And Cain talked with (literally, said to) his brother. διε ì λθωμεν εἰ ς τοÌ πεδιì ον (LXX.); egrediamur foras (Vulgate). The Samaritan and Syriac versions interpolate to the same effect. The Jerusalem Targum explains—"Cainum cure Abele contendisse de vita aetcrna, de extremo judicio, et providentia divina," inserting a long conversation commencing, "Veni, egrediamur ad superficiem agri;" but the obvious supplement is to be found in the subject matter of the previous verse (Hieronynms, Aben Ezra, Gesenius).
It is not against this that it arums too much moral goodness in Cain to suppose that he would tell his younger brother of Jehovah's admonition (Knobel); and it certainly relieves us from the necessity of adding to the moral turpitude of the unhappy fratricide by depicting him as deliberately planning his favored brother's murder, carrying the fell purpose within his guilty bosom, watching his opportunity (Bottcher and Knobel, who substitute שָׁמַר he watched, for אָמַר, he said), and at last accomplishing his unhallowed purpose by means of treachery.
Beyond all question the historian designs to describe not an act of culpable homicide, but a deed of red-handed murder; yet the impression which his language conveys is that of a crime rather suddenly conceived and hurriedly performed than deliberately planned and treacherously executed.
And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.