [говорила она], Бог положил мне другое семя, вместо Авеля, которого убил Каин.
4:25
ἔγνω γινωσκω know
δὲ δε though; while
Αδαμ αδαμ Adam; Atham
Ευαν ευα Eua; Eva
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
συλλαβοῦσα συλλαμβανω take hold of; conceive
ἔτεκεν τικτω give birth; produce
υἱὸν υιος son
καὶ και and; even
ἐπωνόμασεν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Σηθ σηθ Sēth; Sith
λέγουσα λεγω tell; declare
ἐξανέστησεν εξανιστημι resurrect out; stand up from
γάρ γαρ for
μοι μοι me
ο the
θεὸς θεος God
σπέρμα σπερμα seed
ἕτερον ετερος different; alternate
ἀντὶ αντι against; instead of
Αβελ αβελ Abel; Avel
ὃν ος who; what
ἀπέκτεινεν αποκτεινω kill
Καιν καιν Kain; Ken
4:25
וַ wa וְ and
יֵּ֨דַע yyˌēḏaʕ ידע know
אָדָ֥ם ʔāḏˌām אָדָם Adam
עֹוד֙ ʕôḏ עֹוד duration
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֥א ttiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
שֵׁ֑ת šˈēṯ שֵׁת Seth
כִּ֣י kˈî כִּי that
שָֽׁת־ šˈāṯ- שׁית put
לִ֤י lˈî לְ to
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
זֶ֣רַע zˈeraʕ זֶרַע seed
אַחֵ֔ר ʔaḥˈēr אַחֵר other
תַּ֣חַת tˈaḥaṯ תַּחַת under part
הֶ֔בֶל hˈevel הֶבֶל Abel
כִּ֥י kˌî כִּי that
הֲרָגֹ֖ו hᵃrāḡˌô הרג kill
קָֽיִן׃ qˈāyin קַיִן Kain
4:25. cognovit quoque adhuc Adam uxorem suam et peperit filium vocavitque nomen eius Seth dicens posuit mihi Deus semen aliud pro Abel quem occidit Cain
Adam also knew his wife again: and she brought forth a son, and called his name Seth, saying: God hath given me another seed, for Abel whom Cain slew.
4:25. Adam also knew his wife again, and she gave birth to a son, and she called his name Seth, saying, “God has given me another offspring, in place of Abel, whom Cain killed.”
4:25. And Adam knew his wife again; and she bare a son, and called his name Seth: For God, [said she], hath appointed me another seed instead of Abel, whom Cain slew.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «И познал Адам еще жену свою… и она родила сына и нарекла имя ему: Сиф…» На место двух старших детей Адама и Евы, из коих один не оправдал возлагавшихся на него надежд (Каин), другой — безвременно погиб (Авель), хранителем истинной веры и благочестия Бог дарует им третьего сына — по имени Сифа. Значение его имени объяснено в самом тексте, в смысле «утверждения, основания» истинной веры, или «подстановки, возмещения» той утраты, которая нанесена была погибелью Авеля. «Все сие показывает, что в Сифе Ева надеется на восстановление и сохранение благословенного Семени и нарекает ему имя в духе веры и прозрения в будущее» (Филарет). И действительно, будучи родоначальником благочестивых патриархов допотопного периода (сифитов), Сиф явился тем столпом, на котором стояла и утверждалась первобытная религия и церковь. В этом отношении Сиф как бы является прототипом самого Господа нашего Иисуса Христа (1: Кор 3:11).

Религия Еноса.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
25: The Birth of Seth.B. C. 3874.
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
This is the first mention of Adam in the story of this chapter. No question, the murder of Abel, and the impenitence and apostasy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them and their backslidings did reprove them. Their folly had given sin and death entrance into the world; and now they smarted by it, being, by means thereof, deprived of both their sons in one day, ch. xxvii. 45. When parents are grieved by their children's wickedness they should take occasion thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction.
I. God gave them to see the re-building of their family, which was sorely shaken and weakened by that sad event. For, 1. They saw their seed, another seed instead of Abel, v. 25. Observe God's kindness and tenderness towards his people, in his providential dealings with them; when he takes away one comfort from them, he gives them another instead of it, which may prove a greater blessing to them than that was in which they thought their lives were bound up. This other seed was he in whom the church was to be built up and perpetuated, and he comes instead of Abel, for the succession of confessors is the revival of the martyrs and as it were the resurrection of God's slain witnesses. Thus we are baptized for the dead (1 Cor. xv. 29), that is, we are, by baptism, admitted into the church, for or instead of those who by death, especially by martyrdom, are removed out of it; and we fill up their room. Those who slay God's servants hope by this means to wear out the saints of the Most High; but they will be deceived. Christ shall still see his seed; God can out of stones raise up children for him, and make the blood of the martyrs the seed of the church, whose lands, we are sure, shall never be lost for want of heirs. This son, by a prophetic spirit, they called Seth (that is, set, settled, or placed), because, in his seed, mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. 2. They saw their seed's seed, v. 26. To Seth was born a son called Enos, that general name for all men, which bespeaks the weakness, frailty, and misery, of man's state. The best men are most sensible of these, both in themselves and their children. We are never so settled but we must remind ourselves that we are frail.
II. God gave them to see the reviving of religion in their family: Then began men to call upon the name of the Lord, v. 26. It is small comfort to a good man to see his children's children, if he do not, withal, see peace upon Israel, and those that come of him walking in the truth. Doubtless God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done of late, since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. Or now there was so great a reformation in religion that it was, as it were, a new beginning of it. Then may refer, not to the birth of Enos, but to the whole foregoing story: then, when men saw in Cain and Lamech the sad effects of sin by the workings of natural conscience,--when they saw God's judgments upon sin and sinners,--then they were so much the more lively and resolute in religion. The worse others are the better we should be, and the more zealous. 2. The worshippers of God began to distinguish themselves. The margin reads it, Then began men to be called by the name of the Lord, or to call themselves by it. Now that Cain and those that had deserted religion had built a city, and begun to declare for impiety and irreligion, and called themselves the sons of men, those that adhered to God began to declare for him and his worship, and called themselves the sons of God. Now began the distinction between professors and profane, which has been kept up ever since, and will be while the world stands.
Adam Clarke: Commentary on the Bible - 1831
4:25: God - hath appointed me another seed instead of Abel - Eve must have received on this occasion some Divine communication, else how could she have known that this son was appointed in the place of Abel, to continue that holy line by which the Messiah was to come? From this we see that the line of the Messiah was determined from the beginning, and that it was not first fixed in the days of Abraham; for the promise was then only renewed, and that branch of his family designated by which the sacred line was to be continued. And it is worthy of remark, that Seth's posterity alone continued after the flood, when all the other families of the earth were destroyed, Noah being the tenth descendant from Adam through Seth.
Though all these persons are mentioned in the following chapter, I shall produce them here in the order of their succession:
1. Adam;
2. Seth;
3. Enos;
4. Cainan;
5. Mahalaleel;
6. Jared;
7. Enoch;
8. Methuselah;
9. Lamech, (the second);
10. Noah.
In order to keep this line distinct, we find particular care was taken that, where there were two or more sons in a family, the one through whom God particularly designed to bring his Son into the world was, by some especial providence, pointed out. Thus in the family of Adam, Seth was chosen; in the family of Noah, Shem; in the family of Abraham, Isaac; and in that of David, Solomon and Nathan. All these things God watched over by an especial providence from the beginning, that when Jesus Christ should come it might be clearly seen that he came by the promise, through grace, and not by nature.
Albert Barnes: Notes on the Bible - 1834
4:25: - XX. Sheth
25. שׁת shē t, Sheth, "placed, put."
26. אנישׁ 'enô sh, Enosh, "man, sickly." בשׁם קרא qero' beshē m means, first, to call an object by its name Isa 40:26; Isa 43:1; Isa 45:3-4; second, to call an object by the name of another, who is the parent, leader, husband, owner Num 32:42; Jdg 18:29; Psa 49:12; Isa 43:7; Isa 44:5; Isa 48:1; Isa 65:1; third, to proclaim the name of Exo 33:19; Exo 35:5-6; fourth, to call upon the name of God, to address him by his proper name with an audible voice in the form of prayer. This is the most common meaning of the phrase. In this sense it is followed by Yahweh as the proper name of the true God among the Hebrews. It is not to be forgotten that names were still significant, at this early period.
This passage completes the account of Adam's family. Henceforth, we generally meet with two parallel lines of narrative, as the human family is divided into two great branches, with opposing interests and tendencies. The main line refers to the remnant of the race that are on terms of open reconciliation with God; while a collateral line notes as far as necessary the state of those who have departed from the knowledge and love of the true God.

4:25
The narrative here Rev_erts to a point subsequent to the death of Habel, when another son is born to Adam, whom his mother Eve regards as a substitute for Habel, and names Sheth in allusion to that circumstance. She is in a sadder, humbler frame than when she named her first-born, and therefore does not employ the personal name of the Lord. Yet her heart is not so much downcast as when she called her second son a breath. Her faith in God is sedate and pensive, and hence she uses the more distant and general term אלהים 'ĕ lohı̂ ym, God.
Yet there is a special significance in the form of expression she employs. "For God" hath given me another seed instead of Habel. He is to be instead of Habel, and God-fearing like Habel. Far above this consideration, God hath given him. This son is from God. She regards him as God's son. She receives this gift from God, and in faith expects him to be the seed of God, the parent of a godly race. Her faith was not disappointed. His descendants earn the name of the sons of God. As the ungodly are called the seed of the serpent, because they are of his spirit, so the godly are designated the seed of God, because they are of God's Spirit. The Spirit of God strives and rules in them, and so they are, in the graphic language of Scripture, the sons of God Gen 6:1.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:25: am 130, bc 3874
and called: Gen 5:3, Gen 5:4; Ch1 1:1; Luk 3:38
Seth: Heb. Sheth; i. e. appointed, or put
God: Gen 4:1-3, Gen 4:8, Gen 4:10, Gen 4:11
Carl Friedrich Keil and Franz Delitzsch
4:25
The character of the ungodly family of Cainites was now fully developed in Lamech and his children. The history, therefore, turns from them, to indicate briefly the origin of the godly race. After Abel's death a third son was born to Adam, to whom his mother gave the name of Seth (שׁת, from שׁית, a present participle, the appointed one, the compensation); "for," she said, "God hath appointed me another seed (descendant) for Abel, because Cain slew him." The words "because Cain slew him" are not to be regarded as an explanatory supplement, but as the words of Eve; and כּי by virtue of the previous תּחת is to be understood in the sense of כּי תּחת. What Cain (human wickedness) took from her, that has Elohim (divine omnipotence) restored. Because of this antithesis she calls the giver Elohim instead of Jehovah, and not because her hopes had been sadly depressed by her painful experience in connection with the first-born.
Gen 4:26
"To Seth, to him also (הוּא גּם, intensive, vid., Ges. 121, 3) there was born a son, and he called his name Enosh." אנושׁ, from אנשׁ to be weak, faint, frail, designates man from his frail and mortal condition (Ps 8:4; Ps 90:3; Ps 103:15, etc.). In this name, therefore, the feeling and knowledge of human weakness and frailty were expressed (the opposite of the pride and arrogance displayed by the Canaanitish family); and this feeling led to God, to that invocation of the name of Jehovah which commenced under Enos. יהוה בּשׁם קרא, literally to call in (or by) the name of Jehovah, is used for a solemn calling of the name of God. When applied to men, it denotes invocation (here and Gen 12:8; Gen 13:4, etc.); to God, calling out or proclaiming His name (Ex 33:19; Ex 34:5). The name of God signifies in general "the whole nature of God, by which He attests His personal presence in the relation into which He has entered with man, the divine self-manifestation, or the whole of that revealed side of the divine nature, which is turned towards man" (Oehler). We have here an account of the commencement of that worship of God which consists in prayer, praise, and thanksgiving, or in the acknowledgment and celebration of the mercy and help of Jehovah. While the family of Cainites, by the erection of a city, and the invention and development of worldly arts and business, were laying the foundation for the kingdom of this world; the family of the Sethites began, by united invocation of the name of God of grace, to found and to erect the kingdom of God.
John Gill
4:25 And Adam knew his wife again,.... The Targum of Jonathan adds, at the end of a hundred and thirty years after Abel was killed, see Gen 5:3 but, according to Bishop Usher, Seth was born the same year, which is most probable.
And she bare a son, and called his name Seth, that is, "put, placed, set"; not with any respect to Cain, who had no settled fixed abode, but wandered about; or to Seth as a foundation of the church and true religion, being a type of Christ the only foundation, though he may be considered in such a light; but the reason of his name follows:
for God, said she, hath appointed me another seed instead of Abel, whom Cain slew; that is, another son in his room; and by calling him a "seed", she may have respect unto the promised seed, whom she once thought Cain was, or however expected him in his line, as being the firstborn; but he proving a wicked man, and having slain his brother Abel, on whom her future hope was placed, has another son given her, and substituted in his room, in whom, and in whose family, the true religion would be preserved, and from whom the Messiah, the promised seed, would spring see Gal 3:16.
John Wesley
4:25 This is the first mention of Adam in the story of this chapter. No question the murder of Abel, and the impenitency and apostacy of Cain, were a very great grief to him and Eve, and the more because their own wickedness did now correct them, and their backsliding did reprove them. Their folly had given sin and death entrance into the world, and now they smarted by it, being by means thereof deprived of both their sons in one day, Gen 27:45. When parents are grieved by their children's wickedness, they should take occasion from thence to lament that corruption of nature which was derived from them, and which is the root of bitterness. But here we have that which was a relief to our first parents in their affliction, namely, God gave them to see the rebuilding of their family which was sorely shaken and weakened by that sad event. For, they saw their seed, another instead of Abel. And Adam called his name Seth - That is, Set, settled or placed, because in his seed mankind should continue to the end of time.
4:264:26: Եւ Սեթայ եղեւ որդի, եւ անուանեաց զանուն նորա Էնո՛վս. նա յուսացաւ կոչել զանուն Տեառն Աստուծոյ։
26 Սէթն ունեցաւ որդի եւ նրա անունը դրեց Ենոս: Նա յուսալով կանչում էր Տէր Աստծու անունը:
26 Սէթ ալ որդի մը ծնաւ ու անոր անունը Ենովս դրաւ։ Այն ատեն սկսան Տէրոջը անունը* կանչել։
Եւ Սեթայ եղեւ որդի, եւ անուանեաց զանուն նորա Ենովս. [68]նա յուսացաւ կոչել զանուն Տեառն Աստուծոյ:

4:26: Եւ Սեթայ եղեւ որդի, եւ անուանեաց զանուն նորա Էնո՛վս. նա յուսացաւ կոչել զանուն Տեառն Աստուծոյ։
26 Սէթն ունեցաւ որդի եւ նրա անունը դրեց Ենոս: Նա յուսալով կանչում էր Տէր Աստծու անունը:
26 Սէթ ալ որդի մը ծնաւ ու անոր անունը Ենովս դրաւ։ Այն ատեն սկսան Տէրոջը անունը* կանչել։
zohrab-1805▾ eastern-1994▾ western am▾
4:2626: У Сифа также родился сын, и он нарек ему имя: Енос; тогда начали призывать имя Господа.
4:26 καὶ και and; even τῷ ο the Σηθ σηθ Sēth; Sith ἐγένετο γινομαι happen; become υἱός υιος son ἐπωνόμασεν επονομαζω named δὲ δε though; while τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ενως ενως Enōs; Enos οὗτος ουτος this; he ἤλπισεν ελπιζω hope ἐπικαλεῖσθαι επικαλεω invoke; nickname τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God
4:26 וּ û וְ and לְ lᵊ לְ to שֵׁ֤ת šˈēṯ שֵׁת Seth גַּם־ gam- גַּם even הוּא֙ hû הוּא he יֻלַּד־ yullaḏ- ילד bear בֵּ֔ן bˈēn בֵּן son וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh אָ֣ז ʔˈāz אָז then הוּחַ֔ל hûḥˈal חלל defile לִ li לְ to קְרֹ֖א qᵊrˌō קרא call בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
4:26. sed et Seth natus est filius quem vocavit Enos iste coepit invocare nomen DominiBut to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord.
26. And to Seth, to him also there was born a son; and he called his name Enosh: then began men to call upon the name of the LORD.
4:26. But to Seth also was born a son, whom he called Enos. This one began to invoke the name of the Lord.
4:26. And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD:

26: У Сифа также родился сын, и он нарек ему имя: Енос; тогда начали призывать имя Господа.
4:26
καὶ και and; even
τῷ ο the
Σηθ σηθ Sēth; Sith
ἐγένετο γινομαι happen; become
υἱός υιος son
ἐπωνόμασεν επονομαζω named
δὲ δε though; while
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ενως ενως Enōs; Enos
οὗτος ουτος this; he
ἤλπισεν ελπιζω hope
ἐπικαλεῖσθαι επικαλεω invoke; nickname
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
4:26
וּ û וְ and
לְ lᵊ לְ to
שֵׁ֤ת šˈēṯ שֵׁת Seth
גַּם־ gam- גַּם even
הוּא֙ הוּא he
יֻלַּד־ yullaḏ- ילד bear
בֵּ֔ן bˈēn בֵּן son
וַ wa וְ and
יִּקְרָ֥א yyiqrˌā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹ֖ו šᵊmˌô שֵׁם name
אֱנֹ֑ושׁ ʔᵉnˈôš אֱנֹושׁ Enosh
אָ֣ז ʔˈāz אָז then
הוּחַ֔ל hûḥˈal חלל defile
לִ li לְ to
קְרֹ֖א qᵊrˌō קרא call
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
4:26. sed et Seth natus est filius quem vocavit Enos iste coepit invocare nomen Domini
But to Seth also was born a son, whom he called Enos; this man began to call upon the name of the Lord.
4:26. But to Seth also was born a son, whom he called Enos. This one began to invoke the name of the Lord.
4:26. And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: «Енос…» Имя этого патриарха в буквальном переводе с еврейского означает: «слабый, хилый, немощный, смертный», откуда — в качестве производного существительного: «человек», характеризуемый именно со стороны вышеуказанных свойств его природы (Пс 8:5). Уже одно это имя достаточно свидетельствует о том духе смиренной покорности пред Богом, который отличал благочестивых сифитов, в противоположность горделивому самомнению и высокомерию каинитов.

«тогда начали призывать имя Господа (Бога)». Славянский текст имеет здесь свою вариацию, именно вместо слов «тогда начали» — «сей упова»; произошло это от смешения двух фонетически сходных еврейских слов, из которых одно значит «начинать», а другое — «подняться, уповать»; предпочтение здесь должно быть отдано русскому переводу.

Что касается до смысла этой библейской фразы, то она прежде всего говорит о торжественном призывании во дни Еноса имени Бога как Иеговы, т. е. о начале общественного богослужения. Во-вторых, как думают некоторые из отцов Церкви (Златоуст, Феодорит, Ефрем Сирин), — она указывает на то, что благочестивые сифиты за свою ревность Иегове, торжественное Его прославление начали называться "во имя Иеговы" "иеговистами" (Ис. 45:3). Все это особенно выделяло благочестивых сифитов, ревнителей Бога и давало им право на то наименование «сынов Божиих», с которым мы встречаемся позднее (6:2). И вот в то время, как поколение каинитов через основание города, изобретение светских ремесел и искусств клало первый камень мирского могущества, племя сифитов, совокупным призыванием Бога, полагает основание Царству Божию на земле — Церкви, как обществу людей, объединенных между собой верой в Искупителя (Иегову) и надеждой на избавление через Него.
Adam Clarke: Commentary on the Bible - 1831
4:26: Then began men to call upon the name of the Lord - The marginal reading is, Then began men to call themselves by the name of the Lord; which words are supposed to signify that in the time of Enos the true followers of God began to distinguish themselves, and to be distinguished by others, by the appellation of sons of God; those of the other branch of Adam's family, among whom the Divine worship was not observed, being distinguished by the name, children of men. It must not be dissembled that many eminent men have contended that הוחל huchal, which we translate began, should be rendered began profanely, or then profanation began, and from this time they date the origin of idolatry. Most of the Jewish doctors were of this opinion, and Maimonides has discussed it at some length in his Treatise on Idolatry; as this piece is curious, and gives the most probable account of the origin and progress of idolatry, I shall insert it here.
"In the days of Enos the sons of Adam erred with great error, and the counsel of the wise men of that age became brutish, and Enos himself was (one) of them that erred; and their error was this: they said, Forasmuch as God hath created these stars and spheres to govern the world, and set them on high, and imparted honor unto them, and they are ministers that minister before him; it is meet that men should laud, and glorify, and give them honor. For this is the will of God, that we magnify and honor whomsoever he magnifieth and honoureth; even as a king would have them honored that stand before him, and this is the honor of the king himself. When this thing was come up into their hearts they began to build temples unto the stars, and to offer sacrifice unto them, and to laud and glorify them with words, and to worship before them, that they might in their evil opinion obtain favor of the Creator; and this was the root of idolatry, etc. And in process of time there stood up false prophets among the sons of Adam, which said that God had commanded and said unto them, Worship such a star, or all the stars, and do sacrifice unto them thus and thus; and build a temple for it, and make an image of it, that all the people, women, and children may worship it. And the false prophet showed them the image which he had feigned out of his own heart, and said it was the image of such a star, which was made known unto him by prophecy. And they began after this manner to make images in temples, and under trees, and on tops of mountains and hills, and assembled together and worshipped them, etc. And this thing was spread through all the world, to serve images with services different one from another, and to sacrifice unto and worship them. So, in process of time, the glorious and fearful name (of God) was forgotten out of the mouth of all living, and out of their knowledge, and they acknowledged him not.
And there was found no people on the earth that knew aught, save images of wood and stone, and temples of stone, which they had been trained up from their childhood to worship and serve, and to swear by their names. And the wise men that were among them, as the priests and such like, thought there was no God save the stars and spheres, for whose sake and in whose likeness they had made these images; but as for the Rock everlasting, there was no man that acknowledged him or knew him save a few persons in the world, as Enoch, Methuselah, Noah, Sham, and Heber. And in this way did the world walk and converse till that pillar of the world, Abraham our father, was born." Maim. in Mishn, and Ainsworth in loco.
1. We see here the vast importance of worshipping God according to his own mind; no sincerity, no uprightness of intention, can atone for the neglect of positive commands delivered in Divine revelation, when this revelation is known. He who will bring a eucharistic offering instead of a sacrifice, while a sin-offering lieth at the door, as he copies Cain's conduct, may expect to be treated in the same manner. Reader, remember that thou hast an entrance unto the holiest through the veil, that is to say his flesh; and those who come in this way, God will in nowise cast out.
2. We see the horrible nature of envy: its eye is evil merely because God is good; it easily begets hatred; hatred, deep-settled malice; and malice, murder! Watch against the first appearance of this most destructive passion, the prime characteristic of which is to seek the destruction of the object of its malevolence, and finally to ruin its possessor.
3. Be thankful to God that, as weakness increased and wants became multiplied, God enabled man to find out useful inventions, so as to lessen excessive labor, and provide every thing indispensably necessary for the support of life. He who carefully attends to the dictates of honest, sober industry, is never likely to perish for lack of the necessaries of life.
4. As the followers of God at this early period found it indispensably necessary to separate themselves from all those who were irreligious and profane, and to make a public profession of their attachment to the truth, so it should be now. There are still men of profane minds whose spirit and conduct are destructive to godliness; and in reference to such the permanent order of God is, Come out from among them, touch not the unclean thing, and I will receive you. He who is not determined to be a Christian at all events, is not far from being an infidel. Those only who confess Christ among men shall be acknowledged before his Father and the angels of God.
Albert Barnes: Notes on the Bible - 1834
4:26
A son is born to Sheth also, whom he calls Enosh. In this name there is probably an allusion to the meaning of sickliness and dependence which belongs to the root. These qualities were now found to be characteristic of man in his present state.
The closing sentence signalizes a remarkable event, which took place at the birth of Enosh, about two hundred and forty years after the creation of Adam. "Then was it begun to call upon the name of the Lord." The solemn invocation of God by his proper name in audible and social prayer and praise is the most usual meaning of the phrase now before us, and is to be adopted unless there be something in the context or the circumstances demanding another meaning. This involves also the first of the meanings given above, as we call God by his name in oral worship. It includes the third in one of its forms, as in praise we proclaim the name of our God. And it leads to the second, as those who call on the name of the Lord are themselves called the children of God.
Some change is here intimated in the mode of approaching God in worship. The gist of the sentence, however, does not lie in the name "Yahweh". For this term was not then new in itself, as it was used by Eve at the birth of Cain; nor was it new in this connection, as the phrase now appears for the first time, and Yahweh is the ordinary term employed in it ever afterward to denote the true God. As a proper name, Yahweh is the fit and customary word to enter into a solemn invocation. It is, as we have seen, highly significant. It speaks of the Self-existent One, the Author of all existing things, and in particular of man; the Self-manifest, who has shown himself merciful and gracious to the returning penitent, and with him keeps promise and covenant. Hence, it is the custom itself of calling on the name of Yahweh, of addressing God by his proper name, which is here said to have been commenced.
At first sight, with our habits and associations, it seems a very strange thing that calling upon the name of the Lord should only begin two hundred and forty years after the creation of man. But let us endeavor to divest ourselves of these limitations, and rise to the primeval simplicity of man's thoughts in regard to God. We read of God speaking to man in paradise, but not of man speaking to God. In the examination that preceded the sentence passed upon the transgressors, we hear Adam and Eve replying to the questions of God, but not venturing to open a conversation with the Most High. If the feeling of Rev_erence and solemn awe did not permit such a liberty before the fall, much more would the super-added sense of guilt after that event restrain man from making any advances toward the infinitely holy Being whom he had so wantonly offended. The rebuking examination, the judicial sentence, and the necessary execution of this sentence in its preliminary form, were so prominent and impressive as to throw into the background any intimations of the divine mercy with which they were accompanied. The latter, however, were not unnoticed, or without a salutary effect on the primeval pair. Adam believed the indications of mercy, whether in word or deed, which God gave him. Faith was prompt and natural in that early stage of comparative nearness to God, to his manifest presence and his conspicuous wonders of creative power. It was also a native tendency of the human breast, and would be so still, had we not become so sophisticated by education that doubt has come to be the prominent attitude of our minds. This faith of the first pair led to confession; not directly, however, to God, but indirectly in the names Adam gave his wife, and Eve her first-born son. Here humble, distant, self-condemning faith solilloquizes, or, at most, the penitent pair converse in humble hope about the mercy of the Most High.
The bringing of an offering to God was a step in advance of this penitent, humble, submissive, self-accusing faith. It was the exact counterpart and representation by a well-devised symbol of the nature of the offerer's faith. It was therefore a confession of faith and certain accompanying feelings toward God by a symbolic act. It was quite natural that this mute sign should precede the actual address. The consequences, however, of the approach of Cain and Habel were calculated to deepen again the feeling of dread, and to strike the onlooker mute in the presence of the High and Holy One. Still would this be so in that infantile state of man when one thought would take full possession of the soul, until another was plainly and directly brought before the attention. In this simple, unsophisticated state of the penitent, we can conceive him to resign himself passively to the merciful will of that Maker whom he has grievously offended, without venturing to breathe a wish or even to lift up a note of thanksgiving. Such mute acquiescence in the divine will for two hundred and forty years was well-befitting the humble penitents of that infantile age, standing in solemn awe under a sense of their own demerit and of the infinite holiness of the Majesty on high. There were even an eloquent pathos and power in that tacit Rev_erence suited to move the heart of the All-searching Spirit more than ten thousand voices less deeply penetrated with a sense of the guilt of sin and the beauty of holiness.
At length, however, Sheth was given to Eve, and accepted by her as a substitute for Habel. Enosh, the child of sorrow, was born to him. Collateral with this line of descent, and all the anxieties and desires which it involved, was the growth of a class of men who were of the spirit of Cain, and receded further and further from God. In these circumstances of growing iniquity on the one hand, and growing faith on the other, believing reason comes to conceive the full import of the mercy of God, freely and fully accepts of pardon, and realizes the peace and privilege which it bestows. Growing man now comprehends all that is implied in the proper name of God, יהוה yehovâ h, "Jehovah," the Author of being, of promise, and of performance. He finds a tongue, and ventures to express the desires and feelings that have been long pent up in his breast, and are now bursting for utterance. These petitions and confessions are now made in an audible voice, and with a holy urgency and courage rising above the depressing sense of self-abasement to the confidence of peace and gratitude. These adorations are also presented in a social capacity, and thereby acquire a public notoriety. The father, the older of the house, is the master of words, and he becomes the spokesman of the brotherhood in this new relationship into which they have spontaneously entered with their Father in heaven. The spirit of adoption has prompted the confiding and endearing terms, "Abba, Father," and now the winged words ascend to heaven, conveying the adorations and aspirations of the assembled saints. The new form of worship attracts the attention of the early world, and the record is made, "Then began they to call upon the name of the Lord," that keepeth covenant and mercy.
Here we perceive that the holy race has passed beyond its infancy. It has learned to speak with God in the language of faith, of conscious acceptance, of freedom, of hope, of love. This is a far nobler attainment than the invention of all the arts of life. It is the return from that Rev_ulsive dread with which the conscious sinner shrank back from the felt holiness of God. It is the drawing of the divine mercy and love let into the penitent soul, by which it has come to itself, and taken courage to return to the merciful Yahweh, and speak to him the language of penitence, of confession, of gratitude. These believing penitents, chiefly it is to be supposed in the line of Sheth, of which this paragraph speaks, began to be distinguished as the followers of the Lord; whereas others at the same time had forgotten the Lord, and renounced even the form of Rev_erence for him. The seed of the woman was now distinguished from the seed of the serpent. The latter are in a spiritual sense called "the seed of the serpent," because they cling to the principles of the tempter; and the former may in the same sense be designated "the seed or sons of God," because they follow after him as the God of mercy and truth. Thus, the lamentable fact obtrudes itself upon our view that a portion of the human family have persisted in the primeval apostasy, and are no longer associated with their fellows in acknowledging their common Maker.
The progress of moral evil in the antediluvian world was manifested in fratricide, in going out from the presence of the Lord, in personal violence, and in polygamy. The first is the normal character of all murder; the second gave scope for the third, the daring and presumptuous violence of the strong; and the fourth ultimately led to an almost total corruption of manners. It is curious to observe that ungodliness, in the form of disobedience and departure from God and therefore of the practical breach of the first commandment, and unrighteousness in the form of murder, the crime of masterful passion and violence, which is the transgression of the first commandment concerning our neighbor, are the starting-points of sin in the world. They do not seem to have yet reached idolatry and adultery. This appears to point out that the prohibitions into which the law is developed in the Ten Commandments are arranged in the order of time as well as of nature.
The preceding chapters, if written in substance by Adam, formed the primeval Bible of mankind. But, whether written at that time or not, they contain the leading facts which occurred in the early history of man in relation to his Maker. These facts were well known to the antediluvian world, and formed the rule by which it was to be guided in approaching to God, presenting to him an acceptable offering, calling upon his name, and so walking with him in peace and love. Here we have all the needful germs of a gospel for the infantile race. If we ask why they were not effectual, the answer is at hand. They were effectual with a few, and are thereby proved sufficient to recover man from sin, and vindicate the mercy of God. But the All-wise Being, who made man a moral agent, must thoroughly guard his freedom, even in the dealings of mercy. And in the folly and madness of their self-will, some will Rev_olt more and more. The history was written for our learning. Let its lessons be pondered. Let the accumulated experience of bygone wanderings recorded in the Book of God be our warning, to return at length with our whole heart to our merciful Father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:26: am 235, bc 3769
To him: Gen 4:6-8
Enos: Heb. Enosh, to call upon the name of the Lord. or, call themselves by the name of the Lord. Deu 26:17, Deu 26:18; Kg1 18:24; Psa 116:17; Isa 44:5, Isa 48:1, Isa 63:19; Jer 33:16; Joe 2:32; Zep 3:9; Act 2:21, Act 11:26; Rom 10:13; Co1 1:2; Eph 3:14, Eph 3:15
Geneva 1599
4:26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to (t) call upon the name of the LORD.
(t) In these days God began to move the hearts of the godly to restore religion, which had been suppressed by the wicked for a long time.
John Gill
4:26 And to Seth, to him also there was born a son,.... When he was an hundred and five years old, Gen 5:6 and this is mentioned as a further proof and instance of God's goodness to Adam's family in this line, that there was a succession in it, where the true worship of God was kept, and from whence the Messiah was to arise, and as a pledge and confirmation of it:
and he called his name Enos; which is generally interpreted a weak, feeble, frail, mortal, miserable man; which Seth being sensible of, and observing the sorrows of human life, and especially an increase of them among good men through the growing corruptions of the age, gave this name to his son; though it may be observed, that the derivation of this name may be from the Arabic word "anas" (o), to be sociable and familiar; man being a sociable creature, not only in civil but in religious things, and so a reason of the name may be taken from what follows:
then began men to call upon the name of the Lord; not but that Adam and Abel, and all good men, had called upon the name of the Lord, and prayed to him, or worshipped him before this time personally, and in their families; but now the families of good men being larger, and more numerous, they joined together in social and public worship: or since it may be thought there were public assemblies for religious worship before this time, though it may be they had been neglected, and now were revived with more zeal and vigour; seeing the Cainites incorporating themselves, and joining families together, and building cities, and carrying on their civil and religious affairs among themselves, they also formed themselves into distinct bodies; and not only separated from them, but called themselves by a different name; for so the words may be rendered: "then began men to call themselves", or "to be called by the name of the Lord" (p); the sons of God, as distinct from the sons of men; which distinction may be observed in Gen 6:2 and has been retained more or less ever since: some choose to translate the words, "then began men to call in the name of the Lord" (q); that is, to call upon God in the name of the Messiah, the Mediator between God and man; having now, since the birth of Seth, and especially of Enos, clearer notions of the promised seed, and of the use of him, and his name, in their addresses to God; see Jn 14:13. The Jews give a very different sense of these words; the Targum of Onkelos is,"then in his days the children of men ceased from praying in the name of the Lord;''and the Targum of Jonathan is,"this was the age, in the days of which they began to err, and they made themselves idols, and surnamed their idols by the name of the Word of the Lord;''with which agrees the note of Jarchi,"then they began to call the names of men, and the names of herbs, by the name of the blessed God, to make idols of them:''and some of them say, particularly Maimonides (r), that Enos himself erred, and fell into idolatry, and was the first inventor of images, by the mediation of which men prayed to God: but all this seems to be without foundation, and injurious to the character of this antediluvian patriarch; nor does it appear that idolatry obtained in the posterity of Seth, or among the people of God so early; nor is such an account agreeable to the history which Moses is giving of the family of Seth, in opposition to that of Cain; wherefore one or other of the former senses is best.
(o) "Consuevit, assuevit, et familiaris evasit", Golius, col. 169. (p) "vocari de nomine Jehovae", Piscator. (q) "Ad invocandum in nomine Domini", Montanus, "vel vocare in nomine Domini", Cartwright. (r) Hilchot Obede Cochabim, c. 1. sect. 1. R, Gedaliah, Shalshalet Hakabala, fol. 74. 2. Juchasin, fol. 134. 2.
John Wesley
4:26 And to Seth was born a son called Enos, which is the general name for all men, and speaks the weakness, frailty, and misery of man's state. Then began men to call upon the name of the Lord - Doubtless God's name was called upon before, but now, 1. The worshippers of God began to stir up themselves to do more in religion than they had done; perhaps not more than had been done at first, but more than had been done since the defection of Cain. Now men began to worship God, not only in their closets and families, but in public and solemn assemblies. 2. The worshippers of God began to distinguish themselves: so the margin reads it. Then began men to be called by the name of the Lord, or, to call themselves by it. Now Cain and those that had deserted religion had built a city, and begun to declare for irreligion, and called themselves the sons of men. Those that adhered to God began to declare for him and his worship, and called themselves the sons of God.
Robert Jamieson, A. R. Fausset and David Brown
4:26 men began to call upon the name of the Lord--rather, by the name of the Lord. God's people, a name probably applied to them in contempt by the world.