And she again bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
2. Abel ] Heb. Hebel = “breath,” or “vapour,” a name suggestive of fleeting life, cf. Job 7:16. No better explanation of the name is given. Assyriologists have suggested that the name reproduces the Assyrian aplu = “a son.” But it is doubtful whether the resemblance is anything more than accidental. At any rate, no Babylonian version of this narrative has yet come to light. More probable is the suggestion that “Hebel” might represent a form of “Jabal,” as the keeper of sheep (cf. Gen 4:20). As in the case of Cain (see above), the original form and significance of proper names preserved in primitive folk-lore must be extremely uncertain. In the course of the transmission and repetition of the narrative, less known names would continually be altered to forms which would suggest familiar ideas.
keeper of sheep ] Abel is here mentioned first, as the representative of pastoral life. Cain follows the agricultural life, which was commanded for Adam in Gen 3:17; Gen 3:23. The calling of Abel is one for which the Israelites had a special fondness. The metaphors taken from the shepherd and the sheep are among the most frequent and the most striking in Holy Scripture.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 2. And she again bare his brother Abel.] Literally, She added to bear ( vattoseph laledeth) his brother. From the very face of this account it appears evident that Cain and Abel were twins. In most cases where a subject of this kind is introduced in the Holy Scriptures, and the successive births of children of the same parents are noted, the acts of conceiving and bringing forth are mentioned in reference to each child; here it is not said that she conceived and brought forth Abel, but simply she added to bring forth Abel his brother; that is, as I understand it, Cain was the first-born, Abel, his twin brother, came next.
Abel was a keeper of sheep] Adam was originally a gardener, Abel a shepherd, and Cain an agriculturist or farmer. These were the three primitive employments, and, I may add, the most rational, and consequently the best calculated to prevent strife and an immoderate love of the world.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Abel signifies vanity, a vain, mortal, miserable man, whereas she thought Cain to be more than an ordinary man; or this name might prophetically design his miserable life, and untimely and unnatural death. To till the ground was esteemed a more honourable calling than that of a shepherd, and therefore either chosen by the elder brother, or allotted to him by his father.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Abel was a keeper ofsheepliterally, “a feeder of a flock,” which, inOriental countries, always includes goats as well as sheep. Abel,though the younger, is mentioned first, probably on account of thepre-eminence of his religious character.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And she again bare his brother Abel,…. Or “added to bare” y, not directly or immediately, but perhaps the following year; though some have thought, because no mention is made of her conceiving again, that she brought forth Abel at the same time she did Cain, or that the birth of the one immediately followed upon that of the other: and it is the common opinion of the Jews z that with Abel, as with Cain, was born a twin sister, whom the Arabic writers a call Lebuda: the name of Abel, or rather Hebel, signifies not “mourning”, as Josephus b observes, but “vanity”, Eve not making that account of him as she did of Cain; or perhaps because by this time she became sensible of her mistake in him, or had met with something which convinced her that all earthly enjoyments were vanity; or by a spirit of prophecy foresaw what would befall this her second son, that he should be very early deprived of his life in a violent manner:
and Abel was a keeper of sheep: a calling which he either chose himself, or his father put him to, and gave him; for though he and his brother were born to a large estate, being the heirs of Adam, the lord of the whole earth, yet they were not brought up in idleness, but in useful and laborious employments:
but Cain was a tiller of the ground: of the same occupation his father was, and he being the first born, was brought up in the same business, and might be a reason why he was put into it.
y “et addidit ut pareret”, Pagninus, Montanus; “addidit autem parere”, Cocceius, Schmidt. z Pirke Eliezer. c. 21. a Abulpharag. ut supra. (Hist. Dynast. p. 6.) b Antiqu. l. 1. c. 2. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
2. And she again bare his brother Abel (226) It is well known whence the name of Cain is deduced, and for what reason it was given to him. For his mother said, קניתי ( kaniti,) I have gotten a man; and therefore she called his name Cain. (227) The same explanation is not given with respect to Abel. (228) The opinion of some, that he was so called by his mother out of contempt, as if he would prove superfluous and almost useless, is perfectly absurd; for she remembered the end to which her fruitfulness would lead; nor had she forgotten the benediction, “Increase and multiply.” We should (in my judgment) more correctly infer that whereas Eve had testified, in the name given to her firstborn, the joy which suddenly burst upon her, and celebrated the grace of God; she afterwards, in her other offspring, returned to the recollection of the miseries of the human race. And certainly, though the new blessing of God was an occasion for no common joy; yet, on the other hand, she could not look upon a posterity devoted to so many and great evils, of which she had herself been the cause, without the most bitter grief. Therefore, she wished that a monument of her sorrow should exist in the name she gave her second son; and she would, at the same time, hold up a common mirror, by which she might admonish her whole progeny of the vanity of man. That some censure the judgment of Eve as absurd, because she regarded her just and holy sons as worthy to be rejected in comparison with her other wicked and abandoned son, is what I do not approve. For Eve had reason why she should congratulate herself in her firstborn; and no blame attaches to her for having proposed, in her second son, a memorial to herself and to all others, of their own vanity, to induce them to exercise themselves in diligent reflection on their own evils.
And Abel was a keeper of sheep. Whether both the brothers had married wives, and each had a separate home, Moses does not relate. This therefore, remains to us in uncertainty, although it is probable that Cain was married before he slew his brother; since Moses soon after adds, that he knew his wife, and begot children: and no mention is there made of his marriage. Both followed a kind of life in itself holy and laudable. For the cultivation of the earth was commanded by God; and the labor of feeding sheep was not less honorable than useful; in short, the whole of rustic life was innocent and simple, and most of all accommodated to the true order of nature. This, therefore, is to be maintained in the first place, that both exercised themselves in labors approved by God, and necessary to the common use of human life. Whence it is inferred, that they had been well instructed by their father. The rite of sacrificing more fully confirms this; because it proves that they had been accustomed to the worship of God. The life of Cain, therefore, was, in appearance, very well regulated; inasmuch as he cultivated the duties of piety towards God, and sought a maintenance for himself and his, by honest and just labor, as became a provident and sober father of a family. Moreover, it will be here proper to recall to memory what we have before said, that the first men, though they had been deprived of the sacrament of divine love, when they were prohibited from the tree of life, had yet been only so deprived of it, that a hope of salvation was still left to them, of which they had the signs in sacrifices. For we must remember, that the custom of sacrificing was not rashly devised by them, but was divinely delivered to them. For since the Apostle refers the dignity of Abel’s accepted sacrifice to faith, it follows, first, that he had not offered it without the command of God, (Heb 11:4.) Secondly, it has been true from the beginning, of the world, that obedience is better than any sacrifices, (1Sa 15:22,) and is the parent of all virtues. Hence it also follows that man had been taught by God what was pleasing to Him. thirdly, since God has been always like himself, we may not say that he was ever delighted with mere carnal and external worship. Yet he deemed those sacrifices of the first age acceptable. It follows, therefore, further, that they had been spiritually offered to him: that is, that the holy fathers did not mock him with empty ceremonies, but comprehended something more sublime and secret; which they could not have done without divine instruction. (229) For it is interior truth alone (230) which, in the external signs, distinguishes the genuine and rational worship of God from that which is gross and superstitious. And, certainly, they could not sincerely devote their mind to the worship of God, unless they had been assured of his benevolence; because voluntary reverence springs from a sense of, and confidence in, his goodness; but, on the other hand, whosoever regards Godhostile to himself, is compelled to flee from him with very fear and horror. We see then that God, when he takes away the tree of life, in which he had first given the pledge of his grace, proves and declares himself to be propitious to man by other means. Should anyone object, that all nations have had their own sacrifices, and that in these there was no pure and solid religion, the solution is ready: namely, that mention is here made of such sacrifices as are lawful and approved by God; of which nothing but an adulterated imitation afterwards descended to the Gentiles. For although nothing but the word מנחה ( minchah, (231)) is here placed, which properly signifies a gift, and therefore is extended generally to every kind of oblation; yet we may infer, for two reasons, that the command respecting sacrifice was given to the fathers from the beginning; first, for the purpose of making the exercise of piety common to all, seeing they professed themselves to be the property of God, and esteemed all they possessed as received from him; and, secondly, for the purpose of admonishing them of the necessity of some expiation in order to their reconciliation with God. When each offers something of his property, there is a solemn giving of thanks, as if he would testify by his present act that he owes to God whatever he possesses. But the sacrifice of cattle and the effusion of blood contains something further, namely, that the offerer should have death before his eyes; and should, nevertheless, believe in God as propitious to him. Concerning the sacrifices of Adam no mention is made.
(226) “ Et addidit parere fratrem ejus Ebel;” and she added to bring forth (or she brought forth in addition) his brother Abel. — Ed.
(227) That is, “obtained,” or “gotten.” — Ed.
(228) הנל, ( Hebel,) signifies vanity. — Ed
(229) “ Absque verbo.” Literally “without the word.” — Ed.
(230) That is, “truth received into the heart.” — Ed.
(231) Mincha usually, though not invariably, signifies an “unbloody oblation,” in opposition to זבע, ( zeba,) a “bloody sacrifice.” — See Gesenius, Lee, etc. — Ed
Fuente: Calvin’s Complete Commentary
(2) Abel.Of this name Dr. Oppert imagined that it was the Assyrian Abil, a son. Really it is Hebel; and there is no reason why we should prefer an Assyrian to a Hebrew etymology. An Accadian derivation would have been important, but Assyrian is only a Semitic dialect, and Abil is the Hebrew ben. Hebel means a thing unstable, not abiding, like a breath or vapour. Now, we can scarcely suppose that Eve so called her child from a presentiment of evil or a mere passing depression of spirits; more probably it was a title given to him after his untimely death. Giving names to children would become usual only when population increased; and it was not till a religious rite was instituted for their dedication to God that they had names given to them in their infancy. Even then Esau was changed to Edom, and Jacob to Israel, while previously such names as Eber and Peleg, and earlier still Jabal and Jubal, must have been given to those who bore them from what they became. Such names too as Esau, Jacob, and most of those borne by Jacobs children, seem to have been playful titles, given them in the womens tents by quick-witted nurses, who caught up any chance words of the mother, until at length it became the Jewish rule for women to name their children. Probably, therefore, it was only after Abels death that his sorrowing relatives called him the Breath that had passed away.
Abel was a keeper of sheep, but Cain was a tiller of the ground.As Adam was 130 years old when Seth was born (Gen. 5:3), there was a long period for the increase of Adams family (comp. Gen. 4:14-17), and also for the development of the characters of these his two eldest sons. In the one we seem to see a rough, strong nature, who took the hard work as he found it, and subdued the ground with muscular energy; in the other a nature more refined and thoughtful, and making progress upwards. Adam had already tamed animals in Paradise: to these Abel devotes himself, tends them carefully, and gains from them ample and easy means of sustenance, higher in kind even than the fruits of Paradise. Round these two the other sons and daughters of Adam group themselves, and Cain seems already to have had a wife when he murdered his brother (Gen. 4:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. She again bare Literally, she added to bear; which expression has usually been construed to mean that Cain and Abel were twins; but such meaning is not necessarily in the words . They simply mean that Eve bore another son . Nor is it necessary to suppose that Abel was born next after Cain; between the two, Adam and Eve may have begotten many sons and daughters . Gen 5:4. The name Abel, (which means a breath, a vapour, vanity, or nothingness,) suggests that the mother, so joyful and hopeful over her firstborn, had now perceived her error, and the vanity of hopes of human birth . Or, perhaps, the name Abel was given with a fearful presentiment of his lamentable death .
A keeper of sheep a tiller of the ground Thus the occupations of shepherding and agriculture appear side by side in this most ancient history . The notion that man’s primitive condition was that of savagery, in which he lived by hunting, and from which he subsequently advanced into nomadic pursuits, and later still into the pursuits of agriculture, has no support here . Adam was put in the garden to dress and keep it, (Gen 2:15,) and on his expulsion thence he was probably instructed to keep sheep for sacrifice and clothing, (Gen 3:21. ) But there is no evidence that the first generation of men were endued with any superior gifts or with a high civilization . The conditions of such a civilization were, from the nature of the case, wanting . The first men were neither savages nor barbarians; but their numbers were limited, and their habits and pursuits of the most simple kind .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And again she bore his brother Abel (Hebel). And Abel was a keeper of sheep while Cain was a worker of the ground.’
Abel was a keeper of ‘sheep’ (the word strictly means what we might call ‘small cattle’ i.e. including goats). We must not read into this the suggestion that he was a shepherd in its later ‘advanced’ form. The sheep and goats were there and he took an interest in them and herded them for clothing and milk, and possibly for food. Thus he provided the coats of skins necessary to cover the nakedness of man (Gen 3:21).
So God in His mercy had made available in the area animals that were not difficult to hunt down and were mainly placid. This raises interesting questions which were of no concern to the writer. Does this mean sheep and goats were eaten at this stage? In view of the fact that Abel offered them in sacrifice it would seem probable.
“Hebel” – ‘Abel’ – could mean a ‘breath’ or ‘vapour’, indicating man’s frailty and unconsciously prophetic of the fact that he will have his life cut off before it is fully developed. It is often used to suggest the brevity of human life, see for example Psa 144:4. But another possibility is that it is from a word similar to Akkadian ‘aplu’ and Sumerian ‘ibila’ meaning ‘a son’. No significance is given to it in the account.
“Cain was a worker of the ground.” We avoid the word ‘till’ as being too advanced, but some kind of primitive assisting of ‘herbs of the field’ is in mind, possibly by tearing away the thorns and thistles, although it may only have in mind gathering the plants. Thus man is fulfilling his functions to have dominion over the animals (Gen 1:28) and to ‘work’ the ground (Gen 3:17-19), and is having to wrestle with the thorns and the thistles, something unknown in Eden where all the food came from trees which were self-producing. It has been suggested that the story reflects growing ill feeling between one who feeds animals from the ground (shepherd) and one who uses the ground for production (agriculturalist). Later times would see this as a common cause of antagonism, but there is no justification for seeing this as the idea behind the story here. Rather the connections are with Genesis 3.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 4:2. Abel This word signifies vanity. Calmet says, that Eve having observed in the conduct of Cain that he was not the deliverer which she imagined, gave to her second son a name which might denote the vanity of her former hopes: or she might be desirous to express, that the infant was born subject to the inconstancy and vanity of the things of this world, which she herself began to experience more and more every day. Grotius and others remark, that as the employments of these two brothers were the most simple and useful, so are they mentioned as the most early amongst men, by historians of all nations.
Fuente: Commentary on the Holy Bible by Thomas Coke
And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
And if, by the name of Abel, which signifies vanity, Our first mother meant, that his birth was of little consequence, now she had gotten Cain; how strikingly was that Scripture fulfilled! Isa 55:8 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Abel = = transitoriness.
Fuente: Companion Bible Notes, Appendices and Graphics
Abel
Abel (“exhalation,” or, “that which ascends”) is a type of the spiritual man. His sacrifice, in which atoning blood was shed Heb 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute Heb 11:4
Fuente: Scofield Reference Bible Notes
Abel: Heb. Hebel
And Abel: Gen 30:29-31, Gen 37:13, Gen 46:32-34, Gen 47:3, Exo 3:1, Psa 78:70-72, Amo 7:15
a keeper: Heb. a feeder, Gen 4:25, Gen 4:26, Psa 127:3, Joh 8:44, 1Jo 3:10, 1Jo 3:12, 1Jo 3:15
tiller: Gen 3:23, Gen 9:20
Reciprocal: Gen 2:5 – to till Gen 4:20 – dwell Gen 22:7 – but Gen 27:41 – hated Isa 7:14 – shall call