1
Αδαμ δὲ ἔγνω Ευαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Καιν καὶ εἶπεν· Ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ.
And Adam knew Eve his wife, and she conceived and bore Cain, and she said: 'I have acquired a man through God.'
The δέ is mildly adversative or transitional, marking the new scene after the expulsion of Genesis 3. The double sequence — ἔγνω … συλλαβοῦσα ἔτεκεν — calques the Hebrew wayyiqtol chain. Eve's exclamation ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ is both an etymology of the name Cain (קָנָה, 'acquire') and a confession of divine agency; Hebraism: the LXX reads διά ('through / by means of') where MT has אֶת־יְהוָה, shifted from a transactional 'from' to an instrumental 'through.'
Word-by-word analysis· 19 words
ΑδαμAdamNominativesubject (proper name, indeclinable)→ participant identificationΑδαμ: transliteration of אָדָם; indeclinable in Greek; functions here as subject of ἔγνω. The name carries the double sense 'the man / humanity' and 'of the ground' (אֲדָמָה), the latter activated by the curse of 3:17.
δὲand / nowpostpositive particle (mild transition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγνωknewAor Act Indic 3 Sg · γινώσκωmain verb (sexual knowledge; Hebraism)→ constative aorist (single conjugal act)γινώσκω: 'know'; the sexual use renders יָדַע, the standard Hebrew idiom for conjugal union (cf. Gen 4:17, 25; 19:8 LXX); in Greek γινώσκω normally means intellectual knowledge, making this a clear Hebraism flagged by context.
ΕυανEveAccusativedirect object (proper name, indeclinable in morphology but accusative by context)→ participant identificationΕυα: transliteration of חַוָּה (ḥawwāh); the name is given its etymology in Gen 3:20 LXX (ζωή, 'life'). Indeclinable in the Greek manuscript tradition.
τὴνtheAccusativearticle (modifying γυναῖκα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativeaccusative in apposition to Ευαν→ object specificationγυνή: 'woman / wife'; renders אִשָּׁה; the article + noun in apposition identifies Ευα as the referent of the pronoun αὐτοῦ.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συλλαβοῦσαhaving conceivedAor Act Part Nom Sg Fem · συλλαμβάνωattendant circumstance participle (antecedent to ἔτεκεν)→ constative aorist (single act of conception)συλλαμβάνω: 'conceive / take together'; the compound with σύν literally 'take together' (of seed); the standard LXX verb for conception (cf. Gen 4:17; Luke 1:24, 31 — NT echoes).
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb (birth formula)→ constative aorist (single birth event)τίκτω: 'bear / give birth'; the standard LXX birth-narrative verb, used in every toledoth notice; renders וַתֵּלֶד.
τὸνtheAccusativearticle (object of ἔτεκεν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚαινCainAccusativedirect object (proper name, indeclinable)→ participant identificationΚαιν: transliteration of קַיִן; indeclinable; the etymology offered is from קָנָה, 'acquire/possess' — hence Eve's exclamation; in Gen 4 Καιν is both firstborn and first murderer.
καὶandnarrative conjunction (sequential speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist (single utterance)λέγω: standard narrative speech-verb; renders וַתֹּאמֶר.
ἘκτησάμηνI have acquiredAor Mid Indic 1 Sg · κτάομαιmain verb of direct speech (etymology of Cain's name)→ consummative aorist (achievement: possession obtained)κτάομαι: 'acquire / get / possess'; renders קָנִיתִי; the middle voice foregrounds the speaker's personal acquisition. The name Καιν is a wordplay on this root. The verb recurs at Gen 14:19 of God as 'creator/possessor of heaven and earth,' showing its theological range.
ἄνθρωπονa manAccusativedirect object→ object specificationἄνθρωπος: 'human being / man'; renders אִישׁ here rather than the more usual ἀνήρ, perhaps to echo the primal ἄνθρωπος of Gen 1–2; the unexpected choice heightens the theological weight of the exclamation.
διὰthroughpreposition + genitive (instrumental / agency)→ spatial or relational framingδιά + gen.: 'through / by means of'; LXX renders MT's אֶת as instrumental — God is the agent through whom life comes into being; the preposition places God as means rather than exchange-party (contrast LXX Gen 33:11 where διά carries more of a 'from' sense). The shift from MT's אֶת is a notable LXX interpretive move.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of διά (instrumental agent)→ relational specificationθεός: the LXX reads θεοῦ (God) where MT has יְהוָה (YHWH); both names appear in this chapter — the alternation between κύριος and θεός tracks YHWH and אֱלֹהִים in the Hebrew, but here the LXX diverges from its Vorlage. The effect: universal creative agency rather than the covenant name.
2
καὶ προσέθηκεν τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν Αβελ. καὶ ἐγένετο Αβελ ποιμὴν προβάτων, Καιν δὲ ἦν ἐργαζόμενος τὴν γῆν.
And she proceeded to bear his brother Abel. And Abel became a shepherd of sheep, but Cain was working the ground.
καὶ προσέθηκεν + infinitive is a Hebraism (וַתֹּסֶף לָלֶדֶת = 'she continued / went on to bear'), a construction the LXX uses repeatedly for the idiom of sequential action. The occupation-notice sets up the contrast that drives the offering scene of vv.3–5: the fraternal difference is rooted in vocation, not in explicit moral failing.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προσέθηκενproceededAor Act Indic 3 Sg · προστίθημιperiphrastic idiom with infinitive (Hebraism: 'went on to')→ ingressive aorist (onset of second birth)προστίθημι + infinitive: renders יָסַף + infinitive, the Hebrew idiom for a repeated or continued action ('do again / go on to do'); this construction is characteristic of the LXX's Hebraizing syntax and does not occur with this sense in classical Greek.
τεκεῖνto bearAor Act Inf · τίκτωinfinitive complementing προσέθηκεν (Hebraizing idiom)→ constative aorist (completed birth)τίκτω: see v.1; the same verb and tense as in the Cain notice, underscoring the parallel structure of the two births.
τὸνtheAccusativearticle (object of τεκεῖν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφὸνbrotherAccusativedirect object of τεκεῖν (appositive description of Abel)→ object specificationἀδελφός: 'brother'; the word appears six times in vv.2–11, insistently marking the kinship bond that Cain violates; renders אָח.
αὐτοῦhisGenitivegenitive of relationship (possessive)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (possessive).
τὸνtheAccusativearticle (introducing proper name in apposition)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΑβελAbelAccusativeproper name in apposition (indeclinable)→ participant identificationΑβελ: transliteration of הֶבֶל (hebel, 'breath / vanity'); indeclinable. The name is semantically loaded — הֶבֶל is the key word of Ecclesiastes ('vanity'), and his brief, killed life enacts his name. NT: Heb 11:4 cites Abel's faith; 12:24 contrasts his blood with Christ's; 1 John 3:12 uses him as a paradigm of righteous suffering; Jude 11 names Cain's way.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιmain verb (predicate: occupation designation)→ ingressive aorist (taking up a vocation)γίνομαι: here 'become, come to be [something]'; renders וַיְהִי; the ingressive aorist marks the assumption of a vocational identity.
ΑβελAbelNominativesubject (indeclinable proper name)→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
ποιμὴνshepherdNominativepredicate nominative→ participant prominenceποιμήν: 'shepherd'; renders רֹעֵה; the pastoral vocation connects Abel typologically to the later patriarchs (Jacob, Joseph) and to the messianic shepherd imagery (Ps 23; Ezek 34; John 10); Abel as righteous shepherd slain anticipates a long biblical trajectory.
προβάτωνof sheepGenitivegenitive of object (what he shepherds)→ relational specificationπρόβατον: 'sheep / small cattle'; the plural genitive is partitive-objective after ποιμήν.
ΚαινCainNominativesubject (indeclinable proper name)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
δὲbutpostpositive particle (contrastive)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίperiphrastic main verb (with ἐργαζόμενος)→ progressive imperfect (habitual occupation)εἰμί: the imperfect signals an ongoing, habitual state — Cain was characteristically a farmer; the contrast with Abel's aorist ἐγένετο subtly differentiates their vocational orientations.
ἐργαζόμενοςworkingPres Mid/Pass Part Nom Sg Masc · ἐργάζομαιperiphrastic participle (with ἦν: ongoing occupation)→ progressive / durative (ongoing labor)ἐργάζομαι: 'work / till'; renders עֹבֵד; the farming vocation directly connects to the curse of Gen 3:17–19 (working the ground that resists you), and foreshadows Cain's additional curse in 4:12.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνgroundAccusativedirect object of ἐργαζόμενος→ object specificationγῆ: 'earth / ground / land'; renders הָאֲדָמָה; the same word carries the curse of 3:17 and the further curse of 4:11–12. Cain's identity is bound to the ground from which he is then expelled.
3
καὶ ἐγένετο μεθ᾿ ἡμέρας ἤνεγκεν Καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ.
And it came to pass after some days that Cain brought from the fruits of the ground a sacrifice to the Lord.
καὶ ἐγένετο μεθ᾿ ἡμέρας calques וַיְהִי מִקֵּץ יָמִים, the Hebraizing formula 'and it came about at the end of days.' The indefinite time-marker 'after some days' introduces the crucial offering scene without specifying a festival or calendar context, leaving the choice of offering to the characters' own initiative.
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιtemporal frame verb (Hebraizing formula)→ constative aorist (episode marker)γίνομαι: the formula καὶ ἐγένετο + temporal phrase is a direct calque of וַיְהִי + time expression, the standard Hebrew narrative onset marker; see note at Ruth 1:1.
μεθ᾿afterpreposition + accusative (temporal: 'after')→ spatial or relational framingμετά + acc.: 'after'; the elided form μεθ᾿ before ἡμέρας is standard before an aspirate.
ἡμέραςdaysAccusativeaccusative of time (object of μεθ᾿)→ object specificationἡμέρα: 'day'; the plural without a number (renders מִקֵּץ יָמִים, 'at the end of days') = 'after some time'; the LXX often uses this indefinite phrase for an unspecified interval.
ἤνεγκενbroughtAor Act Indic 3 Sg · φέρωmain verb (offering action)→ constative aorist (single act of bringing)φέρω: 'bring / carry'; renders הֵבִיא; the aorist of φέρω (ἤνεγκα) is suppletive from ἐνέγκω. The bringing of an offering (θυσία) to the deity is the narrative pivot on which the chapter turns.
ΚαινCainNominativesubject (indeclinable proper name)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
ἀπὸfrompreposition + genitive (partitive source)→ spatial or relational framingἀπό: 'from'; partitive here — some of the fruits, not all.
τῶνtheGenitivearticle (partitive genitive with ἀπό)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
καρπῶνfruitsGenitivepartitive genitive (what was brought)→ relational specificationκαρπός: 'fruit / produce / crop'; renders מִפְּרִי; the indefinite partitive (some of the produce) contrasts with Abel's offering in v.4, where the firstlings and fat portions are specified.
τῆςtheGenitivearticle (with γῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςgroundGenitivegenitive of source / production→ relational specificationγῆ: see v.2; the produce of the ground that Cain works — his offering is from his own domain.
θυσίανa sacrificeAccusativedirect object of ἤνεγκεν→ object specificationθυσία: 'sacrifice / offering'; renders מִנְחָה (minhah), the grain/gift offering; the term in the Hebrew does not connote animal sacrifice specifically but any gift-offering to God. The LXX's θυσία overlays slightly different connotations (usually animal sacrifice in Greek religion).
τῷto theDativearticle (dative with κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLordDativedative of indirect object (recipient of offering)→ sphere or referenceκύριος: 'Lord'; rendering of יְהוָה; the standard LXX substitution; here the divine name marks the offering as directed to the covenant God of Israel.
4
καὶ Αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν· καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ Αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ,
And Abel also brought from the firstborn of his sheep and from their fat portions; and God looked upon Abel and upon his gifts,
The verse is structurally parallel to v.3 (both brothers bring, both offerings are named) but with loaded specificity: Abel brings from the πρωτότοκα ('firstborn') and στέατα ('fat portions') — the choicest parts of the flock and the portion that belongs to God in the later sacrificial law (Lev 3:16–17). God's ἐπεῖδεν ('looked upon') is a Hebraism for divine favor (rendered שָׁעָה אֶל, 'turn the face toward / regard with favor').
Word-by-word analysis· 26 words
καὶandnarrative conjunction (parallel structure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑβελAbelNominativesubject (indeclinable proper name)→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
ἤνεγκενbroughtAor Act Indic 3 Sg · φέρωmain verb (same verb as Cain's offering in v.3, structural parallel)→ constative aoristφέρω: the same verb as v.3 deliberately echoes the parallel structure; the difference lies in what is brought, not in the act of bringing.
καὶalsoadverbial καί (emphatic: 'also, even he')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὸςhe himselfNominativeemphatic pronoun (intensive: 'he also')→ participant referenceαὐτός: intensive pronoun in nominative = 'himself'; with καί gives 'and he too brought' — marking that Abel, like Cain, acted on his own initiative.
ἀπὸfrompreposition + genitive (partitive source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (partitive source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωτοτόκωνfirstbornGenitivepartitive genitive (the choicest portion of the flock)→ relational specificationπρωτότοκος: 'firstborn'; renders בְּכֹרוֹת; the firstborn of the flock is already the portion consecrated to God in later Mosaic law (Exod 13:12; Num 18:17); Abel's offering anticipates the cult's requirements. NT: Heb 11:4 notes God's witness to Abel's gifts.
τῶνtheGenitivearticle (with προβάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
προβάτωνsheepGenitivegenitive of source (the flock)→ relational specificationπρόβατον: see v.2; Abel the shepherd brings from his own vocation's fruit, just as Cain the farmer brought from his.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive (second partitive source)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (second partitive source).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
στεάτωνfat portionsGenitivepartitive genitive (the choicest sacrificial portion)→ relational specificationστέαρ: 'fat, suet, grease'; the fat of animals is the portion assigned to God in later Levitical law (Lev 3:16: πᾶν τὸ στέαρ τῷ κυρίῳ); Abel's offering thus conforms proleptically to what Torah will command. The MT reads מֵחֶלְבֵהֶן ('from their fat portions').
αὐτῶνtheirGenitivegenitive of possession (the fat of the firstborn)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the fat of the firstborn).
καὶandnarrative conjunction (narrative result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπεῖδενlooked uponAor Act Indic 3 Sg · ἐπιβλέπω / ἐφοράωmain verb (divine regard: Hebraism for divine acceptance)→ constative aorist (single act of divine attention)ἐπεῖδεν (from ἐφοράω or ἐπιβλέπω): 'looked upon / regarded'; renders שָׁעָה אֶל, a Hebrew idiom for turning with favor; God's 'looking upon' Abel signals acceptance of the offering. The verb is used similarly at Gen 29:32 (LXX).
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεός: ὁ θεός = 'God'; renders אֱלֹהִים; note the alternation between κύριος (v.3, rendering יְהוָה) and θεός (v.4, rendering אֱלֹהִים) within two verses.
ἐπὶuponpreposition + dative (direction of regard: 'toward, upon')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + dative (direction of regard: 'toward, upon').
ΑβελAbelDativedative object of ἐπί (indirect recipient of divine regard)→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as dative object of ἐπί (indirect recipient of divine regard).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + dative (parallel to the first ἐπί)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + dative (parallel to the first ἐπί).
τοῖςtheDativearticle (with δώροις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
δώροιςgiftsDativedative object of ἐπί (the offering regarded favorably)→ sphere or referenceδῶρον: 'gift / offering'; renders מִנְחָתוֹ; the LXX uses both θυσία (v.3) and δῶρον for מִנְחָה, blending the semantic range. NT: Heb 11:4 quotes this scene — 'by faith Abel offered to God a more excellent θυσία than Cain.'
5
ἐπὶ δὲ Καιν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν. καὶ ἐλυπήθη Καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ αὐτοῦ.
But upon Cain and upon his sacrifices he did not look. And Cain was very grieved, and his face fell.
The sharp δέ at the head of the verse (ἐπὶ δὲ Καιν) creates the contrastive pivot: God looked on Abel — but not on Cain. The emotional response (ἐλυπήθη … συνέπεσεν τῷ προσώπῳ) calques וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָנָיו — 'it burned for Cain greatly and his face fell.' The idiom 'face fell' denotes visible dejection or anger; the LXX renders it with συνέπεσεν (lit. 'fell together/in').
Word-by-word analysis· 19 words
ἐπὶuponpreposition (parallel structure with v.4)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition (parallel structure with v.4).
δὲbutpostpositive particle (contrastive: strong adversative here)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ΚαινCainDativedative object of ἐπί (person not regarded)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as dative object of ἐπί (person not regarded).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition (parallel: on his offerings also)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition (parallel: on his offerings also).
ταῖςtheDativearticle (with θυσίαις)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
θυσίαιςsacrificesDativedative object of ἐπί→ sphere or referenceθυσία: same as v.3; the plural θυσίαις (where v.3 had singular θυσίαν) is perhaps generalizing or contemptuous — 'such offerings as his.'
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
οὐnotnegation (modifying προσέσχεν)→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (modifying προσέσχεν).
προσέσχενhe paid attention toAor Act Indic 3 Sg · προσέχωmain verb (divine non-attention: rejection of offering)→ constative aorist (single act of non-regard)προσέχω: 'attend to / give heed to / look toward'; renders לֹא שָׁעָה אֶל; the verb implies active attention withheld — not mere inattention but deliberate non-regard. The text does not explain why, leaving the theological question open and prompting Heb 11:4 ('by faith Abel offered a more excellent sacrifice').
καὶandnarrative conjunction (sequential reaction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλυπήθηwas grievedAor Pass Indic 3 Sg · λυπέωmain verb (emotional response)→ ingressive aorist (onset of grief/anger)λυπέω: 'grieve / pain / distress'; the passive 'was grieved' renders וַיִּחַר לְקַיִן, lit. 'it burned for Cain' (anger), but the LXX chooses the more interior emotion-word λυπέω rather than a burning-anger word; the emotional nuance shades toward grief as well as anger.
ΚαινCainNominativesubject (proper name)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject (proper name).
λίανveryadverb (intensifier)→ clausal contributionλίαν: 'very / exceedingly'; renders מְאֹד; standard intensifier in LXX narrative.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνέπεσενfellAor Act Indic 3 Sg · συμπίπτωmain verb (idiom: 'his face fell')→ constative aorist (the face's visible collapse)συμπίπτω: lit. 'fall together / collapse'; here in the idiom 'his face fell' (= he was visibly dejected or angry), rendering וַיִּפְּלוּ פָנָיו. The idiom is a Hebraism; Greek would normally express this state differently.
τῷtheDativearticle (dative with προσώπῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπῳfaceDativedative of respect (or subject of the idiom: 'with/as to his face')→ sphere or referenceπρόσωπον: 'face / countenance / presence'; renders פָּנִים; the face as the locus of emotional expression and divine favor/disfavor is a recurring motif in Genesis (cf. 4:14, 16 — 'from your face / before you').
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
6
καὶ εἶπεν κύριος ὁ θεὸς τῷ Καιν· Ἵνα τί περίλυπος ἐγένου, καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου;
And the Lord God said to Cain: 'Why have you become deeply grieved, and why has your face fallen?'
The divine speech opens with a double rhetorical question using the LXX's ἵνα τί ('why?'), the standard Hebraism for לָמָּה. God's intervention is diagnostic — he names Cain's emotional state (περίλυπος, 'deeply grieved') and the visible sign of it (the fallen face), but the questions imply that the distress is not inevitable and that Cain can respond otherwise.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristλέγω: standard narrative speech verb.
κύριοςLordNominativesubject→ participant prominenceκύριος: rendering of יְהוָה; with ὁ θεός the full compound title κύριος ὁ θεός mirrors אֱלֹהִים יְהוָה (unusual word order in Hebrew; the LXX phrase 'the Lord God' is the standard rendering throughout Gen 2–3 and here echoes that material).
ὁtheNominativearticle (with θεός, in apposition to κύριος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativepredicate nominative in apposition to κύριος (full divine title)→ participant prominenceθεός: ὁ θεός in apposition to κύριος gives 'the LORD, even God'; the compound title is characteristic of the Eden narrative (Gen 2–3 LXX) and appears also at 4:6.
τῷtoDativearticle (dative with Καιν)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚαινCainDativeindirect object / addressee (dative proper name)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as indirect object / addressee (dative proper name).
Ἵναwhyinterrogative particle (ἵνα τί = 'why?', Hebraism for לָמָּה)→ discourse linkage or contrastἵνα τί: lit. 'in order that what?' — the LXX regularly uses this phrase to render לָמָּה ('why?'); it is a Hebraism not found with this sense in classical Greek.
τίwhatinterrogative (part of idiom ἵνα τί)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (part of idiom ἵνα τί).
περίλυποςdeeply grievedNominativepredicate adjective (with ἐγένου)→ participant prominenceπερίλυπος: 'very sorrowful / deeply grieved'; the compound περί- intensifies λυπέω; the same word is used of Jesus in Gethsemane: περίλυπός ἐστιν ἡ ψυχή μου (Matt 26:38; Mark 14:34) — a notable NT echo.
ἐγένουhave you becomeAor Mid Indic 2 Sg · γίνομαιmain verb of first question (predicate with περίλυπος)→ ingressive aorist (entered the state of grief)γίνομαι: 'become'; the aorist marks the entry into the state of grief, parallel to the ingressive ἐλυπήθη of v.5.
καὶandcoordinating conjunction (linking parallel questions)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἵναwhyinterrogative particle (second ἵνα τί)→ discourse linkage or contrastἵνα: meaning 'why'; conjunction or particle linking this unit with the surrounding discourse.
τίwhatinterrogative (part of idiom)→ participant referenceτί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative (part of idiom).
συνέπεσενhas fallenAor Act Indic 3 Sg · συμπίπτωmain verb of second question (idiom: face fell)→ constative aoristσυμπίπτω: same idiom as v.5; the repetition of συνέπεσεν from v.5 into God's question shows God naming precisely what the narrator had described.
τὸtheNominativearticle (with πρόσωπον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπόνfaceNominativesubject of συνέπεσεν→ participant prominenceπρόσωπον: see v.5; God mirrors Cain's fallen face back to him as a diagnostic question.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
7
οὐκ, ἐὰν ὀρθῶς προσενέγκῃς, ὀρθῶς δὲ μὴ διέλῃς, ἥμαρτες; ἡσύχασον· πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἄρξεις αὐτοῦ.
Is it not so — if you offer rightly but do not divide rightly, have you not sinned? Be still; his turning is toward you, and you shall rule over him.
This is the most radical LXX–MT divergence in the chapter. The MT's 'sin crouches at the door, and toward you is its desire, but you must master it' — a vivid image of personified sin — is entirely absent from the LXX. Instead the LXX reads a conditional question about right offering (ὀρθῶς … ὀρθῶς δὲ μὴ διέλῃς) followed by the imperative ἡσύχασον ('be still/calm yourself') and the promise 'his turning is toward you, and you shall rule over him.' The referent of αὐτοῦ is probably Abel (his brother): his turning/desire is toward Cain, and Cain could still master the relationship. The LXX may reflect a Hebrew Vorlage that was already different from the proto-MT, or a free interpretive rendering; patristic interpreters (notably Philo and Chrysostom) worked extensively with this text.
Word-by-word analysis· 19 words
οὐκis it notnegative interrogative particle (rhetorical: expecting 'yes')→ discourse linkage or contrastοὐ in a question: 'is it not the case that…?' — introduces the rhetorical question with expected affirmative answer.
ἐὰνifconditional conjunction (third-class / open condition)→ discourse linkage or contrastἐάν: third-class conditional ('if — and it may be so'); introduces a conditional that applies to Cain's actual situation.
ὀρθῶςrightlyadverb (manner: modifying προσενέγκῃς)→ clausal contributionὀρθῶς: 'rightly / correctly / properly'; the adverb appears twice in the verse (with each clause), structurally contrasting right offering with improper division; no direct Hebrew equivalent — the LXX expands here.
προσενέγκῃςyou offerAor Act Subj 2 Sg · προσφέρωverb in protasis of conditional (subjunctive after ἐάν)→ constative aorist (a single act of offering)προσφέρω: 'bring to / offer'; the standard LXX verb for presenting a sacrifice (Lev 1:2 etc.); the aorist subjunctive in the protasis is the standard construction after ἐάν.
ὀρθῶςrightlyadverb (manner: second occurrence, contrasting)→ clausal contributionὀρθῶς: same word, now negated — 'rightly … but not rightly' structures the verse's challenge.
δὲbutpostpositive particle (contrastive)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
μὴnotnegation (in conditional clause: μὴ with subjunctive)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
διέλῃςyou divideAor Act Subj 2 Sg · διαιρέωverb in second conditional clause (subjunctive after μή)→ constative aoristδιαιρέω: 'divide / distribute / apportion'; the key LXX crux-word. In sacrificial contexts διαιρέω may refer to cutting up the offering correctly (as in Lev 1:6, 12 LXX); the reference to 'right dividing' may reflect a tradition that Cain failed to apportion the offering properly. The word is absent from the MT and represents either a different Vorlage or an interpretive expansion.
ἥμαρτεςhave you not sinnedAor Act Indic 2 Sg · ἁμαρτάνωapodosis of conditional (with implied οὐ from opening: 'have you not sinned?')→ constative aorist (completed act of sin)ἁμαρτάνω: 'sin / miss the mark'; the aorist indicative in the apodosis of a conditional amounts to 'have you not already sinned?' — naming Cain's failure as actual, not merely hypothetical.
ἡσύχασονbe stillAor Act Impv 2 Sg · ἡσυχάζωmain verb / imperative (command to emotional self-control)→ ingressive aorist imperative (enter the state of stillness)ἡσυχάζω: 'be still / quiet / cease from agitation'; the aorist imperative invites Cain to arrest his grief and anger immediately. The word has a rich LXX and NT semantic field (quietness, ceasing from strife, rest from labor).
πρὸςtowardpreposition + accusative (direction of ἀποστροφή)→ spatial or relational framingπρὸς: meaning 'toward'; here it marks the relation signaled by preposition + accusative (direction of ἀποστροφή).
σὲyouAccusativeaccusative object of πρός (the goal of the turning)→ participant referenceσὲ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of πρός (the goal of the turning).
ἡtheNominativearticle (with ἀποστροφή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποστροφὴturningNominativesubject of verbless clause (nominal sentence)→ participant prominenceἀποστροφή: 'turning / return / reverting'; renders תְּשׁוּקָה (teshuqah) — the same word used in Gen 3:16 of Eve's desire toward her husband; here the LXX applies it to the brother (Abel's?) desire/turning toward Cain. The MT reads the same word in its 'sin crouching' verse. The ambiguity of the referent ('his turning' — sin's? Abel's?) is a classic exegetical crux.
αὐτοῦhisGenitivegenitive of possession (whose turning: probably Abel's or sin's)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (whose turning: probably Abel's or sin's).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σὺyouNominativeemphatic subject pronoun (you, as opposed to him)→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject pronoun (you, as opposed to him).
ἄρξειςshall ruleFut Act Indic 2 Sg · ἄρχωmain verb (divine promise: authority over the brother / over sin)→ predictive futureἄρχω + gen.: 'rule over / govern'; the future promise that Cain can master the rivalry — or master sin's pull. The LXX uses the same verb in Gen 3:16 of the husband's rule, creating an intertextual echo within the Genesis narrative.
αὐτοῦhimGenitivegenitive of the one ruled (object of ἄρχω)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of the one ruled (object of ἄρχω).
8
καὶ εἶπεν Καιν πρὸς Αβελ τὸν ἀδελφὸν αὐτοῦ· Διέλθωμεν εἰς τὸ πεδίον. καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη Καιν ἐπὶ Αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν.
And Cain said to Abel his brother: 'Let us go out into the field.' And it came to pass, when they were in the field, that Cain rose up against Abel his brother and killed him.
The LXX (followed by Samaritan Pentateuch, Peshitta, and Vulgate) supplies Cain's speech — Διέλθωμεν εἰς τὸ πεδίον — which is absent from the MT, where 'and Cain spoke to Abel his brother' is left incomplete. The LXX tradition recognised the narrative gap and filled it with Cain's premeditated lure. The murder itself is told in three sharp aorists (ἐγένετο … ἀνέστη … ἀπέκτεινεν), the last word closing the fratricidal act with brutal brevity.
Word-by-word analysis· 32 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΚαινCainNominativesubject→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject.
πρὸςtopreposition + accusative (direction of speech: 'to')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech: 'to').
ΑβελAbelAccusativeaccusative object of πρός (addressee)→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as accusative object of πρός (addressee).
τὸνtheAccusativearticle (with ἀδελφόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφὸνbrotherAccusativeaccusative in apposition to Αβελ→ object specificationἀδελφός: the repeated emphasis on brotherhood makes the murder maximally culpable — it is fratricide.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
Διέλθωμενlet us go outAor Act Subj 1 Pl · διέρχομαιhortatory subjunctive (invitation / lure)→ constative aorist (single proposed action)διέρχομαι: 'pass through / go through / go out'; the hortatory subjunctive 'let us go' is a premeditated lure — Cain invites Abel into the field where the crime can be committed unwitnessed. This line is the LXX's addition absent from the MT (see text_note).
εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίονfieldAccusativeaccusative of direction (goal of going)→ object specificationπεδίον: 'plain / open field'; renders הַשָּׂדֶה; the open field is the site of the murder, away from any witness. The word recurs in v.8 in the narrative frame.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοit came to passAor Mid Indic 3 Sg · γίνομαιtemporal frame verb (Hebraizing formula)→ constative aoristγίνομαι: καὶ ἐγένετο again introduces the sequel; the temporal frame 'when they were in the field' sets the scene for the crime.
ἐνinpreposition + dative (temporal: 'when')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'when').
τῷtheDativearticle with infinitive (articular infinitive, temporal)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἶναιbeingPres Act Inf · εἰμίarticular infinitive (ἐν τῷ εἶναι = 'while/when being')→ progressive / durative (continuous circumstance)εἰμί: the articular infinitive ἐν τῷ εἶναι = 'while they were' — a Hebraizing construction for temporal circumstance (בִּהְיוֹתָם).
αὐτοὺςthemAccusativeaccusative subject of infinitive→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πεδίῳfieldDativedative of place→ sphere or referenceπεδίον: see above; the repetition 'in the field' emphasizes the setting of the crime.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνέστηrose upAor Act Indic 3 Sg · ἀνίστημιmain verb (hostile rising against: Hebraism)→ ingressive aorist (hostile act commenced)ἀνίστημι + ἐπί: 'rise up against / assail'; renders וַיָּקָם … עַל; the verb expresses the initiation of violent aggression. The idiom 'rise against' is used of murderous intent throughout the OT (cf. Deut 19:11 LXX).
ΚαινCainNominativesubject→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject.
ἐπὶagainstpreposition + accusative (hostile direction: 'against')→ spatial or relational framingἐπί + acc.: here hostile 'against'; the same preposition God used in 'he looked upon' (v.4–5) but now in a violent register.
ΑβελAbelAccusativeaccusative object of ἐπί (the victim)→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as accusative object of ἐπί (the victim).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφὸνbrotherAccusativeaccusative in apposition (repeated insistence on brotherhood)→ object specificationἀδελφός: the fifth occurrence of this word in vv.2–8; the narrator will not let the reader forget the kinship.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
καὶandnarrative conjunction (sequential: the fatal blow)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέκτεινενkilledAor Act Indic 3 Sg · ἀποκτείνωmain verb (the murder)→ constative aorist (single completed act of killing)ἀποκτείνω: 'kill / put to death'; renders וַיַּהַרְגֵהוּ; the aorist is stark and unadorned — no description of method, just the bare fact. NT: 1 John 3:12 — 'not as Cain who was of the evil one and murdered his brother'; Jude 11 — 'the way of Cain.'
αὐτόνhimAccusativedirect object (the victim)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the victim).
9
καὶ εἶπεν ὁ θεὸς πρὸς Καιν· Ποῦ ἐστιν Αβελ ὁ ἀδελφός σου; ὁ δὲ εἶπεν· Οὐ γινώσκω· μὴ φύλαξ τοῦ ἀδελφοῦ μου εἰμὶ ἐγώ;
And God said to Cain: 'Where is Abel your brother?' And he said: 'I do not know; am I my brother's keeper?'
God's question ποῦ ἐστιν Αβελ ὁ ἀδελφός σου echoes 3:9 (Αδαμ, ποῦ εἶ;), the same pattern of the divine questioner who knows the answer. Cain's double reply — 'I do not know' (a lie) followed by 'am I my brother's keeper?' — is one of Scripture's most famous deflections; μὴ + εἰμί asks a question expecting 'no,' but the reader knows the answer is 'yes.'
Word-by-word analysis· 24 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεὸς: meaning 'God'; it serves as subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
ΚαινCainAccusativeaccusative object of πρός (addressee)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as accusative object of πρός (addressee).
Ποῦwhereinterrogative adverb→ participant identificationποῦ: 'where?'; echoes the divine question of Gen 3:9 (Αδαμ, ποῦ εἶ;) — the pattern of God searching for the sinner is deliberate intertextual echo.
ἐστινisPres Act Indic 3 Sg · εἰμίmain verb of question (existential: location)→ gnomic / simple presentεἰμί: copula.
ΑβελAbelNominativesubject of ἐστιν→ participant identificationΑβελ: transliterated proper name rendered in Greek letters; here it functions as subject of ἐστιν.
ὁtheNominativearticle (with ἀδελφός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativepredicate nominative in apposition (God reminds Cain of the kinship)→ participant prominenceἀδελφός: now God uses the word that the narrator has stressed — 'your brother.' The question is not mere inquiry but a moral charge.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ὁtheNominativearticle (Cain's response)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲandpostpositive particle (response marker: 'and he said')→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Cain's reply)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
Οὐnotnegation (declarative: οὐ + γινώσκω = 'I do not know')→ participant referenceΟὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation (declarative: οὐ + γινώσκω = 'I do not know').
γινώσκωI knowPres Act Indic 1 Sg · γινώσκωmain verb (Cain's denial)→ simple present (state: 'I have no knowledge')γινώσκω: the same verb used of Adam's conjugal 'knowing' in v.1 — now used for Cain's false claim of ignorance; the repetition creates bitter irony.
μὴnot … am I?negative interrogative particle (μή in question expects 'no')→ discourse linkage or contrastμή: in a direct question, expects the answer 'no'; but the rhetorical force is: the implied moral answer is 'yes.'
φύλαξkeeperNominativepredicate nominative (in question with εἰμί)→ participant prominenceφύλαξ: 'guard / keeper / watchman'; renders שֹׁמֵר; Cain's rhetorical question 'am I my brother's keeper?' has become proverbial for the refusal of responsibility; paradoxically, the word φύλαξ will reappear in God's promise to guard (σημεῖον) Cain himself (v.15).
τοῦof theGenitivearticle (with ἀδελφοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive object of φύλαξ (the one he refuses to guard)→ relational specificationἀδελφός: the sixth and seventh occurrences of the word in vv.2–9.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
εἰμὶamPres Act Indic 1 Sg · εἰμίmain verb (rhetorical question: 'am I?')→ gnomic presentεἰμί: 'be'; 'I am (more) than you'.
ἐγώINominativeemphatic subject pronoun (emphatic: 'I of all people?')→ participant referenceἐγώ: meaning 'I'; pronoun marking person, possession, or reference within the clause; here it functions as emphatic subject pronoun (emphatic: 'I of all people?').
10
καὶ εἶπεν ὁ θεός· Τί ἐποίησας; φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς.
And God said: 'What have you done? The voice of your brother's blood cries out to me from the ground.'
God's counter-challenge is twofold: the rhetorical question τί ἐποίησας names the deed without waiting for Cain's answer, then the metaphor 'the voice of your brother's blood cries to me from the ground' personifies the murdered man's blood as a witness — a concept foundational to biblical law (Num 35:33; Heb 12:24, where Christ's blood 'speaks better than Abel's'). The present βοᾷ is iterative/progressive — the blood keeps crying.
Word-by-word analysis· 17 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject→ participant prominenceθεός: meaning 'God'; it serves as subject.
ΤίwhatAccusativeinterrogative pronoun (accusative: object of ἐποίησας)→ participant referenceΤί: meaning 'what'; pronoun marking person, possession, or reference within the clause; here it functions as interrogative pronoun (accusative: object of ἐποίησας).
ἐποίησαςhave you doneAor Act Indic 2 Sg · ποιέωmain verb of rhetorical question (accusation)→ consummative aorist (deed completed and charged)ποιέω: 'do / make'; the same rhetorical question echoes Gen 3:13 (τί τοῦτο ἐποίησας;, to Eve) — the divine interrogation pattern from Eden is deliberately repeated here.
φωνὴvoiceNominativesubject of βοᾷ (the blood personified as having a voice)→ participant prominenceφωνή: 'voice / sound / cry'; renders קוֹל; blood as having a voice is a powerful legal and theological metaphor: shed innocent blood witnesses against the killer before God. NT: Heb 12:24 — the blood of Jesus speaks better (κρεῖττον λαλεῖ) than Abel's.
αἵματοςof bloodGenitivegenitive of source / content (whose voice: the blood's)→ relational specificationαἷμα: 'blood'; renders דַּם; in MT the plural דָּמֶיךָ ('bloods') is notable — rabbinic tradition understood the plural as Abel's blood plus all his potential descendants; the LXX uses the singular, simplifying the image.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive of possession / relationship→ relational specificationἀδελφός: God uses the word 'brother' again, refusing to let Cain escape the moral weight of the kinship.
σουyourGenitivegenitive of relationship (possessive, addressed to Cain)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (possessive, addressed to Cain).
βοᾷcries outPres Act Indic 3 Sg · βοάωmain verb (ongoing cry: the present tense is iterative)→ iterative / progressive present (the cry continues)βοάω: 'cry out / shout'; renders צֹעֵק, the cry of those under oppression (cf. Exod 3:7, where the cry of Israel's slavery reaches God). The present tense 'keeps crying' — the blood continues to accuse even after the deed.
πρόςtopreposition + accusative (direction of the cry: toward God)→ spatial or relational framingπρός: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the cry: toward God).
μεmeAccusativefirst-person accusative (God as the recipient of the cry)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as first-person accusative (God as the recipient of the cry).
ἐκfrompreposition + genitive (source: from the ground)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: from the ground).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςgroundGenitivegenitive of source→ relational specificationγῆ: the ground that received the blood; the same ground Cain worked (v.2) and from which he will be cursed (v.11).
11
καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς, ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου.
And now you are cursed from the ground, which has opened its mouth to receive your brother's blood from your hand.
καὶ νῦν marks the transition from accusation to sentence — the same formula appears at Gen 3:22. The curse is shaped as an expulsion from the ground itself: the earth that received the blood now expels the man who shed it. The phrase 'opened its mouth' (ἔχανεν τὸ στόμα) is a vivid Hebraism (פָּצְתָה אֶת פִּיהָ) that personifies the land as a complicit witness.
Word-by-word analysis· 22 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νῦνnowtemporal adverb (marking judicial transition: 'and now therefore')→ adverbial qualificationνῦν: 'now'; with καί gives the formula 'and now' that marks the pivot from indictment to sentence, as in Gen 3:22 (LXX).
ἐπικατάρατοςcursedNominativepredicate adjective (verbless curse-sentence: 'you are cursed')→ participant prominenceἐπικατάρατος: 'accursed / under a curse'; the compound ἐπι- intensifies; renders אָרוּר; the adjective is a Hebraizing predicate adjective in a verbless sentence, the standard LXX form of the curse-pronouncement formula (cf. Gen 3:14, 17).
σὺyouNominativesubject of verbless sentence (emphatic: 'you yourself')→ participant referenceσὺ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as subject of verbless sentence (emphatic: 'you yourself').
ἀπὸfrompreposition + genitive (separation: cursed away from the ground)→ spatial or relational framingἀπό: 'from'; the curse is defined by its spatial dimension — separated from, expelled from the productive ground.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςgroundGenitivegenitive object of ἀπό (the ground from which cursed)→ relational specificationγῆ: same ground as vv.2, 3, 10 — the narrative has been building to this: Cain worked the ground, the ground received the blood, now the ground itself expels him.
ἣwhichNominativerelative pronoun (subject of ἔχανεν; antecedent: γῆς)→ participant referenceἣ: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (subject of ἔχανεν; antecedent: γῆς).
ἔχανενopenedAor Act Indic 3 Sg · χαίνωmain verb of relative clause (the ground personified)→ constative aorist (single act: the earth gaping open)χαίνω: 'open wide / gape'; renders פָּצְתָה; the earth 'opening its mouth' to swallow blood is a vivid anthropomorphism; the same phrase is used of the earth swallowing Dathan and Abiram (Num 16:30 LXX: ἀνοίξει ἡ γῆ τὸ στόμα αὐτῆς).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
στόμαmouthAccusativedirect object of ἔχανεν (the ground's personified mouth)→ object specificationστόμα: 'mouth'; renders פֶּה; the ground has a mouth — a startling anthropomorphism that personifies the earth as an active participant in the drama of blood-guilt.
αὐτῆςitsGenitivegenitive of possession (the ground's own mouth)→ relational specificationαὐτῆς: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the ground's own mouth).
δέξασθαιto receiveAor Mid Inf · δέχομαιinfinitive of purpose (why the ground opened its mouth)→ constative aorist (single act of reception)δέχομαι: 'receive / accept / take in'; the ground opened to receive blood — a horrifying intimacy between earth and innocent blood.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἷμαbloodAccusativedirect object of δέξασθαι→ object specificationαἷμα: see v.10; the blood from God's ears (v.10) to the ground's mouth (v.11) traces the same substance.
τοῦof theGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive of possession / relationship→ relational specificationἀδελφοῦ: meaning 'brother'; it serves as genitive of possession / relationship.
σουyourGenitivegenitive of relationship (again: 'your brother')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (again: 'your brother').
ἐκfrompreposition + genitive (instrument/source: from your hand)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (instrument/source: from your hand).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρόςhandGenitivegenitive of agency (the hand as instrument of murder)→ relational specificationχείρ: 'hand'; ἐκ τῆς χειρός σου = 'from your hand' — the idiom transfers blood-guilt by naming the agent; the phrase 'blood from the hand' is a forensic metaphor for homicide (cf. Gen 9:5; Ezek 3:18 LXX).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
12
ὅτι ἐργᾷ τὴν γῆν, καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι· στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς.
When you work the ground, it will no longer yield its strength to you; you shall be groaning and trembling upon the earth.
ὅτι here introduces the content of the curse rather than a reason: 'in that / namely that you will work the ground and it will not yield.' The curse is a direct inversion of Cain's vocation (he works the ground, v.2) — the very relationship on which his identity rests is severed. The phrase στένων καὶ τρέμων ἔσῃ ('you shall be groaning and trembling') is the LXX's rendering of נָע וָנָד ('fugitive and wanderer') — an interpretive shift from spatial wandering to emotional/physical anguish.
Word-by-word analysis· 19 words
ὅτιwhensubordinating conjunction (here temporal-causal: 'in that / when')→ discourse linkage or contrastὅτι: normally 'because / that'; here it introduces the content of the curse elaboration; renders כִּי.
ἐργᾷyou workPres Mid/Pass Indic 2 Sg · ἐργάζομαιmain verb of temporal clause (habitual: 'whenever you work')→ iterative present (ongoing vocation turned curse)ἐργάζομαι: same verb as v.2 (ἐργαζόμενος τὴν γῆν) — the deliberate repetition shows the curse directly targeting Cain's identity as farmer.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνgroundAccusativedirect object of ἐργᾷ→ object specificationγῆ: fifth occurrence in close proximity — the chapter's most important noun.
καὶandnarrative conjunction (consequential: 'and yet')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐnotnegation→ participant referenceοὐ: meaning 'not'; pronoun marking person, possession, or reference within the clause; here it functions as negation.
προσθήσειwill yield / addFut Act Indic 3 Sg · προστίθημιmain verb (future denial of yield)→ predictive future (divine decree)προστίθημι: here 'add / yield / give further'; the Hebraism οὐ προσθήσει + infinitive = 'will no longer' (לֹא תֹסֵף), the standard LXX rendering of the Hebrew idiom 'add to do X' = 'do X again.'
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχὺνstrengthAccusativedirect object of προσθήσει (what the ground will withhold)→ object specificationἰσχύς: 'strength / power / productive force'; renders כֹּחָהּ; the ground's 'strength' is its fertility and productive capacity — it will no longer give Cain its fullest yield.
αὐτῆςitsGenitivegenitive of possession→ relational specificationαὐτῆς: meaning 'its'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
δοῦναίto giveAor Act Inf · δίδωμιinfinitive complementing προσθήσει (what it will not give)→ constative aoristδίδωμι: 'give'; the ground that was to 'give' its produce will no longer do so.
σοιto youDativedative of indirect object (the one denied the yield)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the one denied the yield).
στένωνgroaningPres Act Part Nom Sg Masc · στενάζωperiphrastic predicate participle (with ἔσῃ: 'you will be groaning')→ progressive / durative (continuous state)στενάζω: 'groan / sigh deeply'; renders נָע (the 'wandering' of MT) by an emotional-physical state rather than spatial motion — a significant LXX interpretation that internalizes the curse.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τρέμωνtremblingPres Act Part Nom Sg Masc · τρέμωperiphrastic predicate participle (second: with ἔσῃ)→ progressive / durativeτρέμω: 'tremble / shudder'; renders נָד (MT's 'wanderer'); the LXX renders the spatial pair נָע וָנָד as an experiential pair στένων καὶ τρέμων — groaning and trembling, an anguished inner exile rather than mere geographical wandering.
ἔσῃyou will beFut Mid Indic 2 Sg · εἰμίmain verb (future periphrastic with participles)→ predictive futureεἰμί: the future εἰμί with present participles forms a future periphrastic construction denoting a continuous future state.
ἐπὶuponpreposition + genitive (locative: on/over the earth)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative: on/over the earth).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ἐπί (the earth as the space of his misery)→ relational specificationγῆ: the same γῆ from which he is cursed (v.11) and over which he will groan — he remains on the earth but dispossessed of its blessing.
13
καὶ εἶπεν Καιν πρὸς κύριον τὸν θεόν· Μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με.
And Cain said to the Lord God: 'My guilt is too great to be forgiven.'
Cain's response is either a despairing declaration ('my punishment is too great to bear') or a confession of guilt ('my sin is too great to be forgiven'). The Greek αἰτία can mean both 'guilt / charge' and 'punishment'; the genitive + articular infinitive τοῦ ἀφεθῆναί constructs a comparison: 'greater than [the possibility of] my being forgiven.' The LXX's αἰτία is notably different from the MT's עָוֹן (iniquity/punishment).
Word-by-word analysis· 14 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
ΚαινCainNominativesubject→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject.
πρὸςtopreposition + accusative (direction of speech)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of speech).
κύριονLordAccusativeaccusative object of πρός (addressee)→ object specificationκύριος: now Cain addresses κύριον τὸν θεόν — the full compound title as at v.6; Cain turns from deflection to direct address.
τὸνtheAccusativearticle (in apposition with κύριον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeapposition to κύριον (full title)→ object specificationθεόν: meaning 'God'; it serves as apposition to κύριον (full title).
ΜείζωνgreaterNominativepredicate adjective (comparative: 'too great')→ participant prominenceμείζων: comparative of μέγας; 'greater'; in this construction with τοῦ + infinitive: 'greater than [my being forgiven]' = 'too great to be forgiven'; the comparative + articular infinitive of comparison is a classical and LXX construction.
ἡtheNominativearticle (with αἰτία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
αἰτίαguiltNominativesubject of verbless sentence (predicate with μείζων)→ participant prominenceαἰτία: 'cause / charge / guilt / punishment'; the LXX uses αἰτία for the Hebrew עָוֹן, a word that encompasses both the iniquity and its consequent punishment; the ambiguity is built into the Hebrew and preserved in the Greek.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
τοῦthan beingGenitivegenitive article introducing articular infinitive of comparison→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀφεθῆναίto be forgivenAor Pass Inf · ἀφίημιarticular infinitive (genitive of comparison: 'too great than that I be forgiven')→ constative aorist (forgiveness as single act)ἀφίημι: 'release / forgive / remit'; the passive infinitive ἀφεθῆναι = 'to be forgiven'; the word anticipates the NT theology of forgiveness — Cain's very articulation of his guilt in the language of forgiveness (ἀφεθῆναι) is theologically striking.
μεmeAccusativeaccusative subject of infinitive (me = the one to be forgiven)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive (me = the one to be forgiven).
14
εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς, καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με.
If you drive me out today from the face of the ground, and from your face I will be hidden, and I will be groaning and trembling upon the earth, then everyone who finds me will kill me.
The complex conditional (εἰ + present indicative in the protasis, futures in the apodosis) is Cain's rhetorical expansion of the divine sentence. The parallel between 'face of the ground' and 'your face' — ἀπὸ προσώπου τῆς γῆς and ἀπὸ τοῦ προσώπου σου — makes exile from the ground equivalent to exile from the divine presence. The fear of being killed (ἀποκτενεῖ με) prompts the divine response of the protective sign.
Word-by-word analysis· 30 words
εἰifconditional conjunction (first-class condition: assumed as real)→ discourse linkage or contrastεἰ + present indicative: first-class condition, assuming the reality of the protasis; Cain accepts that the expulsion is happening.
ἐκβάλλειςyou drive outPres Act Indic 2 Sg · ἐκβάλλωverb of protasis (first-class condition)→ progressive present (the expulsion is in process)ἐκβάλλω: 'drive out / expel / cast out'; renders מְגָרֵשׁ; the same verb is used in LXX Gen 3:24 for the expulsion from Eden — deliberate echo.
μεmeAccusativedirect object of ἐκβάλλεις→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκβάλλεις.
σήμερονtodaytemporal adverb→ clausal contributionσήμερον: 'today'; makes the expulsion immediate and absolute.
ἀπὸfrompreposition + genitive (source of separation)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of separation).
προσώπουfaceGenitivegenitive object of ἀπό (idiom: 'from the face of' = 'away from')→ relational specificationπρόσωπον: in the phrase ἀπὸ προσώπου = 'from the face/presence of'; Hebraism for מִפְּנֵי; the repetition of πρόσωπον links exile from earth to exile from God.
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςgroundGenitivegenitive of the face-owner (from the face of the earth)→ relational specificationγῆς: meaning 'ground'; it serves as genitive of the face-owner (from the face of the earth).
καὶandcoordinating conjunction (linking elements of Cain's protest)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸfrompreposition + genitive→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
προσώπουfaceGenitivegenitive object of ἀπό (from God's face = from God's presence)→ relational specificationπρόσωπον: 'face / presence'; the parallel ἀπὸ προσώπου τῆς γῆς and ἀπὸ τοῦ προσώπου σου equates expulsion from earth with expulsion from the divine presence.
σουyourGenitivegenitive of possession (God's face/presence)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (God's face/presence).
κρυβήσομαιI will be hiddenFut Pass Indic 1 Sg · κρύπτωmain verb (apodosis element: consequence of expulsion)→ predictive futureκρύπτω: 'hide / conceal'; passive 'will be hidden' — from God's sight. Cain is not afraid of being hidden from God; he is saying he will be absent from the divine presence, which is itself the punishment.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίmain verb (periphrastic future with participles: groaning and trembling)→ predictive futureεἰμί (fut. ἔσομαι): 'I will be'; with the dative αὐτῷ it means 'I will be his / belong to him' — Hushai's profession of loyalty couched in deliberate ambiguity.
στένωνgroaningPres Act Part Nom Sg Masc · στενάζωperiphrastic participle (with ἔσομαι; same as v.12)→ progressive / durativeστενάζω: same word as v.12 — Cain now repeats the terms of the curse back to God as his complaint.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τρέμωνtremblingPres Act Part Nom Sg Masc · τρέμωperiphrastic participle (with ἔσομαι; same as v.12)→ progressive / durativeτρέμω: same word as v.12.
ἐπὶuponpreposition + genitive (locative)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (locative).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆςearthGenitivegenitive object of ἐπί (the earth as his domain of misery)→ relational specificationγῆς: meaning 'earth'; it serves as genitive object of ἐπί (the earth as his domain of misery).
καὶandcoordinating conjunction (final consequence)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσταιit will beFut Mid Indic 3 Sg · εἰμίmain verb (predictive: the danger)→ predictive futureεἰμί (fut.): copula.
πᾶςeveryoneNominativesubject (universal: 'every one who')→ participant prominenceπᾶς: meaning 'everyone'; it serves as subject (universal: 'every one who').
ὁtheNominativearticle (with substantival participle: 'the one finding')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
εὑρίσκωνfindingPres Act Part Nom Sg Masc · εὑρίσκωsubstantival participle (subject: 'everyone who finds me')→ iterative present (any future encounter)εὑρίσκω: 'find / encounter'; the substantival participle with πᾶς = 'everyone who finds me' — an indefinite future reference.
μεmeAccusativedirect object of εὑρίσκων→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὑρίσκων.
ἀποκτενεῖwill killFut Act Indic 3 Sg · ἀποκτείνωmain verb of predicate (the feared consequence)→ predictive futureἀποκτείνω: the same verb as v.8 — Cain, who killed Abel, now fears being killed in turn; the word forges the ironic link.
μεmeAccusativedirect object of ἀποκτενεῖ→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀποκτενεῖ.
15
καὶ εἶπεν αὐτῷ κύριος ὁ θεός· Οὐχ οὕτως· πᾶς ὁ ἀποκτείνας Καιν ἑπτὰ ἐκδικούμενα παραλύσει. καὶ ἔθετο κύριος ὁ θεὸς σημεῖον τῷ Καιν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν.
And the Lord God said to him: 'Not so; everyone who kills Cain shall suffer vengeance sevenfold.' And the Lord God set a sign upon Cain, so that no one who found him should slay him.
God's response to Cain's lament is not further condemnation but protection: the σημεῖον ('sign') set upon Cain is a mark of divine custody, not of disgrace. The phrase ἑπτὰ ἐκδικούμενα ('sevenfold vengeance') introduces the sevenfold motif that Lamech will escalate to seventy-sevenfold in v.24 — one of the chapter's key structural threads. The articular infinitive τοῦ μὴ ἀνελεῖν expresses purpose / negative result: 'so that no finder would kill him.'
Word-by-word analysis· 31 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (divine speech)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
αὐτῷto himDativedative indirect object (addressee: Cain)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (addressee: Cain).
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
ὁtheNominativearticle (with θεός, apposition)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as apposition to κύριος.
Οὐχnotstrong negation (absolute denial)→ clausal qualification or emphasisοὐχί (emphatic form of οὐ): 'certainly not / not so'; the abrupt divine denial contradicts Cain's fear that he will be an unprotected fugitive.
οὕτωςsoadverb (manner: 'in this way'; negated by οὐχ)→ adverbial qualificationοὕτως: 'so / in this way'; 'not so' = it will not be as you fear (unprotected death).
πᾶςeveryoneNominativesubject of παραλύσει (universal protasis)→ participant prominenceπᾶς: meaning 'everyone'; it serves as subject of παραλύσει (universal protasis).
ὁtheNominativearticle (with substantival participle)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀποκτείναςwho killsAor Act Part Nom Sg Masc · ἀποκτείνωsubstantival participle (conditional subject: 'whoever kills Cain')→ constative aorist (single act of killing)ἀποκτείνω: third use of this verb in the chapter — binding together the murder of Abel (v.8), Cain's fear of being killed (v.14), and now the divine protection.
ΚαινCainAccusativedirect object of ἀποκτείνας→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as direct object of ἀποκτείνας.
ἑπτὰsevenfoldAccusativeadverbial accusative (measure: 'seven [times] worth of vengeances')→ measure or countἑπτά: 'seven'; here functioning adverbially with ἐκδικούμενα; the 'sevenfold' vengeance is the divine protection's quantified force — it will be returned sevenfold. Lamech later claims seventy-sevenfold (v.24).
ἐκδικούμεναvengeancesPres Mid/Pass Part Acc Pl Neut · ἐκδικέωsubstantival participle (accusative object: 'seven acts of vengeance')→ progressive (ongoing consequences of harm to Cain)ἐκδικέω: 'avenge / take vengeance / exact justice'; the passive/middle participle ἐκδικούμενα functions as a noun ('vengeances'); the construction ἑπτὰ ἐκδικούμενα = 'sevenfold vengeance,' a quantified divine protection.
παραλύσειshall sufferFut Act Indic 3 Sg · παραλύωmain verb (divine warning: the consequence of harming Cain)→ predictive futureπαραλύω: 'loosen beside / relax / weaken / disable'; renders יֻקַּם (MT: 'will be avenged'); the LXX's choice of παραλύω — rather than a straightforward vengeance-verb — introduces the idea of being 'broken/disabled' as divine punishment, an unusual but expressive rendering.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθετοset / placedAor Mid Indic 3 Sg · τίθημιmain verb (the sign established)→ constative aorist (single act of marking)τίθημι: 'place / set / establish'; the middle ἔθετο emphasizes God's personal action; renders וַיָּשֶׂם.
κύριοςLordNominativesubject→ participant prominenceκύριος: meaning 'Lord'; it serves as subject.
ὁtheNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativeapposition to κύριος→ participant prominenceθεὸς: meaning 'God'; it serves as apposition to κύριος.
σημεῖονa signAccusativedirect object of ἔθετο→ object specificationσημεῖον: 'sign / mark / token'; the nature of the σημεῖον is not specified — the LXX, like the MT, leaves it undefined; ancient and modern interpretation has ranged widely (a bodily mark, a special animal, a garment, a divine mark of protection). The word σημεῖον is loaded with significance: in the LXX/NT it typically denotes a divine sign of identification or covenant (cf. Gen 17:11 — circumcision as σημεῖον).
τῷuponDativearticle (dative with Καιν: 'for/on Cain')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΚαινCainDativedative of advantage / indirect object (the sign is placed for/on Cain)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as dative of advantage / indirect object (the sign is placed for/on Cain).
τοῦso that … notGenitivearticle introducing negative purpose infinitive→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μὴnotnegation (with articular infinitive of purpose)→ clausal qualification or emphasisμὴ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀνελεῖνto slayAor Act Inf · ἀναιρέωarticular infinitive of negative purpose ('so that … no one should kill him')→ constative aoristἀναιρέω: 'take up / take away / kill'; a different word for killing than ἀποκτείνω, suggesting violent dispatch or legal execution; the articular infinitive τοῦ μὴ ἀνελεῖν expresses the purpose of the sign.
αὐτὸνhimAccusativeaccusative object of ἀνελεῖν→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἀνελεῖν.
πάνταeveryoneAccusativeaccusative subject of infinitive (universal: 'any finder')→ object specificationπάντα: meaning 'everyone'; it serves as accusative subject of infinitive (universal: 'any finder').
τὸνtheAccusativearticle (with substantival participle εὑρίσκοντα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
εὑρίσκονταfindingPres Act Part Acc Sg Masc · εὑρίσκωsubstantival participle (subject of infinitive: 'anyone finding him')→ iterative present (any future encounter)εὑρίσκω: same verb as v.14 (ὁ εὑρίσκων με) — God's protective decree addresses exactly the threat Cain articulated.
αὐτόνhimAccusativedirect object of εὑρίσκοντα→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὑρίσκοντα.
16
ἐξῆλθεν δὲ Καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ κατῴκησεν ἐν γῇ Ναιδ κατέναντι Εδεμ.
And Cain went out from before the face of God and dwelt in the land of Naid, opposite Eden.
ἀπὸ προσώπου τοῦ θεοῦ — 'from the face of God' — is the spatial enactment of the theological exile announced in v.14. Cain does not merely move geographically; he goes out from the divine presence, reversing the direction of prayer and worship (which move toward the face of God). The land Ναιδ transliterates נוֹד ('wandering'), making Cain's destination his condition; κατέναντι Εδεμ ('opposite Eden') places Naid in tension with the garden, east of which Adam and Eve were expelled (Gen 3:24).
Word-by-word analysis· 14 words
ἐξῆλθενwent outAor Act Indic 3 Sg · ἐξέρχομαιmain verb (departure from God's presence)→ constative aorist (single decisive exit)ἐξέρχομαι: 'go out / depart'; the same compound echoes the expulsion-from-Eden narrative (ἐξεβάλλεν, Gen 3:24); here Cain goes out voluntarily — or is he compelled? The verb is ambiguous, like the whole scene.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΚαινCainNominativesubject→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject.
ἀπὸfrompreposition + genitive (separation from the divine presence)→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation from the divine presence).
προσώπουfaceGenitivegenitive object of ἀπό (Hebraism: 'from the presence/face of')→ relational specificationπρόσωπον: 'face / presence'; ἀπὸ προσώπου = 'from before the face of' — the Hebraism מִלִּפְנֵי; the phrase marks the theological dimension of exile.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession (whose presence Cain leaves)→ relational specificationθεός: in the MT it is מִלִּפְנֵי יְהוָה (from before YHWH); the LXX uses θεοῦ here (not κυρίου), a departure from the MT.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατῴκησενdweltAor Act Indic 3 Sg · κατοικέωmain verb (settlement: permanent dwelling)→ constative aorist (taking up permanent residence)κατοικέω: 'dwell / settle / inhabit'; renders וַיֵּשֶׁב; the prefix κατα- adds a note of settlement — this is Cain establishing residence, not just passing through.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
γῇlandDativedative of place (γῇ Ναιδ = 'the land of Naid')→ sphere or referenceγῆ: 'land / earth'; renders אֶרֶץ נוֹד; Ναιδ transliterates נוֹד ('wandering') — Cain dwells in the land whose name embodies his condition.
ΝαιδNaidGenitiveproper name in genitive (name of the land; indeclinable)→ participant identificationΝαιδ: transliteration of נוֹד, 'wandering'; the land's name is a place-name built from Cain's condition.
κατέναντιoppositepreposition + genitive (directional: 'over against / facing')→ spatial or relational framingκατέναντι: 'opposite / facing / over against'; renders קִדְמַת ('east of'); the LXX's κατέναντι Εδεμ places Naid 'facing' Eden rather than simply 'east of' it — a spatial relationship suggesting exclusion from and orientation toward what has been lost.
ΕδεμEdenGenitivegenitive object of κατέναντι (the landmark: facing Eden)→ participant identificationΕδεμ: transliteration of עֵדֶן; indeclinable; the same garden from which Cain's parents were expelled — Cain now settles in its orbit, on the outside.
17
καὶ ἔγνω Καιν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν τὸν Ενωχ· καὶ ἦν οἰκοδομῶν πόλιν, καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ Ενωχ.
And Cain knew his wife, and she conceived and bore Enoch; and he was building a city, and he named the city after the name of his son Enoch.
The verse opens the Cainite genealogy with a deliberate echo of v.1 (same language: ἔγνω … συλλαβοῦσα ἔτεκεν). Cain's city-building is a new element absent from Abel's narrative thread — the Cainite line produces culture, technology, and civilization. Naming the city after his son Ενωχ (a different Enoch from the Sethite Enoch of 5:18–24) is an act of self-memorialization — the city as monument against the wandering condition.
Word-by-word analysis· 26 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔγνωknewAor Act Indic 3 Sg · γινώσκωmain verb (conjugal knowledge; Hebraism; echoes v.1)→ constative aoristγινώσκω: third use of this verb in the chapter (vv.1, 9, 17), each time in a different register — conjugal knowledge (1), false denial of knowledge (9), conjugal knowledge again (17).
ΚαινCainNominativesubject→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativedirect object of ἔγνω→ object specificationγυνή: Cain's wife is unnamed in both MT and LXX; the text assumes without explaining her origin, a famous puzzle in the history of interpretation.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συλλαβοῦσαhaving conceivedAor Act Part Nom Sg Fem · συλλαμβάνωattendant circumstance participle (antecedent to ἔτεκεν; echoes v.1)→ constative aoristσυλλαμβάνω: same word as v.1; the deliberate echo links Cain's own birth (from Adam knowing Eve) to Enoch's birth (from Cain knowing his wife).
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb→ constative aoristτίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the long-awaited birth that resolves the chapter's central crisis.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕνωχEnochAccusativedirect object (proper name, indeclinable)→ participant identificationΕνωχ: transliteration of חֲנוֹךְ (Hanok, 'dedicated/initiated'); the Cainite Enoch is distinct from the Sethite Enoch of Gen 5:18–24 (who 'walked with God' and did not die).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίperiphrastic verb (with οἰκοδομῶν: ongoing project)→ progressive imperfect (city-building as extended activity)εἰμί (impf. ἦν): the copula of the name-gloss.
οἰκοδομῶνbuildingPres Act Part Nom Sg Masc · οἰκοδομέωperiphrastic participle (with ἦν: progressive construction)→ progressive / durativeοἰκοδομέω: 'build / construct'; renders בֹּנֶה; the city-building is Cain's response to his cursed wandering condition — he creates a fixed habitation despite the curse of rootlessness.
πόλινa cityAccusativedirect object of οἰκοδομῶν→ object specificationπόλις: 'city'; the first πόλις in the Bible is built by the cursed Cain — a fact that later tradition interpreted both negatively (the city as the mark of fallen civilization) and positively (human creativity).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπωνόμασενnamedAor Act Indic 3 Sg · ἐπονομάζωmain verb (the city named after the son)→ constative aoristἐπονομάζω: 'name after / give a name to'; the city named after the son is an act of memorial — Cain preserves his line in stone and name.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλινcityAccusativedirect object of ἐπωνόμασεν→ object specificationπόλιν: meaning 'city'; it serves as direct object of ἐπωνόμασεν.
ἐπὶafterpreposition + dative (basis of naming: 'on the name of')→ spatial or relational framingἐπὶ: meaning 'after'; here it marks the relation signaled by preposition + dative (basis of naming: 'on the name of').
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativedative object of ἐπί (the name used for naming)→ sphere or referenceὄνομα: 'name'; ἐπὶ τῷ ὀνόματι = 'after the name of'; the phrase renders עַל שֵׁם.
τοῦof theGenitivearticle (with υἱοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῦsonGenitivegenitive of possession (whose name is given to the city)→ relational specificationυἱός: 'son'; the city named after the son is an inversion of normal naming conventions (names given to persons, not places after persons at birth) — suggesting Cain's desire to memorialize his progeny.
αὐτοῦhisGenitivegenitive of possession (Cain's son)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Cain's son).
ΕνωχEnochGenitiveproper name in apposition to υἱοῦ (the son whose name is used)→ participant identificationΕνωχ: transliterated proper name rendered in Greek letters; here it functions as proper name in apposition to υἱοῦ (the son whose name is used).
18
ἐγεννήθη δὲ τῷ Ενωχ Γαιδαδ, καὶ Γαιδαδ ἐγέννησεν τὸν Μαλελεηλ, καὶ Μαλελεηλ ἐγέννησεν τὸν Μαθουσαλα, καὶ Μαθουσαλα ἐγέννησεν τὸν Λαμεχ.
And to Enoch was born Gaidad, and Gaidad begat Maleleel, and Maleleel begat Methusala, and Methusala begat Lamech.
The Cainite genealogy uses both the passive (ἐγεννήθη, 'was born to') and the active (ἐγέννησεν, 'begat') forms. The LXX name-forms differ substantially from the MT at several points: the Cainite line in MT reads Irad, Mehujael, Methushael, Lamech; the LXX has Gaidad, Maleleel, Mathusala — names that in some cases overlap with the Sethite genealogy of chapter 5, a textual complexity perhaps reflecting scribal harmonization across traditions.
Word-by-word analysis· 20 words
ἐγεννήθηwas bornAor Pass Indic 3 Sg · γεννάωmain verb (passive birth formula)→ constative aorist (single birth event)γεννάω: 'beget / give birth to'; the passive ἐγεννήθη = 'was born'; the alternation of passive (birth to / for) and active (begat) within a single genealogy is typical of the LXX's varied rendering of the toledoth-formula.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (dative with Ενωχ: 'to Enoch was born')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕνωχEnochDativedative of advantage (born to Enoch; indirect object)→ participant identificationΕνωχ: transliterated proper name rendered in Greek letters; here it functions as dative of advantage (born to Enoch; indirect object).
ΓαιδαδGaidadNominativesubject (person born; proper name, indeclinable)→ participant identificationΓαιδαδ: LXX transliteration; MT reads עִירָד (Irad); the LXX name-form diverges here from the MT, possibly reflecting a different manuscript tradition.
καὶandnarrative conjunction (genealogical parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΓαιδαδGaidadNominativesubject of ἐγέννησεν→ participant identificationΓαιδαδ: transliterated proper name rendered in Greek letters; here it functions as subject of ἐγέννησεν.
ἐγέννησενbegatAor Act Indic 3 Sg · γεννάωmain verb (active genealogical formula: 'begat')→ constative aoristγεννάω: the standard genealogical verb; renders וַיּוֹלֶד.
τὸνtheAccusativearticle (with Μαλελεηλ)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜαλελεηλMaleleelAccusativedirect object of ἐγέννησεν (proper name, indeclinable)→ participant identificationΜαλελεηλ: LXX; MT reads מְחִיָּיאֵל (Mehujael).
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜαλελεηλMaleleelNominativesubject of ἐγέννησεν→ participant identificationΜαλελεηλ: transliterated proper name rendered in Greek letters; here it functions as subject of ἐγέννησεν.
ἐγέννησενbegatAor Act Indic 3 Sg · γεννάωmain verb (genealogical formula)→ constative aoristγεννάω: see v.8.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΜαθουσαλαMethusalaAccusativedirect object (proper name, indeclinable)→ participant identificationΜαθουσαλα: LXX; MT reads מְתוּשָׁאֵל (Methushael); the LXX name is close to the Sethite Μαθουσαλα (Methuselah) of Gen 5:21, creating a textual convergence between the two genealogies.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΜαθουσαλαMethusalaNominativesubject of ἐγέννησεν→ participant identificationΜαθουσαλα: transliterated proper name rendered in Greek letters; here it functions as subject of ἐγέννησεν.
ἐγέννησενbegatAor Act Indic 3 Sg · γεννάωmain verb→ constative aoristγεννάω: see v.8.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΛαμεχLamechAccusativedirect object (proper name, indeclinable)→ participant identificationΛαμεχ: transliteration of לֶמֶךְ; the Cainite Lamech is distinct from the Sethite Lamech of Gen 5:25 (father of Noah); this Lamech is the author of the boast-song in vv.23–24.
19
καὶ ἔλαβεν ἑαυτῷ Λαμεχ δύο γυναῖκας· ὄνομα τῇ μιᾷ Αδα καὶ ὄνομα τῇ δευτέρᾳ Σελλα.
And Lamech took to himself two wives; the name of the one was Adah and the name of the second was Zillah.
The notice that Lamech took two wives is the first mention of polygamy in Scripture; the LXX gives both women their names immediately. Αδα (Adah) and Σελλα (Zillah) are both named contributors to the chapter's cultural genealogy — Adah bears the tent-dwellers and musicians, Zillah bears the metallurgist and Naamah.
Word-by-word analysis· 15 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (marriage: 'took as wives')→ constative aoristλαμβάνω: 'take'; the idiom λαμβάνω γυναῖκα ('take a wife') renders לָקַח אִשָּׁה, the standard Hebrew marriage formula; here the double γυναῖκας marks the first instance of polygamy.
ἑαυτῷto himselfDativereflexive dative (dative of advantage: took for himself)→ sphere or referenceἑαυτῷ: reflexive pronoun, 'for himself'; the dative emphasizes personal acquisition.
ΛαμεχLamechNominativesubject→ participant identificationΛαμεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
δύοtwoAccusativenumeral (modifying γυναῖκας)→ measure or countδύο: 'two'; the number is emphasized — this is a deliberate first.
γυναῖκαςwivesAccusativedirect object of ἔλαβεν→ object specificationγυνή: 'woman / wife'; dual marriage is the first polygamy in the biblical narrative; the Cainite line is marked by firsts: first murder, first city, first polygamy, first arts.
ὄνομαnameNominativesubject of verbless clause (ὄνομα + dative of identification: 'the name of X was Y')→ participant prominenceὄνομα: 'name'; the verbless noun clause 'name of the one was X' is a Hebraism (שֵׁם הָאַחַת).
τῇtheDativearticle (dative of reference: 'of/for the one')→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
μιᾷoneDativedative of identification ('the name of the one')→ measure or countμία: 'one (fem.)'; the distributive 'the one … the second' pairs the two wives.
ΑδαAdahNominativepredicate (the name: proper name, indeclinable)→ participant identificationΑδα: transliteration of עָדָה (Adah, 'ornament / dawn'); indeclinable.
καὶandcoordinating conjunction (parallel to first clause)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνομαnameNominativesubject of second verbless clause→ participant prominenceὄνομα: meaning 'name'; it serves as subject of second verbless clause.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρᾳsecondDativedative of identification ('the second wife')→ sphere or referenceδευτέρα: 'second'; the ordinal pairs with μία — 'the one … the second.'
ΣελλαZillahNominativepredicate (the name; proper name, indeclinable)→ participant identificationΣελλα: transliteration of צִלָּה (Zillah, 'shadow / shade'); indeclinable.
20
καὶ ἔτεκεν Αδα τὸν Ιωβηλ· οὗτος ἦν πατὴρ ὁ κατοικῶν ἐν σκηναῖς κτηνοτρόφος.
And Adah bore Jabal; this one was the father of those dwelling in tents as herdsmen.
The three sons of Lamech are each 'fathers' of foundational human activities — Ιωβηλ of tent-dwelling pastoralism, Ιουβαλ of music (v.21), Θοβελ of metallurgy (v.22). The formula οὗτος ἦν πατὴρ … ('this one was the father of') is a Hebraism for the founder/progenitor of a class of people or practice (אֲבִי).
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb (birth formula)→ constative aoristτίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the long-awaited birth that resolves the chapter's central crisis.
ΑδαAdahNominativesubject (indeclinable proper name)→ participant identificationΑδα: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙωβηλJabalAccusativedirect object (proper name, indeclinable)→ participant identificationΙωβηλ: transliteration of יָבָל (Jabal); indeclinable.
οὗτοςthis oneNominativedemonstrative pronoun (subject of identification: 'he was the father of')→ participant referenceοὗτος: points back to Jabal; the formula οὗτος ἦν πατήρ identifies him as the founder of a class.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (main verb of identification)→ stative imperfectεἰμί (impf. ἦν): the copula of the name-gloss.
πατὴρfatherNominativepredicate nominative (figurative: 'father' = founder/progenitor of a class)→ participant prominenceπατήρ: 'father'; the Hebraism אֲבִי = 'father of X' = 'originator/founder of the class X'; the same formula appears for each son of Lamech.
ὁtheNominativearticle (with substantival participle κατοικῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κατοικῶνdwellingPres Act Part Nom Sg Masc · κατοικέωsubstantival participle (the one[s] dwelling in tents: collective for all tent-dwellers)→ progressive / durative (habitual lifestyle)κατοικέω: 'dwell / inhabit'; here a collective singular for 'those who dwell in tents' — nomadic pastoralists.
ἐνinpreposition + dative (locative)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative).
σκηναῖςtentsDativedative of place→ sphere or referenceσκηνή: 'tent / tabernacle'; renders אֹהֶל; tent-dwelling connotes the semi-nomadic pastoral lifestyle of ancient Near Eastern herdsmen; the word σκηνή carries theological resonance in later usage (tabernacle, Feast of Booths, John 1:14).
κτηνοτρόφοςherdsmanNominativepredicate nominative (in apposition to πατήρ, further identifying the class)→ participant prominenceκτηνοτρόφος: 'herdsman / livestock-keeper'; compound of κτῆνος ('cattle') + τρέφω ('nourish/rear'); renders מִקְנֶה; the tent-dweller and the herdsman are presented as a single class.
21
καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ιουβαλ· οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν.
And the name of his brother was Jubal; this one was who invented the psaltery and the lyre.
The same identification formula as v.20 (οὗτος ἦν …). Ιουβαλ (Jubal) is named the inventor of stringed instruments — ψαλτήριον (psaltery/harp) and κιθάρα (lyre/cittern). The verb καταδείξας ('showed forth / demonstrated / invented') is the LXX's rendering of אֲבִי, here used in the extended sense of 'first demonstrator/inventor' of the art.
Word-by-word analysis· 13 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνομαnameNominativesubject of verbless clause→ participant prominenceὄνομα: meaning 'name'; it serves as subject of verbless clause.
τῷof theDativearticle (dative of reference)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative of reference / identification ('of his brother')→ sphere or referenceἀδελφός: Jubal is the brother of Jabal — Adah's second son.
αὐτοῦhisGenitivegenitive of possession (Jabal's brother)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jabal's brother).
ΙουβαλJubalNominativepredicate of verbless clause (the name; indeclinable)→ participant identificationΙουβαλ: transliteration of יוּבָל (Jubal); the name is related to יוֹבֵל ('jubilee / ram's horn'), suggesting musical association built into the name.
οὗτοςthis oneNominativedemonstrative subject (identification formula)→ participant referenceοὗτος: meaning 'this one'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative subject (identification formula).
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula→ stative imperfectεἰμί (impf. ἦν): the copula of the name-gloss.
ὁthe oneNominativearticle (with substantival participle καταδείξας)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
καταδείξαςwho invented / showed forthAor Act Part Nom Sg Masc · καταδείκνυμιsubstantival participle (predicate: 'the one who demonstrated / invented')→ constative aorist (single act of invention / first showing)καταδείκνυμι: 'show forth / demonstrate / invent / make manifest'; the LXX rendering of אֲבִי כָּל תֹּפֵשׂ ('father of all who play') — the LXX translates the concept rather than the word, giving 'the one who demonstrated/invented [the instruments]'; first appearance of this rare compound in the LXX.
ψαλτήριονpsalteryAccusativedirect object of καταδείξας→ object specificationψαλτήριον: 'psaltery / harp'; a plucked stringed instrument; renders כִּנּוֹר (harp/lyre) in the MT. The word is connected to ψάλλω ('pluck / sing'), the root of our 'psalm.'
καὶandcoordinating conjunction (pairing of instruments)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κιθάρανlyreAccusativesecond direct object of καταδείξας→ object specificationκιθάρα: 'lyre / cittern / guitar' (the word is the ancestor of 'guitar'); renders עוּגָב (pipe / wind-instrument) in the MT, but the LXX substitutes a stringed instrument, harmonizing with ψαλτήριον.
22
Σελλα δὲ καὶ αὐτὴ ἔτεκεν τὸν Θοβελ, καὶ ἦν σφυροκόπος χαλκεὺς σιδήρου καὶ χαλκοῦ· ἀδελφὴ δὲ Θοβελ Νοεμα.
And Zillah, she also bore Tubal; and he was a hammer-smith, a worker of iron and bronze; and the sister of Tubal was Naamah.
The καὶ αὐτὴ ('she also') mirrors the καὶ αὐτὸς of v.4 — marking Zillah as parallel to Adah. Θοβελ (Tubal-cain in the MT: תּוּבַל קַיִן) is rendered simply as Θοβελ in the LXX; the second part (Cain) is dropped. The σφυροκόπος χαλκεύς ('hammer-smith, worker in bronze/copper') identifies him as the founder of smithcraft. Νοεμα (Naamah) is named but given no role — her appearance at the close of the Cainite genealogy is otherwise unexplained.
Word-by-word analysis· 18 words
ΣελλαZillahNominativesubject (proper name, indeclinable)→ participant identificationΣελλα: transliterated proper name rendered in Greek letters; here it functions as subject (proper name, indeclinable).
δὲandpostpositive particle (narrative continuation, second wife's offspring)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καὶalsoadverbial καί (emphatic: 'also, even she')→ discourse linkage or contrastκαὶ: meaning 'also'; conjunction or particle linking this unit with the surrounding discourse.
αὐτὴshe herselfNominativeintensive pronoun (emphatic: parallel to αὐτὸς in v.4)→ participant referenceαὐτὴ: meaning 'she herself'; pronoun marking person, possession, or reference within the clause; here it functions as intensive pronoun (emphatic: parallel to αὐτὸς in v.4).
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb (birth formula)→ constative aoristτίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the long-awaited birth that resolves the chapter's central crisis.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΘοβελTubalAccusativedirect object (proper name, indeclinable)→ participant identificationΘοβελ: LXX renders MT's תּוּבַל קַיִן (Tubal-cain) simply as Θοβελ — the second element is dropped; Tubal-cain's connection to 'Cain' in the MT may be a deliberate echo; the LXX elides it.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἦνwasImpf Act Indic 3 Sg · εἰμίcopula (identification: his craft)→ stative imperfectεἰμί (impf. ἦν): the copula of the name-gloss.
σφυροκόποςhammer-smithNominativepredicate nominative (his occupation)→ participant prominenceσφυροκόπος: 'hammer-striker / smith'; compound of σφῦρα ('hammer') + κόπτω ('strike'); the LXX's rendering of לֹטֵשׁ ('sharpener / forger'); a hapax legomenon in the LXX for this specific meaning.
χαλκεὺςworker in bronzeNominativepredicate nominative (in apposition to σφυροκόπος: further specifying his craft)→ participant prominenceχαλκεύς: 'metalworker / bronze-smith / smith'; the word covers both bronze and iron working in the LXX; renders חָרָשׁ ('craftsman / artisan').
σιδήρουof ironGenitivegenitive of material (what he works: iron)→ relational specificationσίδηρος: 'iron'; renders בַּרְזֶל; the mention of iron is anachronistic in a primeval narrative context but reflects the LXX's rendering of the Hebrew.
καὶandcoordinating conjunction (pairing materials)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
χαλκοῦof bronzeGenitivegenitive of material (bronze/copper)→ relational specificationχαλκός: 'bronze / copper'; the MT reads נְחֹשֶׁת (copper/bronze); together 'iron and bronze' represent the range of metallurgical craft.
ἀδελφὴsisterNominativesubject of verbless clause (Naamah identified as sister)→ participant prominenceἀδελφή: 'sister'; feminine of ἀδελφός; Naamah is identified only as Tubal's sister — her mention closes the Cainite genealogy with no further narrative role.
δὲandpostpositive particle (narrative addition)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΘοβελTubalGenitivegenitive of relationship (whose sister: Tubal's sister)→ participant identificationΘοβελ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (whose sister: Tubal's sister).
ΝοεμαNaamahNominativepredicate of verbless clause (the name of the sister; indeclinable)→ participant identificationΝοεμα: transliteration of נַעֲמָה (Naamah, 'pleasant / beautiful'); indeclinable; later tradition identified this Naamah with the wife of Noah, but this is speculative.
23
εἶπεν δὲ Λαμεχ ταῖς ἑαυτοῦ γυναιξίν· Αδα καὶ Σελλα, ἀκούσατέ μου τῆς φωνῆς, γυναῖκες Λαμεχ, ἐνωτίσασθε τοὺς λόγους μου· ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί.
And Lamech said to his wives: 'Adah and Zillah, hear my voice, wives of Lamech, give ear to my words; for I have killed a man for wounding me, and a young man for bruising me.'
The Lamech song is the oldest poetry in Genesis, and its heightened parallelism is visible even in the LXX prose rendering: 'hear my voice … give ear to my words' (synonymous parallelism); 'a man … a young man' (progressive parallelism); 'for wounding me … for bruising me' (synonymous). The boast that Lamech has killed for injury — not for threat — marks the escalation of violence beyond even Cain's reactive murder. The song is addressed to the two wives, a dramatic stage device.
Word-by-word analysis· 30 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aoristεἶπεν: verbal form rendered 'said' here; its aspect and clause role are specified by the parse and syntax fields.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΛαμεχLamechNominativesubject→ participant identificationΛαμεχ: transliterated proper name rendered in Greek letters; here it functions as subject.
ταῖςto theDativearticle (dative with γυναιξίν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἑαυτοῦhis ownGenitivereflexive genitive of possession→ relational specificationἑαυτοῦ: meaning 'his own'; it serves as reflexive genitive of possession.
γυναιξίνwivesDativedative of indirect object (addressees of the speech)→ sphere or referenceγυνή: dative plural; the two wives are the audience for Lamech's boast-song.
ΑδαAdahVocativevocative address (first wife named)→ participant identificationΑδα: transliterated proper name rendered in Greek letters; here it functions as vocative address (first wife named).
καὶandcoordinating conjunction (joining vocatives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΣελλαZillahVocativevocative address (second wife named)→ participant identificationΣελλα: transliterated proper name rendered in Greek letters; here it functions as vocative address (second wife named).
ἀκούσατέhearAor Act Impv 2 Pl · ἀκούωimperative (poetic command: first of parallel pair)→ constative aorist imperative (attend now to this utterance)ἀκούω: 'hear / listen'; the aorist imperative summons the wives' attention; the verb + genitive τῆς φωνῆς ('hear my voice') is a Hebraism for שִׁמְעָן קוֹלִי.
μουmyGenitivegenitive of possession (my voice)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (my voice).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνῆςvoiceGenitivegenitive object of ἀκούσατε (hear my voice)→ relational specificationφωνή: 'voice / sound'; the poetic pair φωνή / λόγοι mirrors Hebrew קוֹל / אִמְרָה ('voice / utterances').
γυναῖκεςwivesVocativevocative (repeated address in apposition to the named wives)→ direct addressγυνή: the repetition of the vocative 'wives of Lamech' after naming them individually is the poetic heightening of the address.
Λαμεχof LamechGenitivegenitive of relationship (whose wives)→ participant identificationΛαμεχ: transliterated proper name rendered in Greek letters; here it functions as genitive of relationship (whose wives).
ἐνωτίσασθεgive earAor Mid Impv 2 Pl · ἐνωτίζομαιimperative (poetic command: parallel to ἀκούσατε)→ constative aorist imperativeἐνωτίζομαι: 'give ear / listen carefully'; from οὖς ('ear') — 'take into the ear'; renders הַאֲזֵנָּה; this is a poetic/elevated synonym for ἀκούω, the second element of the parallel pair typical of Hebrew poetry.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object of ἐνωτίσασθε→ object specificationλόγος: 'word / utterance'; in the poetic pair φωνή / λόγοι, λόγοι intensifies from mere sound to specific utterances.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὅτιforcausal conjunction (introduces the boast itself)→ discourse linkage or contrastὅτι: 'because / for'; introduces the content of the boast.
ἄνδραa manAccusativedirect object of ἀπέκτεινα (first parallel element)→ object specificationἀνήρ: 'man'; the poetic pair ἄνδρα / νεανίσκον is a progressive intensification — 'a man' then 'a young man'; in Hebrew poetry this would be a standard bicolon.
ἀπέκτειναI have killedAor Act Indic 1 Sg · ἀποκτείνωmain verb (the boast: same verb as v.8 — Cain's murder echoed)→ consummative aorist (the act claimed as completed achievement)ἀποκτείνω: same word as the narration of Abel's murder (v.8); Lamech glories in what the narrator presented as tragedy.
εἰςforpreposition + accusative (cause / grounds: 'on account of')→ spatial or relational framingεἰς: here expressing cause or grounds ('in return for / because of / for'); renders לְ; an unusual causal use.
τραῦμαa woundAccusativeaccusative object of εἰς (the grounds: a wound inflicted on him)→ object specificationτραῦμα: 'wound / injury'; renders פֶּצַע ('wound / bruise'); Lamech killed in response to a wound — the reason is disproportionate.
ἐμοὶto meDativedative of disadvantage (the wound suffered by Lamech)→ participant reference or interestἐμοί: emphatic first-person dative; 'a wound [done] to me.'
καὶandcoordinating conjunction (second parallel element of poem)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
νεανίσκονa young manAccusativedirect object of ἀπέκτεινα (second parallel element; progressive intensification)→ object specificationνεανίσκος: 'young man / youth'; the progression ἀνήρ / νεανίσκος mirrors יֶלֶד / נַעַר — possibly two separate victims or an intensifying poetic pair.
εἰςforpreposition + accusative (cause / grounds: parallel to first εἰς)→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (cause / grounds: parallel to first εἰς).
μώλωπαa bruiseAccusativeaccusative object of εἰς (second grounds: a bruise)→ object specificationμώλωψ: 'bruise / welt / stripe'; renders חַבּוּרָה ('bruise / stripe'); synonymous with τραῦμα in the parallel but less severe — killing for a mere bruise is even more extreme.
ἐμοίto meDativedative of disadvantage (parallel to first ἐμοί)→ participant reference or interestἐμοί: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of disadvantage (parallel to first ἐμοί).
24
ὅτι ἑπτάκις ἐξεδικήθη Καιν, Λαμεχ δὲ ἑβδομηκοντάκις ἑπτά.
For Cain has been avenged sevenfold, but Lamech seventy-sevenfold.
The verse is the logical warrant (ὅτι, 'for') for Lamech's boast. The sevenfold divine protection of Cain (v.15) is amplified to ἑβδομηκοντάκις ἑπτά — seventy-seven times (or seventy-times-seven, depending on whether the numeral is additive or multiplicative). This is the darkest point of the Cainite genealogy: divine protection, which was a mercy, is now arrogated as personal vengeance license. Jesus inverts the arithmetic at Matt 18:22 (forgiving ἑβδομηκοντάκις ἑπτά), directly answering this verse.
Word-by-word analysis· 8 words
ὅτιforcausal conjunction (grounds of the boast: 'for / because')→ discourse linkage or contrastὅτι: 'because'; grounds Lamech's claim in the precedent of Cain's sevenfold protection (v.15).
ἑπτάκιςsevenfoldadverb (numeral: 'seven times')→ clausal contributionἑπτάκις: 'seven times / sevenfold'; renders שִׁבְעָתַיִם; recaps the divine decree of v.15.
ἐξεδικήθηhas been avengedAor Pass Indic 3 Sg · ἐκδικέωmain verb (divine passive: avenged by God)→ constative aorist (the established divine protection)ἐκδικέω: 'avenge / exact justice for'; passive = 'was avenged [by God]'; the word-family recurs from ἐκδικούμενα in v.15.
ΚαινCainNominativesubject of ἐξεδικήθη→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject of ἐξεδικήθη.
ΛαμεχLamechNominativesubject of the elliptical second clause (ellipsis of verb)→ participant identificationΛαμεχ: transliterated proper name rendered in Greek letters; here it functions as subject of the elliptical second clause (ellipsis of verb).
δὲbutpostpositive particle (contrastive: Lamech vs Cain)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἑβδομηκοντάκιςseventy timesadverb (numeral modifier)→ attributive qualificationἑβδομηκοντάκις: 'seventy times'; renders שִׁבְעִים; with the following ἑπτά this gives 'seventy-sevenfold' or 'seventy times seven' — the maximum of escalated vengeance. NT echo: Matt 18:22 — Jesus answers Lamech's arithmetic with unlimited forgiveness.
ἑπτάsevenadverb (numeral: 'and seven' — ἑβδομηκοντάκις ἑπτά = seventy-seven or seventy times seven)→ measure or countἑπτά: 'seven'; the compound ἑβδομηκοντάκις ἑπτά can be read as 70 + 7 = 77 times, or as 70 × 7 = 490 times; the LXX leaves the arithmetic ambiguous, as does the Hebrew. Matt 18:22 quotes this exact phrase.
25
ἔγνω δὲ Αδαμ Ευαν τὴν γυναῖκα αὐτοῦ, καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ Σηθ, λέγουσα· Ἐξανέστησεν γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ Αβελ, ὃν ἀπέκτεινεν Καιν.
And Adam knew Eve his wife, and she conceived and bore a son, and named his name Seth, saying: 'For God has raised up for me another seed in place of Abel, whom Cain killed.'
The verse pivots from the Cainite line back to the main narrative with the birth of Seth, introduced by the same formulaic language as v.1 (ἔγνω … συλλαβοῦσα ἔτεκεν). Eve's exclamation names Seth as divine replacement (ἐξανέστησεν … σπέρμα ἕτερον ἀντί — 'raised up another seed in place of'), anchoring the name Σηθ in the verb אָנוֹשׁ/שִׁית (place/appoint). The bare naming of Abel's murder at verse-end (ὃν ἀπέκτεινεν Καιν) is the only retrospective reference in the narrative to the murder from this verse onward.
Word-by-word analysis· 30 words
ἔγνωknewAor Act Indic 3 Sg · γινώσκωmain verb (conjugal knowledge; echoes vv.1, 17 — the chapter's third instance of the birth formula)→ constative aoristγινώσκω: fourth occurrence of the chapter (vv.1, 9, 17, 25); the repetition of the birth-formula creates narrative symmetry.
δὲandpostpositive particle (new narrative movement: Sethite line)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΑδαμAdamNominativesubject (indeclinable proper name)→ participant identificationΑδαμ: transliterated proper name rendered in Greek letters; here it functions as subject (indeclinable proper name).
ΕυανEveAccusativedirect object (proper name; echoes v.1)→ participant identificationΕυαν: transliterated proper name rendered in Greek letters; here it functions as direct object (proper name; echoes v.1).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γυναῖκαwifeAccusativeaccusative in apposition to Ευαν→ object specificationγυναῖκα: meaning 'wife'; it serves as accusative in apposition to Ευαν.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συλλαβοῦσαhaving conceivedAor Act Part Nom Sg Fem · συλλαμβάνωattendant circumstance participle (echoes vv.1, 17)→ constative aoristσυλλαμβάνω: third use of this birth-formula participle in the chapter.
ἔτεκενboreAor Act Indic 3 Sg · τίκτωmain verb→ constative aoristτίκτω (aor. ἔτεκεν): 'bear / give birth'; renders יָלַד; the long-awaited birth that resolves the chapter's central crisis.
υἱὸνa sonAccusativedirect object (the child born: anarthrous, new individual)→ object specificationυἱός: 'son'; the anarthrous υἱόν (no article) introduces a new individual.
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπωνόμασενnamedAor Act Indic 3 Sg · ἐπονομάζωmain verb (naming; same word as v.17 for Cain's naming of the city)→ constative aoristἐπονομάζω: same verb as v.17; here applied to the naming of a child by his mother — deliberate echo.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐπωνόμασεν→ object specificationὄνομα: meaning 'name'; it serves as direct object of ἐπωνόμασεν.
αὐτοῦhisGenitivegenitive of possession (the child's name)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the child's name).
ΣηθSethAccusativeaccusative predicate of naming (the name given; indeclinable)→ participant identificationΣηθ: transliteration of שֵׁת (Seth, from שִׁית 'place / appoint'); the etymology offered in Eve's exclamation — God 'raised up / appointed' another seed — activates the name.
λέγουσαsayingPres Act Part Nom Sg Fem · λέγωattendant circumstance participle (introduces the naming speech)→ progressive (the saying accompanies the naming act)λέγω: the participial introduction to direct speech is standard LXX narrative syntax.
Ἐξανέστησενhas raised upAor Act Indic 3 Sg · ἐξανίστημιmain verb of direct speech (divine appointment of a replacement seed)→ consummative aorist (the divine act completed: Seth exists)ἐξανίστημι: 'raise up / cause to rise / set up'; renders שָׁת (placed/appointed) in MT; the LXX uses the compound ἐξ-αν-ίστημι, a heightened term suggesting a divine raising-up that echoes resurrection and covenant-appointment language.
γάρforcausal particle (grounds the naming: 'for God has raised up…')→ discourse linkage or contrastγάρ: 'for'; provides the theological grounds for the name Seth.
μοιfor meDativedative of advantage (Eve: to/for me)→ participant reference or interestμοι: meaning 'for me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (Eve: to/for me).
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativesubject→ participant prominenceθεός: ὁ θεός; the LXX's rendering — at v.1 she said διὰ τοῦ θεοῦ ('through God'), here ὁ θεός ('God'); consistent use of θεός for the divine agent in Eve's two birth-exclamations.
σπέρμαseedAccusativedirect object of ἐξανέστησεν→ object specificationσπέρμα: 'seed / offspring'; renders זֶרַע; the 'seed' language echoes Gen 3:15 (the 'seed of the woman') — Seth is framed as part of that promised line, the genealogical continuation that will eventually reach Noah and beyond.
ἕτερονanotherAccusativeadjective modifying σπέρμα (a different, replacement seed)→ object specificationἕτερος: 'another / other (of a different kind)'; the choice of ἕτερος rather than ἄλλος may underscore that Seth is not just numerically another child but a qualitatively different replacement.
ἀντὶin place ofpreposition + genitive (substitution: 'instead of / in place of')→ spatial or relational framingἀντί: 'instead of / in place of'; renders תַּחַת; the substitution-preposition makes explicit that Seth replaces Abel.
ΑβελAbelGenitivegenitive object of ἀντί (the one replaced: Abel)→ participant identificationΑβελ: the murdered brother is named one last time in Eve's mouth as the ground of the replacement.
ὃνwhomAccusativerelative pronoun (accusative object of ἀπέκτεινεν; antecedent: Αβελ)→ participant referenceὃν: meaning 'whom'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (accusative object of ἀπέκτεινεν; antecedent: Αβελ).
ἀπέκτεινενkilledAor Act Indic 3 Sg · ἀποκτείνωrelative clause verb (the murder recalled in Eve's speech)→ constative aoristἀποκτείνω: fifth occurrence of this verb in the chapter (vv.8, 14, 15 ×2, 25); its reappearance in Eve's own words closes the frame on the fratricidal tragedy.
ΚαινCainNominativesubject of ἀπέκτεινεν (in the relative clause)→ participant identificationΚαιν: transliterated proper name rendered in Greek letters; here it functions as subject of ἀπέκτεινεν (in the relative clause).
26
καὶ τῷ Σηθ ἐγένετο υἱός, ἐπωνόμασεν δὲ τὸ ὄνομα αὐτοῦ Ενως· οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ.
And to Seth was born a son, and he named his name Enos; this one hoped to call upon the name of the Lord God.
The final verse is the theological conclusion of the chapter. Seth begets Enos (Ενως = אֱנוֹשׁ, 'human being / mortal'), and the LXX reads: οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ — 'this one HOPED to call upon the name of the Lord God.' Where the MT has הוּחַל (it was begun / a beginning was made), the LXX translates ἤλπισεν ('he hoped'), personalizing the act in Enos and giving it an eschatological, anticipatory coloring. The full divine title κύριος ὁ θεός ('the Lord God') echoes the Eden narrative (Gen 2–3) and frames the Sethite line as the beginning of intentional, hopeful invocation of the divine name — the antithesis of the Cainite line's violence.
Word-by-word analysis· 19 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtoDativearticle (dative with Σηθ: 'to Seth')→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΣηθSethDativedative of advantage (born to Seth)→ participant identificationΣηθ: the father of the Sethite line; his son Enos opens the genealogy of Gen 5.
ἐγένετοwas bornAor Mid Indic 3 Sg · γίνομαιmain verb (birth: existential 'came to be')→ constative aorist (onset: a son came to exist for Seth)γίνομαι: 'come to be'; renders וַיִּוָּלֶד; the dative τῷ Σηθ makes this a birth-to construction.
υἱόςa sonNominativesubject (the one born: anarthrous)→ participant prominenceυἱός: meaning 'a son'; it serves as subject (the one born: anarthrous).
ἐπωνόμασενnamedAor Act Indic 3 Sg · ἐπονομάζωmain verb (naming by the father)→ constative aoristἐπονομάζω: same verb as vv.17, 25 — the chapter's standard naming verb; here Seth names the son.
δὲandpostpositive particle (continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐπωνόμασεν→ object specificationὄνομα: meaning 'name'; it serves as direct object of ἐπωνόμασεν.
αὐτοῦhisGenitivegenitive of possession (the son's name)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the son's name).
ΕνωςEnosAccusativeaccusative predicate of naming (the name; indeclinable)→ participant identificationΕνως: transliteration of אֱנוֹשׁ (Enosh, 'mortal / man'); the name denotes human frailty and mortality — the Sethite line begins with a name meaning 'mortal,' yet it is this line in which hope in God begins.
οὗτοςthis oneNominativedemonstrative pronoun (subject of the climactic statement: 'he is the one who…')→ participant referenceοὗτος: emphatically points to Enos — he, this person, was the one who hoped; the identification formula echoes vv.20–21.
ἤλπισενhopedAor Act Indic 3 Sg · ἐλπίζωmain verb (theological crux: LXX's reading vs MT's 'it was begun')→ ingressive aorist (the onset of eschatological hope)ἐλπίζω: 'hope / expect'; the key LXX divergence word. MT has הוּחַל (Hophal of חָלַל, 'it was begun'); the LXX translator rendered either a different Vorlage or interpreted the Hebrew differently, choosing ἤλπισεν — 'he hoped.' The result is a deeply personal, eschatologically colored statement: Enos, the first mortal, began to hope in the divine name. The verb ἐλπίζω carries in LXX and NT a strong sense of confident expectation reaching forward to a fulfillment not yet present.
ἐπικαλεῖσθαιto call uponPres Mid/Pass Inf · ἐπικαλέωcomplementary infinitive (the content of his hope: 'hoped to call upon')→ progressive / iterative (ongoing invocation hoped for)ἐπικαλέω: 'call upon / invoke'; the middle ἐπικαλεῖσθαι = 'invoke for oneself'; the phrase ἐπικαλεῖσθαι τὸ ὄνομα κυρίου is a standard LXX formula for worship and prayer (cf. Gen 12:8; 21:33; Joel 2:32 = Acts 2:21; Rom 10:13). The chapter ends with invocation, the antithesis of Cain's silent departure from God's face.
τὸtheAccusativearticle (with ὄνομα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐπικαλεῖσθαι (what is invoked: the Name)→ object specificationὄνομα: 'name'; the divine name as the object of invocation is a central cultic concept; to 'call upon the name of the Lord' is the defining act of worship in the patriarchal narratives and in Paul (Rom 10:13, quoting Joel 2:32 LXX).
κυρίουof the LordGenitivegenitive of possession (the Lord's name)→ relational specificationκύριος: rendering of יְהוָה; the full compound κύριος τοῦ θεοῦ appears here — 'Lord God' — echoing the Eden narrative's κύριος ὁ θεός and framing the Sethite line within the covenant name.
τοῦtheGenitivearticle (with θεοῦ, in apposition to κυρίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive in apposition to κυρίου (full divine title: 'Lord God')→ relational specificationθεός: in the compound τὸ ὄνομα κυρίου τοῦ θεοῦ, the LXX adds τοῦ θεοῦ beyond the MT's יְהוָה, giving the fuller title; this expansion aligns with the chapter's pattern of using the compound κύριος ὁ θεός for direct divine-human encounters (vv.6, 13, 15).