Genesis 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. Grotius and LeClerc consider this offering to have consisted of the wool and the milk of the flocks; but the original word, "firstlings," nowhere bears the sense of wool; the Hebrew word "fat" cannot signify milk, consistently with the punctuation of the text: and those articles were not used as sacrificial offerings. х_ BªKOROWT_ (H1062), when used in reference to beasts, always means firstlings, and _ CHEELEB_ (H2459), fat] (Leviticus 3:3; Leviticus 4:8;...

4._And the Lord had respect unto Abel, etc_. God is said to have respect unto the man to whom he vouchsafes his favor. We must, however, notice the order here observed by Moses; for he does not simply state that the _worship _which Abel had paid was pleasing to God, but he begins with the _person _of the offerer; by which he signifies, that God will regard no works with favor except those the doer of which is already previously accepted and approved by him. And no wonder; for man sees things which are apparent, but God looks into the heart, (1 Samuel 16:7;) therefore, he estimates works no otherwise than as they proceed from the fountain of the heart. Whence also it happens, that he not only rejects but abhors the sacrifices of the wicked, however splendid they may appear in the eyes of men. For if he, who is polluted in his soul, by his mere touch contaminates, with his ow

1-7 When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was wofully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for every one to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Chris...

Verse Genesis 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, Hebrews 11:4: By FAITH Abel offered πλειοςα 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, brough...

- Section IV - The Family of Adam - Cain and Abel 1. קין _qayı̂n_, Qain (Cain), “spear-shaft,” and קנה _qānah_, “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 _yāṭab_ and טיב _ṭôb_. So...

EXPOSITION GENESIS 4:1 Exiled from Eden, o'er, canopied by grace, animated by hope, assured of the Divine forgiveness, and filled with a sweet peace, the first pair enter on their life experience of labor and sorrow, and the human race begins its onward course of development in sight of the mystic cherubim and flaming sword. AND ADAM KNEW EVE, HIS WIFE. I_.e._ "recognized her nature and uses" (Alford; cf. Numbers 31:17). The act here mentioned is recorded not to indicate that paradise was "_non nuptiis, sed virginitate destinatum_" (Jerome), but to show that while Adam was formed from the soil, and Eve from a rib taken from his side, the other members of the race were to be produced "neque ex terra neque

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, Leviticus 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

ABEL Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed (Hebrews 9:22) was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute (Hebrews 11:4). FLOCK Type of Christ, the Lamb of God, the most constant type of the suffering Messiah -- "the Lamb of God that taketh away the sin of the world" (John 1:29). A lamb fitly symbolizes the unresisting innocency and harmlessness of the Lord Jesus (Isaiah 53:7); ...

CHAPTER 4 After the Fall and the Two Seeds _ 1. Cain and Abel (Genesis 4:1)_ 2. Their offerings (Genesis 4:3) 3. The divine remonstrance (Genesis 4:6) 4. Abel slain by his brother (Genesis 4:8) 5. Cain's judgment (Genesis 4:9) 6. Cain and his offspring and the progress of the world (Genesis 4:17) 7. Seth in place of Abel (Genesis 4:25)...

The Story of Cain and Abel. This belongs to the J cycle of stories, but apparently not to the same stratum as Genesis 4:3, for it is assumed that the earth has a population from which Cain fears vengeance, and the curse in Genesis 4:11 f. ignores the cursing of the ground in Genesis 3:17. Originally then the story was placed in a later period of human history: its present position is perhaps due to the identification of Cain the murderer with Cain the firstborn of Eve. Whether the original story had to do with peoples or individuals is uncertain; in any case Stade's theory that it accounted for the nomad life of the Kenites is improbable in spite of the identity in the name. The two brothers naturally brought their offerings from