If sin passed from Eve to Adam through the serpent’s deception, all their descendants came to bear its infection in their nature. As the Apostle says, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). This appeared forcefully in Cain, who could not bear God’s acceptance of his brother’s sacrifice and committed the first murder in human history. Many Fathers therefore gave special attention to Abel and Cain as the story of fallen humanity bearing hatred toward one another.
1. The Acceptance of Abel’s Offering
1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD. 2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. 4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: 5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
“Adam knew Eve his wife; and she conceived, and bare Cain” [1]. Philo, the Jewish Alexandrian, thought that Cain and Abel were twins, but this opinion did not find acceptance among the early Church Fathers.
Some Origenists relied on this passage to claim that Adam first knew Eve as his wife after the Fall, as though bodily marital union were a consequence of the Fall. Some went further, claiming that the Fall itself consisted of this union. The Church firmly rejected and opposed this extreme opinion from its appearance. The Fathers affirmed that God established married life in its perfection: with or without the Fall, bodily union between our first parents and the bearing of children would have taken place, through pure marital love rather than evil desire. They also rejected the notion that our first parents’ fall was their bodily union, because this view defiles the understanding of marriage.
In any event, Eve recognized her child as a divine gift. She named him “Cain,” meaning “acquired,” and said, “I have gotten a man from the LORD” [1]. Perhaps her joy arose from thinking that the coming of the Savior promised from her seed had drawn very near; she may have expected its fulfillment in her own days.
Eve felt that her son was acquired from the Lord. Saint Ambrose says in his book Cain and Abel:
“We ought to recognize that God is the author and Creator. For this reason Eve attributed the work to God. When she said, “I have gotten a man child from the Lord,” she spoke so that we might imitate her in similar circumstances, thinking that success does not come from ourselves, but attributing it wholly to God. [131]”
“She again bare his brother Abel” [2]. Saint Ambrose understood Cain as representing purely rational thought, or the school of reason. Perhaps he had in mind the Gnostics, who made intellectual knowledge alone the way of salvation in place of faith, supposing that a person could reach knowledge of God and perceive His mysteries by reason without divine help, excelling in thought, perception, emotions, feelings, and passions.
Abel, on the other hand, symbolizes the school of faith that relies on God’s grace to enjoy His mysteries through the faith granted to humanity, without neglecting reason. Faith does not contradict reason; it raises it through God’s revelations and lifts it higher. Although the two schools are opposed, they remain closely joined, like two brothers coming from one womb, even though they cannot live together for long.
The story also gives a living picture of bodily and spiritual primogeniture. Cain was Adam and Eve’s firstborn according to the flesh, but through wickedness he lost his birthright. Abel’s spiritual birthright appeared in the acceptance of his sacrifice; indeed, his whole life, unlike his brother’s, pleased God. Thus Saint Augustine sees Cain as a figure of the first Adam, humanity’s firstborn according to the flesh, who lost his birthright, so that the true Abel might appear: the Lord Christ, the second Adam and humanity’s true Firstborn, in whom the Father receives us as a pleasing and acceptable fragrance. Saint Augustine says:
“Of these first parents of the human race, Cain was the firstborn and belonged to the city of men. Abel was born after him and belonged to the city of God, and thus was truly the firstborn. As it is with the individual, so it is with the human race: the Apostle’s distinctive statement of truth is that “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual” (1 Corinthians 15:46). Everyone delivered from a condemned origin is first born of the evil, carnal Adam, and afterward becomes good and spiritual when grafted into Christ through regeneration in baptism. So with the whole human race: first we find the inhabitants of this world born, and afterward the strangers to it, the inhabitants of the city of God. By grace they were predestined and chosen; by grace they lived as strangers below and as citizens above. God, like a potter, made from the same lump one vessel unto honour and another unto dishonour (Romans 9:21); yet He made the vessel unto dishonour first and afterward the vessel unto honour. [132]”
For we first received the image of the earthly, then bore the image of the heavenly, Christ. In Him we became a new creation, worthy to be a vessel unto honour.
It is remarkable that the story of bodily and spiritual birthright runs through the ages. God chose Abraham as father of all nations, although he was not his brothers’ firstborn according to the flesh. He chose Isaac, younger than Ishmael, and Jacob, younger than Esau. The Lord Christ came from the line of Pharez, whom Tamar bore; while still in the womb, Pharez broke ahead of his brother Zarah and took the birthright from him (Genesis 38:27-30). Christ’s genealogy includes many fathers who were not firstborn according to the flesh. We have previously discussed the meaning of the birthright and its relationship to Christ the Firstborn in our study of Numbers. [133]
Saint Ambrose also sees Cain as a figure of the Jewish community that first received knowledge of God, but denied faith in the Savior and stained its assembly with innocent blood. Abel represents the New Testament Church, which includes members from the Gentiles and receives spiritual primogeniture, being counted the Church of the firstborn (Hebrews 12:23) through union with the Firstborn Lord. Saint Ambrose says:
“In Cain we see the Jewish people stained with the blood of their Lord, Creator, and Brother. In Abel we understand the Christian who cleaves to God, as David says, “But it is good for me to draw near to God” (Psalm 73:28). His soul is bound to heavenly things and avoids earthly things. Elsewhere he says, “My soul fainteth for thy salvation” (Psalm 119:81), showing that the rule of his life was directed toward contemplating the Word, Christ, rather than the pleasures of the world. [134]”
When Scripture speaks of bodily birth, it begins with Cain, the elder according to the flesh, and then Abel. But when each takes up his chosen work, Abel comes first, as though taking Cain’s birthright: “Abel was a keeper of sheep, but Cain was a tiller of the ground” [2]. Saint Ambrose says that Scripture did not put Abel first without purpose, although he was born after Cain:
“It names the younger first when speaking of work, ability, and gift, so that we may perceive the difference between their occupations. In our experience, cultivating and ploughing the ground comes first, but its rank is lower than tending sheep. [135]”
Working the ground may signify the carnal person who fixes his eyes and all his energies on earth and temporal affairs. Shepherding points to the person concerned with care, good order, and directing the body with all its powers, the sheep. We ought therefore to be shepherds who govern the body and tend it spiritually for God’s kingdom, rather than laborers on the earth for the body and its desires.
Saint Didymus the Blind distinguishes Abel’s work from Cain’s. Abel the shepherd governs and controls the bodily senses. Cain was a worker of the ground rather than a husbandman like Noah (Genesis 9:20). Didymus distinguishes a laborer from a husbandman: the husbandman manages agricultural work, knowing when to plough, sow, and reap, with wisdom and good order; the laborer works without wisdom or direction, performing physical labor without governance. He says:
“Scripture did not call Cain a husbandman, but a worker of the ground. He had no governing role like Noah, who was called a husbandman rather than a worker of the ground. Abel was a shepherd of sheep, that is, a governor of the senses he led. This is the excellent shepherd who brings his work under control, restrains anger and desire, and has understanding as leader and governor. Cain, by contrast, moved among earth and earthly things, not as a husbandman but as a worker of the ground: a friend of the flesh, behaving without reason or good order. The saying may be applied to him, “Let us eat and drink; for to morrow we die” (Isaiah 22:13; 1 Corinthians 15:32). Whoever does these things under divine governance applies the principle, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). [136]”
“In process of time” Cain brought an offering of the ground’s fruit; Abel brought the firstlings of his flock and their fat. The Lord accepted Abel and his offering, but did not accept Cain and his offering, so Cain became very angry and his face fell [3-5]. Why did God not accept Cain and his offering?
First, Saints Didymus the Blind and Ambrose see “in process of time” as indicating Cain’s delay or slackness in presenting his offering, or his performance of it without love. Didymus says:
“Cain presented his offering carelessly, while Abel offered his with sincerity. [137]”
Saint Ambrose says:
“Cain’s offering came after some days, rather than promptly and eagerly. Hence the commandment, “When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it” (Deuteronomy 23:21). If you make a vow to God, do not delay its fulfillment. “Better is it that thou shouldest not vow, than that thou shouldest vow and not pay” (Ecclesiastes 5:4-5). [138]”
Second, perhaps God rejected Cain’s offering because it was simply from the fruit of the ground. Scripture does not say “the firstfruits”: Cain did not give the best he possessed. Abel offered “of the firstlings of his flock and of the fat thereof.” He gave God first place.
Third, Cain’s offering consisted of earthly fruit unable to reconcile God and humanity. Abel’s offering was a bloody sacrifice, bearing a symbol of Christ’s sacrifice. Christ alone reconciles us with the Father by shedding His blood for us.
Fourth, Saint Jerome considers the Lord’s words to Cain in the Septuagint, concerning his failure to divide rightly. Cain offered God the fruit of the earth but did not offer his heart. His offering was external, without the inward offering, and therefore his division was wrong.
How did Cain know that God had accepted Abel’s offering but not his own? Saint Didymus the Blind says:
“Perhaps fire came down and consumed the offering, as happened with Aaron and his sons: “There came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces” (Leviticus 9:24); and as happened with Elijah the prophet (1 Kings 18:38-40). [139]”
The first result of the rejection was that “Cain was very wroth, and his countenance fell” [5]. Sin destroys a person’s peace, shattering him so that he lives in anger and distress. It lowers his face toward the dust instead of raising it toward heaven. The wise man says, “A man’s wisdom maketh his face to shine” (Ecclesiastes 8:1), and “A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken” (Proverbs 15:13). Through sin the face becomes downcast; through Jesus Christ it rises joyfully: “We all, with open face beholding as in a glass the glory of the Lord” (2 Corinthians 3:18).
When Cain’s face fell, God did not leave him crushed. He approached and asked, “Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted?” [6-7]. He warned him that sin lay at the door and that he should rule over it.
God did not accept the offering because it came from an impure heart, yet He did not abandon Cain in his fall. He came lovingly and spoke plainly, as though reproaching him: “If you set right what is within you, shall I not raise your face again? Why surrender to your mistake? Why leave your face downcast?” His warning means: “I see the sin of murder crouching at the door, seeking entry into your depths, although you still possess authority and the will to accept or reject it. You are still its master; if you accept it, it will master you and bring you into slavery.” While it crouches at the door, it is weak; once it enters, you grow weak before it and bow to it in bondage.
2. The Murder of Abel
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. 9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? 10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. 11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; 12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 13 And Cain said unto the LORD, My punishment is greater than I can bear. 14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. 15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him. 16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
Cain thought that he had killed and found relief. God came to question him and awaken repentance within him. He does not wish to cover our sins with an external covering while corruption continues spreading within. Like a spiritual physician, He uncovers and exposes wounds for healing. God also wanted Cain to know that He is Abel’s God and does not forget him, even when his brother lays hands on him to be rid of him. Saint Didymus the Blind speaks in the Lord’s voice:
“Do not imagine that your crime has escaped My eye and My care, which never slumbers. [140]”
Saint John Chrysostom says:
“He got rid of him because he saw him beloved, expecting to remove him from love. But his action made him more firmly established in love, for God sought him, saying, “Where is Abel thy brother?” [141]”
Cain hid his brother’s body, but could not silence the soul crying to God. The Lord expressed this by saying, “The voice of thy brother’s blood crieth unto me from the ground” [10]. Blood signifies the soul as a sign of life. When blood is shed unjustly upon the earth, the soul continues crying out through it. This is the voice of everyone who suffers injustice for the truth and is counted a witness or martyr. His cries ring beyond the limits of earth, or place, and death, or time. Saint Ambrose says of this voice:
“Blood has a loud voice that reaches from earth to heaven. [142]”
Injustice and tribulation do not silence the soul or bridle its tongue. Rather, they unite it more closely with the living, crucified Word of God, giving it a voice that death cannot conquer and the grave cannot imprison. The power of blood unjustly shed lies in the person’s union with the living Crucified One. Saint Clement of Alexandria sees Abel’s blood as a figure of Christ’s blood, whose voice and redeeming work never cease:
“Blood could not have spoken with a voice unless you understood it as belonging to the incarnate Word. The righteous man of old, Abel, was a figure of the new Righteous One, Christ the Word of God. What the old blood interceded for is fulfilled through the new blood. The blood that is the Word cries to God, proclaiming that the Word would suffer. [143]”
Cain shattered Abel’s body through bodily force, and his tongue became wholly silent. Yet Cain could not bridle the tongue of his heart or the inward cries answered by God, who hears hidden sighs. Saint John Chrysostom says:
“Moses was suffering and prayed in this way, with his heart, and was heard. God said to him, “Wherefore criest thou unto me?” (Exodus 14:15), although he did not cry aloud. Hannah too had no audible voice, but obtained all she desired because her heart cried out (1 Samuel 1:13). Abel not only prayed in silence; even when he died, he sent forth through his blood a cry clearer than a trumpet’s voice. [144]”
Cain despised his brother Abel’s life, then despised God Himself in speaking to Him. Every sin directed against our brothers leads us to sin against God Himself. Saint John Chrysostom says:
“Let none of us despise another. This evil practice teaches us to despise God Himself. Whoever despises another truly despises God, who commanded us to show every care for others. Cain despised his brother and immediately despised God. [145]”
Adam and Eve’s disobedience brought a tangible discipline reminding humanity of disobedience’s bitterness. The first murder likewise brought Cain a lasting, tangible discipline revealing what had happened within him: “When thou tillest the ground, it shall not henceforth yield unto thee her strength” [12]. Because of his crime, a kind of barrenness came upon the ground, exposing the barrenness of the human earth, his body, which sin had rendered unable to bear fitting spiritual fruit. Saint Didymus the Blind comments:
“Sometimes, because of human sins, the earth becomes barren and yields no fruit, as in the saying, “Therefore shall the land mourn,” because of those dwelling in it (Hosea 4:3). The earth was given to bear fruit for those who keep their understanding incorrupt. But at the Lord’s command its fruit diminishes because of human corruption, so that people may change their condition. [146]”
If the earth signifies the body losing its original work and becoming fruitless spiritually, the soul also loses its inward peace: “A fugitive and a vagabond shalt thou be in the earth” [12]. The soul that submits to the earthly, dust-born body finds it barren and lives without rest or peace, wandering in terror. Scripture confirms this: “Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden” [16]. The soul leaves the embrace of its Lord, the source of its peace, to dwell in Nod, meaning wandering or disturbance. Saint Didymus the Blind says:
“Nod means disturbance. There the person who has abandoned peaceful virtue and entered disturbance must dwell. [147]”
Saint Jerome says:
“The translation of Nod is wandering. When Cain was excluded from God’s presence, he naturally dwelt in Nod and became a wanderer. Likewise the Jews, when God struck them, wandered here and there and came to beg their bread. They were scattered throughout the world and did not remain in their land. They beg spiritual riches, having no prophets; without law, priests, or sacrifice, they became beggars in the fullest sense. [148]”
The secret of wandering is departing from the Lord’s presence [16]. This is not a departure in place but a departure from fellowship with Him and enjoyment of Him. Saint Didymus the Blind says:
“We do not understand that Cain went away from the Lord spatially. Rather, every sinner is outside the Lord in the same sense in which we speak of entering toward the Lord when the Psalm says, “Come before his presence with singing” (Psalm 100:2). Entering His presence, we leave behind everything external, sins and all sensible things, to enjoy other things that are not of this world and share in the knowledge of God. God is not confined to a place, although a temple is established for Him. Cain went out because he judged himself unworthy to behold the Lord’s face, in the sense that he no longer possessed the Lord’s mind. [149]”
Saint Basil the Great considers deprivation of God’s presence the harshest punishment a person can suffer:
“The severest punishment imposed upon those of good heart is estrangement from God. [150]”
Cain realized the gravity of his condition and confessed to the Lord that his punishment was greater than he could bear: he had been driven from the face of the earth, would be hidden from God’s face, and would wander, fearing that anyone finding him would kill him. The Lord replied that whoever killed Cain would suffer sevenfold vengeance, and gave him a mark so that no one finding him should kill him [13-15].
Cain’s confession plainly shows regret arising from fear of earthly punishment rather than hatred of sin. Yet the Lord opened the door of hope. He did not promise that Cain could never be killed, but that his killer would be dealt with severely, with sevenfold vengeance. He gave him a protective mark. Thus the Lord begins with love toward Cain, that he might return to God’s embrace through sincere repentance.
Saint Basil the Great sees Cain as having committed seven sins and deserved seven disciplines. His sins were envy of Abel, lying to God, deceiving Abel by luring him into the field, murder, the still more grievous murder of his own brother, setting an evil example for humanity at its beginning, and sinning against his parents by killing their son. The seven disciplines were that the earth was cursed because of him, became his enemy, was a place where he lived as with an enemy, would not yield him its strength, left him living in groaning and in terror, and that he was cast out as a wanderer, estranged from the Lord’s face. [151]
The mark God gave Cain may point to the sign of the Cross, in which sinners hide to find safety and peace through reconciliation with God. This is the mark set upon God’s children who cannot tolerate abominations, preserving them from destruction, as Ezekiel saw (Ezekiel 9:6). Saint Augustine understands it as the covenant sign granted to the people of the Old Testament, foreshadowing the Cross and expressed in their law and rites:
“This mark belonged to the Jews, for they held to their law, were circumcised, kept the Sabbaths, sacrificed the Passover, and ate unleavened bread. [152]”
3. The Children of Cain
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. 18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 19 And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. 22 And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah. 23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. 24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
God had opened the door of hope to Cain despite the terrible evil he had committed against God and humanity. Instead of returning in repentance to regain peace, Cain built a city and named it after his son Enoch [17], so that his children would not wander as he did. It was as though he repeated his parents’ action of sewing fig-leaf aprons (Genesis 3:7) to cover their nakedness while leaving inward corruption untreated.
This was the first city built by man to shelter himself from God’s judgments and disciplines, or rather from the wandering he had brought upon himself. Saint Jerome says:
“The great city Cain first built and named after his son is taken as a figure of this world, built by the devil with vice, supported by crime, and filled with wickedness. [153]”
Saint Augustine says:
“It is recorded that Cain built a city. Abel, as a pilgrim, built none, for the city of the saints is above. Although it brings forth citizens here below, they depart at the fitting time until they gather on the day of resurrection and receive the promised kingdom, where they reign with their Prince and King of all ages. Amen. [154]”
Cain begot Enoch and gave him an earthly city to protect him from wandering, in place of a spiritual blessing. Scripture records Cain’s descendants until Lamech, whom it presents as husband of two wives, Adah and Zillah. The first bore Jabal and Jubal; the second bore Tubalcain and his sister Naamah.
Saint Jerome observes that Lamech did not have one Eve, but was the first to marry two wives, signifying the work of heretics who divide the Church into churches departing from the faith. If Cain offered the most terrible example of crime at humanity’s beginning by unjustly killing his brother, wickedness bears fruit in heresy, corrupting God’s Church and distorting faith, even leading to atheism. As Saint Augustine says, “Behind every atheism is a lust.” [155]
Some interpret Lamech’s life with these two wives as representing pagan life, or separation from God. In Hebrew, Adah means beauty or ornament, and Zillah means shadow. The first signifies the lust of the eyes and the second the lust of the flesh. Through beauty and ornament the first diverts the eye from contemplating heavenly things. The second, like a shadow, draws the soul into slavery to bodily desires: the body is only a passing shadow, and so she draws it to love temporary bodily and earthly things.
In Assyrian, Adah is derived from a word given as “adhatu,” meaning darkness, and Zillah from “tsillatu,” meaning the shadows of night. It is as though Lamech, in his wickedness, chose union with darkness and night’s shadows through his evil life.
Before considering Lamech’s saying to his wives, we mention the meanings of the names in this chapter, as presented in the commentary:
Irad, Enoch’s son: derived from the Hebrew word “ir,” city, perhaps because Cain was building the world’s first city and named it after Enoch. Some understand “ir” as wild ass or watchful.
Mehujael, Irad’s son: his name means smitten by God.
Methusael, Mehujael’s son: his name means champion of God or man of God.
Lamech: his name means strong.
Lamech addressed his wives in the first poetic piece in Hebrew literature, called “Lamech’s Song of the Sword”: “Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold” [23-24]. The song conveys boasting, self-reliance in self-defense, and confidence in human strength and violence.
Some understand Lamech as telling his wives that he uses the sword invented by his son Tubalcain, described as “an instructer of every artificer in brass and iron” [22], in self-defense. Therefore he considers himself innocent if he kills someone, provided he acted in defense rather than with intent to murder. If Cain, who murdered his brother, was avenged sevenfold, Lamech, as a defender of himself, claims seventy-sevenfold vengeance.
There are many interpretations of this song. Some say that Lamech grew very old and dim-sighted, and was led by his grandson. Fond of hunting, he shot an arrow when his grandson pointed out game, unintentionally killing his ancestor Cain. When the grandson cried out that he had killed Cain, Lamech struck and killed the boy. Hence he said, “I have slain a man,” Cain, “to my wounding, and a young man to my hurt.” He realized that, as a killer, he deserved death, but because he had killed unintentionally the Lord would avenge him seventy-sevenfold.
Some see the number seventy-seven as recalling Christ’s genealogy in Luke 3:23-38. Sin is avenged, or justice satisfied, through the coming of the Savior who pays the full price upon the Cross. [156]
4. The Birth of Seth
25 And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. 26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.
When Eve acquired Cain, she thought him a blessing for all generations. Yet his life quickly became corrupt, and he killed his righteous brother. God did not leave Eve brokenhearted: He granted her a new beginning in the birth of Seth in Abel’s place.
In Hebrew, Seth means replacement or appointed. It is as though God brought him in Abel’s stead and appointed him head of a holy generation. Indeed, Seth begot Enos, whose name means man: “Then began men to call upon the name of the LORD” [26].
Notes and References
[131] The source credits a translation of this work to the blessed daughter … Nabil; the printed personal name is incomplete. Cain and Abel 1:1.
[132] City of God 15:1.
[133] The Book of Numbers, 1981.
[134] Cain and Abel 1:2.
[135] Cain and Abel 1:3.
[136] In Genesis 119, 120.
[137] Ibid., 121.
[138] Cain and Abel 1:7.
[139] In Genesis 121.
[140] In Genesis 129.
[141] Homilies on Romans 8.
[142] Letter 22:23.
[143] The Instructor 1:6.
[144] Homilies on Matthew 19:4.
[145] Homilies on 2 Timothy 7.
[146] In Genesis 129.
[147] In Genesis 136.
[148] Homilies on the Psalms 35.
[149] In Genesis 135.
[150] Letter 260:4.
[151] Letter 260.
[152] On Psalm 49.
[153] Letter 46:7.
[154] City of God 15:1.
[155] 123:2. The source does not specify the work’s title.
[156] Edersheim, The Bible History, vol. I, p. 30. The source ends this entry with “adv.”