Genesis 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. The original word does not signify, in strict propriety, "talked," but 'said;' and, as the object is frequently omitted after verbs of speaking, Gesenius and others supply it-namely, Cain said (it) unto Abel his brother; i:e. he told him what God had addressed to him, as contained in Genesis 4:7. But, since it is extremely improbable that he would have related an admonition to which he was so indifferent, others have supposed a hiatus or gap in the text, which the Septuagint, the Samaritan, the Syriac, and other versions fill up with the words 'Let us go into the field.' These authorities show that the words were once in the original text, although, as has been remarked, they are not found in the mo

8._And Cain talked with Abel his brother_. Some understand this conversation to have been general; as if Cain, perfidiously dissembling his anger, spoke in a fraternal manner. Jerome relates the language used, ‘Come, let us go without.’ (241) In my opinion the speech is elliptical, and something is to be understood, yet what it is remains uncertain. Nevertheless, I am not dissatisfied with the explanation, that Moses concisely reprehends the wicked perfidy of the hypocrite, who, by speaking familiarly, presented the appearance of fraternal concord, until the opportunity of perpetrating the horrid murder should be afforded. And by this example we are taught that hypocrites are never to be more dreaded than when they stoop to converse under the pretext of friendship; because when they are not permitted to injure by open violence as much as they please, suddenly they assume a feigned appear...

8-15 Malice in the heart ends in murder by the hands. Cain slew Abel, his own brother, his own mother's son, whom he ought to have loved; his younger brother, whom he ought to have protected; a good brother, who had never done him any wrong. What fatal effects were these of our first parents' sin, and how must their hearts have been filled with anguish! Observe the pride, unbelief, and impenitence of Cain. He denies the crime, as if he could conceal it from God. He tries to cover a deliberate murder with a deliberate lie. Murder is a crying sin. Blood calls for blood, the blood of the murdered for the blood of the murderer. Who knows the extent and weight of a Divine curse, how far it reaches, how deep it pierces? Only in Christ are believers saved from it, and inherit the blessing. Cain was cursed from the earth. He found his punishment there where he chose his portion, and set his hea...

Verse Genesis 4:8. _CAIN TALKED WITH ABEL HIS BROTHER_] ויאמר קין vaiyomer Kayin, _and Cain said, c._ 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 u...

- 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 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 recei...

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

AND CAIN TALKED WITH ABEL HIS BROTHER. The conversation is not related, but we can judge that it was. complaint and. quarrel, the first religious controversy on record, and caused, as all others have been, by departing from the command of the Lord. WHEN THEY WERE IN THE FIELD. His hard words only made his, anger deeper, until at last he lost all command of himself and slew his brother as they were in the field. Thus it often is. Many. man talks himself into. rage until he is ready for the most violent deeds. SLEW HIM. The first death recorded in the history of our race was not from old age or sickness, but was. murder, the murder of. brother. Sin did its worst in the first dread fruit of death it bore. As Cain had never seen. human death before he may have not been aware of the consequences of his own act. It is supposed by many, from Genesis 4:24, t