In this study, the following are to be considered:

(i) The meanings of the Hebrew names p.1;

(ii) The occupations of Qayin and Hebel p.1;

(iii) Acceptable and unacceptable offerings p.2;

(iv) The cause of the first murder p.4;

(v) Consequences p.5;

(vi) Antisemitism p.7:

(vii) References and Credits p.8.

Qayin and Hebel

(Gen. 4:1-25)

v1 “The man knew Khavah his wife. She conceived, and gave birth to Qayin, and said, ‘I have gotten a man with the Yahuah’s help.’” Traditionally the second reference to ‘a man’ refers to Qayin and the conception of the first natural-born child was by divine intervention. However, there are some that has this reference meaning Adam (Hertz). Once the fruit of the Tree of the Knowledge of Good and Evil was eaten, knowledge of their nakedness was awakened in both Adam and Khe-vah and lust entered their hearts. However, due to the expulsion of Adam and Khavah from Gan Eden, the relationship between the couple had soured, not wanting to fulfil the lust of the flesh. Nevertheless, in response to the commandment to be fruitful, sexual relations resumed. In conceiving a son, Khavah hoped that Adam would be reconciled back to her once again.

The Hebrew text contains אֶת the unvocalised `at. The correct translation should be “I have gotten a man: Yahuah.” (Fruchtenbaum p.109). The Septuagint (LXX) is guilty of producing a commentary that is in line with traditional theology and not faithfully translating the text. Genesis Rabbah 22.2 cites R. Akiva stating that problems would arise if this accurate translation was made common knowledge (Fruchtenbaum p.110). Khavah understood the significance of Gen. 3:15, but incorrectly assigned the Seed to Qayin

“Le`ah conceived, and bore a son, and she named him Re`uven. For she said, ‘Because the Yahuah has looked at my affliction. For now my husband will love me.’” (Gen. 29:32). רְאוּבֵן #H7205 Reh-oo-vane ‘behold a son’ Leah gave the baby an appropriate name. קַיִן #H7014 Qay-n ‘possession’ with consideration for קָנָה #H7069 Kar-nar acquired, of יְהֹוָה. It can also mean a spear with the idea of striking fast or possibly quick-tempered.

v2 “Again she gave birth, to Qayin’s brother Hebel. Hebel was a keeper of sheep, but Qayin was a tiller of the ground.” הֶבֶל #H1893 he-bel ‘breathe’ and could mean something that is short-lived or transitory from the root הָבַל #H1891 har-bel ‘emptiness, vanity’.

Qayin was given the more strenuous task of working the ground, “To Adam He said, ‘Because you have listened to your wife’s voice, and have eaten of the Tree, of which I commanded you, saying, ‘You shall not eat of it,’ cursed is the ground for your sake. In toil you will eat of it all the days of your life. Thorns also and thistles will it bring forth to you; and you will eat the herb of the field. By the sweat of your face will you eat bread until you return to the ground, for out of it you were taken. For you are dust, and to dust you shall return.’” (Gen. 3:17-19) whilst Hebel had the lighter task of looking after the flocks later referred to as ‘his’. The sheep, including goats, were used for food (milk not meat), wool or hair and sacrifice. Unlike shepherding accounts later in the Tanakh (Dawid especially), there was no threat from wild animals coming in to kill the sheep. Shepherding would involve

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moving the flocks and herds to fresh grazing and water. It is my belief that animals did not become carnivorous until Noach starting eating the flesh of (clean) animals, “Noach built an altar to Yahuah, and took of every clean animal, and of every clean bird, and offered burnt offerings on the altar.” (Gen. 8:20).

Yahuah gives to each man a calling, “Yahuah `Elohiym took the man, and put him into the garden of `Eden to dress it and to keep it.” (Gen. 2:15), so not to be idle. The produce of each brother’s labour was meant to compliment the other: one produces food to eat, the other for clothing (hair, wool and fleece but not meat to eat).

#H5647 עֹבֵ֥ד `ebed *1553 to work, serve or labour (for people or Yahuah). This is usually taken that Qayin was a worker of the land with the assumption that it means he grew crops. However, it has been suggested that Qayin may have been a miner of metallic ores (www.bitchute.com). The offering Qayin brought may then have been offerings of refined gold, silver, brass or iron or objects made from these metals. Tuval-Qayin was Qayin’s 5 times great-grandson and he was a metal-worker, “Tzillah also gave birth to Tuval-Qayin, the forger of every cutting instrument of brass and iron. Tuval-Qayin’s sister was Na`amah.” (Gen. 4:22). Unlike his half-brothers Yaval (originator of nomadic herding, “`Adah gave birth to Yaval, who was the father of those who dwell in tents and have cattle.” Gen. 4:20) and Yuval (originator of musicians, “His brother’s name was Yuval, who was the father of all who handle the harp and pipe.” Gen. 4:21), it would appear that metal-working included smelting and refining the ore and forging the resultant metals. Further evidence for this may be found in v12 where Qayin’s punishment to was to wander the land. This nomadic lifestyle would not have been conducive to an arable subsistence, whereas metal-working would be.

v3 “As time passed, it happened that Qayin brought an offering to Yahuah from the fruit of the ground.” After a specific period of time, the brothers brought their sacrifice. This may be a weekly Shabbat, monthly of annual feast. Literally, “at the end of days,” implying that this was not the first sacrifice and that a sacrifice was required on specific days.

Qayin brought a bloodless offering. This is typical of religion not faith, going through the outward motions, contrary to the commandments of Yahuah. That it was taken to Yahuah does not necessarily suggest that it was to an altar, but that the offering was offered up to Yahuah.

This is the first mention of any form of worship. פְּרִי #H6529 per-ree refers to any fruit of his crop. This indicates that Qayin did not select the best or firstfruits (“Now, behold, I have brought the first of the fruit of the ground, which you, Yahuah, have given me. You shall set it down before Yahuah your `Elohiym, and worship before Yahuah your `Elohiym:” Deut. 26:10. רֵאשִׁית פְּרִי #H6529 per-ree #H7225 ray-sheeth). This offering was a מִנְחָה #H4503 min-khar that means a votive or voluntary offering (Chartrand). It may be that Adam had instigated a regular thanksgiving offering and is here being carried out by his two sons. The sin offering that had to be perfect (without spot or blemish), but Qayin brought something that is not the choicest of his crop. When something is done out of duty, the least amount of thought and effort needed to satisfy the requirement is expended. However, if something is done out of love, the maximum thought and effort is used. This is a type of false religion where a person approaches Yahuah on their own terms and worship is offered without faith.

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We are minded of the importance of bringing the produce of our labours to Yahuah and do everything unto Him, “Therefore also we make it our aim, whether at home or absent, to be well pleasing to Him.” (2 Cor. 5:9). This is a love offering, not one of duty. Hypocrites can bring the same offering but with a different attitude (Henry p.22). Yahuah does not have any choice but to refuse this type of offering, as it is an abomination to Him, “Bring no more vain offerings. Incense is an abomination to me; New moons, Shabbatot, and convocations: I cannot bear with evil assemblies. My soul hates your New Moons and your appointed feasts; They are a burden to me. I am weary of bearing them. When you spread forth your hands, I will hide my eyes from you; Yes, when you make many prayers, I will not hear. Your hands are full of blood.” (Isa. 1:13-15).

v4 “Hebel also brought some of the firstborn of his flock and of the fat of it. Yahuah respected Hebel and his offering,” Why was this offering accepted? בְּכוֹרָה #H1062 bekh-oh-rar is the firstlings, the choicest of his flocks. This was a prelude to the commandments that, “The Priest shall burn them on the altar: it is the food of the offering made by fire, for a sweet savour; all the fat is Yahuah’s.” (Lev. 3:16).

חֵלֶב #H2459 Keh-lev fat or the choicest portion of the animal. It was not possible to offer up fat without the shedding of the blood of the animal, “By faith, Hebel offered to `Elohiym a more excellent sacrifice than Qayin, through which he had testimony given to him that he was righteous, `Elohiym bearing witness with respect to his gifts; and through it he, being dead, still speaks.” (Heb. 11:4). It was obvious that Adam and Khavah understood the full soteriological aspects of the sacrifice and the immediate blessings of atonement. Their future status was assured, but also their current nakedness was covered.

“Both of their eyes were opened, and they knew that they were naked. They sewed fig leaves together, and made themselves aprons.” (Gen. 3:7).The best work of his hands that Man could do for himself, to ‘cover’ their nakedness and remove the lust (sin) in their lives, was woefully inadequate.

Yahuah `Elohiym made coats of skins for Adam and for his wife, and clothed them.” (Gen. 3:21), Yahuah `Elohim had to kill animals to cover over Adam and Havah’s nakedness. It is my belief that it was from this that Yahuah `Elohim instructed the couple to pass on the lesson that innocent blood had to be shed for atonement. This would include the full Good News account i.e.: sin was punishable by death; man could do nothing to pay this debt; the blood of a spotless, innocent animal had to be shed to temporarily ‘cover’ the sin; all this pointed by faith to a time in the future when the Messiah would offer Himself as the perfect Sacrifice that ‘covers’ eternally. It should be noted that the hair or wool of animals was not sufficient to ‘cover’ their nakedness, even temporarily.

“Sanctify to me all of the firstborn, whatever opens the womb among the children of Yisra`el, both of man and of animal. It is mine.” (Exod. 13:2). The firstborn has a special place in the economy of Yahuah.

“If his offering… He shall offer from the sacrifice of shalom offerings an offering made by fire to Yahuah; its fat, the entire tail fat, he shall take away close to the backbone; and the fat that covers the inwards, and all the fat that is on the inwards… offering made by fire, for a sweet savour; all the fat is Yahuah’s.” (Lev. 3:6-16). The Law of Burnt Offerings was given to Moshe on Mt. Sinai, but the principle of offering may have already been in place:

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firstborn of flock, its choice parts including the fat. When the Law was given to the Yisra`elites through Moshe, I believe that there was already existing a formal form of worship but that it was fully developed by Yahuah at Sinai.

v5 “but He did not respect Qayin and his offering. Qayin was very angry, and the expression on his face fell.” Why was this offering rejected? It would appear that not only was Qayin’s attitude of heart/mind toward Yahuah `Elohim wrong (see v9 and the Master’s parable in Mark 12:41-44), that the offering was rejected but the offering was bloodless. All offerings of grain were an accompaniment of a blood sacrifice.

“By faith, Hebel offered to Yahuah a more excellent sacrifice than Qayin…” (Heb. 11:4a). πλείων #G4119 ply-own excellent in that it is greater in quantity and/or superior in quality. Qayin offered a plant offering instead of an animal sacrifice. It has been said that he should have used his crops to buy an acceptable sacrifice from Hebel. However, when the Law was eventually given to Moshe, there was a fine flour offering that was acceptable to Yahuah. The thorough grinding to produce the fine flour was to represent the trials, tribulations and suffering of the Messiah. As with the animal offering, the flour offering would be totally ineffectual if not offered up in faith to represent the Messiah’s Sacrifice.

“yet knowing that a man is not justified by the works of the law but through the faith of Yahusha the Messiah, even we believed in the Messiah Yahusha, that we might be justified by faith in the Messiah, and not by the works of the law, because no flesh will be justified by the works of the law.” (Gal. 2:16). It may be that Qayin’s offering could be considered as ‘works’ but Hebel’s offering was offered in faith.

“unlike Qayin, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother’s righteous.” (1 John 3:12). Tradition has it that Hebel drove his flock over the fields of Qayin. Whether this was unintentional or Hebel

disrespected and looked down upon the crop offering that he thought Yahuah had rejected (as opposed to the attitude that it was given). It was such an attitude that the Master condemned in His parable of the Pharisee and the Publican (Luke 18:9-14). After a brief argument Qayin killed Hebel using a piece of his own plough (Johnson).

Qayin’s face fell. It has been said that the eyes are a window to the soul. Qayin must have thought that he could hide his feelings from Yahuah by lowering his face. This is impossible to One who searches out the secrets of the heart (Psa. 10:11; Psa. 44:21; Matt. 6:22). “but if you have an ‘evil eye’ [if you are stingy] your whole body will be full of darkness. If, then, the light in you is darkness, how great is the darkness!” (Matt. 6: 23 CJB). Could not Qayin lift up his head because he knew that his offering was ‘stingy’?

“But as then, he who is born according to the flesh persecuted him who was born of the according to the Spirit, so it is now.” (Gal. 4:29). It is a common occurrence that when a person’s wrong-doing has been uncovered by the illumination of someone else’s correct performance, that anger is kindled against the person doing right. Much more so when this entails a person being found unworthy of Yahuah’s esteem because their sins have come to light by the actions of a righteous person, “Woe to you lawyers! For you took away the key of knowledge. You did not enter in yourselves, and those who were entering in, you hindered.” (Luke 11:52) (Henry p.23).

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“that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Hebel to the blood of Zekharyah, who perished between the altar and the sanctuary. Yes, I tell you, it will be required of this generation.” (Luke 11:50, 51). The Master Yahusha calls Hebel a prophet, one of the may killed the Jewish Authorities. One of the major roles of a prophet is to bring a warning to repent, before the wrath of Yahuah falls. Hebel may have been the oracle of Yahuah in issuing a precautionary message to Qayin. In his indignation, Qayin flew in to a temper, resulting in the death of Hebel.

“Blessed are those who have been persecuted for righteousness’ sake, For theirs is the Kingdom of Heaven.” (Matt. 5:10); “Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.” (Matt. 5:16). The works of Hebel were in full compliance with the will of Yahuah, and so glorified Yahuah `Elohiym. This highlighted the deficiency and unrighteous character of Qayin’s offering.

v6 “Yahuah said to Qayin, ‘Why are you angry? Why has the expression of your face fallen?’” challenges (אָמַר #H559 ar-mare see below) Qayinas to his feelings.Theomniscient One does see and know all that is going on but here, He is trying to bring about Qayin’s repentance for He is not willing that anyone should perish, “Yahuah is not slow concerning His promise, as some count slowness; but is patient with us, not wishing that any should perish, but that all should come to repentance.” (2Pt. 3:9). Qayin had no cause to be angry against Yahuah, for Yahuah set the rules, “Why does a living man complain, a man for the punishment of his sins?” (Lam. 3:39)!

v7 “If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it.” Sin (or its instigator, haSatan) had, up to this point not taken hold of Qayin. “Be subject therefore to `Eloakh. But resist the devil, and it will flee from you.” (Jam. 4:7). There is a simple rule on how to resist haSatan: to do well. There is always a choice given to a person in any particular situation, to do well or not to do well i.e. to be obedient or disobedient. By being obedient, it closes off many possible avenues by which sin can gain a hold on our lives.

Yahuah has stated that acceptance, although not automatic, does depend upon the intent of the offering and had given Qayin the opportunity to make amends before sin took hold. Having rejected this opportunity, Yahuah has no other option but to leave Qayin to the clutches of sin and to “deliver such a one to haSatan for the destruction of the flesh, that his spirit may be saved in the day of the Master Yahusha.” (1 Cor. 5:5). Henry comments that if Qayin had done what was expected of him, he would have been accepted. Furthermore, if he now does what is expected (repent and bring the correct offering with the right attitude) he will yet be accepted. Qayin was given a choice of life and blessings or death and curses (Henry p.23).

If sin and punishment must come upon Qayin, then Yahuah’s acceptance of Hebel’s offering did not automatically transfer the birthright and its associated privileges and blessings of the first-born unto Hebel.

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v8 “Qayin challenged Hebel, his brother, ‘Let us go into the field.’ It happened, when they were in the field, that Qayin rose up against Hebel, his brother, and killed him.” This translation infers that Qayin had premeditated the murder of his brother.

אָמַר #H559 ar-mair talk to, command demand, challenge, inferring that Qayin confronted Hebel for satisfaction against an actual or imagined slight. There is no indication as to any interaction between Qayin and Hebel prior to this meeting with Hebel that may have caused Qayin to lose his temper and kill his brother. הָבַל #H1891 har-bel ‘emptiness, vanity’. It can also mean to lead astray. This may indicate that it was Hebel’s attitude towards Qayin, that eventually caused Qayin to attack his brother. The prophetic nature of Hebel’s name, vanity, he could well have boasted of the superiority of his offering. When one has done wrong, it does not bode well, if others gloat over their mistakes.

“You have heard that it was said to the ancient ones, ‘You shall not murder,’ and ‘Whoever shall murder shall be in danger of judgement.’ But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, ‘Idiot!’ shall be in danger of the council; and whoever shall say, ‘Fool!’ shall be in danger of the fire of Gehinnom. If, therefore, you are offering your gift at the altar and remember that your brother has anything against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come offer your gift.” (Matt. 5:21-24). This passage forms part of the ethical, moral and spiritual code of conduct that is referred to as ‘The Sermon on the Mount’.

The commandment in the Torah is ‘You shall not do murder’ (Exod. 20:12; Duet. 5:17).

However, Jewish sages throughout time have put ‘hedges’ around Yahuah’s commandments so as to prevent people from breaking the commandments. These hedges became the foundation of the Oral Law. In of themselves, they have a vital role in Torah observance. It is when man puts the same weight and authority to the hedges as is rightly given to the Torah, error sets in. In fact, the Master uses hedges in this section of the Sermon. He warns not to be angry otherwise murder may result (and similarly adultery/lust in vv27, 28).

Does the Master have the account of Qayin and Hebel in mind when He issues this warning?

“But I say to you, that anyone who provokes his brother to anger his brother without cause, is condemned to judgement, and anyone who should say to his brother, ‘I spit on you,’ is condemned to the assembly, and anyone who should say, ‘You are a coward,’ is condemned to the Gehenna fire.” (Matt. 5:22 AENT). Roth, in translating the Aramaic makes an interesting point. In v22, it is not the angry brother that is condemned, but the one whose actions or words goads his brother to become angry. In the first v22, it would have been Qayin who is condemned but in the second v22, it would have been Hebel.

‘שָׂדֶה #H7704 sar-der *2236b ‘field’ can mean any piece of land but when used with the definite article refers to a specific piece cultivated land. v2 tells us that Qayin was the cultivator whilst Hebel was the husbandman. Did Hebel’s flock roam into Qayin’s fields? Did the sight of the livestock cause Qayin to lose control and kill his brother?

Adam’s sin of eating the forbidden fruit in Gan `Eden seems trivial when compared to fratricide or more heinous crimes. Nevertheless, it was this sin of disobedience that opened up the way for all the other possible transgressions.

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v9 “Yahuah said to Qayin, ‘Where is Hebel, your brother?’ He said, ‘I do not know. Am I my brother’s keeper?’” As with “Yahuah `Elohiym called to the man, and said to him, ‘Where are you?’” (Gen. 3:9), the question is not a seeking of information but asked in order to bring out a confession. However, Qayin’s reply is both insolent and false. (Hertz quoting Rashi). In fact, it was the duty of the eldest brother to take care of the family as he would become the head of the family upon the death of his father.

שָׁמַר #H8104 sha-mair keeper, guardian, protector. As the eldest son, Qayin would have inherited the headship of the family upon Adam’s death. As such, he would then be the protector of all the family, including Hebel.

Antisemitism is a term that has become misused, as the descendants of Shem include Arabs and Persians as well as Jews. Nevertheless, for this discussion, I will use the term as it is now accepted, the hatred of the Jews and all things Jewish.

It was mentioned that antisemitism arose from around 100 C.E. by the ‘Church Fathers’. However, it goes way back to, “I will put enmity between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise His heel.” (Gen. 3:15). HaSatan was told that it would ultimately be destroyed by the Seed of the Woman. As there were only two sons, Qayin and Hebel, it possessed Qayin, so he could not be the Seed-son, as Khavah had thought. It made the wrong choice when it thought, therefore, that Hebel was the Seed, hence his murder. If Qayin was not the Seed-son and Hebel was dead, job done, thought haSatan. The Seed-son however, would be Shem, and from this the world’s hatred would be named. Should all descendants of Shem be expunged, then haSatan would be secure, hence its continual efforts to exterminate the Jewish people. Ever since the slaying of Hebel, Jewish blood has been spilt in haSatan’s insatiable lust to destroy `Am Yisra`el and preserve its existence.

v10 “Yahuah said, ‘What have you done? The voice of your brother’s blood cries to me from the ground.’” Again, this is not a question asked to garner information but an exclamation of horror (Hertz quoting Rashi). The word for blood used here is plural. When Qayin killed Hebel, it is considered that not only Hebel but all his possible, unborn descendants were killed with him. “Adam knew his wife again. She gave birth to a son, and named him Shayth. For, she said, ‘`Elohiym has appointed me another child instead of Hebel, for Qayin killed him.’” (Gen. 4:25). הַזָּ֑רַע the Seed of the woman was to come from Khavah’s as yet unborn son, Shayth. (For more details, please see also the Maxi Study The Seed – First Generation Assembly). HaSatan may have attempted to destroy The Seed by having Qayin kill Hebel. Therefore, in order to preserve הַזָּ֑רַע the Seed, Qayin was sent away from the Chosen Family.

“Earth, do not cover my blood, Let my cry have no place to rest. Even now, behold, my witness is in heaven. He who vouches for me is on high.” (Job 16:18, 19). Hebel’s blood has a witness and Advocate in heaven.

v12 “From now on, when you till the ground, it will not yield its strength to you. You shall be a fugitive and a wanderer in the land.” Before passing judgement and punishment, Yahuah gives people many opportunities to repent and seek forgiveness, but there comes a time when punishment can no longer be withheld. As the punishment was not immediate, Qayin was given opportunities to repent.

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This account may be considered as a type of the Messiah. The people of Yisra`el represented by the Sanhedrin (Qayin) killed their brother (the Messiah Yahusha). As a result, they were punished by the persecution and subsequent dispersion away from the land of Yisra`el.

“For the children of Yisra`el, and for the stranger and for the foreigner living among them, shall these six cities be for refuge; that everyone who kills any person unwittingly may flee there.” (Num. 35:15). Yahuah provides a series of safe havens to those whom accidentally kills another person so that a revenger may not also fall into sin by killing in the heat of passion.

Sepher HaYasher recalls that Qayin repented of his action and Yahuah allowed Qayin to leave the area only to be accidentally killed by his grandson, Lamekh in a hunting incident. (Johnson).

“for sin, finding occasion through the commandment, deceived me, and through it killed me.” (Rom. 7:11). It is common that Yahuah punishes a person ironically by using the actual sin as a means (law of sowing and reaping, “Do not be deceived. `Eloakh is not mocked, for whatever a man sows, that will he also reap. For he who sows to his own flesh will from the flesh reap corruption. But he who sows to the Spirit will from the Spirit reap eternal life.” (Gal. 6:7, 8). In this case, Qayin will not be able to live off the earth as he did prior to the murder, but had to live by nomadic herding, an out-cast from his family.It may be the difficulty to produce a living that turned (or Yahuah-guided) to artisan skills that are detailed in his descendants (Gen. 4: 20-22).

v13 “Qayin said to Yahuah, ‘My punishment is greater than I can bear.’” עָוֹן #H5771 a-vone *1577a punishment and the sin itself. Punishment here is in the plural and combines the act or acts and the consequences of guilt and punishment. Qayin was guilty of 1) fratricide, 2) covering up of the sin, 3) and lying and insolence to Yahuah. Rashi comments that ‘Is my iniquity to great to be forgiven?’ (Hertz quoting Rashi).

It may well be that it was the burden of sin that weighed Qayin down, “There is no soundness in my flesh because of your indignation, Neither is there any health in my bones because of my sin. For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.” (Psa. 38:3, 4). Dawid knew only too well the cost of sin, but he also knew where to turn, “Cast your burden on Yahuah, and He will sustain you. He will never allow the righteous to be moved.” (Psa. 55:22).

If Qayin had repented, Yahuah would have raised Qayin up. This may have been due to Qayin’s arrogance, but it also may be due to the whisperings of the Adversary. One of the main causes of people’s rejection of the Good News is the insinuation that the shed blood of the Master Yahusha is not sufficient to remove the sin, because the sin was so heinous that there can be no possible way back.

v14 “Behold, you have driven me out this day from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a wanderer in the world. It will happen that whoever finds me will kill me.” The ground mentioned is the land that his family occupies and so Qayin is exiled from the family. Who will be hunting Qayin? Although the Scripture account has Qayin born, followed by Hebel then the murder it may be possible that Hebel had fathered children prior to his death and it is his children that would seek revenge.

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Qayin was thus considered an outlaw, one who was refused any shelter, assistance or sustenance by family or friends. In this, Qayin may further be considered as a type of the nation of Yisra`el. After the Master’s crucifixion and the resultant destruction of the Temple, the people of Yisra`el were scattered throughout the nations. Throughout history, persecution has stalked the Jews when many considered them outside of the law and thus open to any and every abuse.

“I will surely hide my face in that day for all the evil which they shall have worked, in that they are turned to other gods.” (Dt. 31:18). A most set apart Yahuah cannot be close to sin and a sinner banishes himself from the very presence of Yahuah.

v15 “Yahuah said to him, ‘Therefore whoever slays Qayin, vengeance will be taken on him sevenfold.’ Yahuah appointed a sign for Qayin, lest any finding him should strike him.” Yahuah appointeda sign for Qayin, lest any finding him should strike him.אוֹת #H226 oath *41a ot sign can be any ordinary or miraculous sign but the meaning of this particular sign cannot be known for certain.

“The blood shall be to you for a token on the houses where you are: and when I see the blood, I will pass over you, and there shall no plague be on you to destroy you, when I strike the land of Egypt.” (Exod. 12:13). There could be no ambiguity as to the meaning, אוֹת #H226 oath, of the blood on the door posts. “Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by:” (Josh. 2:18a). Here, אוֹת #H226 oath is implied. Both are types of the blood of the Master Yahusha. Whilst there is no knowing what the sign could have been, but it must have been clearly visible and recognisable (Fruchtenbaum p.116).

“For a righteous man falls seven times, and rises up again; But the wicked are overthrown by calamity.” (Prov. 24:18). It is not that a Believer will not fall into sin, but upon recognising their iniquity and turning back to Yahuah, they are lifted back up. The non-Believer, on the other hand, cannot or refuses to recognise their sin and so redemption is far from them.

v16 “Qayin went out from Yahuah’s presence, and dwelt in the land of Nod, on the east of `Eden.” This has echoes of the banishment of Adam and Khavah, “So He drove out the man; and He placed K`ruvim at the east of the garden of `Eden, and the flame of a sword which turned every way, to guard the way to the Tree of Life.” (Gen. 3:24). However, there is a significant difference. Adam and Khavah were forced out, but it was Qayin’s decision to move east. The direction of east is always typical of sin. Due to their sin, Adam and Khavah had no choice but to leave the garden, whereas Qayin chose to continue in his sin.

נוֹד #H5113 node wandering, vagrancy, exile. Nod may not be an actual place, but a situation. Qayin was forced to wander, suggesting a nomadic lifestyle. However, the wandering was a punishment of Yahuah, but it was Qayin that was moving away from Yahuah.

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v17 “Qayin knew his wife. She conceived and gave birth to Hanokh. He built a city and called the name of the city after the name of his son, Hanohk.” This shows the continued descent of Qayin into sin. Not only was he not repentant over his brother’s murder, he flouted Yahuah’s mercy. The punishment was not instant death, but Qayin was allowed to live a nomadic life. Here, Qayin rejects this in order to settle down and started to build a city.

It was from this line that the woman Naamah was to come. It is unusual for a sister to be named, unless she has significance. Rashi states that Naamah was to become the wife of Noakh. Although there is no Biblical confirmation of this, Rabbinic tradition does make this connection (Fruchtenbaum p. 120).

v25 “Adam knew his wife again. She gave birth to a son and named him Shayth. For, she said, ‘Yahuah has appointed me another child instead of Hebel, for Qayin killed him.’” שֵׁת #H8352 Shayth compensationThis verse shows that neither Qayin (#H7104 possession, possessed?) or Hebel (#1893 vanity, breath, vapour) where never intended to be the progenitor of the Messiah. It was Shayth’s line that was appointed to be the line from which the Messiah was to come (Chartrand p.51).

A word-play is apparent in this verse in the words ‘appointed’ שִׁית #H7896 sheeth andשֵׁת #H8352 Shayth being identical in the Hebrew before the addition of vowel points.

Qayin/Hebel; Ishma`el/Yitzchak; Esav/Ya`akov are all examples of older siblings not enjoying the blessings that should have been given to their younger brothers.

Yahuah bless you and keep you,

Yahuah make His face to shine upon you and be gracious unto you,

Yahuah lift up His face toward you and give you peace.

All glory be to Yahuah,

Ameyn.

References and Credits

In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.

Chartrand P. Torah Revealed, Book One, Bereshit (Genesis), Chartrand, Arroyo Grande, CA.

Fruchtenbaum A.G. The Book of Genesis, 6^th. Ed., Ariel Mins., San Antonio, TX.

(2023)

Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,

G.J. Jr., Waltke B.K.(1980) Il.

Henry M. (1841) An Exposition of the Old an New Testament, Vol. I, Frederick Westland, London.

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Hertz Dr. J.H. (1987) The Pentateuch and Haftorahs, Socino Press, London.

Johnson K. Th.D.(2008) Sepher HaYasher, Bible Facts Ministries, U.S.A.

Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.

Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.

https://www.bitchute.com/video/WzUPvrEyUKzq/

www.blueletterbible.org

The Seed – First Generation Assembly

HNV The Hebrew Names Version is based off the World English Bible, an update of the American Standard Version of 1901. This version of the Bible is in the public domain.

KJV King James Version – Outside of the United Kingdom, the KJV is in the public domain. Within the United Kingdom, the rights to the KJV are vested in the Crown. This Bible is printed and published by Cambridge University Press, the Queen’s royal printer, under royal letters of patent. The text commonly available now is actually that of the 1769 revision, not that of 1611. The text used by BLB is the current 1769 edition.

NKJV New King James Version – Scripture quotations marked NKJV are taken from the New King James Version, Copyright 1982 by Thomas Nelson, Inc. All rights reserved. Used by permission. Please visit their website at www.nelsonbibles.com

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17 U.S. Code § 107 – Limitations on exclusive rights: Fair use

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