(4) Lastly, in vv.13-16 he is the representative of the nomad tribes of the desert, as viewed from the standpoint of settled and orderly civilisation. Ewald pointed out the significant circumstance, that at the beginning of the 'second age' of the world's history we find the counterparts of Abel and Cain in the shepherd Jabal and the smith Tubal-Cain (v.20ff.). It seems probable that some connexion exists between the two pairs of brothers: in other words, that the story of Cain and Abel embodies a variation of the tradition which assigned the origin of cattle-breeding and metal-working to two sons of Lamech. But to resolve the composite legend into its primary elements, and assign each to its original source, is a task obviously beyond the resources of criticism.
IV. 17-24.—The line of Cain.
This genealogy, unlike that of P in ch. 5, is not a mere
list of names, but is compiled with the view of showing the
origin of the principal arts and institutions of civilised
life.[1] These are: Husbandry (v.2; see above), city-life (17),
[polygamy (19) ?], pastoral nomadism, music and metal-working
(20-22). The Song of Lamech (23f.) may signalise
an appalling development of the spirit of blood-revenge,
which could hardly be considered an advance in culture; but
the connexion of these vv. with the genealogy is doubtful.—It
has commonly been held that the passage involves a
pessimistic estimate of human civilisation, as a record of
progressive degeneracy and increasing alienation from God.
That is probably true of the compiler who placed the section
after the account of the Fall, and incorporated the Song of
Lamech, which could hardly fail to strike the Hebrew mind
as an exhibition of human depravity. In itself, however,
the genealogy contains no moral judgment on the facts
recorded. The names have no sinister significance; polygamy
(though a declension from the ideal of 224) is not
generally condemned in the OT (Dt. 2115); and even the
song of Lamech (which is older than the genealogy) implies
no condemnation of the reckless and bloodthirsty valour
which it celebrates.—The institutions enumerated are clearly
- ↑ Gu., however (p. 47), considers the archæological notices to be insertions in the genealogy, and treats them as of a piece with the similar notices in 215 37. 21. 23.
