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

i

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



ii

LIST OF TABLES
1. Table 1: Chiastic Structure of Verses 1-5 ............................................................ 8
2. Table 2: Contrasts Between Cain and Able ....................................................... 11


















1

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.
2

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,
3

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."
4

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.)
5

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 Earths 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 Satan
8
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, 2:7,22-23
8
While the text just states he is a talking serpent, it is generally believed that this is Satan.
6

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/sibling
11
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 3:8
10
Gen 3:15b
11
Kessler and Deurloo, 58-59.
7

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 Abels. The first is
found in verses one and two. First there is a mentioning of Cain being born, then of Abels 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, Cains offering is described then Abels is
described, then Abels sacrifice is accepted by God while Cains 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.






8

Table 2
Chiastic Structure of verses1-5
A1. Cains birth (1:1)
B1. Abels birth (1:2)
C1. Abels description (1:2)
D1. Cains description (1:2)
D2. Cains offering described (1:3)
C2. Abels offering described (1:4)
B2. Abels offering respected by God (1:4)
A2. Cains 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.
12
A1 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 Abels 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 seed
13
, it could
be noted that Cains 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 serpents seed. Equally, Abels life leading
up to the offering could be viewed in this case as one that was acceptable to God, denoting him

12
Professor Muran, I apologize if I am totally wrong about this, but I felt it was an interesting find and couldnt pass
up offering this interpretation of the structure. Hopefully I havent done eisegesis with this to prove my own point
of a strained relationship between the brothers.
13
The womans and the serpents (good vs. evil)
9

as the womans 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 Cains lifestyle
was in contrast to Abels. 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: Cains name is a pun created from his mothers 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 Cains name has anything to do with Eves statement.
18
In any
event, Eve named her first son with a concrete name.
While Cains name meant something concrete, Abels 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
Abels 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 4:1
16
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).
10

long. As James McKeown puts it: Abels 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 Cains offering was from the earth while, in
the first half of verse four, Abels offering was a living being. In the second half of verse four
Abels sacrifice is accepted while, in the first half of verse five, Cains 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 womans and serpents 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







20
McKeown, 40.
21
Sidney Greidanus, "Preaching Christ from the Cain and Abel Narrative," Bibliotheca sacra 161, no. 644 (2004):
388.
11

Table 2
Contrasts between Cain and Able
Cain Able
1. Concrete name 1. Abstract and short-lived name
2. Tiller of ground 2. Keeper of sheep
2. Offering from earth 3. Offering from living being
3. Sacrifice not accepted 4. Sacrifice accepted
4. 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 Cains brother. This is as
many times as Abels named is mentioned! It seems to be the narrators intention to magnify the
fact that the relationship between the two was one of brothers. Not only was Abel Cains 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 isnt 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 Gods 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

Cains primary status and Abels 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

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 Abels seven. Clearly, Cain is the subject of the story.
12

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

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.
13

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
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 Abels 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. Abels 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 mashal
31
, also used in Genesis 3:16 to
describe a husbands 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.

27
"Strong's Concordance" http://biblehub.com/hebrew/8669.htm (accessed December 5 2013).
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).
14

Message of Genesis 4:7
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 Cains hatred and jealousy of
Abels 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 Abels rise to the top. Perhaps he began to
fear his status as the top dog was in jeopardy. Cains 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 Cains despair that will sure be to come.

32
NOT FORGETTING OUR SISTERS!!!
15

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.
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 didnt. 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

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)
16

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.
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 Abels 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 isnt only due to his offering not being accepted
and Abels 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 Abels 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.











17

BIBLIOGRAPHY

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

"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.