Kejadian 4:8-16
Konteks4:8 Cain said to his brother Abel, “Let’s go out to the field.” 1 While they were in the field, Cain attacked 2 his brother 3 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 4 And he replied, “I don’t know! Am I my brother’s guardian?” 5 4:10 But the Lord said, “What have you done? 6 The voice 7 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 8 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 9 the
ground it will no longer yield 10 its best 11 for you. You will be a homeless wanderer 12 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 13 is too great to endure! 14 4:14 Look! You are driving me off the land 15 today, and I must hide from your presence. 16 I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 17 if anyone kills Cain, Cain will be avenged seven times as much.” 18 Then the Lord put a special mark 19 on Cain so that no one who found him would strike him down. 20 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 21 east of Eden.
Kejadian 9:5-6
Konteks9:5 For your lifeblood 22 I will surely exact punishment, 23 from 24 every living creature I will exact punishment. From each person 25 I will exact punishment for the life of the individual 26 since the man was his relative. 27
9:6 “Whoever sheds human blood, 28
by other humans 29
must his blood be shed;
for in God’s image 30
God 31 has made humankind.”
[4:8] 1 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 2 tn Heb “arose against” (in a hostile sense).
[4:8] 3 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 4 sn Where is Abel your brother? Again the
[4:9] 5 tn Heb “The one guarding my brother [am] I?”
[4:9] sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.
[4:10] 6 sn What have you done? Again the
[4:10] 7 tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.
[4:11] 8 tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).
[4:12] 10 tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.
[4:12] 11 tn Heb “its strength.”
[4:12] 12 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
[4:13] 13 tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the
[4:13] 14 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 15 tn Heb “from upon the surface of the ground.”
[4:14] 16 sn I must hide from your presence. The motif of hiding from the
[4:15] 17 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
[4:15] 18 sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.
[4:15] 19 tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.
[4:15] 20 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
[4:16] 21 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
[9:5] 22 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
[9:5] 23 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
[9:5] 24 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
[9:5] 25 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 27 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
[9:6] 28 tn Heb “the blood of man.”
[9:6] 29 tn Heb “by man,” a generic term here for other human beings.
[9:6] 30 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.
[9:6] 31 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
