Gênesis 4

Gênesis 4

Phillips comments on Lamech's Song of the Sword - The first song in Scripture was composed by Lamech, seventh from Adam in the godless line of Cain. Lamech was the great rebel of the ante-deluvian world, a man who shook his fist in the face of God and told God to stay out of his life. Moreover, he threatened with dire and swift vengeance anyone who opposed him. He was the world's first polygamist, a man who gloried in his self-will. Lamech embodied the spirit of permissiveness that permeated the days of Noah. Lamech first gave tongue to the anti-God spirit of the age before the flood. (Exploring Genesis: An Expository Commentary) For - Term of explanation. What is Lamech explaining? Is he not in a sense warning the wives that they need to heed what he says for he has been violent. I have killed (harag; Lxx - apokteino) a man for wounding me; And a boy for striking me - Note that killed (harag; Lxx - apokteino) is the same verb used of Cain's murder of Abel. Fallen men are boastful and here we see Lamech reach a low-point in arrogantly, boldly, boasting about taking the life of another human being created in the image of God! Wenham says "the unbridled vengeance of Lamek stands in ferocious contrast to the strict justice of the law of talion. Where Lamek claimed to have killed a man for bruising him and a youth for hitting him, Ex21:20–25 says “eye for eye … bruise for bruise, hit for hit.” Without the protection of the law, Genesis 4 implies, even the able-bodied, let alone the weak, will be at the mercy of men like Lamek.(See context in Genesis 1-15, Volume 1) Victor Hamilton - Unlike his ancestor several generations earlier who felt the desperate need of divine protection, Lamech feels he is his own security. He can handle any difficulty or any mistreatment quite adequately by himself. If Cain is avenged only sevenfold, he will be avenged seventy-sevenfold. He has no scruples about taking the law into his own hands. Lamech’s chief characteristics, in line with his irregular marriages, are not commendable. He is not only replete with a spirit of vindictiveness, but he is also a proud man who backs away from nobody and does not hesitate to kill anybody. Cain’s mind-set now surfaces in his great-great-great grandson. (See context in The Book of Genesis - NICOT) NET NOTE on young man - The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child. Killed (slayed, murdered)(02026)(harag) means to kill, murder, slay, smite, destroy and is used in modern Hebrew expressing the idea of killing or slaughter. The root includes the ideas of murder and judicial execution, as well as the killing of animals. The 163 uses in the OT reflect the penchant for man to take another man's life, with Cain being the prototype in slaying righteous Abel (Ge 4:8). The slaughter of many people, as all the inhabitants of Ai (Josh 8:24, cf 1Ki 9:16, Esther 8:11). God's killing as in judgment (Ex 13:15, Amos 2:3). Killing animals (Lev 20:15, Nu 22:29). Animals killing humans (2Ki 17:25, Job 20:16). Sadly harag is a "key word" in chapter 4 following the introduction of sin in Genesis 3 (Ge 4:8; Ge 4:14; Ge 4:15; Ge 4:23; Ge 4:25) Vine - "Rarely suggesting premeditated killing or murder, this term generally is used for the "killing" of animals, including sacrificially, and for ruthless personal violence of man against man. Hārag is not the term used in the sixth commandment (Ex 20:13; Dt. 5:17). The word there is rāṣaḥ, and since it implies premeditated killing, the commandment is better translated: "Do not murder," as most modern versions have it. The word hārag often means wholesale slaughter, both in battle and after battle (Nu 31:7-8; Josh 8:24; 2Sa 10:18). The word is only infrequently used of men's killing at the command of God. In such instances, the causative form of the common Hebrew verb for "to die" is commonly found. In general, hārag refers to violent "killing" and destruction, sometimes even referring to the "killing" of vines by hail (Ps. 78:47). (Vine's Expository Dictionary of Old Testament and New Testament Words) Harold Stigers - The first use of the word (Genesis 4:8) reports Cain's crime, shedding Abel's blood which "cried to God," i.e. for vengeance. David ordered the execution of the murderers of Ishbosheth (2 Samuel 4:11-12). The same word is used for both murder and judicial execution in agreement with the command of Genesis 9:6. The murderer is to be executed on the grounds that failure to do so signifies consent to the crime and breaks the covenant with God. Furthermore it denies God's image in man. If a householder killed a robber who broke into his home during the night, he would not incur blood guilt, since the nocturnal housebreaker would not stop at murder to accomplish his purpose. Parallels to biblical laws on murder are few in the literature of Mesopotamia. There loss of life could be compensated for through payment of a fine. Only in aggravated cases was the death penalty imposed. There is much overlapping in the use of the various words for "kill." This word is seldom used of killing animals. Usually it is used of killing men and numerous times of violent killing in war or intrigue. It is never used for the killing of sacrificial animals and very seldom for the killing of animals for food. The word is common in the histories of the judges and the monarchy as the thing represented was itself all too common. Numbers of these instances refer to murder (for which rāsaḥ is more characteristic, cf. Exodus 20:13), but many refer to such items as Jezebel's killing the prophets of the Lord (1 Kings 18:13), Levi and Simeon's slaughter of the Shechemites (Genesis 34:26), and Joab's killing of Abner (2 Samuel 3:30). The word is used sometimes of God's judicial judgments, e.g. the slaying of Egypt's firstborn (Exodus 13:15), but such uses are rare. In the angel's slaughter of Sennacherib's army, the word nākâ is used. Usually hārag is used of violent killing of men by other men—sometimes with justification, often, alas not! (See TWOT online) Harag - 163x in 157v - destroyed(1), kill(44), kill me as you killed(1), kill me at once(1), killed(58), killing(3), kills(2), murdered(2), murderer(1), murderers(1), occurs(1), slain(16), slaughter(1), slay(14), slayer(2), slays(2), slew(11), smitten(1), surely kill(1). Gen. 4:8; Gen. 4:14; Gen. 4:15; Gen. 4:23; Gen. 4:25; Gen. 12:12; Gen. 20:4; Gen. 20:11; Gen. 26:7; Gen. 27:41; Gen. 27:42; Gen. 34:25; Gen. 34:26; Gen. 37:20; Gen. 37:26; Gen. 49:6; Exod. 2:14; Exod. 2:15; Exod. 4:23; Exod. 5:21; Exod. 13:15; Exod. 21:14; Exod. 22:24; Exod. 23:7; Exod. 32:12; Exod. 32:27; Lev. 20:15; Lev. 20:16; Num. 11:15; Num. 22:29; Num. 22:33; Num. 25:5; Num. 31:7; Num. 31:8; Num. 31:17; Num. 31:19; Deut. 13:9; Jos. 8:24; Jos. 9:26; Jos. 10:11; Jos. 13:22; Jdg. 7:25; Jdg. 8:17; Jdg. 8:18; Jdg. 8:19; Jdg. 8:20; Jdg. 8:21; Jdg. 9:5; Jdg. 9:18; Jdg. 9:24; Jdg. 9:45; Jdg. 9:54; Jdg. 9:56; Jdg. 16:2; Jdg. 20:5; 1 Sam. 16:2; 1 Sam. 22:21; 1 Sam. 24:10; 1 Sam. 24:11; 1 Sam. 24:18; 2 Sam. 3:30; 2 Sam. 4:10; 2 Sam. 4:11; 2 Sam. 4:12; 2 Sam. 10:18; 2 Sam. 12:9; 2 Sam. 14:7; 2 Sam. 23:21; 1 Ki. 2:5; 1 Ki. 2:32; 1 Ki. 9:16; 1 Ki. 11:24; 1 Ki. 12:27; 1 Ki. 18:12; 1 Ki. 18:13; 1 Ki. 18:14; 1 Ki. 19:1; 1 Ki. 19:10; 1 Ki. 19:14; 2 Ki. 8:12; 2 Ki. 9:31; 2 Ki. 10:9; 2 Ki. 11:18; 2 Ki. 17:25; 1 Chr. 7:21; 1 Chr. 11:23; 1 Chr. 19:18; 2 Chr. 21:4; 2 Chr. 21:13; 2 Chr. 22:1; 2 Chr. 22:8; 2 Chr. 23:17; 2 Chr. 24:22; 2 Chr. 24:25; 2 Chr. 25:3; 2 Chr. 28:6; 2 Chr. 28:7; 2 Chr. 28:9; 2 Chr. 36:17; Neh. 4:11; Neh. 6:10; Neh. 9:26; Est. 3:13; Est. 7:4; Est. 8:11; Est. 9:6; Est. 9:11; Est. 9:12; Est. 9:15; Est. 9:16; Job 5:2; Job 20:16; Ps. 10:8; Ps. 44:22; Ps. 59:11; Ps. 78:31; Ps. 78:34; Ps. 78:47; Ps. 94:6; Ps. 135:10; Ps. 136:18; Prov. 1:32; Prov. 7:26; Eccl. 3:3; Isa. 10:4; Isa. 14:19; Isa. 14:20; Isa. 14:30; Isa. 22:13; Isa. 26:21; Isa. 27:1; Isa. 27:7; Jer. 4:31; Jer. 15:3; Jer. 18:21; Lam. 2:4; Lam. 2:20; Lam. 2:21; Lam. 3:43; Ezek. 9:6; Ezek. 21:11; Ezek. 23:10; Ezek. 23:47; Ezek. 26:6; Ezek. 26:8; Ezek. 26:11; Ezek. 26:15; Ezek. 28:9; Ezek. 37:9; Hos. 6:5; Hos. 9:13; Amos 2:3; Amos 4:10; Amos 9:1; Amos 9:4; Hab. 1:17; Zech. 11:5 Genesis 4:24 If Cain is avenged sevenfold, Then Lamech seventy-sevenfold." if - Ge 4:15 seventy - Mt 18:22 Genesis 4 Resources - Multiple sermons and commentaries Related Passage: Genesis 4:15 So the LORD said to him, “Therefore whoever kills Cain, vengeance will be taken on him sevenfold.” And the LORD appointed a sign for Cain, so that no one finding him would slay him. LAMECH'S LOGIC If Cain is avenged sevenfold, then Lamech seventy-sevenfold - NLT - "If someone who kills Cain is punished seven times, then the one who kills me will be punished seventy-seven times!" Lamech is saying if God would protect Cain for murder, then He would avenge Lamech for protecting himself. The mention of Cain indicates that his sordid story was passed from generation to generation, but sadly no one in Cain's line (as far as we can discern from Scripture) repented and turned to the Lord. It is notable that none of Cain's descendants are recorded as even mentioning God's Name! Cornerstone Bible Commentary- Not only did Lamech exact revenge—a fate Cain had feared—but he demanded greater leniency than that which was afforded to Cain (Ge 4:24), boasting that his killer would be punished seventy-seven times and not just seven. In contrast to this defiance, Jesus taught his disciples to forgive “seventy times seven” (Matt 18:22). (See Genesis) HCSB - Using twisted logic, Lamech seemed to suggest that God would provide him with greater protection than He did Cain since he had killed double the number of men. (See context in CSB Study Bible) Allen Ross - So here is a picture of an affluent society defying God and His laws, seeking pleasure and self-indulgence. Into this world Israel (and later the church) would come as a kingdom of priests to proclaim God’s righteousness. (See context in The Bible Knowledge Commentary) NET NOTE - Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see Ge 4:15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.