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How the innocent blood of Abel cried from the earth to God and how Cain was punished, it is evident. The second is sodomoticial sin: man with man, or woman with woman, against nature. How the cry of this most abominable sin came to God from the earth, and how God poured down fire and brimstone to destroy the wicked Sodomites, it appereath plain ...
A similar view is later shown in the Testament of Abraham (A:13 / B:11), where Abel has been raised to the position as the judge of the souls. In Bereshit Rabbah (22:2), a discussion of Gen. 4:1 ff. has Rabbi Yehoshua ben Korcha mentioning that Cain was born with a twin sister, and Abel with two twin sisters.
In Matthew 23:28–23:39, Jesus derides the Pharisees and then says, "Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will scourge in your synagogues and persecute from town to town, that upon you may come all the righteous blood shed on earth, from the blood of innocent Abel to the ...
Abel is born. Eve dreams that Cain drinks the blood of Abel. Adam and Eve make Cain a husbandman and Abel a shepherd in order to separate them from each other. However, Cain murders Abel (there is no trace of the common story found elsewhere that Cain and Abel had twin sisters, and Cain's killing of Abel is passed over quickly).
Like the other verses in this section of Matthew, there is no parallel in the other gospels. This is the only time the term innocent blood occurs in the New Testament, but the Septuagint has many occurrences of it in the Hebrew Bible, to which the author of Matthew may have been referring: Deuteronomy 27:25 curses anyone who takes a bribe to shed innocent blood.
N. T. Wright, an Anglican New Testament scholar and theologian, has stated, "The tragic and horrible later use of Matthew 27.25 ('his blood be on us, and on our children') as an excuse for soi-disant 'Christian' anti-semitism is a gross distortion of its original meaning, where the reference is surely to the fall of Jerusalem." [7]
Jerome: " The miracles that had gone before of the ruler’s daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler’s house, there followed him two blind men, crying, and ...
[29] [30] The Hebrew counterpart to this word, עזב (zb), is seen in the second line of the Old Testament's Psalm 22, which the saying appears to quote. Thus, Jesus is not quoting the canonical Hebrew version ( ēlī ēlī lāmā 'azabtānī ), attributed in some Jewish interpretations to King David himself, but rather the version in an ...