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The Hebrew reads more fully, "And Lamech took for himself two wives; the name of the one was Adah, and the name of the second was Zillah." For oral flow the doubled naming formula has been shortened to "one was named Adah, and the other Zillah," letting the verb carry over into the second clause rather than repeating "the name of." The phrase "for himself" renders the Hebrew dative of advantage and has been kept because it subtly stresses Lamech's own initiative and self-interest; some renderings drop it as redundant. "Took two wives" preserves the plain Hebrew idiom for marrying rather than smoothing it to "married two women," since the verb "take" is the standard marriage term throughout these narratives. Hebrew literally says "the second," but idiomatic English prefers "the other" when only two are in view.

The verb לָקַח (laqach, "take") with "a woman/wife" as object is the ordinary Hebrew expression for entering marriage; it carries no implication of seizure by itself. Both names may be significant: Adah (עָדָה) is commonly linked to the root for "adornment, ornament" (compare עֲדִי), while Zillah (צִלָּה) is usually connected with צֵל, "shade, shadow," perhaps suggesting protection or shelter. Hebrew marks the two women with "the one" (feminine הָאַחַת) and "the second" (הַשֵּׁנִית), a counting pattern used elsewhere for pairs.

This is the first explicit mention of a man with two wives in the biblical narrative. In the ancient Near East polygamy was legally recognized and often tied to status, wealth, and the desire for numerous offspring; marriage was normally arranged with a bride payment and family negotiation, which makes the active "took for himself" language typical of such accounts. Lamech's household is described in terms of prestige and power, and the following verses attach the origins of herding, music, and metalworking to his sons.

Interpreters have long noted that the notice of two wives stands in tension with the pattern of one man and one woman becoming "one flesh" described earlier, and that it appears within the line of Cain, immediately before Lamech's boast about vengeance. Many read the placement as part of a narrative portrait of escalating human self-assertion rather than as approval. The text itself reports the arrangement without comment, and Scripture elsewhere records polygamy among figures it treats sympathetically, so the moral judgment here is conveyed by context and literary placement rather than by direct condemnation.

The Hebrew reads compactly, "the father of one dwelling in a tent and livestock," joining a single participle ("dwelling") to two objects that do not fit it equally well — one can dwell in a tent but not in livestock. The translation supplies a second verb, "keep livestock," to make the sense plain in English, and renders the singular participle as a plural ("those who live") since it stands for a whole class of people, matching the parallel phrasing in the next verse. "Father" is kept literal rather than rendered "ancestor" or "founder," preserving the ring of the Hebrew idiom while the following words make its meaning clear.

The spelling "Jabal" follows the Hebrew Yabal; the form "Jabel" also appears in older usage. The vowel pattern deliberately echoes his brother Yubal (Jubal) in verse 21 and Tubal-Cain in verse 22 — three names built on a similar sound.

The name Yabal is often linked to the root ybl, "to lead, bring, carry along" (used of flowing streams and of leading animals), which suits a driver of herds; some connect it to a word for a stream or watercourse. Yubal in the next verse resembles yobel, the ram's horn or trumpet, fitting a musician. The Hebrew word 'av, "father," is regularly used for the originator or archetype of a trade, way of life, or people, not only for a biological parent. Miqneh, "livestock," is derived from the verb "to acquire" — cattle as movable property and wealth.

Ancient translators noticed the awkward pairing and smoothed it out: some rendered the phrase as "father of those living in tents, herdsmen of cattle," supplying the missing verbal idea just as modern versions do. The consonantal Hebrew text itself is stable in the manuscript tradition; the variation lies in how the versions handle the compressed syntax.

Tent-dwelling with flocks and herds describes the semi-nomadic pastoralism widespread across the ancient Near East, a way of life later shared by Abraham, Isaac, and Jacob. The verses about Jabal, Jubal, and Tubal-Cain form a short catalogue of culture-founders — herding, music, metalwork — a type of tradition known from other ancient accounts that trace the crafts of civilization back to named ancestors.

These achievements are credited to the line of Cain, and interpreters have read that in different ways. Some see a sober acknowledgment that human culture and skill are genuine gifts, arising even in a family marked by violence. Others stress the placement beside Lamech's boast of vengeance in the following verses, reading the passage as showing civilization advancing while sin advances with it. Either way, the text presents the arts of herding, music, and metal as human developments rather than divine revelations.

The Hebrew literally reads "the father of all who grasp (or handle) the lyre and the pipe"; the verb tafas means to seize or take hold of, and is the standard idiom for taking up and playing an instrument, so "play" renders the sense naturally. "Father" is kept literal, matching verse 20, since it functions here as the title of a founder or originator of a craft rather than a biological ancestor. Kinnor is a stringed instrument of the lyre family, rendered "harp" in older tradition; ugav is a wind instrument, rendered variously "pipe," "flute," or (in an older rendering that misled many readers) "organ." Together they stand for the two great families of instruments, strings and winds, and thus for music as a whole. The two short clauses are kept as two beats separated by a semicolon, echoing the rhythm of the previous verse so the pair of brothers is heard as a pair.

The three brothers' names chime together: Jabal, Jubal, Tubal — all built on sounds connected with the root y-b-l, "to bring, lead, carry along." Jubal in particular echoes yobel, the ram's horn blown at festivals and in the Jubilee year, so the musician's very name sounds like a trumpet blast. Kinnor is an ancient word shared across Semitic languages and even borrowed into Egyptian and Greek; ugav appears only four times in the Hebrew Bible and its precise identification remains uncertain, though its pairing with a stringed instrument marks it as a wind instrument.

Lyres and pipes are among the oldest instruments known from the ancient Near East. Lyres appear on Sumerian remains from the third millennium BC, in Egyptian tomb paintings, and on wall reliefs and seals across Canaan; reed and bone pipes have been recovered from excavations throughout the region. The kinnor was a portable, hand-held lyre, played by shepherds and court musicians alike, and pipes accompanied both feasting and mourning. The verse thus places the origins of music alongside herding and metalworking as one of the founding trades of settled human life.

It is striking that the arts of civilization — herding, music, metalwork — are traced through the line of Cain, the first murderer. Interpreters have read this in opposing ways. Some see a warning: human culture flourishes even as it grows apart from God, and the same line produces Lamech's boast of vengeance a few verses later. Others read it more generously, as testimony that the creative gifts of God are not withdrawn from fallen humanity, and that music, craft and skill remain genuine goods however tangled their origins. The text itself offers no judgment, simply recording that this is how music came into the world.

The Greek tradition renders the two instruments as psaltery and lyre, and the Latin as cithara and organum — the latter being the source of the older English "organ," which suggests a far later instrument than anything the Hebrew has in view. The consonantal Hebrew text is stable here, with no significant variants.

"Knew his wife" preserves the Hebrew verb yadaʿ ("to know") exactly as it stands. It is a well-known biblical euphemism for sexual union, and plainer renderings such as "had relations with" or "lay with" are possible; but the literal wording has been kept because it reads with dignity aloud and because the same idiom recurs throughout these chapters (compare 4:1, 4:25). The second half of the verse is compressed in Hebrew: literally "and he was building a city, and he called the name of the city like the name of his son, Enoch." "Cain" has been supplied as the subject of "was building" for clarity in reading aloud, since Hebrew leaves the pronoun unexpressed and a reader could momentarily attach it to Enoch. "He named it after his son Enoch" renders the fuller Hebrew phrase idiomatically rather than word for word.

The clause wayhî bōneh ("he was building") uses a participle with the verb "to be," a construction that expresses ongoing or repeated action rather than a single completed act — the sense is that Cain was engaged in the work of city-building. The name Enoch (Ḥanôk) is related to the root ḥanak, "to dedicate, initiate, train," the same root behind the word for the dedication of a building or altar. There is thus a quiet wordplay: the founder dedicates his city with a name that itself means "dedication." Hebrew ʿîr ("city") covers anything from a walled settlement to a modest fortified enclosure, and need not imply a large urban center.

The identity of Cain's wife is not stated, and the narrative shows no interest in the question. Ancient Jewish tradition generally assumed she was a sister, since Genesis 5:4 notes that Adam fathered sons and daughters; some later writings even supply her with a name. The text's silence suggests the narrator is tracing lines of descent and culture rather than answering questions of population.

City-building in the ancient Near East was a prestigious act, often credited in Mesopotamian tradition to gods, kings, or primeval heroes. Genesis assigns it instead to Cain's line, which in the following verses is also credited with herding, music, and metalworking — the foundations of civilization emerging from the family of the first murderer. Archaeologically, walled settlements in the region are very old, and the note fits a world in which a "city" could be a small fortified cluster of dwellings.

There is a pointed irony here: the man sentenced to be a restless wanderer (4:12) settles down and builds a walled city, seeking by his own effort the security God had already promised him by a mark of protection. Interpreters have read this in two directions. Some see defiance — human self-protection substituted for divine keeping, the city as a monument to a name Cain wants remembered. Others see God's common grace, allowing culture, craft, and community to flourish even in a cursed line. The naming of the city after his son also raises the theme of legacy: Cain builds and names, while it is Seth's line that will "call on the name of the LORD" (4:26).

The verse is stable across the manuscript tradition; the ancient versions all agree with the received Hebrew text, differing only in the transliteration of the name Enoch. Some early interpreters, troubled by the sequence, took Enoch rather than Cain as the builder — an alternative supported by no textual variant, only by reading the unexpressed subject differently.

The verse opens with a passive verb form, literally "and there was born to Enoch Irad," which the translation preserves as "To Enoch was born Irad." The remaining links use the active verb "begot/fathered," rendered here as "was the father of" for smoother oral delivery; the older "begat" carries the same sense but is archaic when read aloud. The repeated pattern of name-plus-verb is kept intentionally, since the chain-like repetition is the point of a genealogy and gives the sentence its rhythm when spoken.

The verb ילד (yalad) means "to bear, bring forth"; in the passive stem it describes the child being born, in the causative/active stem the parent's role in producing offspring. Hebrew uses the same root for both mother and father, so "fathered" is an interpretive narrowing that the context requires. The names themselves are compact sentences or descriptions: Mehujael and Methushael both end in -el, "God," and Methushael likely echoes an old Semitic form meaning "man of God"; Mehujael has been read either as "struck by God" or "God gives life," and Irad's meaning remains uncertain, possibly connected to a word for "wild donkey" or to a city name.

Within this single verse the same person's name is written two different ways in the Hebrew consonantal text: first Mehuyael, then Mehiyyael. Ancient versions and some manuscripts smooth this out to one spelling, and the translation likewise uses a single form so the listener is not confused into hearing two people. Some witnesses also read the opening verb as active, "Enoch fathered Irad," matching the pattern of the rest of the verse rather than the passive of the received Hebrew text.

Genealogies functioned in the ancient world as charters of identity, tracing craft, land and clan rather than merely satisfying curiosity about ancestry. This seven-generation line from Adam through Cain to Lamech's sons is structured to reach a climax in the following verses, where the origins of herding, music and metalwork are traced to Lamech's children. Names of this type, several with Mesopotamian resonance, suggest the list preserves very old traditional material.

The names in Cain's line closely resemble those in Seth's line in the next chapter: Enoch, Irad, Mehujael, Methushael and Lamech stand alongside Enoch, Jared, Mahalalel, Methuselah and Lamech. Interpreters differ on whether these are two versions of one tradition or two deliberately paired lines meant to be compared — the one culminating in Lamech's song of vengeance, the other in Enoch who walked with God and in Noah. Read as a pair, they set two trajectories of human history side by side without yet pronouncing judgment on either.

The Hebrew reads more fully, "And Lamech took for himself two wives; the name of the one was Adah, and the name of the second was Zillah." For oral flow the doubled naming formula has been shortened to "one was named Adah, and the other Zillah," letting the verb carry over into the second clause rather than repeating "the name of." The phrase "for himself" renders the Hebrew dative of advantage and has been kept because it subtly stresses Lamech's own initiative and self-interest; some renderings drop it as redundant. "Took two wives" preserves the plain Hebrew idiom for marrying rather than smoothing it to "married two women," since the verb "take" is the standard marriage term throughout these narratives. Hebrew literally says "the second," but idiomatic English prefers "the other" when only two are in view.

The verb לָקַח (laqach, "take") with "a woman/wife" as object is the ordinary Hebrew expression for entering marriage; it carries no implication of seizure by itself. Both names may be significant: Adah (עָדָה) is commonly linked to the root for "adornment, ornament" (compare עֲדִי), while Zillah (צִלָּה) is usually connected with צֵל, "shade, shadow," perhaps suggesting protection or shelter. Hebrew marks the two women with "the one" (feminine הָאַחַת) and "the second" (הַשֵּׁנִית), a counting pattern used elsewhere for pairs.

This is the first explicit mention of a man with two wives in the biblical narrative. In the ancient Near East polygamy was legally recognized and often tied to status, wealth, and the desire for numerous offspring; marriage was normally arranged with a bride payment and family negotiation, which makes the active "took for himself" language typical of such accounts. Lamech's household is described in terms of prestige and power, and the following verses attach the origins of herding, music, and metalworking to his sons.

Interpreters have long noted that the notice of two wives stands in tension with the pattern of one man and one woman becoming "one flesh" described earlier, and that it appears within the line of Cain, immediately before Lamech's boast about vengeance. Many read the placement as part of a narrative portrait of escalating human self-assertion rather than as approval. The text itself reports the arrangement without comment, and Scripture elsewhere records polygamy among figures it treats sympathetically, so the moral judgment here is conveyed by context and literary placement rather than by direct condemnation.

The Hebrew reads compactly, "the father of one dwelling in a tent and livestock," joining a single participle ("dwelling") to two objects that do not fit it equally well — one can dwell in a tent but not in livestock. The translation supplies a second verb, "keep livestock," to make the sense plain in English, and renders the singular participle as a plural ("those who live") since it stands for a whole class of people, matching the parallel phrasing in the next verse. "Father" is kept literal rather than rendered "ancestor" or "founder," preserving the ring of the Hebrew idiom while the following words make its meaning clear.

The spelling "Jabal" follows the Hebrew Yabal; the form "Jabel" also appears in older usage. The vowel pattern deliberately echoes his brother Yubal (Jubal) in verse 21 and Tubal-Cain in verse 22 — three names built on a similar sound.

The name Yabal is often linked to the root ybl, "to lead, bring, carry along" (used of flowing streams and of leading animals), which suits a driver of herds; some connect it to a word for a stream or watercourse. Yubal in the next verse resembles yobel, the ram's horn or trumpet, fitting a musician. The Hebrew word 'av, "father," is regularly used for the originator or archetype of a trade, way of life, or people, not only for a biological parent. Miqneh, "livestock," is derived from the verb "to acquire" — cattle as movable property and wealth.

Ancient translators noticed the awkward pairing and smoothed it out: some rendered the phrase as "father of those living in tents, herdsmen of cattle," supplying the missing verbal idea just as modern versions do. The consonantal Hebrew text itself is stable in the manuscript tradition; the variation lies in how the versions handle the compressed syntax.

Tent-dwelling with flocks and herds describes the semi-nomadic pastoralism widespread across the ancient Near East, a way of life later shared by Abraham, Isaac, and Jacob. The verses about Jabal, Jubal, and Tubal-Cain form a short catalogue of culture-founders — herding, music, metalwork — a type of tradition known from other ancient accounts that trace the crafts of civilization back to named ancestors.

These achievements are credited to the line of Cain, and interpreters have read that in different ways. Some see a sober acknowledgment that human culture and skill are genuine gifts, arising even in a family marked by violence. Others stress the placement beside Lamech's boast of vengeance in the following verses, reading the passage as showing civilization advancing while sin advances with it. Either way, the text presents the arts of herding, music, and metal as human developments rather than divine revelations.

The Hebrew literally reads "the father of all who grasp (or handle) the lyre and the pipe"; the verb tafas means to seize or take hold of, and is the standard idiom for taking up and playing an instrument, so "play" renders the sense naturally. "Father" is kept literal, matching verse 20, since it functions here as the title of a founder or originator of a craft rather than a biological ancestor. Kinnor is a stringed instrument of the lyre family, rendered "harp" in older tradition; ugav is a wind instrument, rendered variously "pipe," "flute," or (in an older rendering that misled many readers) "organ." Together they stand for the two great families of instruments, strings and winds, and thus for music as a whole. The two short clauses are kept as two beats separated by a semicolon, echoing the rhythm of the previous verse so the pair of brothers is heard as a pair.

The three brothers' names chime together: Jabal, Jubal, Tubal — all built on sounds connected with the root y-b-l, "to bring, lead, carry along." Jubal in particular echoes yobel, the ram's horn blown at festivals and in the Jubilee year, so the musician's very name sounds like a trumpet blast. Kinnor is an ancient word shared across Semitic languages and even borrowed into Egyptian and Greek; ugav appears only four times in the Hebrew Bible and its precise identification remains uncertain, though its pairing with a stringed instrument marks it as a wind instrument.

Lyres and pipes are among the oldest instruments known from the ancient Near East. Lyres appear on Sumerian remains from the third millennium BC, in Egyptian tomb paintings, and on wall reliefs and seals across Canaan; reed and bone pipes have been recovered from excavations throughout the region. The kinnor was a portable, hand-held lyre, played by shepherds and court musicians alike, and pipes accompanied both feasting and mourning. The verse thus places the origins of music alongside herding and metalworking as one of the founding trades of settled human life.

It is striking that the arts of civilization — herding, music, metalwork — are traced through the line of Cain, the first murderer. Interpreters have read this in opposing ways. Some see a warning: human culture flourishes even as it grows apart from God, and the same line produces Lamech's boast of vengeance a few verses later. Others read it more generously, as testimony that the creative gifts of God are not withdrawn from fallen humanity, and that music, craft and skill remain genuine goods however tangled their origins. The text itself offers no judgment, simply recording that this is how music came into the world.

The Greek tradition renders the two instruments as psaltery and lyre, and the Latin as cithara and organum — the latter being the source of the older English "organ," which suggests a far later instrument than anything the Hebrew has in view. The consonantal Hebrew text is stable here, with no significant variants.

The Hebrew of the middle clause is compressed and difficult: literally "a sharpener/hammerer of every cutter (or engraver) of bronze and iron." The participle *lotesh* means to hammer or whet metal, and *choresh* denotes one who cuts, engraves, or fashions — but the two participles stacked together are awkward, and the object of the sharpening is unstated. The rendering "who forged all kinds of tools out of bronze and iron" takes the phrase as a description of Tubal-Cain's craft and supplies "tools" for the sake of clear oral reading. Other defensible renderings are "who sharpened every implement of bronze and iron" or, following the pattern of verses 20–21, "the father of all who work bronze and iron." The final clause is a bare noun sentence, "and the sister of Tubal-Cain, Naamah"; the added verb "was" makes it a complete English sentence. "Also" renders *gam-hi*, "she too," which ties Zillah's offspring back to Adah's in verses 20–21.

The name Tubal-Cain joins Tubal with Cain (*qayin*), a word that in related Semitic languages (Aramaic and Arabic *qayn*) means "smith" or "metalworker" — a fitting play for the ancestor of metallurgy, and an echo of the Cain from whom this line descends. Naamah comes from the root *n-ʿ-m*, "to be pleasant, lovely," so her name means something like "Lovely" or "Pleasant One." The construction *gam-hi* ("she too") is emphatic, pairing Zillah with Adah.

The clause about Tubal-Cain's craft is unusually terse, and ancient translators handled it in different ways: Greek tradition simplifies to something like "he was a hammerer, a smith in bronze and iron," while other early versions render him "a master of every craftsman in bronze and iron." Some scholars propose that the word "father" (*avi*), which appears in the parallel notices of verses 20 and 21, once stood here as well and dropped out in copying; the Hebrew as preserved has no such word, and this translation follows the received text.

Metalworking was among the most prized and closely guarded skills of the ancient world, and smiths often formed distinct guilds or clans; the Kenites, whose name shares the root of Cain, were later associated with such itinerant metal trades. The name Tubal also designates a region in eastern Anatolia (Assyrian Tabal) long famous for its copper and iron production, which may lie behind the association. Bronze — copper alloyed with tin — was the dominant working metal for centuries before iron came into widespread use, and naming both together marks Tubal-Cain as the originator of the whole metal-working tradition rather than of one period's technology.

This genealogy credits the line of Cain with the foundations of civilized life — herding, music, and metalwork — a striking acknowledgment that human culture is a genuine good even when it arises from a family under a curse. Yet the placement is pointed: the mention of forged bronze and iron leads straight into Lamech's boast of vengeance in the next verse, suggesting that the tools of craft and the weapons of violence come from the same hand. Naamah is one of few women named in these early genealogies, and later Jewish tradition speculated variously about her identity, in some accounts making her the wife of Noah.

The Hebrew verb הָרַגְתִּי is a simple perfect, most naturally rendered "I have killed," and that is the reading adopted here. Some understand it as a boast about a future or hypothetical act ("I would kill"), or as a general principle ("I kill"), since Hebrew perfects can express settled resolve. The rendering "a young man" for יֶלֶד keeps the poetic parallel with "a man" while avoiding the impression of a small child; the word covers a boy or a youth. The two Hebrew nouns for injury, פֶּצַע (an open gash) and חֲבוּרָה (a bruise or welt), are given as "wounding me" and "striking me" so that the line reads smoothly aloud; a more literal rendering would be "for my wound... for my bruise." The prefixed preposition לְ is taken causally ("because of"/"in return for"), which suits the boast; it could conceivably be read as result ("so that I was wounded"), but that fits the context of triumph less well. The wives are addressed with feminine plural imperatives, so the commands are directed to them specifically; the closing quotation mark falls at the end of the following verse, since the poem continues.

These lines are a compact piece of Hebrew verse, arranged in the classic pattern of paired half-lines: "Adah and Zillah" matches "wives of Lamech," "hear my voice" matches "listen to my words," and "a man" matches "a young man." The imperatives שְׁמַעַן and הַאְזֵנָּה are archaic feminine plural forms, an old-fashioned flourish that marks the speech as poetry rather than ordinary narration. The verb הַאְזֵנָּה is built from the noun for "ear," so it means literally "give ear." There is also a sound-play across the second half: פִּצְעִי and חַבֻּרָתִי both end with the same possessive suffix, hammering out the rhythm of the boast.

Lamech's song is widely regarded as one of the oldest poetic fragments preserved in the Bible, sometimes called the Song of the Sword. It stands at the end of the Cain genealogy, immediately after the note that Lamech's son forged tools of bronze and iron — the reader is meant to hear the new weaponry behind the new boast. In the honor-based societies of the ancient Near East, blood vengeance was a family duty, but customary law and later legal collections aimed to keep retaliation proportionate to the injury. Lamech's claim to kill a man for a mere bruise is a deliberate rejection of proportion, and it is proclaimed as a matter of pride rather than confessed as guilt.

The verse shows how far violence has spread since Cain: Cain killed and then feared retaliation, while his descendant kills and then sings about it. Where God had limited vengeance against Cain, Lamech seizes vengeance for himself and multiplies it. Read alongside the line about forgiveness "seventy-seven times" in the Gospels, Lamech's arithmetic of revenge becomes the dark mirror of the arithmetic of mercy. Many interpreters see here the narrative purpose of the whole passage: the growth of human culture — cities, herding, music, metalwork — runs side by side with the growth of human violence, so that the flood narrative that follows comes as no surprise.

The opening Hebrew particle ki can mean either "for/because" or "if"; here it introduces the comparison that completes Lamech's boast, so it is rendered "If." The second line has no verb in Hebrew — literally "and Lamech seventy and seven" — so "then... times over" is supplied to carry the sense of the ellipsis and to keep the two lines balanced for reading aloud. The Hebrew verb is passive ("is avenged" / "vengeance is taken for him"), deliberately leaving the avenger unnamed; some render it actively, "whoever kills Cain will suffer vengeance sevenfold." The phrase "seven times over" was preferred to "sevenfold" for its rhythm alongside "seventy-seven times over."

Shiv'atayim is a dual form of "seven" used adverbially, "sevenfold, seven times over." The following phrase is simply "seventy and seven," the ordinary way of counting in Hebrew; it is not a multiplication ("seventy times seven"), though ancient Greek renderings preserved an ambiguity that allowed that reading. The verse is the closing line of a compact poem (vv. 23–24) marked by parallel pairs and intensification: man/young man, wound/bruise, seven/seventy-seven. The root naqam covers avenging, requital, and the settling of blood-debt.

Lamech's words echo and outbid the divine word over Cain in v. 15, where the Lord decreed a sevenfold requital on anyone who killed him. What was God's protective limit Lamech seizes as his own license, multiplying it more than tenfold: humanity's violence escalates faster than its skill in bronze and iron celebrated in the preceding verses. Many read this "Song of the Sword" as the moral low point of the line of Cain, setting up the contrast with the line of Seth that begins in the next verse. Later Gospel teaching answers the boast directly, replacing "seventy-seven" acts of vengeance with "seventy-seven" acts of forgiveness.

In tribal societies of the ancient Near East, blood vengeance by the wronged family was the ordinary mechanism of justice, and proportionality — a life for a life, a wound for a wound — was the restraint that kept feuds from consuming clans. Lamech's boast breaks that restraint: he kills for a mere wound and threatens disproportionate retaliation against anyone who touches him. Boasting poems recited before wives or a gathered clan are known from the region, and the mention of weapons follows naturally on Tubal-cain's metalworking.