Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/113

 that it was made known to man, and it really belongs to the Hebrew, which was not formed till after the division of tongues, yet it expresses the feeling of Eve on receiving this proof of the gracious help of God.

verses 2-7
But her joy was soon overcome by the discovery of the vanity of this earthly life. This is expressed in the name Abel, which was given to the second son (הבל, in pause הבל, i.e., nothingness, vanity), whether it indicated generally a feeling of sorrow on account of his weakness, or was a prophetic presentiment of his untimely death. The occupation of the sons is noticed on account of what follows. “ Abel was a keeper of sheep, but Cain was a tiller of the ground.” Adam had, no doubt, already commenced both occupations, and the sons selected each a different department. God Himself had pointed out both to Adam-the tilling of the ground by the employment assigned him in Eden, which had to be changed into agriculture after his expulsion; and the keeping of cattle in the clothing that He gave him (Gen 3:21). Moreover, agriculture can never be entirely separated from the rearing of cattle; for a man not only requires food, but clothing, which is procured directly from the hides and wool of tame animals. In addition to this, sheep do not thrive without human protection and care, and therefore were probably associated with man from the very first. The different occupations of the brothers, therefore, are not to be regarded as a proof of the difference in their dispositions. This comes out first in the sacrifice, which they offered after a time to God, each one from the produce of his vocation. - “ In process of time” (lit., at the end of days, i.e., after a considerable lapse of time: for this use of ימים cf. Gen 40:4; Num 9:2) Cain brought of the fruit of the ground a gift (מנחה) to the Lord; and Abel, he also brought of the firstlings of his flock, and indeed ( vav in an explanatory sense, vid., Ges. §155, 1) of their fat,” i.e., the fattest of the firstlings, and not merely the first good one that came to hand. חלבים are not the fat portions of the animals, as in the Levitical law of sacrifice. This is evident from the fact, that the sacrifice was not connected with a sacrificial meal, and animal food was not eaten at this time. That the usage of the Mosaic law cannot determine the meaning of this passage, is evident from the word minchah, which is applied in Leviticus to bloodless sacrifices only, whereas it is used here in connection with Abel's sacrifice. “ And Jehovah looked upon Abel and his