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Mwanzo 4

tafsiri 7 · soma katika mapokeo 12 · filamu, wimbo na kitabu cha hadithi.

NCB · Biblia Mpya ya Maafikiano

1Now the man knew Eve his wife, and she conceived and bore Cain, and said, "I have acquired a man with the LORD." 2And she again bore his brother, Abel. And Abel was a keeper of sheep, but Cain was a worker of the ground. 3And it happened at the end of days that Cain brought some of the fruit of the ground as an offering to the LORD. 4And Abel, also he brought some of the firstborn of his flock, and of their fat. And the LORD looked with favor upon Abel and upon his offering, 5but upon Cain and upon his offering he did not look with favor. And Cain burned with anger exceedingly, and his face fell. 6And the LORD said to Cain, "Why are you angry, and why has your face fallen? 7Is it not that if you do well, there will be a lifting up? And if you do not do well, sin is crouching at the door. And its desire is for you, but you must rule over it." 8And Cain said to Abel his brother, "Let us go to the field." And it happened, when they were in the field, that Cain rose up against Abel his brother, and killed him. 9And the LORD said to Cain, "Where is Abel your brother?" And he said, "I do not know. Am I the keeper of my brother?" 10And he said, "What have you done? The voice of your brother's bloods is crying out to me from the ground. 11And now, cursed are you from the ground, which opened its mouth to receive your brother's bloods from your hand. 12When you work the ground, it will not again yield its strength to you; you will be a fugitive and a wanderer in the earth." 13And Cain said to the LORD, "My punishment is greater than I can bear. 14Look, you have driven me out today from the face of the ground, and from your face I will be hidden; and I will be a fugitive and a wanderer in the earth, and it will be that anyone finding me will kill me." 15And the LORD said to him, "Therefore whoever kills Cain, vengeance will be taken on him sevenfold." And the LORD set a mark for Cain, so that anyone finding him would not strike him down. 16And Cain went out from the presence of the LORD, and settled in the land of Nod, east of Eden. 17And Cain knew his wife, and she conceived and bore Enoch. And he was building a city, and he called the name of the city like the name of his son, Enoch. 18And to Enoch was born Irad, and Irad begot Mehujael, and Mehijael begot Methushael, and Methushael begot Lamech. 19And Lamech took for himself two wives; the name of the one was Adah, and the name of the second was Zillah. 20And Adah bore Jabal; he was the father of those who dwell in tents and with livestock. 21And his brother's name was Jubal; he was the father of all who handle the lyre and pipe. 22And Zillah, also she bore Tubal-Cain, a forger of every implement of bronze and iron. And the sister of Tubal-Cain was Naamah. 23And Lamech said to his wives: "Adah and Zillah, hear my voice; wives of Lamech, listen to my speech: for a man I have killed for wounding me, and a youth for striking me. 24If Cain is to be avenged sevenfold, then Lamech seventy and sevenfold." 25And the man knew his wife again, and she bore a son and called his name Seth, saying, "For God has appointed for me another seed instead of Abel, because Cain killed him." 26And to Seth, also to him a son was born, and he called his name Enosh. At that time it was begun to call upon the name of the LORD.

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Mwanzo 4

Ndugu wa kwanza wanamtolea Muumba kazi zao, lakini wivu unaleta vurugu, ukisukuma wanadamu mbali zaidi katika uhamisho, huku kizazi kipya kikianza kumwita Bwana.

The New Consensus Bible text of Mwanzo 4, read aloud over the chapter’s eight scenes. The words appear below as they are read.

Filamu, michoro na wimbo vimetungwa na AI kutokana na maafikiano ya sura hii, na si taswira iliyoidhinishwa na mapokeo yoyote.

Mambo ambayo mapokeo yanakubaliana

There is overwhelming consensus that Lamech's boast of seventy-sevenfold vengeance represents the apex of escalating violence and inherited corruption following the Fall. While many note that the birth of Seth and Enosh represents the preservation of a righteous remnant separated from Cain's descendants, the underlying theological lessons of God's differing responses to Cain and Abel are disputed. Specifically, it is disputed whether God's acceptance of Abel demonstrates an evaluation of inward… Ingia ili usome makubaliano kamili →

Pale ambapo mapokeo yanatofautiana

  • God's acceptance of Abel and rejection of Cain demonstrates that God evaluates the inward disposition of the worshiper before the outward elements of the offering.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; pentecostal: QUALIFY; restorationist: DENY

  • The acceptance of Abel's offering of the firstborn flock establishes the necessity of substitutionary blood sacrifice to approach God.

    reformed: QUALIFY; baptist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM

  • Abel's acceptable sacrifice resulted from obedience to a specific, prior divine command regarding animal sacrifice.

    reformed: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • Cain's rejected offering serves as the biblical archetype for unauthorized worship and the danger of substituting human preference for divine command.

    reformed: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM

  • God's counsel that sin crouches at the door but must be mastered affirms human moral agency and the capacity to choose righteousness.

    catholic: AFFIRM; orthodox: QUALIFY; oriental-orthodox: AFFIRM; methodist: AFFIRM; pentecostal: DENY

  • The Hebrew text regarding 'sin' crouching at the door indicates that God mercifully provided a 'sin-offering' for Cain.

    orthodox: QUALIFY; methodist: AFFIRM

  • Cain and Abel represent the archetypal historical enmity between the earthly city of human merit and the defenseless true church.

    catholic: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; anabaptist: QUALIFY; adventist: AFFIRM

  • Cain's fallen countenance and fratricide serve as an ascetic warning against harboring envy and anger.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; baptist: AFFIRM; methodist: AFFIRM; adventist: AFFIRM

  • The mark placed on Cain signifies God's protective mercy that persists even in divine judgment and forbids capital vengeance.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; anabaptist: QUALIFY; pentecostal: AFFIRM

  • Christians must reject the lethal methods of Cain by refusing participation in warfare and capital punishment.

    catholic: QUALIFY; baptist: QUALIFY; anabaptist: AFFIRM

  • The declaration that men began to call upon the name of the Lord marks the historical foundation of the visible church and corporate, public worship.

    catholic: QUALIFY; orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; pentecostal: QUALIFY; adventist: QUALIFY

  • The generation of Enosh calling on the name of the Lord serves as a biblical model for protracted corporate prayer and spiritual awakening.

    lutheran: QUALIFY; reformed: QUALIFY; methodist: AFFIRM; pentecostal: AFFIRM

Jinsi kila mapokeo yanavyoisoma

Kila usomaji ulizalishwa kwa kujitegemea — hakuna mapokeo yanayoona majibu ya mengine.

Catholic

Genesis 4 narrates the immediate consequences of the Fall as they manifest in human society: the first birth, the first acts of worship, the first murder, and the divergence of human lineages. Cain, a tiller of the ground, and Abel, a shepherd, bring offerings to God. God respects Abel's offering of the firstborn and fat of his flock but rejects Cain's offering from the fruit of the ground. God warns a resentful Cain that sin is 'crouching at the door' but must be mastered. Yielding to envy, Cain murders Abel. When God interrogates Cain, Cain responds with denial and defiance. God curses Cain to wander the earth, yet mercifully places a mark on him to protect him from unbounded vengeance. The chapter concludes by contrasting the descent of Cain—culminating in Lamech, who multiplies violence and introduces polygamy—with the birth of Seth, whose line begins the public invocation of God's name. Reception: The Catholic tradition reads Genesis 4 through a profound typological and moral lens, drawing equally on Latin and Eastern Patristic witnesses. Abel is venerated as a primal type of Christ and the first martyr. In the Latin tradition, Augustine's 'City of God' establishes Cain and Abel as the archetypal founders of the two cities: Cain, who builds the first physical city, belongs to the earthly city, while Abel, a pilgrim who builds nothing, belongs to the heavenly city. Eastern Fathers emphasize the interior disposition of the offerers and the interplay of divine mercy and human free will. Ephrem the Syrian, in his 'Commentary on Genesis', observes that God's rejection of Cain's sacrifice was not arbitrary but based on disposition: Cain offered carelessly, whereas Abel offered the choice firstlings. John Chrysostom, in his 'Homilies on Genesis', teaches that God’s question, 'Where is Abel thy brother?', is not born of divine ignorance but is a merciful invitation to confession and repentance, mirroring God's earlier search for Adam. The Magisterium highlights the moral and social weight of the narrative. Pope John Paul II, in 'Evangelium Vitae', draws heavily on the murder of Abel to articulate the Church's teaching on the inviolability of human life. He notes a profound paradox of divine mercy: the 'mark of Cain' demonstrates that even a murderer does not lose his personal dignity, and God alone remains the absolute master of human life.

Eastern Orthodox

Genesis 4 narratives the immediate aftermath of the Fall, depicting the rapid escalation of human sin. It contrasts the two brothers, Cain and Abel, through their respective vocations and sacrifices. God accepts Abel's offering of the firstborn flock but rejects Cain's offering of the fruit of the ground. The narrative details Cain's anger, God's warning, the first murder, and God's subsequent interrogation and cursing of Cain. The chapter then traces the lineage of Cain, marked by the development of earthly civilization, urbanization, metallurgy, and the exponential increase of vengeance epitomized by Lamech's boast. Finally, it records the birth of Seth and Enosh, marking the beginning of communal worship and invocation of the Lord. Reception: Eastern Orthodox reception of Genesis 4 is profoundly shaped by the Septuagint (LXX) translation, which offers a distinctly different reading of God's warning to Cain in verse 7. Where the Masoretic text reads 'sin lies at the door,' the LXX reads: 'Hast thou not sinned if thou hast brought it rightly, but not rightly divided it? Be still.' Patristic consensus, articulated strongly by John Chrysostom, interprets this to mean that Cain's sin was one of disposition: he offered carelessly from the leftovers, failing to 'rightly divide' or dedicate his best to God, whereas Abel offered the 'firstlings' and the fat. God's subsequent questioning ('Where is Abel thy brother?' in verse 9) is universally read by the Fathers not as a request for information, but as a divine invitation to repentance—a pastoral extension of God's love to a fallen creature who ultimately hardens his heart. Theologically, Abel is read typologically as the first martyr and a type of Christ, the innocent shepherd slain by his brethren, whose blood cries out for justice but is ultimately superseded by the blood of Christ which speaks a better word. Lamech's seventy-sevenfold vengeance in verse 24 is seen as the pinnacle of antediluvian spiritual decay, a metric of retaliation that Christ explicitly reverses in the Gospel when commanding forgiveness 'seventy times seven'.

Oriental Orthodox

Genesis 4 narratives the immediate aftermath of the expulsion from Eden, focusing on the first human family. It details the births of Cain and Abel, their respective occupations, and their offerings to God (verses 1-4). When God respects Abel's offering of the firstborn flock but rejects Cain's offering of the fruit of the ground, Cain's countenance falls (verses 4-5). Despite God's warning that sin is crouching at the door and must be mastered (verse 7), Cain murders Abel in the field (verse 8). God curses Cain to be a fugitive and a wanderer, placing a mark upon him for protection (verses 11-15). The chapter concludes by tracing the divergent lineages: Cain's descendants, who build cities and forge weapons, culminating in Lamech's boast of disproportionate vengeance (verses 16-24), and the birth of Seth and Enosh, which marks the beginning of communal calling upon the name of the Lord (verses 25-26). Reception: The Oriental Orthodox tradition interprets Genesis 4 through a deeply typological and ascetic lens, drawing primarily on the Alexandrian and Syriac Fathers. In the Alexandrian tradition, Cyril of Alexandria views Abel as a profound type of Emmanuel. Just as Abel, the innocent shepherd, offered an acceptable sacrifice and was slain in the field by his brother out of envy, Christ the Good Shepherd offered Himself and was slain by His own brethren out of envy. Abel's blood crying from the ground prefigures the blood of Christ, though the latter speaks a better word of salvation rather than vengeance. In the Syriac tradition, Ephrem the Syrian focuses on the inner disposition of the offerers. Ephrem emphasizes that God did not arbitrarily reject Cain's offering; rather, Cain offered negligently, withholding the best fruits, whereas Abel offered the 'firstlings' and the 'fat' (verse 4) with a pure heart. God's warning in verse 7 ('thou shalt rule over him') is a foundational text for the tradition's ascetic theology, affirming human free will and the capacity to resist the passions. Furthermore, the Syriac tradition reads the birth of Enosh and the calling upon the Lord's name (verse 26) as the establishment of a righteous community—often identified as the 'Sons of God'—who separated themselves from the worldly, violent lineage of Cain and Lamech.

Mapokeo 9 zaidi yanasoma sura hii.

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WEB · World English Bible

1The man knew Eve his wife. She conceived, and gave birth to Cain, and said, “I have gotten a man with Yahweh’s help.” 2Again she gave birth, to Cain’s brother Abel. Abel was a keeper of sheep, but Cain was a tiller of the ground. 3As time passed, Cain brought an offering to Yahweh from the fruit of the ground. 4Abel also brought some of the firstborn of his flock and of its fat. Yahweh respected Abel and his offering, 5but he didn’t respect Cain and his offering. Cain was very angry, and the expression on his face fell. 6Yahweh said to Cain, “Why are you angry? Why has the expression of your face fallen? 7If you do well, won’t it be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you, but you are to rule over it.” 8Cain said to Abel, his brother, “Let’s go into the field.” While they were in the field, Cain rose up against Abel, his brother, and killed him. 9Yahweh said to Cain, “Where is Abel, your brother?” He said, “I don’t know. Am I my brother’s keeper?” 10Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground. 11Now you are cursed because of the ground, which has opened its mouth to receive your brother’s blood from your hand. 12From now on, when you till the ground, it won’t yield its strength to you. You will be a fugitive and a wanderer in the earth.” 13Cain said to Yahweh, “My punishment is greater than I can bear. 14Behold, you have driven me out today from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a wanderer in the earth. Whoever finds me will kill me.” 15Yahweh said to him, “Therefore whoever slays Cain, vengeance will be taken on him sevenfold.” Yahweh appointed a sign for Cain, so that anyone finding him would not strike him. 16Cain left Yahweh’s presence, and lived in the land of Nod, east of Eden. 17Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and named the city after the name of his son, Enoch. 18Irad was born to Enoch. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech. 19Lamech took two wives: the name of the first one was Adah, and the name of the second one was Zillah. 20Adah gave birth to Jabal, who was the father of those who dwell in tents and have livestock. 21His brother’s name was Jubal, who was the father of all who handle the harp and pipe. 22Zillah also gave birth to Tubal Cain, the forger of every cutting instrument of bronze and iron. Tubal Cain’s sister was Naamah. 23Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me. 24If Cain will be avenged seven times, truly Lamech seventy-seven times.” 25Adam knew his wife again. She gave birth to a son, and named him Seth, saying, “for God has given me another child instead of Abel, for Cain killed him.” 26A son was also born to Seth, and he named him Enosh. At that time men began to call on Yahweh’s name.

KJV · King James Version

1And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. 2And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. 3And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. 4And 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: 5But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. 6And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? 7If 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. 8And 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. 9And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? 10And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. 11And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand; 12When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. 13And Cain said unto the Lord, My punishment is greater than I can bear. 14Behold, 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. 15And 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. 16And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden. 17And 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. 18And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. 19And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. 20And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. 21And his brother’s name was Jubal: he was the father of all such as handle the harp and organ. 22And Zillah, she also bare Tubal–cain, an instructer of every artificer in brass and iron: and the sister of Tubal–cain was Naamah. 23And 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. 24If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. 25And 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. 26And 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.

Tafsiri 5 zaidi za kulinganisha, upande kwa upande.

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Tofauti zinazobadili maana (47)
  • v1 [interpretive]: Proper name versus common noun for the first man — “The man” (WEB, ASV, YLT) vs “And Adam” (KJV, WEBSTER, DRC) vs “Man” (DARBY)
  • v1 [lexical]: (vv 1, 17, 25) Word choice for giving birth — “bare” (KJV, ASV) vs “bore” (DARBY, WEBSTER) vs “gave birth to” (WEB) vs “beareth” (YLT) vs “brought forth” (DRC)
  • v1 [grammatical]: Participle versus finite verb for the dialogue tag — “and said” (WEB, KJV, ASV, DARBY, WEBSTER) vs “saith” (YLT) vs “saying” (DRC)
  • v1 [lexical]: Word choice for obtaining or acquiring — “gotten” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “acquired” (DARBY)
  • v1 [interpretive]: Translation of the preposition and handling of the divine name — “from the Lord” (KJV, WEBSTER) vs “with Yahweh’s help” (WEB) vs “with help of Jehovah” (ASV) vs “by Jehovah” (YLT) vs “with Jehovah” (DARBY) vs “through God” (DRC)
  • v2 [lexical]: Word choice for a keeper of sheep — “keeper of sheep but” (WEB, KJV, ASV, WEBSTER) vs “flock and” (YLT) vs “shepherd” (DARBY) vs “shepherd and” (DRC)
  • v3 [grammatical]: Singular versus plural for fruit — “fruit” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fruits” (DRC)
  • v4 [grammatical]: Syntactic phrasing for bringing an offering — “he also brought of” (KJV, ASV, DARBY, WEBSTER) vs “some” (WEB) vs “hath he also from” (YLT) vs “offered” (DRC)
  • v4 [lexical]: Translation of firstborn or firstlings — “firstlings” (KJV, ASV, DARBY, WEBSTER, DRC) vs “firstborn” (WEB) vs “female” (YLT)
  • v4 [grammatical]: Pronoun agreement and connective phrasing — “and of the” (KJV, ASV, WEBSTER) vs “their” (DARBY, DRC) vs “its” (WEB) vs “even from their” (YLT)
  • v4 [lexical]: Word choice for an offering or present — “offering” (WEB, KJV, ASV, DARBY, WEBSTER) vs “present” (YLT) vs “offerings” (DRC)
  • v5 [stylistic]: Connective prepositions introducing the clause — “But unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “he didn’t respect” (WEB) vs “and” (YLT) vs “and upon” (DARBY)
  • v5 [lexical]: Word choice for face or countenance — “countenance fell” (KJV, ASV, DARBY, WEBSTER, DRC) vs “face” (WEB) vs “is fallen” (YLT)
  • v6 [lexical]: Word choice for being angry or displeased — “art thou wroth and” (KJV, ASV, WEBSTER) vs “angry” (DARBY, DRC) vs “are you angry” (WEB) vs “hast displeasure” (YLT)
  • v7 [stylistic]: Archaic versus modern second-person verbs — “thou doest” (KJV, ASV, DARBY, WEBSTER) vs “you do” (WEB) vs “dost” (YLT) vs “do” (DRC)
  • v7 [interpretive]: Personification of sin via pronouns — “it” (WEB, ASV, YLT, DRC) vs “him” (KJV, DARBY, WEBSTER)
  • v8 [lexical]: Word choice for speaking or talking — “said to” (WEB, DRC) vs “talked with” (KJV, WEBSTER) vs “told” (ASV) vs “saith unto” (YLT) vs “spoke to” (DARBY)
  • v8 [lexical]: (vv 8, 14, 25) Word choice for killing or slaying — “slew” (KJV, ASV, DARBY, WEBSTER, DRC) vs “killed” (WEB) vs “slayeth” (YLT)
  • v9 [lexical]: Word choice for responding or saying — “said” (WEB, KJV, ASV, DARBY, WEBSTER) vs “saith” (YLT) vs “answered” (DRC)
  • v9 [grammatical]: Verb tense and sentence structure for expressing a lack of knowledge — “know not Am I” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “have known” (YLT)
  • v10 [stylistic]: Explicit proper noun versus pronoun subject — “And he said” (KJV, ASV, DARBY, WEBSTER) vs “Yahweh” (WEB) vs “saith” (YLT) vs “to him” (DRC)
  • v10 [stylistic]: Archaic versus modern phrasing for the second person — “hast thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “have you” (WEB)
  • v10 [stylistic]: Archaic versus modern possessive pronouns — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v10 [grammatical]: Verb tense and prepositions for crying out — “crieth unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “cries to” (WEB) vs “is crying” (YLT) vs “is crying to” (DARBY)
  • v10 [lexical]: (vv 10, 11) Word choice for ground or earth — “ground” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “earth” (DRC)
  • v11 [grammatical]: Gendered versus neuter pronoun for the ground — “her” (KJV, YLT, WEBSTER, DRC) vs “its” (WEB, ASV, DARBY)
  • v11 [grammatical]: Infinitive versus finite verb for receiving — “to receive thy brother’s” (KJV, ASV, DARBY, WEBSTER) vs “your” (WEB) vs “the” (YLT) vs “and received the” (DRC)
  • v11 [stylistic]: Word order and phrasing for the prepositional phrase — “from thy” (KJV, ASV, DARBY, WEBSTER) vs “your” (WEB) vs “of thy brother” (YLT) vs “of brother at thy” (DRC)
  • v12 [grammatical]: Verb tense and archaic versus modern pronouns — “thou tillest the ground” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you till” (WEB) vs “shalt till” (DRC)
  • v13 [interpretive]: Divine name handling and sentence structure — “to” (WEBSTER, DRC) vs “to Yahweh” (WEB) vs “said unto the Lord” (KJV) vs “Jehovah” (ASV) vs “saith Jehovah Greater is” (YLT) vs “to Jehovah” (DARBY)
  • v14 [lexical]: Word choice for behold and driving out — “Behold thou hast driven” (KJV, ASV, DARBY, WEBSTER) vs “you have” (WEB) vs “lo” (YLT) vs “dost cast” (DRC)
  • v14 [lexical]: Word choice for face or surface — “face” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “surface” (WEB)
  • v14 [grammatical]: Verb tense for a future state — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have been” (YLT)
  • v15 [grammatical]: Phrasing of the purpose or result clause — “lest any finding” (KJV, ASV, DARBY, WEBSTER) vs “so that anyone” (WEB) vs “a token that none” (YLT) vs “that whosoever found” (DRC)
  • v15 [lexical]: Word choice for smiting or striking — “should kill” (KJV, WEBSTER) vs “smite” (ASV, DARBY) vs “would not strike” (WEB) vs “doth slay” (YLT) vs “not” (DRC)
  • v17 [grammatical]: Verb tense and morphology for building — “built” (WEB, DARBY, WEBSTER, DRC) vs “builded” (KJV, ASV) vs “is building” (YLT)
  • v19 [lexical]: Word choice for the second or other wife — “other Zillah” (KJV, ASV, WEBSTER) vs “second” (YLT, DARBY) vs “second one was” (WEB) vs “Sella” (DRC)
  • v20 [grammatical]: Relative clause versus participle for dwellers — “such as dwell in” (KJV, ASV, WEBSTER, DRC) vs “those who” (WEB, DARBY) vs “those inhabiting” (YLT)
  • v21 [grammatical]: Copula versus relative pronoun — “he was the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who” (WEB) vs “hath been” (YLT)
  • v21 [lexical]: Translation of musical instruments — “pipe” (WEB, ASV, DARBY) vs “organ” (KJV, YLT, WEBSTER) vs “the organs” (DRC)
  • v22 [stylistic]: Possessive versus standard phrasing — “and the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Tubal Cain’s” (WEB) vs “a” (YLT)
  • v23 [stylistic]: Phrasing of the dialogue tag — “to” (WEB, WEBSTER, DRC) vs “And Lamech said unto” (KJV, ASV) vs “saith to” (YLT) vs “Lemech to” (DARBY)
  • v23 [lexical]: Word choice for listening or hearkening — “Lamech hearken unto” (KJV, ASV) vs “to” (WEBSTER, DRC) vs “listen to” (WEB) vs “give ear to” (YLT) vs “Lemech listen to” (DARBY)
  • v25 [grammatical]: Adverb placement and verb tense — “knew” (WEB, KJV, ASV, DARBY, WEBSTER) vs “again knoweth” (YLT) vs “also” (DRC)
  • v25 [stylistic]: Phrasing of giving a name — “called his name” (KJV, ASV, DARBY, WEBSTER, DRC) vs “named him” (WEB) vs “calleth” (YLT)
  • v25 [lexical]: Translation of seed or child — “seed instead of” (KJV, ASV, YLT, DARBY, WEBSTER) vs “child” (WEB) vs “for” (DRC)
  • v25 [grammatical]: Conjunction versus relative pronoun — “for” (WEB, ASV, YLT) vs “whom” (KJV, WEBSTER, DRC) vs “because” (DARBY)

Mafundisho kuhusu Mwanzo 4

Mafundisho halisi kuhusu sura hii, yaliyochapishwa na kila mapokeo yenyewe na kukaguliwa moja kwa moja — ni viungo vya kazi za watu wengine, si uidhinishaji.

Catholic

Eastern Orthodox

Oriental Orthodox

Lutheran

Presbyterian / Reformed

Baptist

Anabaptist / Mennonite

Methodist / Wesleyan

Pentecostal / Charismatic

Seventh-day Adventist

Churches of Christ / Restorationist

Latter-day Saint (LDS)

Jehovah’s Witnesses

Messianic Judaism

Orthodox Judaism

Conservative Judaism

Reform Judaism

Academic (historical-critical)

Non-denominational Evangelical

Nyuma ya ukurasa huu

Matini asilia. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition.

Majina ya kiungu: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.

Yaliyorejelewa pia, lakini hayakuhesabiwa katika makubaliano

Academic textual-historical analysis

Historical-critical analysis approaches Genesis 4 as a composite narrative primarily assigned to the Yahwist (J) source, noting the explicit use of the divine name YHWH and the highly anthropomorphic depiction of God interacting directly with humans. Scholars observe a foundational thematic tension between agrarian and pastoral lifestyles, paralleling ancient Near Eastern dispute literature, such as the Sumerian debate poem 'Dumuzid and Enkimdu'. The text functions etiologically on multiple levels: explaining the origins of murder, the harsh reality of blood vengeance, and the genesis of urbanization and crafts. Textual critics highlight significant philological and text-critical issues within the chapter. In verse 7, the obscure Hebrew participle 'rovets' ('crouches') is widely identified by semiticists as a cognate to the Akkadian 'rabisum', a threshold demon, thereby personifying sin as a predatory entity at the door. In verse 8, the Masoretic Text exhibits a syntactical gap ('Cain said to Abel his brother...' followed immediately by action), which ancient witnesses like the Septuagint, Samaritan Pentateuch, and Syriac Peshitta fill with the locution 'Let us go out to the field.' Furthermore, verse 26, which states that humanity then 'began to call upon the name of YHWH,' is critically noted as a defining marker of the J source, establishing a timeline that directly contradicts the Priestly tradition found later in the Torah, which claims the divine name was unknown prior to Moses.

Jewish interpretation

Genesis 4 contains the first narrative outside the Garden of Eden, centering on the first generation of human offspring. It recounts the divergent vocations of Cain (farmer) and Abel (shepherd), their respective offerings to God, and God's acceptance of Abel's over Cain's. This leads to Cain's anger, God's warning about sin, and the subsequent first murder. The chapter continues with God's interrogation of Cain, the curse of wandering, the protective mark placed upon him, and his settlement in the land of Nod. The narrative then traces Cain's genealogy, linking his descendants to the development of early civilization (urbanization, nomadic herding, music, and metallurgy) and culminating in Lamech's violent boast of disproportionate vengeance. The chapter concludes with the birth of Adam and Eve's third son, Seth, his son Enosh, and an enigmatic note regarding the invocation of the Divine Name.

Latter-day Saint

Genesis 4 narrates the births of Cain and Abel, their contrasting offerings to God, the rejection of Cain's fruit offering, the ensuing first murder, God's cursing and marking of Cain, the genealogical line of Cain leading to Lamech, and the continuation of Adam's line through the birth of Seth.

Jehovah's Witnesses

Genesis 4 recounts the history of the first human offspring, contrasting Abel's faith and approved sacrifice with Cain's envy and rebellion. The narrative documents the first murder, the initial expansion of human society isolated from God's guidance, the origin of polygamy and systemic violence in Lamech, and the early use of the divine name in human history.

Chaguzi za tafsiri zilizofanywa na NCB (38)
  • v1: The man — Translates as a common noun with the definite article rather than a proper name, addressing the interpretive capitalization dispute regarding the original man.
  • v1: acquired — Preserves the lexical wordplay between the verb and the name Cain.
  • v1: with the LORD — Applies standard divine-name mapping to YHWH and preserves the literal preposition without inserting auxiliary words.
  • v2: worker of the ground — Translates the participle literally to set up the verbal repetition found in verse 12.
  • v3: fruit — Preserves the singular noun construct of the source text.
  • v4: also he — Preserves the explicit emphatic pronoun syntax.
  • v4: upon Abel and upon his offering — Preserves the original text's explicit ordering of the person before the offering, addressing the claim disputed among traditions regarding the evaluation of inward disposition.
  • v4: some of the firstborn of his flock, and of their fat — Provides a literal rendering that refrains from inserting explicit terminology, addressing the claim disputed among traditions regarding the necessity of substitutionary blood sacrifice.
  • v5: burned with anger exceedingly — Preserves the specific Hebrew idiom for extreme anger.
  • v5: face fell — Translates the noun literally while grammatically treating the plural construct as a singular concept in English.
  • v6: Why are you angry — Modernizes archaic second-person pronouns for contemporary dignity.
  • v7: Is it not that if — Explicitly preserves the interrogative interjection.
  • v7: a lifting up — Preserves the nominal form and its thematic wordplay with the concept of falling.
  • v7: sin — Translates the term as sin rather than a sacrificial provision, addressing the claim disputed among traditions regarding a merciful sin-offering.
  • v7: must rule over it — Translates the imperfect verb as an imperative moral injunction, addressing the claim disputed among traditions regarding human moral agency to choose righteousness.
  • v8: said to... 'Let us go to the field' — Includes the locution preserved in ancient witnesses to fill the syntactical gap in the Masoretic Text.
  • v8: And it happened, when they were — Fluidly renders the cognate expression of being without excessive archaic phrasing.
  • v9: Where — Explicitly translates the interrogative particle missing in some archaic renderings.
  • v9: Am I the keeper of my brother — Preserves the Hebrew word order to highlight the verbal wordplay on the role of a keeper.
  • v10: bloods — Preserves the plural number shift of the construct.
  • v10: is crying out — Preserves the plural participle matching the plural subject.
  • v11: its mouth — Utilizes a neuter pronoun in English for the personified ground.
  • v12: a fugitive and a wanderer — Preserves the alliterative and semantic pairing of the Hebrew verbs in nominal form.
  • v13: than I can bear — Accurately translates the infinitive while maintaining the semantic link to the root for lifting up.
  • v14: Look — Replaces the archaic interjection with a contemporary equivalent.
  • v15: a mark for Cain — Renders the preposition contextually as 'for' to reflect provision, addressing the claim disputed among traditions regarding the mark signifying God's protective mercy.
  • v15: so that anyone finding him would not strike him down — Maintains the infinitive purpose clause and literally repeats the verb for finding.
  • v16: settled — Accurately reflects the action of taking up residence in exile.
  • v17: he was building — Preserves the participle form expressing ongoing or imperfective action.
  • v18: Mehujael... Mehijael — Explicitly preserves the spelling variation encoded in the Hebrew text.
  • v19: the second — Provides a literal translation of the ordinal number.
  • v20: tents and with livestock — Keeps the construct chain tight, fluid, and parallel.
  • v21: lyre — Organologically accurate rendering of the ancient stringed instrument.
  • v22: also she — Preserves the exact pronoun order to rhythmically parallel verse 4.
  • v23: killed — Matches the verb used in verse 8 for lexical consistency.
  • v24: seventy and sevenfold — Preserves literal numerical escalation, reflecting the overwhelming consensus that this represents the apex of escalating violence.
  • v25: the man — Translates the noun consistently as a common noun with the article, addressing the capitalization dispute regarding proper names.
  • v26: it was begun — Preserves the passive voice without inserting an explicit subject, addressing the claim actively disputed by those who qualify its corporate nature.
Mipaka inayofaa kujulikana
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tazama mchakato kamili wa hatua kwa hatua → · Imezalishwa na AI Jul 15, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)