ANDREWS UNIVERSITY

SDA THEOLOGICAL SEMINARY

GENESIS 4:7:

WHAT DOES GOD SAY TO CAIN?

A Paper

Written to Meet the Partial Requirements of OTST 565-001

By William Dudgeon III

December, 2013

TABLE OF CONTENTS

INTRODUCTION.........................................................................................................1

Problem 1

Method 1

Limitations 1

HISTORICAL BACKGROUND AND CONTEXT.....................................................2

Delineation of text 2

Genesis 4:1-17 2

Historical Background 4

Context 4

LITERARY STRUCTURE 6

Chiastic Structures 6

CONTENT AND GRAMMATICAL STUDY 9

Contrasts 9

THEOLOGY AND MESSAGE 12

Interpretation of Genesis 4:7 12

Message of Genesis 4:7 13

INTERTEXTUALITY 15

CONCLUSIONS 16

BIBLIOGRAPHY 17

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LIST OF TABLES1. Table 1: Chiastic Structure of Verses 1-5............................................................ 8

2. Table 2: Contrasts Between Cain and Able ....................................................... 11

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INTRODUCTION

Problem

Genesis 4:7 presents the fact that God and Cain had an exchange right before Cain killed

his brother. Just what God said to him and the meaning behind the words is up for debate. This

has been described as the most unclear verse in the whole book of Genesis.1 This verse is

important to understand not only for the words spoken to Cain, but the message it brings for us

today.

Method

In order to properly understand Genesis 4:7, there must be a better understanding of the

section that it is in, which is Genesis 4:1-17a. First, the historical background of Genesis 4:1-17a

will be discussed. Second, the larger and immediate context of Genesis 4:1-17a will be

investigated. Third, a literary structure analysis will be done for Genesis 4:1-17a along with a

content and grammatical study. Fourth the theological message will be brought out from the

analysis of the text and context. Fifth, and finally, the intertextuality of the verse and message

will be discussed.

Limitations

While careful research was conducted, not every detail or aspect of this section was

investigated. Also, there is a lack of depth of knowledge of the Hebrew language by that I have.

There have been important nuances missed to do lack of understanding. Another limitation is the

presuppositions that I was unaware of and brought to the text. Finally, and most importantly, the

biggest limitation is that I am a sinner. It is impossible to understand scripture the way it is

1 G. Charles Aalders, Genesis (Grand Rapids, MI: Zondervan, 1981), 121.

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supposed to be understood due to the fact that I read it and understand through the context of a

fallen nature.

HISTORICAL BACKGROUND AND CONTEXT

Delineation of Text

While the text chosen to deeply study is Genesis 4:7, it is part of a story that runs from

Genesis 4:1 through 4:17a. The first 17 and a half verses of Genesis tell the story of the first

children born to humans. It ends with the first death and a punishment to the murderer and him

beginning a family. There is an obvious split in the story after verse 17a, where it begins to

describe Cain going out and having his own family. For this reason, the cutoff of this section was

placed at verse 17a.

Translation of Genesis 4:1-17a (NKJV) with 4:7 highlighted

1 Now Adam knew Eve his wife, and she conceived and bore Cain, and said, "I have acquired a

man from the Lord."

2 Then she bore again, this time his brother Abel. Now Abel was a keeper of sheep, but Cain

was a tiller of the ground.

3 And in the process of time it came to pass that Cain brought an offering of the fruit of the

ground to the Lord.

4 Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and

his offering,

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5 but he did not respect Cain and his offering. And Cain was very angry, and his countenance

fell.

6 So the Lord said to Cain, "Why are you angry? And why has your countenance fallen?

7 "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."

8 Now 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 killed him.

9 Then the Lord said to Cain, "Where [is] Abel your brother?" he said, "I do not know. [am] I my

brother's keeper?"

10 And he said, "What have you done? The voice of your brother's blood cries out to me from

the ground.

11 "So now you are cursed from the earth, which has opened its mouth to receive your brother's

blood from your hand.

12 "When you till the ground, it shall no longer yield its strength to you. A fugitive and a

vagabond you shall be on the earth."

13 And Cain said to the Lord, "My punishment [is] greater than I can bear!

14 "Surely you have driven me out this day from the face of the ground; I shall be hidden from

your face; I shall be a fugitive and a vagabond on the earth, and it will happen [that] anyone who

finds me will kill me."

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15 And the Lord said to him, "Therefore, whoever kills Cain, vengeance shall be taken on him

sevenfold." And the lord set a mark on Cain, lest anyone finding him should kill him.

16 Then Cain went out from the presence of the lord and dwelt in the land of nod on the east of Eden.

17 And Cain knew his wife, and she conceived and bore Enoch.

Historical background of Genesis 4:7

Genesis is the first book of the Bible. It is traditionally accepted that Moses wrote this

book.2 In the first four chapters of Genesis, there are a few different main characters discussed.

Adam and Eve are the first people that were created. In the beginning of chapter four, two new

people arrive on the scene as characters. Eve bears a son named Cain and then one named Abel.

Not only are humans different characters in Genesis 1-4:17 but God is as well as an evil serpent.

The main events leading up to the passage selected are: Creation of the Earth and all that live in

it, the temptation and fall of humans, the blessings/curses as a result of sin and the promise of a

Seed that will come and destroy the serpent and his descendants. The places covered in this

section are the Garden of Eden and just outside Eden.

Context of Genesis Four

2 McKeown asserts: "We are not told anywhere in the Bible who wrote (Genesis)...(however) a strong tradition of Mosaic authorship developed and was very widely accepted in Jewish and Christian cirlces until the 18th century". (James McKeown, Genesis, The Two Horizons Old Testament Commentary (Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008), 1.)

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The book of Genesis is divided into ten different parts by what are known as “toledots”.3

Each of these “toledots”4 introduces a new section of Genesis by acting “like a topic sentence at

the head of a section”.5 Therefore, it introduces a new section by describing the generations or

toledots that precede the next event in the narrative. The first toledot mentioned in Genesis is

found in 2:4: “This is the history of the heavens and earth when they were created…”6 The larger

context of Genesis 4:1-17 consequently, is in the first toledot in Genesis: the beginning of life on

earth.

The smaller or immediate context of chapter four is a story that comes after some big

events in Earth’s history. Chapters one and two describe the creation of the Earth and everything

that lives in it. Arguably the most important creations of God detailed in the first two chapters

were the first man and the first woman.7 Not only does God first create the physical being that is

man, but also forms the first human/God relationship with Him. With the creation of both male

and female, the first human relationships were created, being a matrimonial one.

As we come to chapter three another new relationship is formed. The first human

relationship with Satan8 arises when the woman begins talking with him. He tempts her, and she

sins and afterwards there is another first when it comes to relationships: sin marred relationships.

Her relationship with Adam is marred because when she tempts him and in 3:6, he also sins.

Both of their relationships with God are marred and instead of welcoming Him as He comes to

3 "The associated verb means 'to bear children'. (ibid., 29.)4 "The Greek name for the first book (Genesis) is actually the translation of the Hebrew toledot." (Martin Kessler and Karel Adriaan Deurloo, A Commentary on Genesis : The Book of Beginnings (New York: Paulist Press, 2004), 1.)5 Ibid., 3.6 (NKJV)7 Gen 1:27, 2:7,22-238 While the text just states he is a talking serpent, it is generally believed that this is Satan.

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investigate what happen they hide from Him.9 It is the first time that humans experienced the

separation that sin causes in regards to a relationship with God.

Right before arriving to Genesis four, Adam and (the newly named) Eve are kicked out of

the Garden of Eden following the court like scene where God investigated and judged them and

the serpent for their actions. It is here that God introduces a relationship that is primarily

negative in nature. In 3:15, He depicts that He “will put enmity between you (the snake) and the

woman, and between your seed and her Seed…” God announces that there will be “enmity”

involved in a relationship describing two sides of offspring that will be opposed to each other.

This also sets up the fact that there is going to be an offspring of the woman that will ultimately

defeat the serpent and his seed.10

The immediate context of Genesis chapter four is outside of the Garden of Eden, with

Adam and Eve waiting for this seed to destroy their newly formed friend turned enemy, the

serpent. The new relationships that have been formed create a theme that runs through these first

four chapters. As we come to Genesis 4:1-17, more new relationships are formed. Unfortunately,

sin already stains these relationships. The parent/child and sibling/sibling11 relationships exist

for the first time. Within the sibling/sibling relationship, there exists the older sibling/younger

sibling dynamic.

LITERARY STRUCTURE

Chiastic Structures

9 Gen 3:810 Gen 3:15b11 Kessler and Deurloo, 58-59.

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Genesis 4:1-17 there are a few different structures within the text. First, there are two

chiastic structures in dealing with the first sibling relationship, Cain and Abel’s. The first is

found in verses one and two. First there is a mentioning of Cain being born, then of Abel’s birth,

what Abel did as for a profession and finally what Cain did for a profession. The second chiastic

structure appears in verses three through five. First, Cain’s offering is described then Abel’s is

described, then Abel’s sacrifice is accepted by God while Cain’s is not. Together, these two

chiastic structures form a singular chiastic structure. Chiastic structures are organized in such a

way that the middle section is the most important piece. The middle of this structure is the

description of Cain and the description of his offering. Clearly, Cain is the subject of this story.

This Chiastic structure can be viewed on the next page on table 1.

Not only does Cain being in the middle of the chiasm give credence to the fact that he is

the subject but it also gives an informative description of Cain. He was basically a farmer who

gave his produce as a sacrifice. Not only does this chiasm depict Cain as the main subject, it

gives information about Abel and what type of person he was. Abel worked with sheep and

offered that as a sacrifice.

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Table 2

Chiastic Structure of verses1-5

A1. Cain’s birth (1:1)

B1. Abel’s birth (1:2)

C1. Abel’s description (1:2)

D1. Cain’s description (1:2)

D2. Cain’s offering described (1:3)

C2. Abel’s offering described (1:4)

B2. Abel’s offering respected by God (1:4)

A2. Cain’s offering not respected by God (1:5)

It is interesting to note the relationship between A1 and A2 and B1 and B2. While not

explicitly stated, the structure implies something of the life of the two brothers.12A1 states that

Cain was born and A2 states that his offering was not respected by God. This may infer that this

could be a theme throughout the life of Cain. Conversely, B1 states that Abel was born and B2

states that Abel’s offering was respected by God. Again, this just might infer the respect from

God was a theme throughout life for Abel.

In the context of Genesis 3:15 and the promise of two different types of seed13, it could be

noted that Cain’s life leading up to the offering in verses four and five was opposed to one that

God finds acceptable denoting him as one of the serpent’s seed. Equally, Abel’s life leading up

to the offering could be viewed in this case as one that was acceptable to God, denoting him as

12 Professor Muran, I apologize if I am totally wrong about this, but I felt it was an interesting find and couldn’t pass up offering this interpretation of the structure. Hopefully I haven’t done eisegesis with this to prove my own point of a strained relationship between the brothers. 13 The woman’s and the serpent’s (good vs. evil)

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the woman’s seed. If this was the case, the brothers would have been on opposite sides of the

enmity. Therefore, it could be viewed that their relationship was strained because Cain’s lifestyle

was in contrast to Abel’s. As seen in the next chapter, the theme of contrasts between the

brothers is common throughout the story.

CONTENT AND GRAMMATICAL STUDY

Contrasts

One of the biggest contrasts between the brothers can be seen in the meaning of their

names. Cain is translated from the Hebrew word qayin, which means “possession”.14 Some

scholars note that qayin is a wordplay on the claim that Eve had “gained” or “acquired a man

from the LORD,”15 in which the Hebrew word for “acquired” (qanah) is very similar to qayin.16

John Byron asserts: “…Cain’s name is a pun created from his mother’s excitement at his birth;

Cain is her possession that she has received from the Lord”.17 It must be noted that there are

other scholars who disagree that Cain’s name has anything to do with Eve’s statement.18 In any

event, Eve named her first son with a “concrete” name.

While Cain’s name meant something concrete, Abel’s name was something that was

more abstract and basically temporary. Abel is translated from the Hebrew word hebel, which

means “breath; vanity; or vapor”.19 Abel’s name seems to indicate that he will not be around for

14 "Easton's Bible Dictonary" http://www.biblestudytools.com/dictionaries/eastons-bible-dictionary/cain.html (accessed December 2 2013).15 Genesis 4:116 John Byron, Cain and Abel in Text and Tradition : Jewish and Christian Interpretations of the First Sibling Rivalry, Themes in Biblical Narrative Jewish and Christian Traditions (Leiden ; Boston: Brill, 2011), 30.17 Ibid.18 "Apart from assonance, any other link between the words is unlikely; Hebrew names and subjects are often associated with words that sound similar, regardless of meaning." (McKeown, 39.)19 "Hitchcock's Bible Names" http://www.biblestudytools.com/dictionaries/hitchcocks-bible-names/abel.html (accessed December 2 2013).

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long. As James McKeown puts it: “Abel’s life would be like a breath of vapor because of his

premature death”.20

The names of Cain and Abel are a part of a theme of contrasts between the brothers that

is found in Genesis 4:1-17. In verse two, Abel is noted as “a keeper of sheep” while Cain is

described as a “tiller of the ground”. In verse three Cain’s offering was from the earth while, in

the first half of verse four, Abel’s offering was a living being. In the second half of verse four

Abel’s sacrifice is accepted while, in the first half of verse five, Cain’s is not. And finally, at the

end of the story, Cain is alive and Abel is dead. Clearly the narrator was displaying the fact that

the brothers contrasted each other. On the next page, table 4 displays the different contrasts

between the two.

It is important to note the reason that the narrator has intentionally described two brothers

who are on opposite sides of each other. This is because it plays into the context from Genesis

3:15 and the two opposing sides of the woman’s and serpent’s seed. It may be that the contrasts

between the two also bring an indication of enmity between the brothers. This narrative is the

beginning of the battle between good and evil, between the descendants of righteousness and

wickedness.21

Table 220 McKeown, 40.21 Sidney Greidanus, "Preaching Christ from the Cain and Abel Narrative," Bibliotheca sacra 161, no. 644 (2004): 388.

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Contrasts between Cain and Able

Cain Able

1. Concrete name 1. Abstract and short-lived name2. Tiller of ground 2. Keeper of sheep2. Offering from earth 3. Offering from living being3. Sacrifice not accepted 4. Sacrifice accepted4. Alive 5. Dead

The differences between the two brothers are noticeable, and so is the fact that they are

brothers. Seven different times in Genesis 4:1-17a, Abel is identified as Cain’s brother. This is as

many times as Abel’s named is mentioned! It seems to be the narrator’s intention to magnify the

fact that the relationship between the two was one of brothers. Not only was Abel Cain’s brother,

but he was his younger brother who God accepted without accepting Cain, the older brother.

While this is the first time that there is a younger brother accepted/older brother rejected motif in

Genesis, it isn’t the last time it occurs. Mckeown states: “An important recurring theme in

Genesis is that God often overturns accepted practice and chooses, not the firstborn, but one of

his brothers”.22 Kessler and Deurloo conclude: “This is the first illustration of God’s way with

Israel: Instead of honoring the common rule of primogeniture (when the oldest son is preferred),

He often gives primary attention to the weaker brother”.23

Cain’s primary status and Abel’s secondary status in the story may not just be because Cain

is the subject of the story. 24 It could be part of a point that the narrator is bringing out in the fact

that Abel is not just the younger but the weaker brother as well. This also can be inferred by the

22 McKeown, 39.23 Kessler and Deurloo, 61.24 As noted earlier, Cain was the subject of the Chiastic structure in the first five verses but his name is also mentioned 14 times to Abel’s seven. Clearly, Cain is the subject of the story.

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murder scene in verse eight. While the murder scene can be noted as the focal point of this story,

it is brief and to the point, which may suggest no struggle on Cain’s behalf to murder his

brother.25 Therefore, this story is not only about good versus bad, but weak versus strong.

THEOLOGY AND MESSAGE

The Interpretation of Genesis 4:7

NKJV translation of Genesis 4:7

"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."

Word Analysis

Two issues with the interpretation of this text come from the last two sentences of the verse.

As this version is translated, it seems quite obvious that God is telling Cain that sin’s desire is for

him but he should rule over it. However, a careful examination of the Hebrew text shows that the

antecedent for “its” is most likely not “sin” due to the fact that “its” refers to a masculine word

while “sin” is a feminine word. The antecedent therefore, most likely cannot be sin and must be a

masculine word.26

A careful look at the word “desire” is needed to help decipher the antecedent of “its” since

the desire belongs to whoever the antecedent is. Desire is translated from the Hebrew word

teshuqah.27 This word only appears in the Hebrew Bible two other times, occurring Genesis 3:15

and in the Song of Solomon 7:11. Genesis 3:15 uses it to describe the desire in a relationship 25 Craig isn't asserting the point I am making in this paragraph, but points out the breviety of the verse indicates a lack of struggle. (Kenneth M. Craig, Asking for Rhetoric : The Hebrew Bible's Protean Interrogative, Biblical Interpretation Series (Boston: Brill, 2005), 41.)26 Mark William Scarlata, Outside of Eden: Cain in the Ancient Versions of Genesis 4.1-16 (New York, NY: T&T Clark International, 2012), 76.27 "Strong's Concordance" http://biblehub.com/hebrew/8669.htm (accessed December 5 2013).

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between a married couple. Song of Solomon 7:11 uses it in context of the relationship between

two lovers. Scarlata asserts: “If Gen 3:16 and Song 7:11 are concerned with social relationships,

it follows that (teshuqah) in Gen 4:7 is best taken as a social term to Abel’s brotherly desire for

Cain… teshuqah conveys a sense of longing or desire (whether positively or negatively) in

relational context”.28 Teshuqah can also imply a “dependent orientation” to someone or

something.29

The theme of relationships runs throughout the first four chapters of Genesis. The sibling

relationship is highlighted in 4:1-17a, specifically the relationship between the younger and

weaker brother to the older and stronger brother. Abel’s dependent orientation or social longing

for his older brother is something that God is reminding Cain of in verse seven. In the context of

the enmity that exists between the two brothers, it is no surprise that Cain needed reminding.

The term: “but you should rule over it," probably “expresses the natural hierarchy concerning

the rights, duties and privileges of the eldest son as he maintains authority over younger

siblings”.30 The Hebrew word that is translated “rule” is mashal31, also used in Genesis 3:16 to

describe a husband’s responsibility to his wife. In the context of Genesis 3 and 4, this word is

positive. Cain, with the hatred of his brother spilling over into murderous rage in the story, has

no intentions to rule over his brother in a positive way. If Cain would have loved his brother, he

would have fulfilled his responsibilities as the first born and stronger brother.

Message of Genesis 4:7

28 Scarlata, 81.29 Kessler and Deurloo, 62.30 Scarlata, 82.31 "Blue Letter Bible Hebrew Lexicon" http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H4910&t=KJV (accessed December 5 2013).

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Genesis 4:7 is God talking to Cain right before he kills his brother, Abel. He reminds him of

his duty as an older brother that he should love and take care of Abel. God asking in verse six

why Cain was angry seems like He could be implying that Cain should have been happy for Abel

instead of mad at him. In the context of the story, it appears that Cain’s hatred and jealousy of

Abel’s acceptance from God was not just limited to this one event. Just like Cain, God is telling

us to love and protect our brothers.32

Cain failed to love his brother because his focus was on the wrong thing. He was the first

born and should have had acceptance from God, but instead his younger brother did. Instead of

working on his relationship with God, he focused on Abel’s rise to the top. Perhaps he began to

fear his status as the “top dog” was in jeopardy. Cain’s focus should have been not on being the

top position, but on loving God and serving others.

In life, we all want to be the strongest or the best. There is nothing wrong with this. The

problem comes when, like Cain, we have the wrong definition of what being number one is. He

desired the top position of the first born without understanding what it actually meant to be first.

In a twist of irony, God shows us that the second born and the perceived to be weaker Able was

in all actuality the strongest because he had acceptance from God. Cain, the perceived strongest,

who refused to love and take care of and love his “weaker” younger brother was in fact the

weaker one. In fact, even in his death Abel proved to be stronger than Cain because of his hope

on resurrection day as opposed to Cain’s despair that will sure be to come.

Therefore the message of the text is that to be the best we must love and serve the most. A

refusal to love God and others can let hatred into our lives and this hatred can overcome us.

32 NOT FORGETTING OUR SISTERS!!!

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When we hate God and others our actions will show the fruit of our hearts, leading to our eternal

destruction.

INTERTEXTUALITY

There are many links within the Bible to the story and message of Cain and Able. 33 The

story is sort of paralleled in Genesis 25:24-28:5. This is another story of two brothers (Jacob and

Esau) and the prestige of the first born is involved. Also, just like Cain being sent away from his

family, Jacob was sent away. The main lesson also appears to be that the greatest is the greatest

servant.

The message of the perceived weakest or last being the actual strongest or first is a theme

that runs throughout the Bible. In Matthew 19:30-20:16, Jesus tells a parable to His disciples.

The point of it is the theme that the first will be last and the last will be first. He goes on in

20:27-28 that the greatest is the one who serves others just like He came to serve.

Paul also picks up on perceived weaknesses actually being counted as strength. In 2

Corinthians 12:10 he states that, “When I am made weak, then I am strong”.34 The context is that

he is dealing with something that he has asked God to take away but He didn’t. He learns to rely

on God instead of his own strength.

Another part of the message of Genesis 4:7, love for your brother, is headed up by John. 1

John is filled with commandments to love your brother. Paul picks up on this theme in Hebrews

10:24, stating that we should think of ways to show love to each other. Peter also comments on

this theme in 1 Peter 4:8, saying that love for each other can cover a multitude of sins.

33 Thomas Lee Head, “Your Brother's Blood: An Interdisciplinary Commentary on Genesis 4:1--16” (M.A., California State University, Dominguez Hills, 2000), 12.34 (NKJV)

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CONCLUSIONS

Genesis 4:7 should be translated: "If you do well, will you not be accepted? And if you

do not do well, sin lies at the door. And Abel’s desire is for you, but you should rule over him."

In other words, God tells Cain that he must look out for and love his younger brother. This is

clear from word analysis of the text and also the context of the verse. Relationships are one of

the biggest themes that run through the first four chapters of Genesis. The first sibling

relationship ever is presented as cantankerous. It is obvious that Cain did not like his younger

brother. The reason why he wants to kill him isn’t only due to his offering not being accepted

and Abel’s being accepted, but is due to a lifetime of enmity that was between them. Cain and

Able were enemies because of sin which split them apart. Cain is also jealous of Abel’s standing

with God. He wants the prestige of the first born without the responsibilities. Instead of treating

his younger brother the way he should, he hates him. Therefore, before Cain kills Abel in verse

eight, God tells Cain that he must care for his younger brother instead of hate him. Cain did not

listen to God and the rest is history.

BIBLIOGRAPHY

"Blue Letter Bible Hebrew Lexicon" http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H4910&t=KJV (accessed December 5 2013).

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"Easton's Bible Dictonary" http://www.biblestudytools.com/dictionaries/eastons-bible-dictionary/cain.html (accessed December 2 2013).

"Hitchcock's Bible Names" http://www.biblestudytools.com/dictionaries/hitchcocks-bible-names/abel.html (accessed December 2 2013).

"Strong's Concordance" http://biblehub.com/hebrew/8669.htm (accessed December 5 2013).

Aalders, G. Charles. Genesis. Grand Rapids, MI: Zondervan, 1981.

Byron, John. Cain and Abel in Text and Tradition : Jewish and Christian Interpretations of the First Sibling Rivalry Themes in Biblical Narrative Jewish and Christian Traditions. Leiden ; Boston: Brill, 2011.

Craig, Kenneth M. Asking for Rhetoric : The Hebrew Bible's Protean Interrogative Biblical Interpretation Series. Boston: Brill, 2005.

Greidanus, Sidney. "Preaching Christ from the Cain and Abel Narrative." Bibliotheca sacra 161, no. 644 (2004): 387-397.

Head, Thomas Lee. "Your Brother's Blood: An Interdisciplinary Commentary on Genesis 4:1--16." M.A., California State University, Dominguez Hills, 2000.

Kessler, Martin and Karel Adriaan Deurloo. A Commentary on Genesis : The Book of Beginnings. New York: Paulist Press, 2004.

McKeown, James. Genesis The Two Horizons Old Testament Commentary. Grand Rapids, MI: William B. Eerdmans Pub. Co., 2008.

Scarlata, Mark William. Outside of Eden: Cain in the Ancient Versions of Genesis 4.1-16. New York, NY: T&T Clark International, 2012.

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