1 AND Adam knew Eve [ As commanded in Moses 2:28 ] his wife; [ Note that the were married - hence the word wife, not mistress or girlfriend; who married them? God did Where? In the garden ] and she conceived, and bare Cain, [ “Kayin” (Cain) means 'acquisition'. ] , and said, I have gotten [ The word “kinyan,” in Hebrew which is translated here as gotten means “acquisition”. The idea expressed here is that God created them(man and wife), but with this child, she and her husband were partners with God in the creation. ] a man from the LORD.

2 And she again bare his brother Abel. [ Does this mean that there is only one conception, and she bore two son's. So were Cain and Able twins? Or was there another conception? Usually the scriptures tell us of the conception and well as the birth. ] And Abel [ They named “Hevel” (Abel), meaning “vapor” or “vanity.” Abel’s name expresses how everything un-Godly is nothingness. All earthy and physical pleasures are without value, mere vapor. ] was a keeper of sheep, [ Rancher ] but Cain was a tiller of the ground. [ farmer ]

3 And in process of time [ µymy Åqm mikkets yamim, or "at the end of days". Suggesting that it was on the Sabbath. "in the process of time" suggests that Cain made righteous offerring for som period of time as he was supposed to but after some time he decided to change the plan(with the help of Satan) which lead to disobedience. ] it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. [ The produce from his fields; hence he was in the beginning mocking God. The principle was a blood sacrifice which he had been taught was a representation of the sacrifice of the son of God See Mos 5:4-7. Doing so he was showing God that he lacked faith in the plan of salvation. It must be shedding the blood of the Only Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared ; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order. He did not keep his command; as a rsult God was neither satisfied or happy with him. ]

4 And Abel, he also brought [ Proper Hebrew: “also-he” means “also” in one of two senses: (1) “likewise, in the same way” or (2) “moreover, in addition [to]”. Abel was also offerring a sacrifice as he was commanded to do(a blood sacrifice - to represent the atonement whether they knew the meaning or not it was what they were instructed to do). This does teach us here that they were instructed as to what to sacrifice in order to be obedient which will later be the cause for the rejection of Cain's offerring. ] of the firstlings of his flock and of the fat [ The best; the fattest calves are considered to be the healthiest and have the strongest chance of survival. ] thereof. And the LORD had respect unto Abel [ Joseph Smith about the offering of Abel by stated here, that Abel brought the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And, again “by faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous.” [Hebrews 11:4](TPJS. p. 169.) Because of faith and righteousness, Abel, the younger brother of Cain, is chosen to be the Grand Patriarch. He is chosen and set-apart to assist his father in caring for the spiritual and temporal welfare of all his father Adam’s posterity (remember there were multiple generations alive before Adam received the gospel). Abel, now chosen to be the ‘prophet, priest and king’ to the family of his father, also becomes Cain’s priesthood and ordained patriarchal leader. ] and to his offering: [ Recent studies of this verse provide evidence from the original Hebrew that the word "khatta’t", (which can either mean “sin” or “sin offering”), should better be translated as “sin offering”, which meant the sacrifice of an animal, a specific kind of sacrifice was commanded by the Lord. ] [ Because he did what he was asked to do, he sacrifice a firstborn male without blemish to fulfill the comand from God. Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying to him of such. His performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins. ]

5 But unto Cain and to his offering he had not respect. [ If you do not respect me I do not respect you. If you disobey me I will hold you accountable - it is not different today. There is a principle taught very early on here in the bible. It is that God gives us ordinances and he expects us to obey them. He does not want us to change them they are in place for a reason. We will be judged in the end by whether we have the ordinances that God has established for us or not. What does it mean he had no respect? The Prophet Joseph Smith has provided the following commentary: By faith in this atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the Only
Begotten to atone for man; for this was the plan of redemption; and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin. But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying of his gifts. Certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of God Himself; and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins. (TPJS, p. 58.) ] And Cain was very wroth, [ Who do you think taught him that emotion? Anger - maybe he even lost his temper and became out of control, since he was beginning to follow a new master - who do you think gave him the idea in the first place? Interesting that Able had nothing to do with the offerring, it was between Cain and God, and yet Cain takes it out on Able. Cain is not humbled by the chastizement from the Lord but rather he turns on the Lord. Is there a lesson here for us? He should have turned his displeasure to himself, and yet he finds someone else to blame for his troubles. ] and his countenance fell. [ his countenance no long waxed strong in the presence of God D&C 121:45 Why? because he is no longer Virtuious which is conformity to a standard of right. Joseph Smith said - Virtue is one of the most prominent principles that enables us to have confidence in approaching our Father who is in heaven in order to ask wisdom at his hand. . ]

6 And the LORD said unto Cain, Why art thou wroth? [ Cain is there something that you want to repent of? He is given a chance to admit his wrong doing. The Lord knows what he is meditating on doing, and so he steps in to help but he cannot violate the agency of Cain. ] and why is thy countenance fallen? [ First you cannot hide from God, Second it is obvious that Cain knows that he has done wrong and it is bothering him. One more chance to come clean. The LOrd knows full well what will happen if Cain continues down that path of hiding and lying to th eLOrd and not repenting of what he has done. ]

7  If thou doest well,[ What is God suggesting here to Cain? He is telling him that he has his agency, it is his decision, his choice. ], shalt thou not be accepted? [ That which is right in the sight of God. So in essence God is saying you can just go back and get a proper offerring and we can move forward, do you not think I will forgive you if you chnage your ways and repent? ] and if thou doest not well, [ I will just let you know that if you do not repent and change. ] sin lieth [ Hebrew that the word khatta’t (which can either mean “sin” or “sin-offering”) should better be translated as “sin-offering” and not “sin” in this verse. To the ancients the offerring that Adam and Eve, Cain and Abel were asked to offer in obedience was later referred to as a sin offerring. ] at the door. [ Does this give us a clue as to where the sacrifices would have been made? Hebrew: petakh (“door/ opening”) here refers to the cherubim-guarded door/gate of Paradise, where sinful humans were to bring their sacrifices, paralleling the numerous uses of petakh in the Torah describing the door of the tabernacle (Exod 29:4, 11, 32, 42; 33:9-10; etc.). In this verse, God is encouraging Cain to offer up an animal sacrifice for his sin at the eastern “door” of the Garden where the post-Fall sanctuary/temple was located. ] [ The Lord trys to teach him that he is about to commit a terrible sin. Here is how President Spencer W. Kimball explained that statement: Should there be readers who think of the Lord as an angry, cruel God who brings vengeance on people for not complying with his laws, let them think again. He organized a plan which was natural -- a cause-and-effect program. It is inconceivable that God would desire to unish or to see his children in suffering or pain or distress. He is a God of peace and tranquility. He offers joy and growth and happiness and peace. ... But however he tries, a man cannot escape the consequences of sin. They follow as the night ollows the day. sometimes the penalties are delayed in coming, but they are as sure as life itself. Remorse and agony come. Even ignorance of the law does not prevent, though it may itigate, the punishment. (MF, pp. 140-41.) In Hebrew text the word petakh, means “door or opening”, and often refers to the cherubim-guarded door or the gate of Paradise, where sinful humans were to bring their sacrifices, paralleling the numerous uses of the word "petakh" in the Torah describing the door of the tabernacle. So do we have God encouraging Cain to offer up an animal sacrifice for his sin at the eastern “door” of the Garden where the post Fall sanctuary(temple) was located? Did Adam and Eve and their children come to the eastern gate of Eden to worship God, build their alters, and bring their sacrifices, just as the later Israelites did? ] And unto thee shall be his desire, [ The Lord trys to take away the envy of Cain with the suggestion that if he repents he will still hold the right of Primogeniture or the right, by law or custom, of the paternally acknowledged, firstborn son to inherit his parent's entire or main estate, in preference to daughters, elder illegitimate sons, younger sons and collateral relatives. That as the oldest son he will still have the respect of Able. Dual meaning also is that Satan wants you see Mos 5:23 ] and thou shalt rule over him. [ The eldest by law rules the family in the absence of the Father. Also see Mos. 5:28-31. ]

[ We learn from the Book of Jasher 1:17 that Cain has been working hard to plough the ground and along comes Able with his sheep and they trample it all back down. So now we get an idea how all this starts. Then the discussion goes something like this. Able what gives you the right to bring your sheep to eat on my ground as you well please. To which Able responds, because you take whatever sheep that you want to eat and to wear their wool. So if you will repay me for the sheep that you have eaten and the wool that you have taken then I will leave your ground. Then Cain suggests that maybe I should just kill you right now, If I did what would the consequences be. To which Able says that the Lord God would hold him accountable and judge him. This all made Cain even more angry to think that God would come to Able's defense, he already felt that God loved Able more. This angered him even more to the point that he picked up some iron from the plough and hit Able with it - killing him. Jasher 1:17-28. ]

8 And Cain talked with Abel his brother: [ The conversation as contained in The Jerusalem Targum, and the Targum of Jonathan ben Uzziel "And Cain said unto Hebel his brother, Let us go out into the field; and it came to pass that, when they were in the field, Cain answered and said to Hebel his brother, I thought that the world was created in mercy, but it is not governed according to the merit of good works. nor is there any judgment, nor a Judge, nor shall there be any future state in which good rewards shall be given to the righteous, or punishment executed on the wicked; and now there is respect of persons in judgment. On what account is it that thy sacrifice has been accepted, and mine not received with complacency? And Hebel answered and said, The world was created in mercy, and it is governed according to the fruit of good works; there is a Judge, a future world, and a coming judgment, where good rewards shall be given to the righteous, and the impious punished; and there is no respect of persons in judgment; but because my works were better and more precious than thine, my oblation was received with complacency. And because of these things they contended on the face of the field, and Cain rose up against Hebel his brother, and struck a stone into his forehead, and killed him." ] and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. [ This is the first human death in the scriptures that we know of and there will not be another death for some 500 years, at least that is mentioned. ] Abel id="v9"> 9 ¶ And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground. [ It is probable that Cain, having killed his brother, dug a hole and burled him in the earth, hoping thereby to prevent the murder from being known; and that this is what is designed in the words, Thy brother's blood crieth unto me FROM THE GROUND ]

11 And now art thou cursed from the earth, [ note that the curse here is different from the mark placed upon him. They are two separate things. ] which hath opened her mouth to receive thy brother’s blood from thy hand;

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; [ First part of the curse is that his livelihood the production of crops will be impeeded. They will not be as productive as they have previously been. This will cause him every day to covet others possessions every day even more. I wonder if part of this is nto something brought on by God but rather a result of that one decision. Once he made the decision to get something for nothing going forward that will alway appear to be the easiest decision to make. To see what someone else has worked for and say I will just go take that, since I can. He will see things that it is harder for me to till the ground and get them, and this person hardly has to work to get their things. ] a fugitive and a vagabond shalt thou be in the earth. [ The second part of the curse you shall be a wanderer with people looking to chase you down a fugitive. The Septuagint renders this "stenwn kai tremwn esh", thou shalt be groaning and trembling upon the earth-the horror of thy crime shall ever haunt thee. He was to be a fugitive and a vagabond having no place in which he could dwell with comfort or security. ]

13 And Cain said unto the LORD, [ Then Cain responds just like any follower of Satan, I, I, I, me, me, me, my, my, my. It is all about them there is no remorse for any other thing or person that may have ben effected - just what I want. ] My punishment is greater than I can bear. [ The margin reads, Mine iniquity is greater than that which may be forgiven. The original words, awnm ynw[ lwdg gadol avoni minneso, may be translated, Is my crime too great to be forgiven? words which we may presume he uttered on the verge of deep despair. ]

14 Behold, thou hast driven me out this day from the face of the earth; [ "from the face of the Lord" ] and from thy face shall I be hid; [ This is pretty signifigant when you think about it. Being hidden from the face of God; which appears to signify his being expelled from that particular place where God had manifested his presence , cut off from all revelation from God as well as the ordinances of God in which he had previoulsy participated. Does it relate to the Temple ordinances? How would you feel if the reat of your moral life would be in vain? If there was not a chance for you to gain eternal life? Think about this their dad taught them everything about the garden of Eden, the purpose of life. life here after, and the temple ordinances and now they're all taken away from him. How low would you feel? ] and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, [ See Mos 7:8 for the specific mark that was placed upon Cain. Dr. Shuckford farther observes that the Hebrew word tya oth, which we translate a mark, signifies a sign or token. ] lest any finding him should kill him.

16 ¶ And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

17 And Cain knew his wife; and she conceived, and bare Enoch: [ not the "Enoch" that established the great city of Enoch which was taken to heaven Mos 7: 69] and he builded a city, and called the name of the city, after the name of his son, Enoch.

18 And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech. [ The Great, great, great grandson of Cain. Cain had Enoch (not the righteous Enoch), Enoch had Irad; Irad had Mehujael; Mehujael had Methusael and Methusael had Lamech. ]

19 ¶ And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

20 And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

21 And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.

22 And Zillah, she also bare Tubal-cain, an instructer of every artificer in brass and iron: [ The first smith on record, who taught how to make warlike instruments and domestic utensils out of brass and iron. Agricultural instruments must have been in use long before, for Cain was a tiller of the ground, and so was Adam, and they could not have cultivated the ground without spades, hooks ] and the sister of Tubal-cain was Naamah.

23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken [ Hebrew "Shema" is translated here as hearken which means to "listen" and "obey". ] unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

24 If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. [ If Cain was in trouble then I Lamech am in real big trouble. ]

25 ¶ And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, [ So we have Seth born “Seth,” in Hebrew means “replacement or substitute” as described by Adam. See D&C 107:42. Seth is there to replace "Able" as the Grand Patriarch. Seth then marries the widow of Abel (following the Levirate Law of Marriage) and the firstborn son of that union, Enos, is considered the “sealed” descendent and priesthood line of Abel and his wife, even though he was sired by Seth. This is why the priesthood line is traced through Abel in the Doctrine and Covenants. In the place of Abel who had gone to claim his reward in paradise and was resurrected at the time of Christ's resurrection D&C 133:54-55 ] whom Cain slew.

26 And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the ^bLORD. [ Or it could be rendered as "Then began men to call themselves by the name of the Lord"; signifing that in the time of Enos the true followers of God began to distinguish themselves, and were distinguished by others, as sons of God. ]