The power of a narrative lies in its ability to compel us to search for answers to questions we do not even know we are asking.  Indeed, a story can not only instruct but also may transform us by forcing us to confront those questions we often evade.   To accomplish this act of persuasion, however, a story must convince its reader to struggle with the characters’ choices.  It must enable the reader to enter into the events of the characters, and to relate them to their own world through the characters’ perspectives.  To do so, narrative relies on ambiguity–what is not conveyed to the reader, as well as what is specifically related.   Within a narrative, ambiguities invite a reader to participate in the  characters’ events.  Ambiguities offer a narrative pregnant with possibility and entice readers to create possibilities and weigh them against probabilities.  The most powerful narratives force the reader to explore not only   actions, but  motivations as well.  The multiple ambiguities  in the story of Cain and Abel can lead us to understand sin as a powerfully complex and beguiling force with which all humans must struggle.  This story is a study of how one human responds to the temptations of sin as well as the glaring light of judgment.

Gen 4:1-16 is structured to illustrate for the reader the process that leads to the event of sin as well as  its consequences. Cain killing Abel is the center point of the sixteen-verse  story.  The verses leading up to the event are filled with ambiguities that engage the reader to discover and interpret how Cain comes to the precipice of this sin.  The subsequent verses detail the consequences of his action.  The events leading to Abel’s murder and its consequences transform Cain.  Thus, the second part of the sin story is how sin irrevocably and inevitably changes who we are.

In all respects, the story of Cain and Abel is truly just the story of Cain.  He is “Everyman” whose predicaments, decisions, and actions we  readers are forced to assume as our own.  Eve’s proclamation upon the birth of Cain that the Lord has helped her acquire a “man” is our first indication that Cain is the focus of the story.  Eve says nothing about Abel’s birth.  Her proclamation is especially startling because these are the only words we hear Eve (or Adam) speak throughout the entire story.  Eve does not state that she has produced a child or a boy, but a man.  The Hebrew word ‘iysh is used to label Cain with the same word used to label both Adam and Eve in Gen 2.  Eve is created from Adam’s flesh in Gen 2:23.  She is woman, ‘ishshah, taken from the flesh of man, ‘iysh.  We see the use of ‘iysh and ‘ishshah three more times in Gen 2-3.  Each time the term refers to Adam and Eve as a partnership functioning together. Adam and Eve are joined together (Gen 2:24), sin together (3:6), and are punished together (3:16).  Finally in Gen 4:1 Adam and Eve “know” each other and produce Cain.  By applying this term to Cain in the very first verse the author is qualifying Cain as the representative human, in the same way as Adam and Eve functioned earlier.

The most intriguing aspect of the first five verses of Gen 4 is the offering (manha) given by Cain and Abel, and the Lord’s reaction to each.  The  first actions described by the text of these two boys after their birth is their respective and distinct offerings to the Lord.  Cain, the farmer, produces the fruit of the ground for his offering.  Here, Cain the “Everyman” protagonist becomes a servant of the Lord also.  Abel, the shepherd, then produces the firstlings from his flock for his offering.   The Lord shows regard for Abel’s offering but not for Cain’s.  No explanation is given..  Genesis scholars point out the difficulty in explaining why God regards one offering and not the other.  Some scholars point to the text as illustrating that Abel’s offering was from the firstlings of his flock, meaning that he offered up a sacrifice appropriate to the Old Testament sacrificial system.  This argument makes no sense, however, if these are the very first offerings ever made to the Lord.  The sacrificial codes will not be developed for generations.  How are Cain and Abel to know what is appropriate and what is not?  Do they know better?  The text does not say..  Readers are  therefore forced to attempt an explanation for themselves as to why the Lord approves of one and not the other.

The Lord’s reaction to the sacrifices will cause Cain’s countenance to fall.  The Hebrew word here for countenance is paniym.  It is a word used throughout the story to express the relationship between Cain and the Lord.  Here it describes Cain’s face and his disappointment at being disregarded by the Lord for reasons Cain cannot comprehend.  The reader is forced to sympathize with Cain’s reaction at this point for we too have no way of understanding why God has reacted in this fashion.

The next two verses stand out as among the most difficult texts in all of Genesis.  Here we see how the ambiguity of the text creates a tension in the narrative that will play out in tragedy.  Cain, the servant of the Lord, becomes Cain the sinner in these two verses.  Cain’s reaction to the Lord’s rejection of his offering, and the subsequent counsel offered to him by the Lord, show Cain to be a flawed creature  struggling  to master his desires.  The Lord reacts to Cain’s obvious disappointment and immediately asks a question that appears rhetorical (Gen 4:6).  The word paniym is used a second time, and again   refers to Cain’s disposition in regard to the Lord.  Why does the Lord ask this question?  Does God truly not understand Cain’s disappointment at his apparent rejection?  The reader is again forced to draw his or her own conclusions from an ambiguous text.  For immediately following this question, the Lord begins to counsel Cain.  His counsel is a disconcerting omen of what is to occur.

Gen 4:7 is exceptionally difficult to translate and has resulted in three distinct versions.  The verse itself has three parts.  The first two parts of the verse present problems of syntax and grammar, but their meaning in the predominant translations is consistent.  What we should understand from the first two parts of verse 7 is that acting correctly will lead to acceptance by the Lord and acting incorrectly will lead to the perils of sin. Where the three versions fundamentally differ is in their translation of the verb mashal, used in the last part of the verse.  The Hebrew word mashal means to rule, master, or have dominion over.  Its meaning is not the problem in translation though.  The discrepancies occur over the appropriate mood for the verb.  The text itself is ambiguous and may be read in one of three ways.  It can be read as a promise, a command, or an invitation.  In other words, Cain shall, may, or must master his desire if he wishes to conquer sin.  Regardless of these different translations one point is clear, however, Cain has a choice over his actions– to choose correctly or incorrectly.  And just as important, he now knows this.

These two verses mark a very important distinction between the sin of Gen 4 and the sin portrayed in Gen 3.  In the story of Adam and Eve, God is absent from the events that surround sin.  God establishes the “law” and then waits to see how Adam and Eve will handle it.  When they fail, it is due to their own weakness and the temptations of the serpent.  These temptations still exist in Gen 4.  And sin is once again shown as a dangerous animal lying in wait, but unlike the sin of Adam and Eve, God is a present and active force trying to help Cain avoid the trappings of sin.  God actively seeks out Cain and tells him of the dangers that await him.  His counsel creates a tension in the narrative because as readers we will eventually see God’s actions not as a contraception but  an omen.

Cain kills Abel in verse 8 and all the ambiguities in the preceding lines become immediately transparent.  Where before the reader sees Cain as a troubled person trying to deal with the unreasonableness of life, now they will see him as the first human to take another life.  Cain the human, servant, and sinner is now also Cain the killer.    What is most telling about this verse is the abruptness of the event.  There is no explanation, only action.  In the previous two verses God’s words are presented by the narrator.  Here the narrator takes over once again.  Many translations include a statement from Cain to his brother in this verse, but Cain’s original words  have been lost.  Often scholars choose to focus on the missing dialogue as a possible key to understanding Cain’s actions, but this is a red herring.  Knowing Cain’s words would not alter our understanding of his actions.  Cain kills Abel knowing he should act otherwise.  The verse is strikingly simple in that respect.  Abel’s murder  is deliberate and premeditated.  The Hebrew word for kill in this verse is harag.  This word is used for an act of intentional murder.  This is different than the Hebrew word rasah used in the sixth commandment  (Ex 20:13) that is a broader term covering manslaughter as well.  Adam and Eve upon committing their transgression are immediately struck with guilt and overcome by  fear of discovery (Gen 3:6-8).  In their guilt Adam and Eve choose to flee from the presence (paniym) of the Lord.  This action is an important foreshadowing of what will happen to Cain.  After Cain’s transgression their is no such description of remorse or regret.  Cain’s silence is haunting.

Why does Cain kill Abel?  The text offers no definite answers.  The reader is forced to draw conclusions from the narrative.  We can point to evidence in the text for motives such as jealousy or revenge but in truth the text points in only one direction.  Cain was not able to master his desire.  Cain was unable to heed the counsel of the Lord.   And as a result Cain is transformed.

The sin having been committed, the remaining verses of the narrative focus on the consequences of Cain’s actions.  Here the story switches for the first time to an intense dialogue between God and Cain.  We witness a series of questions and answers, recriminations and challenges.  The text is fascinating and surprisingly authentic.  The mixture of rhetorical questions, accusations, and disconnected rejoinders creates an exchange that sounds very real, and for that reason somewhat disconcerting.  In some respect this exchange mirrors the judgment of Adam and Eve.  Both passages start with a pointed question from God.  For Adam and Eve it is “Where are you?” (Gen 3:9)  For Cain it is “Where is your brother?”  The distinctly different response to each question is telling.  Cain responds with a lie and then an equally pointed question back at God that speaks of belligerence.  Whereas Adam and Eve immediately made excuses for their crime (Gen 3:10-13), Cain becomes defiant.  Adam and Eve appear to feel true guilt and sorrow for their actions right from the start., but in startling contrast Cain does not.  His continued lack of remorse throughout the remainder of the story is a startling contrast to the response of Adam and Eve.

The use of the word brother dominates the narrative.  In all, the word is used seven times in the sixteen verses.  The first use in verse 2 labels Abel in relation to Cain.  We know two things about Abel.  He is a shepherd, and he is Cain’s brother.  The word is used with great frequency in the four verses spanning Cain’s sin and his eventual judgment by the Lord.  In verse 8 it is repeated for emphasis as the author makes very clear who Cain is killing.  In Gen 4:9-11 the word is used four times, three times by the Lord and once by Cain.  Each use of the word is loaded with sub-textual meaning.  The Lord asks if Cain knows where his “brother” is, not just where Abel is.  Cain lies in response and challenges the clearly implied accusation from the Lord by asking his own question.  Is Cain his brother’s keeper?  The question is meant to challenge the Lord, but Cain’s use of the term brother here also challenges the Lord’s basic point.  Is Cain truly responsible for others?  The Lord does not answer his question.  Instead he begins a torrid indictment of Cain for the crime that he knew Cain had committed before he began speaking to him.  The repeated use of brother, the Hebrew word ‘ach, opens the killing of Abel to far greater implications. The word ‘ach means brother or a close relative, but in the context of the story Abel is not only Cain’s brother, but he is also representative of the community in which Cain lives.  In this story there is only Cain and Abel.

The ambiguity in these verses lies not in what is said, but in the attitude of the characters.  Why does God play games with Cain before he announces that he knows what he has done?  Why is Cain so resolutely defiant?  Does he truly believe that his lie will work?  Does he think his attempts to reject responsibility for his brother will sway the Lord’s wrath? Cain does not simply kill Abel, he kills his brother Abel.  His sin is against his brother.  God’s indictment of that sin makes it known that to sin against a brother is to sin against God.

In the Adam and Eve story the Lord curses the ground, adamah, from which Adam was created and to which Adam was forced to struggle for his existence.  In the Cain and Abel narrative the curse is leveled at Cain from the ground and thus the relationship between Cain, Adam, and the Earth is made apparent.  Cain, the second man, is cursed from the ground, adamah.  Just as the original Adam came from the ground, the second Adam, Cain, has been cursed from it.  He has been cursed from the very ground from which he brought   his offering to the Lord.  His punishment is made known in the verses that follow.  Cain will be forced to abandon the ground upon which he has lived, flee the presence (paniym) of the Lord, and wander the earth.  In these final verses of the story all ambiguity disappears and what is left is consequence and irony. Cain is now human, servant, sinner, killer, and wanderer.  He has been transformed by his own choices and the sin that took his brothers life –-and destroyed his own.  He has been forced from the presence of the Lord and once again  the word paniym is used.  This time the word indicates the Lord’s disposition toward Cain.  Cain will be hidden from the “face” of the Lord (v.14) and will be forever removed from the Lord’s “presence” (v.16).  He is now a wanderer.  The Hebrew word nuwd is used and parallels Nod which is the location to which Cain travels.

The final act of Cain before he is driven out illustrates for the reader just how much he has changed.  Cain protests his punishment to the Lord claiming it is “greater than he can bear.”  He challenges the Lord one last time and the Lord responds by marking Cain to protect him from vengeance.  This mark is a sign of protection by the Lord, but it is also a label.  Cain’s transformation becomes complete in the physical mark placed on him by the Lord.  The Hebrew word for mark is ‘owth.  This word can mean a distinguishing sign, but it can also denote both a warning and a remembrance.  This mark leaves little room for ambiguity at the end of the narrative.  Regardless of circumstances or motivations Cain bears the mark of a killer and forever will be known as such.