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  • PARALLEL BIBLE - Genesis 4:8


    CHAPTERS: Genesis 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50     

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    King James Bible - 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.

    World English Bible

    Cain said to Abel, his brother, "Let's go into the
    field." It happened when they were in the field, that Cain rose up against Abel, his brother, and killed him.

    Douay-Rheims - Genesis 4:8

    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.

    Webster's Bible Translation

    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.

    Original Hebrew

    ויאמר
    559 קין 7014 אל 413 הבל 1893 אחיו 251 ויהי 1961 בהיותם 1961 בשׂדה 7704 ויקם 6965 קין 7014 אל 413 הבל 1893 אחיו 251 ויהרגהו׃ 2026

    Treasury of Scriptural Knowledge

    VERSE (8) -
    2Sa 3:27; 13:26-28; 20:9,10 Ne 6:2 Ps 36:3; 55:21 Pr 26:24-26

    SEV Biblia, Chapter 4:8

    ¶ Y habló Caín a su hermano Abel; y aconteció que estando ellos en el campo, Caín se levantó contra su hermano Abel, y le mató.

    Clarke's Bible Commentary - Genesis 4:8

    Verse 8.
    Cain talked with Hebel his brother] yq rmayw 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 us walk out. The Septuagint, dielqemen eiv to pedon, 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 Hebel his brother, Let us go out into the field: and it came to pass, when they were in the field, that Cain rose up,"" &c. 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!


    Matthew Henry Commentary

    Verses 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, wh had never done him any wrong. What fatal effects were these of ou 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 cove 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 foun his punishment there where he chose his portion, and set his heart Every creature is to us what God makes it, a comfort or a cross, blessing or a curse. The wickedness of the wicked brings a curse upo all they do, and all they have. Cain complains not of his sin, but of his punishment. It shows great hardness of heart to be more concerne about our sufferings than our sins. God has wise and holy ends in prolonging the lives even of very wicked men. It is in vain to inquir what was the mark set upon Cain. It was doubtless known, both as brand of infamy on Cain, and a token from God that they should not kil him. Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teache us that persecution must be expected by the righteous. Also, that ther is a future state, and an eternal recompence to be enjoyed, throug faith in Christ and his atoning sacrifice. And he tells us the excellency of faith in the atoning sacrifice and blood of the Lamb of God. Cain slew his brother, because his own works were evil, and his brother's righteous, 1Jo 3:12. In consequence of the enmity put betwee the Seed of the woman and the seed of the serpent, the war broke out which has been waged ever since. In this war we are all concerned, non are neuter; our Captain has declared, He that is not with me is agains me. Let us decidedly, yet in meekness, support the cause of truth an righteousness against Satan.


    Original Hebrew

    ויאמר 559 קין 7014 אל 413 הבל 1893 אחיו 251 ויהי 1961 בהיותם 1961 בשׂדה 7704 ויקם 6965 קין 7014 אל 413 הבל 1893 אחיו 251 ויהרגהו׃ 2026


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    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26

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