1Na ka mohio a Arama ki a Iwi, ki tana wahine; a ka hapu ia, a ka whanau a Kaina; na ka mea ia, Kua whakawhiwhia mai ahau e Ihowa ki tetahi tangata. 2Na ka whanau ano tona teina, a Apera. Na he kaiwhangai hipi a Apera, ko Kaina ia he kaingaki whenua. 3A, i te mutunga o etahi rangi, ka kawea e Kaina etahi o nga hua o te whenua hei whakahere ki a Ihowa. 4Me Apera hoki, i kawea e ia etahi o nga whanau matamua o tana kahui, o o ratou ngako hoki. A ka aro a Ihowa ki a Apera, ki tana whakahere: 5Kihai ia i aro ki a Kaina, ki tana whakahere. A he nui rawa te riri o Kaina, a whakapoururu ana tona mata. 6Na ka mea a Ihowa ki a Kaina, He aha koe i riri ai? a he aha i whakapoururu ai tou mata? 7E kore ianei koe e kake, ki te mahi koe i te pai? ki te kahore koe e mahi i te pai, kei te kuwaha te hara e takoto ana. Na ko koe tana e hiahia ai, ko koe ia hei rangatira mona. 8Na ka korero a Kaina kia Apera, ki tona teina: a, i a raua i te parae, ka whakatika a Kaina ki a Apera, ki tona teina, a patua iho. 9Katahi a Ihowa ka mea ki a Kaina, Kei hea a Apera, tou teina? Ka mea ia, Kahore ahau e mohio. Ko ahau ianei te kaitiaki o toku teina? 10Na ka mea ia, He mahi aha tenei au? e tangi mai ana te reo o te toto o tou teina ki ahau i roto i te whenua. 11Na ka kanga koe i runga i te whenua, i hamama nei tona waha hei rerenga atu mo te toto o tou teina i whakahekea nei e tou ringa; 12Ka ngaki koe i te oneone, e kore e tukua tona kaha a muri ake nei ki a koe; ka waiho koe hei tangata haereere noa, hei manene i runga i te whenua. 13Na ka mea a Kaina ki a Ihowa, He nui rawa te whiu mo toku kino, e kore e taea e ahau. 14Titiro hoki, ka peia ahau e koe inaianei i te mata o te whenua; a ka ngaro i tou kanohi; ka waiho hoki ahau hei tangata haereere noa, hei manene i runga i te whenua; a tenei ake, ki te tutaki tetahi tangata ki ahau, na ka patua ahau e ia. 15Na ka mea a Ihowa ki a ia, Na reira ki te patu tetahi i a Kaina, e whitu nga utu e rapua i a ia. Na ka homai e Ihowa he tohu ki a Kaina, kei patua ia e tetahi tangata ina tutaki ki a ia. 16Na ka haere atu a Kaina i te aroaro o Ihowa, a noho ana i te whenua o Noro, i te taha ki te rawhiti o Erene. 17Na ka mohio a Kaina ki tana wahine; a ka hapu ia, ka whanau a Enoka: na ka hanga ia i tetahi pa, a huaina iho te ingoa o te pa ko Enoka, ko te ingoa o tana tama. 18A whanau ake ta Enoka tama ko Irara: na Irara ko Mehutaere: ta Mehutaere ko Metuhare: ta Metuhaere ko Rameka. 19Na ka tangohia e Rameka etahi wahine tokorua mana: ko Araha te ingoa o tetahi, ko Tira to tetahi. 20Na ka whanau ta Araha tama ko Iapara: ko ia te matua o te hunga noho teneti, ratou ko nga tangata whangai kararehe. 21A ko te ingoa o tona teina ko Iupara: ko ia te matua o nga mea rahurahu ki te hapa, ki te okana. 22Me Tira ano hoki, whanau ake tana ko Tuparakaina, he kaihanga ia i nga mea tapahi katoa i te mea parahi, i te mea rino: a ko Naama te tuahine o Tuparakaina. 23Na ka mea a Rameka ki ana wahine; e Araha raua ko Tira, Whakarongo mai ki toku reo; e nga wahine a Rameka, kia whai taringa mai ki taku kupu: kua patua hoki he tangata e ahau moku i motu, he taitamariki hoki moku i maru: 24Na mo Kaina e whitu nga utu, ina, kia whitu tekau ma whitu mo Rameka. 25A i mohio ano a Arama ki tana wahine; ka whanau tana tama, a huaina iho tona ingoa ko Heta; i mea hoki ia, Ka rite mai nei i te Atua tetahi atu uri moku hei whakakapi mo Apera i patua nei e Kaina. 26Me Heta ano hoki, i whanau tana tama; a huaina ana tona ingoa ko Enoha: no reira i timata ai te tangata te karanga ki te ingoa o Ihowa.
Matthew Henry - Concise Commentary 1 When Cain was born, Eve said, I have gotten a man from the Lord. Perhaps she thought that this was the promised seed. If so, she was wofully disappointed. Abel signifies vanity: when she thought she had the promised seed in Cain, whose name signifies possession, she was so taken up with him that another son was as vanity to her. Observe, each son had a calling. It is the will of God for every one to have something to do in this world. Parents ought to bring up their children to work. Give them a Bible and a calling, said good Mr. Dod, and God be with them. We may believe that God commanded Adam, after the fall, to shed the blood of innocent animals, and after their death to burn part or the whole of their bodies by fire. Thus that punishment which sinners deserve, even the death of the body, and the wrath of God, of which fire is a well-known emblem, and also the sufferings of Christ, were prefigured. Observe that the religious worship of God is no new invention. It was from the beginning; it is the good old way,
Jer 6:16. The offerings of Cain and Abel were different. Cain showed a proud, unbelieving heart. Therefore he and his offering were rejected. Abel came as a sinner, and according to God's appointment, by his sacrifice expressing humility, sincerity, and believing obedience. Thus, seeking the benefit of the new covenant of mercy, through the promised Seed, his sacrifice had a token that God accepted it. Abel offered in faith, and Cain did not,
Hebre 11:4. In all ages there have been two sorts of worshippers, such as Cain and Abel; namely, proud, hardened despisers of the gospel method of salvation, who attempt to please God in ways of their own devising; and humble believers, who draw near to him in the way he has revealed. Cain indulged malignant anger against Abel. He harboured an evil spirit of discontent and rebellion against God. God notices all our sinful passions and discontents. There is not an angry, envious, or fretful look, that escapes his observing eye. The Lord reasoned with this rebellious man; if he came in the right way, he should be accepted. Some understand this as an intimation of mercy. If thou doest not well, sin, that is, the sin-offering, lies at the door, and thou mayest take the benefit of it. The same word signifies sin, and a sacrifice for sin. Though thou hast not done well, yet do not despair; the remedy is at hand. Christ, the great sin-offering, is said to stand at the door,
Revel 3:20. And those well deserve to perish in their sins, that will not go to the door to ask for the benefit of this sin-offering. God's acceptance of Abel's offering did not change the birthright, and make it his; why then should Cain be so angry? Sinful heats and disquiets vanish before a strict and fair inquiry into the cause.
8 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, who had never done him any wrong. What fatal effects were these of our 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 cover 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 found 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, a blessing or a curse. The wickedness of the wicked brings a curse upon 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 concerned 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 inquire what was the mark set upon Cain. It was doubtless known, both as a brand of infamy on Cain, and a token from God that they should not kill him. Abel, being dead, yet speaketh. He tells the heinous guilt of murder, and warns us to stifle the first risings of wrath, and teaches us that persecution must be expected by the righteous. Also, that there is a future state, and an eternal recompence to be enjoyed, through 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,
1John 3:12. In consequence of the enmity put between 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, none are neuter; our Captain has declared, He that is not with me is against me. Let us decidedly, yet in meekness, support the cause of truth and righteousness against Satan.
16 Cain cast off all fear of God, and attended no more on God's ordinances. Hypocritical professors, who dissemble and trifle with God, are justly left to themselves to do something grossly scandalous. So they throw off that form of godliness to which they have been a reproach, and of which they deny the power. Cain went out from the presence of the Lord, and we never find that he came into it again, to his comfort. The land Cain dwelt in was called the land of Nod, which means, 'shaking,' or 'trembling,' and so shows the restlessness and uneasiness of his own spirit, or 'the land of a vagabond:' they that depart from God cannot find rest any where else. Those on earth who looked for the heavenly city, chose to dwell in tabernacles or tents; but Cain, as not minding that city, built one on earth. Thus all who are cursed of God seek their settlement and satisfaction here below.
19 One of Cain's wicked race is the first recorded, as having broken the law of marriage. Hitherto, one man had but one wife at a time; but Lamech took two. Wordly things, are the only things that carnal, wicked people set their hearts upon, and are most clever and industrious about. So it was with this race of Cain. Here was a father of shepherds, and a father of musicians, but not a father of the faithful. Here is one to teach about brass and iron, but none to teach the good knowledge of the Lord: here are devices how to be rich, and how to be mighty, and how to be merry; but nothing of God, of his fear and service. Present things fill the heads of most. Lamech had enemies, whom he had provoked. He draws a comparison betwixt himself and his ancestor Cain; and flatters himself that he is much less criminal. He seems to abuse the patience of God in sparing Cain, into an encouragement to expect that he may sin unpunished.
25 Our first parents were comforted in their affliction by the birth of a son, whom they called Seth, that is, 'set,' 'settled,' or 'placed;' in his seed mankind should continue to the end of time, and from him the Messiah should descend. While Cain, the head of the apostasy, is made a wanderer, Seth, from whom the true church was to come, is one fixed. In Christ and his church is the only true settlement. Seth walked in the steps of his martyred brother Abel; he was a partaker of like precious faith in the righteousness of our God and Saviour Jesus Christ, and so became a fresh witness of the grace and influence of God the Holy Spirit. God gave Adam and Eve to see the revival of religion in their family. The worshippers of God began to do more in religion; some, by an open profession of true religion, protested against the wickedness of the world around. The worse others are, the better we should be, and the more zealous. Then began the distinction between professors and profane, which has been kept up ever since, and will be, while the world stands.