Cain and Abel
Genesis 4:1-26
Gen.4.1 - Details
Original Text
Morphology
- והאדם: CONJ+NOUN,m,sg,def
- ידע: VERB,qal,ptc,3,m,sg
- את: PRT
- חוה: NOUN,f,sg,prop
- אשתו: NOUN,f,sg,cons+3,m
- ותהר: CONJ+VERB,qal,perf,3,f,sg
- ותלד: CONJ+VERB,qal,perf,3,f,sg
- את: PRT
- קין: NOUN,m,sg,abs
- ותאמר: VERB,qal,perf,3,f,sg
- קניתי: VERB,qal,perf,1,sg
- איש: NOUN,m,sg,abs
- את: PRT
- יהוה: NOUN,m,sg,abs
Parallels
- Gen.4.25 (verbal): Repeats the formula 'and Adam knew his wife' (וְיָדַע־אָדָם אֶת־אִשְׁתּוֹ) and follows the same sequence: sexual union, conception, birth, and naming (here Seth). Direct verbal and structural parallel.
- Gen.3.20 (thematic): Eve is named 'the mother of all living' immediately before the Cain birth narrative, thematically linking Genesis 4:1 to Eve’s role and identity as progenitor.
- Gen.30:22-24 (thematic): Rachel conceives after God acts on her behalf, bears a son and names him (Joseph), attributing the birth to God — a parallel maternal pattern of divine agency and naming.
- 1 Sam.1:20 (thematic): Hannah bears Samuel and explicitly credits the LORD ('Because I asked him of the LORD'), then names him — similar motif of a mother attributing a child's birth to God's intervention.
- Matt.1:25 (allusion): The NT uses the verb 'knew' of marital sexual union and links it to the birth of a firstborn son ('and knew her not until she had brought forth her firstborn'), echoing the Genesis birthing language and narrative pattern.
Alternative generated candidates
- Now the man knew Eve his wife, and she conceived and bore Cain, and she said, 'I have gotten a man with the LORD's help.'
- Now the man knew Eve his wife; and she conceived and bore Cain, and she said, I have acquired a man with the LORD's help.
Gen.4.2 - Details
Original Text
Morphology
- ותסף: VERB,qal,wayyiqtol,3,f,sg
- ללדת: VERB,qal,inf
- את: PRT
- אחיו: NOUN,m,sg,abs+3ms
- את: PRT
- הבל: NOUN,m,sg,abs,prop
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- הבל: NOUN,m,sg,abs,prop
- רעה: PTCP,qal,act,ms,sg
- צאן: NOUN,m,sg,abs
- וקין: CONJ+NOUN,m,sg,abs,prop
- היה: VERB,qal,perf,3,m,sg
- עבד: NOUN,m,sg,abs
- אדמה: NOUN,f,sg,abs
Parallels
- Gen.4.1 (structural): Immediate literary parallel: introduces Cain as the firstborn (contrast with 'his brother Abel' in 4:2), setting up the sibling pair whose occupations and destinies are contrasted.
- Gen.4.3-4 (structural): Direct narrative continuation that links Abel's role as a shepherd and Cain's as a farmer to their respective offerings—explains why their occupations matter to the ensuing conflict.
- Hebrews 11:4 (thematic): Portrays Abel's offering as an act of faith and commends Abel's righteousness—connects to Abel's identity and the religious significance of his role as a keeper of sheep.
- 1 John 3:12 (thematic): Contrast of Cain and Abel used to illustrate moral failure (Cain's evil and murder) versus righteousness (Abel), echoing the sibling contrast introduced in Gen 4:2.
- Matt.23:35 (quotation): Jesus cites 'the blood of righteous Abel' as a pattern of martyrdom and injustice; alludes to Abel's identity and fate established earlier in Genesis.
Alternative generated candidates
- And again she bore his brother, Abel. Now Abel was a keeper of sheep, but Cain was a worker of the ground.
- And she again bore his brother, Abel. And Abel became a keeper of sheep, and Cain was a worker of the ground.
Gen.4.3 - Details
Original Text
Morphology
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- מקץ: PREP+NOUN,m,sg,cons
- ימים: NOUN,m,pl,abs
- ויבא: VERB,hif,wayyiqtol,3,m,sg
- קין: NOUN,prop,m,sg
- מפרי: PREP+NOUN,m,sg,cons
- האדמה: NOUN,f,sg,def
- מנחה: NOUN,f,sg,abs
- ליהוה: PREP+NOUN,prop,m,sg,def
Parallels
- Genesis 4:4 (structural): Immediate literary parallel/contrast — Abel also brings an offering (from the firstlings of his flock) in the same narrative, highlighting differing responses and divine reception.
- Leviticus 2 (verbal): Uses the same technical term for a grain/meal offering (minchah, מִנְחָה); Genesis 4:3’s offering of produce anticipates the later cultic category and regulations for such offerings.
- Deuteronomy 26:1-11 (thematic): Instruction for presenting firstfruits and declaring them to Yahweh — parallels the practice of bringing agricultural produce as an offering to the LORD.
- Genesis 8:20 (thematic): Noah builds an altar and brings offerings from the clean animals and birds after the flood — another early example of offering agricultural/animal produce to Yahweh following human interaction with the land.
- Hebrews 11:4 (allusion): New Testament reflection on Abel’s offering and faith; treats the Genesis offering narrative theologically and contrasts accepted and rejected offerings in terms of faith and righteousness.
Alternative generated candidates
- And in the course of time Cain brought from the fruit of the ground an offering to the LORD.
- And in the course of time, Cain brought from the fruit of the ground an offering to the LORD.
Gen.4.4 - Details
Original Text
Morphology
- והבל: CONJ+NOUN,prop,m,sg,abs
- הביא: VERB,hif,perf,3,m,sg
- גם: ADV
- הוא: PRON,3,m,sg
- מבכרות: PREP+NOUN,f,pl,cons
- צאנו: NOUN,m,sg,abs+PRON,3,m,sg
- ומחלבהן: CONJ+PREP+NOUN,m,pl,abs+PRON,3,f,pl
- וישע: CONJ+VERB,piel,impf,3,m,sg
- יהוה: NOUN,m,sg,abs
- אל: PREP
- הבל: NOUN,prop,m,sg,abs
- ואל: CONJ+PREP
- מנחתו: NOUN,f,sg,abs+PRON,3,m,sg
Parallels
- Hebrews 11:4 (allusion): Explicitly invokes Abel's offering as an example of faith: explains why Abel's sacrifice was acceptable to God, linking Genesis 4:4 to the theme of faith and divine approval.
- 1 John 3:12 (allusion): Refers to Cain and Abel to contrast righteous and wicked behavior—connects to Genesis 4:4 by highlighting God's regard for Abel and the moral/ethical consequences that follow.
- Leviticus 3:16 (verbal): Uses the same cultic vocabulary about 'the fat' being for the LORD; parallels Genesis 4:4's detail that Abel offered the firstlings and the fat as an appropriate, God-directed sacrifice.
- Exodus 13:2 (verbal): Commands consecration of the firstborn to the LORD; parallels Genesis 4:4's mention of 'firstlings' (bikkurim) and the idea that firstborn/firstlings are to be given or dedicated to God.
Alternative generated candidates
- And Abel also brought, he too, from the firstborn of his flock and from their fat portions. And the LORD had regard for Abel and for his offering,
- And Abel, he also brought from the firstborn of his flock and from their fat portions; and the LORD had regard for Abel and for his offering.
Gen.4.5 - Details
Original Text
Morphology
- ואל: CONJ+PREP
- קין: NOUN,prop,m,sg,abs
- ואל: CONJ+PREP
- מנחתו: NOUN,f,sg,abs+PRON:3,m,sg
- לא: PART,neg
- שעה: VERB,qal,perf,3,m,sg
- ויחר: VERB,qal,wayyiqtol,3,m,sg
- לקין: PREP+NOUN,prop,m,sg,abs
- מאד: ADV
- ויפלו: VERB,qal,wayyiqtol,3,m,pl
- פניו: NOUN,m,pl,abs+PRON:3,m,sg
Parallels
- Gen.4.3-4 (verbal): Immediate context: contrasts Cain’s offering being not respected with God’s acceptance of Abel’s offering — the same language of God’s ‘regard’ and Cain’s reaction.
- 1 Sam.16.7 (thematic): Affirms that God judges by the heart rather than outward ritual or appearance, explaining why one offering is accepted and another rejected.
- Heb.11.4 (allusion): Explicit NT reference to Abel’s accepted offering as an act of faith — treats Abel’s acceptance as theologically significant and contrasts with Cain.
- Isa.1.11-15 (thematic): God’s rejection of sacrifices when they come from unrighteousness; emphasizes that improper moral standing can nullify ritual offerings.
- Matt.5.21-22 (thematic): Jesus links anger to culpability for murder, providing a moral-ethical parallel to Cain’s intense anger that precedes violence.
Alternative generated candidates
- but for Cain and for his offering he had no regard. And Cain was very angry, and his face fell.
- But for Cain and for his offering he had no regard. And Cain was very angry, and his face fell.
Gen.4.6 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אל: PREP
- קין: NOUN,prop,m,sg,abs
- למה: ADV
- חרה: VERB,qal,perf,3,m,sg
- לך: PREP+PRON,2,m,sg
- ולמה: CONJ+ADV
- נפלו: VERB,qal,perf,3,m,pl
- פניך: NOUN,f,pl,abs,2,m,sg
Parallels
- Gen.4.7 (thematic): Immediate literary continuation — God addresses Cain's anger and offers moral guidance and a way of overcoming the fallen countenance (same conversation and theme).
- Jonah 4:4 (verbal): God challenges Jonah about his anger ('Doest thou well to be angry?'), directly paralleling the divine question concerning human wrath and emotional response.
- Ps.42:11 (or Ps.43:5) (verbal): The psalmist asks his own soul, 'Why art thou cast down?' mirroring the language and concern over a 'fallen' or downcast countenance and inner distress.
- Gen.3:9 (structural): Like God's call to Adam ('Where art thou?'), this verse shows the pattern of God initiating a probing question to a human to elicit self-awareness and restore relational accountability.
- Job 38:4 (thematic): God's interrogative address to Job exemplifies the wider biblical motif of divine questioning used to confront human attitudes and provoke reflection, comparable in function to God's question to Cain.
Alternative generated candidates
- And the LORD said to Cain, 'Why are you angry, and why has your face fallen?'
- And the LORD said to Cain, Why are you angry, and why has your face fallen?
Gen.4.7 - Details
Original Text
Morphology
- הלוא: PART
- אם: NOUN,f,sg,abs
- תיטיב: VERB,qal,impf,2,m,sg
- שאת: NOUN,f,sg,abs
- ואם: CONJ
- לא: PART,neg
- תיטיב: VERB,qal,impf,2,m,sg
- לפתח: PREP+NOUN,ms,sg,abs
- חטאת: NOUN,f,sg,abs
- רבץ: VERB,qal,ptc,3,m,sg
- ואליך: CONJ+PREP+PRON,2,m,sg
- תשוקתו: NOUN,f,sg,abs+PRON,3,m,sg
- ואתה: CONJ+PRON,2,m,sg
- תמשל: VERB,qal,impf,2,m,sg
- בו: PREP+PRON,3,m,sg
Parallels
- James 1:14-15 (thematic): Links the dynamic of desire leading to sin: temptation/desire precedes sin’s consummation (’desire gives birth to sin’), echoing ‘its desire is for you’.
- Romans 6:12-14 (thematic): Paul’s exhortation not to let sin ‘reign’ over you and to reckon yourselves dead to sin parallels Cain’s admonition ‘you must rule over it’—the necessity of mastering sin.
- 1 Peter 5:8-9 (allusion): The image of a prowling, predatory enemy (‘your adversary the devil prowls around like a roaring lion’) echoes the crouching/lying-in-wait imagery and the call to resist.
- James 4:7 (thematic): ‘Submit yourselves to God. Resist the devil, and he will flee.’ The imperative to resist and not yield to the adversary parallels the command that Cain must master the sin at his door.
- Psalm 10:8 (allusion): ’He lies in wait secretly like a lion in his covert; he crouches in his hiding place’—the same predator/crouching-at-the-door motif appears, providing a close literary parallel to ‘sin is crouching at the door.’
Alternative generated candidates
- 'If you do well, will there not be a lifting up? And if you do not do well, sin is crouching at the door; its desire is for you, but you must rule over it.'
- If you do well, will you not be lifted up? And if you do not do well, sin is crouching at the door; its desire is for you, but you must rule over it.
Gen.4.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- קין: NOUN,m,sg,abs
- אל: PREP
- הבל: NOUN,m,sg,abs
- אחיו: NOUN,m,sg,abs,3,m,sg
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בהיותם: PREP+VERB,qal,ptc,3,m,pl
- בשדה: PREP+NOUN,m,sg,abs
- ויקם: VERB,qal,imperf,3,m,sg
- קין: NOUN,m,sg,abs
- אל: PREP
- הבל: NOUN,m,sg,abs
- אחיו: NOUN,m,sg,abs,3,m,sg
- ויהרגהו: VERB,qal,imperf,3,m,sg,obj,3,m,sg
Parallels
- Genesis 4:3-7 (structural): Immediate context: the account of Cain and Abel’s offerings and God’s warning to Cain about sin ‘crouching at the door’ — sets up motive and moral tension before the murder.
- Genesis 4:9-12 (structural): Immediate aftermath: God’s inquiry, Cain’s denial, and the curse/mark placed on Cain — directly continues and responds to the killing in 4:8.
- 1 John 3:12 (allusion): Explicit New Testament reference to Cain’s murder used as a moral example: 'Do not be like Cain, who belonged to the evil one and murdered his brother.'
- Hebrews 11:4 (thematic): Contrasts Cain and Abel: Abel’s offering and faith are commended and his death implied as the outcome of righteous witness, highlighting Abel’s faithfulness versus Cain’s unrighteousness.
- Matthew 23:35 (allusion): Jesus’ lament refers to 'the blood of righteous Abel' as an early example of persecuted righteous blood, linking Abel’s murder to a larger theme of martyrdom and culpability.
Alternative generated candidates
- And Cain spoke to Abel his brother. And when they were in the field, Cain rose up against Abel his brother and killed him.
- And Cain said to Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him.
Gen.4.9 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- אל: PREP
- קין: NOUN,m,sg,abs
- אי: ADV,interr
- הבל: NOUN,m,sg,abs
- אחיך: NOUN,m,sg,abs,2,m,sg
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- לא: PART,neg
- ידעתי: VERB,qal,perf,1,_,sg
- השמר: NOUN,m,sg,def
- אחי: NOUN,m,sg,abs,1,_,sg
- אנכי: PRON,1,_,sg
Parallels
- Genesis 4:10 (structural): Immediate continuation of the episode: God's indictment — 'the voice of thy brother's blood crieth unto me' — directly responds to Cain's evasion and highlights culpability for Abel's death.
- Genesis 9:5-6 (verbal): Legal/ethical parallel language about God 'requiring' life for life — 'at the hand of every man's brother will I require' — echoing the theme of responsibility for another's blood.
- Leviticus 19:16-18 (thematic): Commands not to stand idly by a neighbor's blood and to 'love thy neighbor as thyself' — theological counterpoint to Cain's 'Am I my brother's keeper?' refusal of responsibility.
- Ezekiel 33:8-9 (thematic): Prophetic formulation that one who fails to warn or save another will have 'their blood' required at his hand — develops the theme of personal responsibility for a fellow's life.
- 1 John 3:11-12 (allusion): New Testament reference to Cain as the paradigmatic example of fraternal hatred and murder — contrasts the Christian duty to love brothers with Cain's hostile indifference.
Alternative generated candidates
- Then the LORD said to Cain, 'Where is Abel your brother?' He said, 'I do not know; am I my brother's keeper?'
- Then the LORD said to Cain, Where is Abel your brother? He said, I do not know; am I my brother's keeper?
Gen.4.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- מה: PRON,interrog
- עשית: VERB,qal,perf,2,m,sg
- קול: NOUN,m,sg,abs
- דמי: NOUN,m,sg,cons
- אחיך: NOUN,m,sg,abs,prsfx,2,m,sg
- צעקים: PART,qal,ptc,m,pl
- אלי: PREP,prsfx,1,sg
- מן: PREP
- האדמה: NOUN,f,sg,def
Parallels
- Matthew 23:35 (quotation): Jesus refers explicitly to “the blood of righteous Abel” as part of the accumulated crimes against God’s messengers — direct New Testament citation invoking Abel’s shed blood.
- Luke 11:50–51 (quotation): Jesus speaks of bloodshed “from the blood of Abel” being required of the generation, echoing the motif of Abel’s blood as a cry for justice from history’s beginning.
- Hebrews 12:24 (allusion): Contrasts the ‘blood of Abel’ that cries for justice with the superior speaking of Christ’s blood — explicitly treating Abel’s blood as an active witness/voice.
- Revelation 6:9–10 (thematic): The martyrs under the altar cry for vindication — a similar image of shed blood speaking from its place (under the earth/altar) and calling for divine action.
- Genesis 9:5–6 (thematic): God’s demand that life/blood be accounted for (requiring reckoning for bloodshed) parallels the idea that shed blood cries out and elicits divine judgment or responsibility.
Alternative generated candidates
- And he said, 'What have you done? The voice of your brother's blood is crying to me from the ground.'
- And he said, What have you done? The voice of your brother's blood is crying to me from the ground.
Gen.4.11 - Details
Original Text
Morphology
- ועתה: CONJ+PRT
- ארור: ADJ,m,sg
- אתה: PRON,2,m,sg
- מן: PREP
- האדמה: NOUN,f,sg,def
- אשר: PRON,rel
- פצתה: VERB,qal,perf,3,f,sg
- את: PRT
- פיה: NOUN,m,sg,abs+pronom,3,f,sg
- לקחת: VERB,qal,perf,2,m,sg
- את: PRT
- דמי: NOUN,m,sg,constr
- אחיך: NOUN,m,sg,abs+pronom,2,m,sg
- מידך: PREP+NOUN,f,sg,abs+pronom,2,m,sg
Parallels
- Gen.4.10 (quotation): Immediate context: God declares 'the voice of your brother's blood cries to me from the ground,' which is directly invoked when God curses Cain and the ground that received Abel's blood.
- Gen.4.12 (structural): Direct continuation of the curse: because the ground received Abel's blood it is cursed and will no longer yield its strength to Cain, linking the soil's fate to the shedding of blood.
- Num.35.33 (thematic): Legal principle that 'blood pollutes the land' and requires expiation—parallels the idea that the land is defiled by murderous blood and brings divine consequence.
- Gen.9.5-6 (thematic): Divine demand for accountability for shedding human blood ('for your lifeblood I will require a reckoning'); thematically parallels the seriousness of Abel's murder and the ensuing punishment.
- Heb.12.24 (allusion): New Testament contrasts Abel's blood 'which speaks' with Christ's blood 'that speaks better,' alluding to the Genesis motif of Abel's blood crying out from the ground.
Alternative generated candidates
- And now, cursed are you from the ground, which has opened its mouth to receive your brother's blood from your hand.
- And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.
Gen.4.12 - Details
Original Text
Morphology
- כי: CONJ
- תעבד: VERB,qal,impf,2,m,sg
- את: PRT
- האדמה: NOUN,f,sg,def
- לא: PART,neg
- תסף: VERB,qal,impf,3,f,sg
- תת: VERB,qal,impf,3,f,sg
- כחה: NOUN,m,sg,abs,poss3,f
- לך: PREP+PRON,2,m,sg
- נע: NOUN,m,sg,abs
- ונד: CONJ+NOUN,m,sg,abs
- תהיה: VERB,qal,impf,2,m,sg
- בארץ: PREP+NOUN,f,sg,abs
Parallels
- Genesis 3:17-19 (verbal): The ground is cursed and work becomes toil after human sin — language and theme (cursed ground, painful labor) parallel Cain’s punishment that the earth will not yield its strength.
- Genesis 4:11 (structural): Immediate narrative parallel: God pronounces Cain ‘cursed from the ground’ for Abel’s blood, which sets up the subsequent curse that the soil will not give its strength (verse 12).
- Genesis 4:14 (quotation): Cain’s response echoes the curse’s wording — he repeats the prediction that he will be ‘a fugitive and a vagabond in the earth,’ directly reflecting the language of 4:12.
- Leviticus 26:20 (verbal): In the covenantal curse list God warns ‘your strength shall be spent in vain; for your land shall not yield her increase,’ closely paralleling the phrasing and consequence in Gen 4:12.
- Deuteronomy 28:38-40 (thematic): Part of the Deuteronomic curses where disobedience brings agricultural failure (seed sown but little gathered, land failing), echoing the theme that the earth will no longer yield its strength to the cursed person.
Alternative generated candidates
- When you work the ground, it shall no longer yield its strength to you. A fugitive and a wanderer you shall be on the earth.
- When you till the ground, it shall no longer yield its strength to you; you shall be a fugitive and a wanderer on the earth.
Gen.4.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- קין: NOUN,prop,m,sg,abs
- אל: PREP
- יהוה: NOUN,m,sg,abs
- גדול: ADJ,m,sg,abs
- עוני: NOUN,m,sg,abs,poss:1,sg
- מנשא: VERB,qal,impf,1,sg
Parallels
- Gen.4.14 (structural): Immediate contextual parallel — Cain’s complaint about unbearable punishment is followed by God’s decree that he will be “a fugitive and a wanderer,” expanding the nature of the punishment he deems too great.
- Ps.38.4 (verbal): Uses similar language of guilt and burden — “my iniquities are gone over my head… they are too heavy for me,” echoing the idea that divine punishment or guilt is greater than one can bear.
- Job 10.18–19 (thematic): Job laments the suffering of life itself and wishes he had not been born — thematically parallels Cain’s sense that divine punishment makes his condition unbearable.
- Jonah 4.3 (thematic): Jonah’s plea that it would be better to die than to live (because of God’s action) parallels Cain’s anguished protest against the severity of divine judgment.
- 1 Kgs.19.4 (thematic): Elijah’s despair and desire to die after persecution (“I have had enough, take my life”) resonates with Cain’s cry that his punishment is too great to endure — both express overwhelmed, existential response to perceived judgment or failure.
Alternative generated candidates
- And Cain said to the LORD, 'My punishment is greater than I can bear.'
- And Cain said to the LORD, My punishment is greater than I can bear.
Gen.4.14 - Details
Original Text
Morphology
- הן: PRT
- גרשת: VERB,qal,perf,2,m,sg
- אתי: PRON,acc,1,sg
- היום: NOUN,m,sg,def
- מעל: PREP
- פני: NOUN,m,pl,cons
- האדמה: NOUN,f,sg,def
- ומפניך: CONJ+PREP+NOUN,f,sg,abs+PRON,2,m,sg
- אסתר: VERB,niphal,imprf,1,?,sg
- והייתי: CONJ+VERB,qal,imprf,1,?,sg
- נע: NOUN,m,sg,abs
- ונד: CONJ+NOUN,m,sg,abs
- בארץ: PREP+NOUN,f,sg,abs
- והיה: CONJ+VERB,qal,perf,3,m,sg
- כל: ADJ,m,sg
- מצאי: VERB,qal,ptcp,ms+PRON,1,sg
- יהרגני: VERB,qal,imprf,3,m,sg+PRON,1,sg
Parallels
- Gen.4.15 (structural): Immediate narrative continuation: God responds to Cain’s fear of being killed by others, instituting the mark and a protection promise (direct resolution of the fear expressed in v.14).
- Exod.2.11-15 (thematic): Moses kills an Egyptian and then flees, becoming a fugitive/wanderer—parallels Cain’s fear of exile and life as a fugitive after killing a man.
- Num.35.9-12 (thematic): Law of the cities of refuge for an unintentional manslayer—addresses the social/legal fear that a killer might be pursued and slain, related to Cain’s anxiety about being killed by avengers.
- 1 Sam.19:11-12 (thematic): David flees from Saul who seeks his life; motif of being pursued and forced into wandering for safety echoes Cain’s claim to be a fugitive and vagabond.
Alternative generated candidates
- 'Behold, you have driven me today away from the face of the ground, and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and it will happen that whoever finds me will kill me.'
- Behold, you have driven me today away from the face of the ground, and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and it will happen that whoever finds me will kill me.
Gen.4.15 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- לו: PREP+PRON,3,m,sg
- יהוה: NOUN,m,sg,abs
- לכן: ADV
- כל: ADJ,m,sg
- הרג: VERB,qal,ptcp,3,m,sg
- קין: NOUN,m,sg,abs
- שבעתים: ADV
- יקם: VERB,qal,impf,3,m,sg
- וישם: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,m,sg,abs
- לקין: PREP+NOUN,m,sg,abs
- אות: NOUN,f,sg,abs
- לבלתי: PART,inf_neg
- הכות: VERB,qal,inf
- אתו: PRT+PRON,3,m,sg
- כל: ADJ,m,sg
- מצאו: VERB,qal,ptcp,3,m,sg
Parallels
- Gen.4:24 (verbal): Lamech’s boast—“if Cain is avenged sevenfold, then Lamech seventy-sevenfold”—explicitly echoes the ‘sevenfold’ vengeance language and refers back to Cain’s mark and protection.
- Ezek.9:4-6 (verbal): God’s command to mark the faithful so that the slaughterers ‘do not come near any man upon whom is the mark’ parallels Cain’s divine ‘mark’ given to prevent his being killed.
- Rev.9:4 (verbal): The demonic soldiers are ordered not to harm anyone who has God’s seal on his forehead—an apocalyptic echo of a protective mark that spares its bearer from death.
- Exod.21:12-14 (thematic): The law distinguishing murder from accidental killing and prescribing death for unlawful killing resonates with Gen 4’s concern about vengeance, bloodguilt, and protection from retribution.
- Gen.9:5-6 (thematic): God’s injunction that ‘whoever sheds man’s blood, by man shall his blood be shed’ engages the same theme of blood-avengement and divine concern for the sanctity of life that underlies the protection afforded Cain.
Alternative generated candidates
- And the LORD said to him, 'Therefore, whoever kills Cain will be avenged sevenfold.' And the LORD set a sign for Cain, so that no one who found him would strike him.
- Then the LORD said to him, Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold. And the LORD set a sign for Cain, so that none who found him would strike him.
Gen.4.16 - Details
Original Text
Morphology
- ויצא: VERB,qal,imperfect,3,m,sg
- קין: NOUN,m,sg,abs
- מלפני: PREP
- יהוה: NOUN,m,sg,abs
- וישב: VERB,qal,imperfect,3,m,sg
- בארץ: PREP+NOUN,f,sg,abs
- נוד: NOUN,m,sg,abs
- קדמת: NOUN,f,sg,const
- עדן: NOUN,prop,m,sg,abs
Parallels
- Gen.4:12-15 (verbal): God's sentence that Cain shall be 'a fugitive and a wanderer' and Cain's protest about being driven 'from your face' connects directly with Genesis 4:16's report that he 'went out from the presence of the LORD' and settled in Nod.
- Gen.3:23-24 (structural): Adam and Eve are expelled from Eden and driven 'east of Eden' (guarded by cherubim); Cain likewise departs and locates 'east of Eden' (land of Nod), linking both passages in the motif of exile from Edenic presence.
- Gen.3:8-10 (verbal): In the primal expulsion Adam says 'I heard your voice and I was afraid, because I was naked; and I hid myself'—the language of hiding/being removed from God's presence echoes Cain 'going out from the presence of the LORD.'
- Ps.139:7-10 (allusion): Psalmist insists one cannot flee God's presence ('where shall I go from your Spirit?'), creating a theological counterpoint to the narrative statement that Cain 'went out from the presence of the LORD,' highlighting tensions about divine presence and human movement.
Alternative generated candidates
- Then Cain went out from before the LORD and settled in the land of Nod, east of Eden.
- Then Cain went out from before the LORD and settled in the land of Nod, east of Eden.
Gen.4.17 - Details
Original Text
Morphology
- וידע: VERB,qal,perf,3,m,sg
- קין: NOUN,m,sg,abs
- את: PRT
- אשתו: NOUN,f,sg,cons+3,m
- ותהר: VERB,qal,perf,3,f,sg
- ותלד: VERB,qal,perf,3,f,sg
- את: PRT
- חנוך: NOUN,m,sg,abs
- ויהי: VERB,qal,wayyiqtol,3,m,sg
- בנה: NOUN,m,sg,abs,3,m,sg
- עיר: NOUN,f,sg,abs
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- שם: ADV,loc
- העיר: NOUN,f,sg,def
- כשם: PREP+NOUN,m,sg,abs
- בנו: NOUN,m,sg,abs,3,m,sg
- חנוך: NOUN,m,sg,abs
Parallels
- Gen.4.1 (verbal): Uses the same verb ידע ('knew') for sexual intercourse and childbirth — parallel language in the account of Cain's and Abel's births.
- Gen.4.11-12 (structural): Immediate context: God's curse pronounces Cain a 'fugitive and wanderer' (4:12), which contrasts structurally with Cain's subsequent settling and building a city (4:17).
- Gen.5.18-24 (allusion): Another Enoch appears in Seth's line (Gen 5), famous for 'walking with God' and being taken by God — a name repetition that invites contrast between the two Enochs.
- Gen.11:1-9 (thematic): City-building and naming (the tower of Babel and the naming of Babel) echo Cain's founding and naming of a city, linking themes of urban establishment and identity.
Alternative generated candidates
- And Cain knew his wife, and she conceived and bore Enoch. And he built a city, and he called the name of the city after the name of his son, Enoch.
- And Cain knew his wife; and she conceived and bore Enoch. And he built a city, and called the name of the city after the name of his son, Enoch.
Gen.4.18 - Details
Original Text
Morphology
- ויולד: VERB,qal,impf,3,m,sg
- לחנוך: PREP+NOUN,m,sg,abs
- את: PRT
- עירד: NOUN,m,sg,abs
- ועירד: CONJ+NOUN,m,sg,abs
- ילד: VERB,qal,perf,3,m,sg
- את: PRT
- מחויאל: NOUN,m,sg,abs
- ומחייאל: CONJ+NOUN,m,sg,abs
- ילד: VERB,qal,perf,3,m,sg
- את: PRT
- מתושאל: NOUN,m,sg,abs
- ומתושאל: CONJ+NOUN,m,sg,abs
- ילד: VERB,qal,perf,3,m,sg
- את: PRT
- למך: NOUN,m,sg,abs
Parallels
- Gen.4.17 (structural): Immediately preceding verse introduces Enoch (Cain's son) and his founding of a city — directly connected to the genealogy continued in 4:18.
- Gen.4.22 (thematic): Lists other Cainite descendants (Jabal, Jubal, Tubal‑Cain, Naamah), providing the broader cultural and familial context for the same Cainite genealogy that includes Irad, Mehujael, Methushael, and Lamech.
- Gen.4.23-24 (thematic): Lamech's taunting song/boast about violence belongs to the same Cainite line; it illuminates the character and legacy associated with Lamech named in 4:18.
- Gen.5.18-24 (verbal): The Sethite genealogy also contains figures named Enoch and Lamech (and a line of begetting), so the repeated names create a verbal/allusive contrast between the Cainite genealogy in ch.4 and the righteous Enoch of ch.5 (who 'walked with God').
Alternative generated candidates
- And to Enoch was born Irad; and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech.
- And to Enoch was born Irad, and Irad fathered Mehujael, and Mehujael fathered Methushael, and Methushael fathered Lamech.
Gen.4.19 - Details
Original Text
Morphology
- ויקח: VERB,qal,imprf,3,m,sg
- לו: PREP+PRON,3,m,sg
- למך: PREP+NOUN,prop,m,sg,abs
- שתי: NUM,card,f,dual
- נשים: NOUN,f,pl,abs
- שם: ADV,loc
- האחת: NOUN,f,sg,def
- עדה: NOUN,prop,f,sg,abs
- ושם: CONJ+ADV
- השנית: NOUN,f,sg,def
- צלה: NOUN,prop,f,sg,abs
Parallels
- Genesis 29:21-30 (thematic): Jacob takes two wives (Leah and Rachel) and their maidservants, another instance in Genesis of a man having multiple wives; parallels the social/practical occurrence of polygyny in the patriarchal narratives.
- Genesis 16:1-4 (thematic): Sarai gives Hagar to Abram as a secondary wife/concubine; illustrates another biblical pattern of taking an additional wife or concubine when the primary wife is barren, similar social dynamics to Lamech's two wives.
- 1 Samuel 1:1-2 (thematic): Elkanah is described as having two wives, Hannah and Peninnah; a clear narrative parallel showing that polygamy/two-wife households occur elsewhere in Israelite tradition.
- Deuteronomy 17:17 (structural): The law forbids Israelite kings from multiplying wives; provides a legal/ethical contrast to Lamech’s polygamy and later Israelite concerns about multiple wives.
- Genesis 2:24 (structural): The marital ideal that a man leaves his parents and cleaves to one wife (becoming one flesh) stands in structural/theological tension with narratives of multiple wives such as Lamech’s.
Alternative generated candidates
- And Lamech took for himself two wives; the name of the one was Adah, and the name of the second was Zillah.
- And Lamech took for himself two wives; the name of the one was Adah, and the name of the second, Zillah.
Gen.4.20 - Details
Original Text
Morphology
- ותלד: VERB,qal,wayyiqtol,3,f,sg
- עדה: NOUN,f,sg,abs
- את: PRT
- יבל: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- היה: VERB,qal,perf,3,m,sg
- אבי: NOUN,m,sg,cstr
- ישב: PARTCP,qal,act,m,pl,cstr
- אהל: NOUN,m,sg,abs
- ומקנה: CONJ+NOUN,m,sg,abs
Parallels
- Gen.4.21 (structural): Immediate parallel in the same Cainite genealogy: Jubal is named as the ‘father’ of musicians, forming a cluster of eponymous progenitors who represent origins of social/cultural practices (like Jabal for tent-dwellers and herdsmen).
- Gen.4.22 (structural): Another member of the same genealogy (Tubal‑Cain) identified as the originator of metalworking—together with Jabal and Jubal these verses outline the origins of distinct economic/cultural roles.
- Gen.4.17 (thematic): Cain’s building of a city (Enoch) contrasts with Jabal’s association with tent‑dwelling and pastoralism, highlighting the divergence between settled/urban and nomadic/herding lifestyles.
- Gen.25.27 (verbal): Jacob is described as ‘a quiet man, dwelling in tents,’ using the same idea/language of tent‑dwelling to characterize pastoral/nomadic life among the patriarchs, echoing Jabal’s designation as progenitor of tent‑dwellers.
Alternative generated candidates
- And Adah bore Jabal; he was the father of those who dwell in tents and have livestock.
- And Adah bore Jabal; he was the father of those who dwell in tents and keep livestock.
Gen.4.21 - Details
Original Text
Morphology
- ושם: CONJ+ADV
- אחיו: NOUN,m,sg,abs
- יובל: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- היה: VERB,qal,perf,3,m,sg
- אבי: NOUN,m,sg,cs
- כל: ADJ,m,sg
- תפש: VERB,qal,part,?,m,sg
- כנור: NOUN,m,sg,abs
- ועוגב: NOUN,m,sg,abs
Parallels
- Gen.4.20 (structural): Immediate context: the preceding verse introduces Jubal’s family and brothers (Jabal and Tubal‑Cain), framing the genealogy that names Jubal as progenitor of musicians.
- Gen.4.22 (thematic): Parallels in form and theme: Tubal‑cain is called the 'forger of all instruments of bronze and iron' while Jubal is 'father of all who handle the lyre and pipe'—both presented as archetypal inventors/founders of crafts.
- 1 Chron.25:1–7 (thematic): Describes the institutionalized musicians of Israel (Asaph, Heman, Jeduthun and their sons) and the organization of musical practice—echoing Jubal’s role as progenitor/authority for musical arts.
- Ps.150:3–5 (verbal): A liturgical catalogue of instruments (trumpet, psaltery, harp, tambourine, strings, pipe, cymbals) that corresponds to the kinds of instruments attributed to Jubal as ancestor of instrumental music.
- 1 Sam.10:5 (verbal): Mentions prophets accompanied by lyres, timbrels, pipes and harps—uses the same instrumental vocabulary found in Genesis' description of Jubal’s domain (lyre/harp and pipe).
Alternative generated candidates
- And the name of his brother was Jubal; he was the father of all who play the lyre and pipe.
- And the name of his brother was Jubal; he was the father of all who play the lyre and pipe.
Gen.4.22 - Details
Original Text
Morphology
- וצלה: CONJ+NOUN,f,sg,abs
- גם: ADV
- הוא: PRON,3,m,sg
- ילדה: VERB,qal,perf,3,f,sg
- את: PRT
- תובל: NOUN,m,sg,abs
- קין: NOUN,m,sg,abs
- לטש: VERB,qal,ptc,0,m,sg
- כל: ADJ,m,sg
- חרש: NOUN,m,sg,abs
- נחשת: NOUN,f,sg,abs
- וברזל: CONJ+NOUN,m,sg,abs
- ואחות: CONJ+NOUN,f,sg,abs
- תובל: NOUN,m,sg,abs
- קין: NOUN,m,sg,abs
- נעמה: NOUN,f,sg,abs
Parallels
- Gen.4.20-21 (structural): Immediate literary context listing early cultural/technological pioneers — Jabal (livestock), Jubal (music) and Tubal‑Cain (metalworking); same Genesis genealogy motif introducing crafts.
- Job 28:1-11 (thematic): Poetic description of mining and metalworking (miners, smelting, smiths) that thematically parallels Tubal‑Cain’s role as a forger of bronze and iron tools.
- Isaiah 44:12 (thematic): Imagery of the smith at the forge shaping metal (tongs, hammering in the coals) echoes the metalworking activity attributed to Tubal‑Cain.
- Ezekiel 27:13 (allusion): Mention of Tubal among trading peoples of the ancient Near East connects the name Tubal‑Cain to later traditions/peoples associated with metallurgy and commerce.
Alternative generated candidates
- And Zillah also bore Tubal-cain, the forger of every tool of bronze and iron; and the sister of Tubal-cain was Naamah.
- And Zillah, she also bore Tubal-cain, the forger of every tool of bronze and iron; and the sister of Tubal-cain was Naamah.
Gen.4.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,wayyiqtol,3,m,sg
- למך: PREP+NOUN,prop,m,sg,abs
- לנשיו: PREP+NOUN,f,pl,poss3m
- עדה: NOUN,prop,f,sg,abs
- וצלה: CONJ+NOUN,prop,f,sg,abs
- שמען: VERB,qal,impv,2,m,pl
- קולי: NOUN,m,sg,poss1s
- נשי: NOUN,f,pl,cons
- למך: PREP+NOUN,prop,m,sg,abs
- האזנה: VERB,qal,impv,2,m,pl
- אמרתי: VERB,qal,perf,1,m,sg
- כי: CONJ
- איש: NOUN,m,sg,abs
- הרגתי: VERB,qal,perf,1,m,sg
- לפצעי: PREP+NOUN,m,sg,poss1s
- וילד: CONJ+NOUN,m,sg,abs
- לחברתי: PREP+NOUN,m,sg,poss1s
Parallels
- Genesis 4:8 (verbal): Cain's murder of Abel is the immediate antecedent for Lamech's boast; both verses center on killing a man/relative and mark the escalation of violence in Cain's line.
- Genesis 4:15 (thematic): God's mark on Cain to deter vengeance contrasts with Lamech's proud claim of killing and implied claim to revenge, highlighting different responses to bloodshed.
- Genesis 9:6 (thematic): The Noahic principle that 'whoever sheds human blood, by humans shall their blood be shed' provides a later moral-legal counterpoint to Lamech's boastful violence.
- Deuteronomy 19:6-13 (structural): Laws concerning the avenger of blood and cities of refuge reflect the institutional attempt to regulate private vengeance—social background to Lamech's claim of personal retribution.
- Matthew 5:21-22 (thematic): Jesus' extension of 'You shall not murder' to include anger and insult thematically challenges the violent boastfulness exemplified by Lamech and reframes the ethics of bloodshed.
Alternative generated candidates
- And Lamech said to his wives: 'Adah and Zillah, hear my voice; wives of Lamech, give ear to my speech: for I have killed a man for wounding me, even a youth for striking me.'
- And Lamech said to his wives, Adah and Zillah, hear my voice; wives of Lamech, give ear to my speech: for I have killed a man for wounding me, and a youth for bruising me.
Gen.4.24 - Details
Original Text
Morphology
- כי: CONJ
- שבעתים: ADV
- יקם: VERB,qal,impf,3,m,sg
- קין: NOUN,prop,m,sg
- ולמך: NOUN,prop,m,sg
- שבעים: NUM,card,pl,abs
- ושבעה: NUM,card,sg,abs
Parallels
- Genesis 4:23 (structural): Immediate context: Lamech's speech in which he boasts of killing a man for wounding him — the verse in question continues and amplifies that boast.
- Genesis 4:15 (quotation): God's pronouncement that anyone who kills Cain will suffer vengeance sevenfold; Lamech echoes and intensifies this 'sevenfold' motif.
- Matthew 18:21-22 (allusion): Jesus' instruction to forgive 'seventy times seven' (rendered 'seventy‑seven' in some traditions/manuscripts) functions as a moral/thematic counterpoint to Lamech's claim of 'seventy‑sevenfold' vengeance.
- Deuteronomy 32:35 (thematic): Declares 'Vengeance is mine, I will repay,' presenting a theological contrast to human boasts of multiplied revenge as in Lamech's declaration.
Alternative generated candidates
- 'If Cain is avenged sevenfold, then Lamech seventy-sevenfold.'
- If Cain is avenged sevenfold, then Lamech seventy-sevenfold.
Gen.4.25 - Details
Original Text
Morphology
- וידע: VERB,qal,perf,3,m,sg
- אדם: NOUN,m,sg,abs
- עוד: ADV
- את: PRT
- אשתו: NOUN,f,sg,cons+3,m
- ותלד: VERB,qal,perf,3,f,sg
- בן: NOUN,m,sg,abs
- ותקרא: VERB,qal,perf,3,f,sg
- את: PRT
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- שת: NOUN,prop,m,sg,abs
- כי: CONJ
- שת: VERB,qal,perf,3,m,sg
- לי: PREP+PRON,1,sg
- אלהים: NOUN,m,pl,abs
- זרע: NOUN,m,sg,abs
- אחר: ADJ,m,sg
- תחת: PREP
- הבל: NOUN,prop,m,sg,def
- כי: CONJ
- הרגו: VERB,qal,perf,3,m,sg
- קין: NOUN,prop,m,sg,abs
Parallels
- Gen.4.1-2 (verbal): Immediate narrative context: the earlier births of Cain and Abel are described here, providing the background for Seth being born as a subsequent son.
- Gen.4.8 (quotation): Directly related event: Cain's killing of Abel is narrated here — Genesis 4:25 explicitly cites that murder as the reason Eve calls the new son 'Seth' (a replacement seed).
- Gen.5.3-8 (structural): Genealogical continuation: this passage continues the line of Adam through Seth (noting Seth's offspring and lifespan), showing Seth's role as the patriarch of Adam's line after Abel's death.
- Luke 3:38 (quotation): New Testament genealogy: Luke traces Jesus' ancestry back through Seth to Adam, underscoring Seth's significance as the replacement descendant in Israel's and Christ's lineage.
- Heb.11:4 (thematic): Theological reflection on Abel: Hebrews highlights Abel's righteous death and enduring testimony; Genesis 4:25's mention of a 'replacement' son presupposes Abel's importance and loss emphasized elsewhere in Scripture.
Alternative generated candidates
- And Adam knew his wife again, and she bore a son and called his name Seth, for she said, 'God has appointed for me another seed instead of Abel, because Cain killed him.'
- And Adam knew his wife again, and she bore a son and called his name Seth, for she said, God has appointed for me another offspring in place of Abel, because Cain killed him.
Gen.4.26 - Details
Original Text
Morphology
- ולשת: CONJ+PREP+NOUN,prop,m,sg,abs
- גם: ADV
- הוא: PRON,3,m,sg
- ילד: VERB,qal,perf,3,m,sg
- בן: NOUN,m,sg,abs
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- את: PRT
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- אנוש: NOUN,prop,m,sg,abs
- אז: ADV
- הוחל: VERB,hiph,perf,3,m,sg
- לקרא: PREP+VERB,qal,inf
- בשם: PREP+NOUN,m,sg,abs
- יהוה: NOUN,m,sg,abs
Parallels
- Genesis 12:8 (verbal): Abraham builds an altar and 'calls on the name of the LORD'—the same verbal formula for invoking Yahweh as an act of worship.
- Genesis 21:33 (verbal): Abraham 'called on the name of the LORD, the Everlasting God'—another patriarchal instance of invoking God's name, expanding the divine title.
- Genesis 26:25 (verbal): Isaac 'built an altar there and called upon the name of the LORD'—repeats the Genesis pattern of public worship and invocation.
- Psalm 116:4 (verbal): The psalmist says 'then I called upon the name of the LORD'—the same language used for prayer and divine appeal, echoing Gen 4:26's invocation motif.
- Joel 2:32 (thematic): The prophetic promise that 'everyone who calls on the name of the LORD shall be saved' develops the theme of calling on God's name begun in Gen 4:26, linking invocation to deliverance and covenant relationship.
Alternative generated candidates
- And to Seth also a son was born, and he called his name Enosh. Then people began to call upon the name of the LORD.
- And to Seth also a son was born, and he called his name Enosh. Then people began to call on the name of the LORD.
Now the man knew Eve his wife; and she conceived and bore Cain, and she said, 'I have acquired a man with the LORD's help.' And she again bore his brother, Abel. And Abel became a keeper of sheep, and Cain was a tiller of the ground.
In the course of time, Cain brought from the fruit of the ground an offering to the LORD. And Abel, he also brought of the firstborn of his flock and of their fat portions. And the LORD regarded Abel and his offering,
but to Cain and his offering he did not regard. And Cain was very angry, and his face fell. And the LORD said to Cain, 'Why are you angry, and why has your face fallen?'
'If you do well, will there not be a lifting up? And if you do not do well, sin is crouching at the door; its desire is for you, but you must rule over it.' And Cain said to Abel his brother. And it happened, when they were in the field, that Cain rose up against Abel his brother and killed him.
Then the LORD said to Cain, 'Where is Abel your brother?' And he said, 'I do not know; am I my brother's keeper?' And he said, 'What have you done? The voice of your brother's blood is crying out to me from the ground.'
'And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.'
'When you till the ground, it shall no longer yield its strength to you. A fugitive and a wanderer you shall be on the earth.' And Cain said to the LORD, 'My punishment is too great to bear.'
'Behold, today you have driven me away from the face of the ground, and from your face I shall be hidden; and I shall be a fugitive and a wanderer on the earth, and whoever finds me will kill me.'
Then the LORD said to him, 'Therefore, whoever kills Cain, vengeance shall be taken on him sevenfold.' And the LORD set a mark on Cain, so that no one who found him would strike him.
Then Cain went out from before the LORD and settled in the land of Nod, east of Eden. And Cain knew his wife; and she conceived and bore Enoch. And he was building a city, and he called the name of the city after the name of his son, Enoch. And Enoch fathered Irad; and Irad fathered Mehujael; and Mehujael fathered Methushael; and Methushael fathered Lamech. And Lamech took for himself two wives; the name of the one was Adah, and the name of the second, Zillah. And Adah bore Jabal; he was the father of those who dwell in tents and keep livestock. And his brother's name was Jubal; he was the father of all who play the lyre and pipe. And Zillah, she also bore Tubal-cain, a forger of every tool of bronze and iron; and the sister of Tubal-cain was Naamah. And Lamech said to his wives, 'Adah and Zillah, hear my voice; wives of Lamech, give ear to my speech: for I have killed a man for wounding me, even a young man for bruising me.'
'If Cain is avenged sevenfold, then Lamech seventy-sevenfold.' And Adam knew his wife again, and she bore a son and called his name Seth, for God has appointed for me another offspring in place of Abel, because Cain killed him. And to Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the LORD.