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1 Mose 4

German: Elberfelder (1905)         

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1 Und der Mensch erkannte Eva,sein Weib, und sie ward schwanger und gebar Kain; und sie sprach: Ich habe einen Mann erworben mit Jehova.

2 Und sie gebar ferner seinen Bruder, den Abel. Und Abel wurde ein Schafhirt, und Kain wurde ein Ackerbauer.

3 Und es geschah nach Verlauf einer Zeit, da brachte Kain dem Jehova eine Opfergabe von der Frucht des Erdbodens;

4 und Abel, auch er brachte von den Erstlingen seiner Herde und von ihrem Fett. Und Jehova blickte auf Abel und auf seine Opfergabe;

5 aber auf Kain und auf seine Opfergabe blickte er nicht. Und Kain ergrimmte sehr, und sein Antlitz senkte sich.

6 Und Jehova sprach zu Kain: Warum bist du ergrimmt, und warum hat sich dein Antlitz gesenkt?

7 Ist es nicht so, daß es sich erhebt, wenn du wohl tust? Und wenn du nicht wohl tust, so lagert die Sünde vor der Tür. Und nach dir wird sein Verlangen sein, du aber wirst über ihn herrschen.

8 Und Kain sprach zu seinem Bruder Abel; und es geschah, als sie auf dem Felde waren, da erhob sich Kain wider seinen Bruder Abel und erschlug ihn.

9 Und Jehova sprach zu Kain: Wo ist dein Bruder Abel? Und er sprach: Ich weiß nicht; bin ich meines Bruders Hüter?

10 Und er sprach: Was hast du getan! Horch! Das Blut deines Bruders schreit zu mir vom Erdboden her.

11 Und nun, verflucht seiest du von dem Erdboden hinweg, der seinen Mund aufgetan hat, das Blut deines Bruders von deiner Hand zu empfangen!

12 Wenn du den Erdboden bebaust, soll er dir hinfort seine Kraft nicht geben; unstet und flüchtig sollst du sein auf der Erde.

13 Und Kain sprach zu Jehova: Zu groß ist meine Strafe, um sie zu tragen.

14 Siehe, du hast mich heute von der Fläche des Erdbodens vertrieben, und ich werde verborgen sein vor deinem Angesicht und werde unstet und flüchtig sein auf der Erde; und es wird geschehen: wer irgend mich findet, wird mich erschlagen.

15 Und Jehova sprach zu ihm: Darum, jeder, der Kain erschlägt siebenfältig soll es gerächt werden. Und Jehova machte an Kain ein Zeichen, auf daß ihn nicht erschlüge, wer irgend ihn fände.

16 Und Kain ging weg von dem Angesicht Jehovas und wohnte im Lande Nod, östlich von Eden.

17 Und Kain erkannte sein Weib, und sie ward schwanger und gebar Hanoch. Und er baute eine Stadt und benannte die Stadt nach dem Namen seines Sohnes Hanoch.

18 Und dem Hanoch wurde Irad geboren; und Irad zeugte Mehujael, und Mehujael zeugte Methusael, und Methusael zeugte Lamech.

19 Und Lamech nahm sich zwei Weiber; der Name der einen war Ada, und der Name der anderen Zilla.

20 Und Ada gebar Jabal; dieser war der Vater der Zeltbewohner und Herdenbesitzer.

21 Und der Name seines Bruders war Jubal; dieser war der Vater aller derer, welche mit der Laute und der Flöte umgehen.

22 Und Zilla, auch sie gebar Tubalkain, einen Hämmerer von allerlei Schneidewerkzeug aus Erz und Eisen. Und die Schwester Tubalkains war Naama.

23 Und Lamech sprach zu seinen Weibern: Ada und Zilla, höret meine Stimme; Weiber Lamechs, horchet auf meine Rede! Einen Mann erschlug ich für meine Wunde und einen Jüngling für meine Strieme!

24 Wenn Kain siebenfältig gerächt wird, so Lamech siebenundsiebzigfältig.

25 Und Adam erkannte abermals sein Weib, und sie gebar einen Sohn und gab ihm den Namen Seth; denn Gott hat mir einen anderen Samen gesetzt an Stelle Abels, weil Kain ihn erschlagen hat.

26 Und dem Seth, auch ihm wurde ein Sohn geboren, und er gab ihm den Namen Enos. Damals fing man an, den Namen Jehovas anzurufen.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 324, 325, 326, 327, 328, 329, 330, ...

Apocalypse Explained 817

Die Lehre des neuen Jerusalem von der Heiligen Schrift 103

der Propheten und der Psalmen Davids 405

Wahre Christliche Religion 279


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 337, 346, 347, 348, 349, 485, 527, ...

Wahre Christliche Religion 466


References from Swedenborg's unpublished works:

Apocalypse Explained 427, 838

Spiritual Experiences 323, 4139

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Word/Phrase Explanations

Kain
'Cain' signifies the doctrine of faith separated from love. See Arcana Coelestia 338 and the sections that follow it.

sprach
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

Mann
The relationship between men and women is deep and nuanced, and one entire book of the Writings – Conjugial Love or Love in Marriage –...

jehova
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Bruder
Brethren (Gen. 27:29) signify the affections of good.

abel
Abel signifies charity or love, in Genesis 4:2. (Divine Providence 242, Arcana Coelestia 325, and Arcana Coelestia 341). Abel signifies celestial love, which is loving...

frucht
We tend to think of "fruit" in two ways in natural language. One is as food that grows on trees and vines, sweet and delicious,...

Herde
A flock, as in Genesis 26, denotes interior or rational good. A flock signifies those who are in spiritual good. A flock signifies natural interior...

Fett
'Fat things full of marrow,' signify goods.

Sünde
In the Word three terms are used to mean bad things that are done. These three are transgression, iniquity, and sin, and they are here...

tür
In a general sense, doors in the Bible represent the initial desires for good and concepts of truth that introduce people to new levels of...

weiß
Like so many common verbs, the meaning of "know" in the Bible is varied and dependent on context. And in some cases – when it...

Blut
Bloods signify evil, in Ezek. 16:9.

Mund
In most cases, "mouth" in the Bible represents thought and logic, especially the kind of active, concrete thought that is connected with speech. The reason...

Hand
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

geben
Like other common verbs, the meaning of "give" in the Bible is affected by context: who is giving what to whom? In general, though, giving...

Erde
'Lands' of different nations are used in the Word to signify the different kinds of love prevalent in the inhabitants.

groß
The word "great" is used in the Bible to represent a state with a strong degree of love and affection, of the desire for good;...

heute
The expression 'even to this day' or 'today' sometimes appears in the Word, as in Genesis 19:37-38, 22:14, 26:33, 32:32, 35:20, and 47:26. In a...

Vor
In most cases, the meaning of "before" is pretty straightforward, both as a way of assessing relative time, and in its use meaning "in someone's...

erschlagen
'To slay a man to his wounding,' means extinguishing faith, and 'to slay a young man to his hurt,' signifies extinguishing charity, as in Genesis...

gerächt
'To be avenged seventy and seven fold' denotes damnation.

zeichen
'A token,' as in Genesis 9:12, 13, 17, signifies causing it to be.

wohnte
Inhabitants,' in Isaiah 26:9, signify the men of the church who are in good of doctrine, and thence in the good of life.

Eden
According to the Writings, “Eden” by itself means love, in most cases the love that comes from the Lord and our love for the Lord,...

schwanger
To be with child, (Gen. 38:24), signifies to produce something.

Hanoch
'Hanoch' denotes those who are in the truth of faith.

Stadt
Cities of the mountain and cities of the plain (Jer. 33:13) signify doctrines of charity and faith.

Namen
It's easy to see that names are important in the Bible. Jehovah changed Abram and Sarai to Abraham and Sarah, changed Jacob to Israel and...

Irad
'Irad,' the son of Enoch, in Genesis 4:18, signifies heretical doctrine derived from Cain.

geboren
In a general sense, being "born" in the Bible represents one spiritual state producing another, usually some form of love or affection producing or "giving...

zeugte
To beget or to be begotten is very similar in meaning to birth: It represents one spiritual state leading to the next spiritual state. "Beget,"...

Mehujael
'Mehujael' signifies heresies.

Methusael
'Methusael' signifies heresies.

Lamech
Lamech,' as in Genesis 4:18, signifies the vastation of the church when there was no longer any faith. Lamech,' as in Genesis 5:25, signifies the...

zwei
The number "two" has two different meanings in the Bible. In most cases "two" indicates a joining together or unification. This is easy to see...

ada
Adah, Lamech's wife, (Genesis 4:9), represents the mother of the celestial things of faith.

Jabal
'Jabal, the father of people who dwell in tents, and of cattle,' as in Genesis 4:20, signifies doctrine concerning the holy things of love, and...

Vater
Father in the Word means what is most interior, and in those things that are following the Lord's order, it means what is good. In...

Jubal
'Jubal,' as in Genesis 4:21, signifies the doctrine of spiritual things in the new church which succeeded Lamech. Being 'the father of the harp and...

erz
Brass and iron as in Isaiah 48:4 and Daniel 7:19 signify what is hard.

Eisen
'Iron,' in Deuteronomy 8:9, signifies natural or rational truth. Iron' signifies natural truth, and consequently, the natural sense of the Word. At the same time,...

Schwester
The Lord calls people who are in truth from the good of charity from Him 'sisters,' as in Matthew 12:50. 'Sister' denotes intellectual truth, when...

Stimme
'Voice' signifies what is announced from the Word. 'Voice' often refers and is applied to things that cannot have a voice, as in Exodus 4,...

Wunde
'Wound,' as in Exodus 21:25, signifies a hurt done to the affection of love. 'To wound' signifies injuring the mind and spiritual life by falsities.

Adam
Adam is one of the most crucial and most controversial figures in the Bible, dividing even the faithful into camps: those who believe he literally...

Sohn
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

seth
'Seth,' as in Genesis 4:25 , signifies a new faith which brings charity.

Gott
The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...

samen
'A seed' signifies love, and everyone who has love, as in Genesis 12:7. 8:15, 16. 'A seed' signifies faith grounded in charity. 'A seed' signifies...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Abel, Keeper of Sheep
Coloring Page | Ages 7 - 14

 Cain and Abel
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 My Brother's Keeper
Worship Talk | Ages over 18

 Questions Asked by God
Article | Ages over 15

 The Fifth Commandment: You Shall Not Murder
Worship Talk | Ages 7 - 14

 The Lord’s Great Mercy
Worship Talk | Ages 7 - 14

 Two Brothers and Their Offerings
Coloring Page | Ages 7 - 14

 Who Obeyed or Disobeyed the Lord?
Use names from a word bank to identify people in the Word who obeyed or who disobeyed the Lord. Story references are provided to help you.
Activity | All Ages

Komentář

 

The Sin of Covetousness      

By Rev. William Woofenden

"Take heed, and beware of covetousness." Luke 12:15
Additional readings: Genesis 4:1-15, Psalm 39, Psalm 40

Today, because of conditions of unrest, instability, and fear, many reforms are being advocated. This effort extends to education. And indeed the most potent and desirable reform would be a reform in education, for a better education would make us better and humbler men and women. But what is most needed at every educational level from the kindergarten to the university is an adequate religious education; otherwise we may fill our minds with many knowledges and not know to what end we are studying.

Men need a knowledge of God and of spiritual things. Ignorance concerning the Lord and spiritual truths prevents a right valuation of human motives and therefore makes impossible a sound understanding of history, of sociology, of human behavior in general. It interferes with the appreciation of the arts and with the building of a sound social structure. Every subject ought to be taught against a background of religion.

Because of the confusion in religious thought, particularly in the western world, there is suspicion of religious teaching, and we are told that the creeds of the churches are obstacles in the way of Christianity and that if only creeds were taken away, people would flock to the churches and they would be filled to overflowing. In not a few churches creeds have been discarded, but the expectations were not fulfilled. As a matter of fact no creedless church can come into its kingdom, for there must be common beliefs as a basis of common understanding and action.

It is necessary that men recognize a power outside of themselves, which is the Lord, and come to know Him, to learn His laws, and to live according to them. One of these laws is that given in our text. "Take heed, and beware of covetousness." This is generally accepted, as it is generally understood, by people of all religions, and certainly among Christians. People may be in doubt about some of the precepts urged upon us by the Church as necessary to the Christian way of life, but our right attitude toward the property of others is not one of them. We might mention several subjects on which Christian people are divided in their opinions, but a debate for and against the right to be covetous would fail for lack of argument because, whether or not most people actually avoid covetousness, all are quite agreed that it is a sin.

But what does it mean to covet? To covet is eagerly to desire anything not possessed by us at the moment. The thing desired may be in the possession of someone else, but not necessarily. Thus we may break the obvious sense of the ninth commandment simply by desiring our neighbor's house. But we may also fall into the sin of being covetous of more wealth than we possess, not the wealth of anyone in particular, but just wealth in the abstract. And this latter use of the word, is surely its true Christian use.

The sin of coveting is really a certain wrong attitude to the things we do not happen to possess, whether they belong to other people or not. Covetousness in this sense is another name for greed. Everyone knows that greed is a sin. And the fact that everyone falls into it in one way or another and the fact that theft is the commonest item in the criminal calendar in no way disproves that people really do know it to be a sin. It only goes to show that something more than a knowledge of sin is required in order to shun it.

It should be noted especially that the sin of covetousness is not a sin of action but of desire. The man who covets his neighbor's goods in direct contradiction of the ninth and tenth commandments is not actually stealing his neighbor's goods and no court of law could make him chargeable, although of course the implication is that if there were no risk of discovery involving punishment or less to himself, he would steal when the opportunity offered. No doubt the coveters of this life are the thieves of the next. Still it is noticeable that the other sins listed in the ten commandments are concerned with some evil activity of the outward life. The murderer, the adulterer, the thief, the man who bears false witness are guilty of actual evil activities directed against the wellbeing of the neighbor, whereas coveting is a sinful desire which is still a sin whether it finds expression in activity or not. Of course this is equally true of all sins. Sin of every kind has its root in the heart or will of man where it may be found prompting, suggesting, urging to some evil course of action. From the will it grows up to the understanding, where the desired evil becomes a conscious thought and where it either receives the check of conscience or else passes out into the life as a deliberate action.

It is the will of man that sins, not his body. Hence all sin is perpetrated first in our desires. In the eyes of the law the murderer is a murderer because of the life he has willfully taken; in the eyes of the Lord he is a murderer because of the life he has willfully desired to take. And the same applies to every other kind of sin. The Lord Himself expressed this truth when He said, "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment." The Lord was showing that the sin of which heaven takes account in any murder is not the action of the hands but the hate in the heart; for there, and there only, the sin had its inception.

The final commandments point to the inwardness of sin; they unmask the corrupt will of man in which greed has set up its powerful rule and from which it invariably tries to govern the life according to the order of hell. Covetousness is greed. Greed is self-love. Self-love is the root of all sin, and hence the prime cause of all those sins against which the commandments warn so sternly.

But is covetousness such an evil? People say, "I can quite understand that if I steal my neighbor's goods in actual fact, I am injuring my neighbor and consequently I have sinned. But if I merely covet his goods without actually taking them, I have injured no one. In what then does my sin consist? I have not stolen anything, I have not sinned against my neighbor, for he remains entirely unaffected by my coveting—he may even be quite ignorant of it. Why should the Lord be concerned when no one else is?"

People who talk in this way admit the full force of the distinction between the legal code which the law administers and the moral code which the law cannot touch. And at the same time their question raises the whole issue of the authority of that moral code.

First let it be recognized that sins are in every case and without exception fundamentally sins against the Lord and no one else. They do of course involve our fellow beings, as in the obvious instances of murder and theft, and the law takes action and exacts penalties to protect us and our fellows against such things, but this is really a secondary consideration, seen from the spiritual standpoint. The real fact that matters is that when anyone sins, he has sinned first against the Lord. The Lord gives the Law. He it is who stands behind all laws which are in conformity with Divine revelation. He alone sanctions the moral code and gives validity to its laws. He alone declares what is to be done and what is to be avoided. Therefore whatever is done in disobedience to the Divine Law, whether in thought, word, or deed and whether or not it has a noticeable effect on others, is a sin—a sin against God. And while it may go unpunished in this life because it is beyond the reach of the legal code, it cannot possibly be without effect upon the inner life of the sinner and possibly of others too.

"Against whom have I sinned?" asks the coveter of his neighbor's goods. "Against God" is the answer. "But whom have I injured?" he inquires. "Certainly yourself," he may be told, for no one can encourage desires that are contrary to the Lord's revealed will without injury to his soul. The soul is formed to receive love and wisdom from its Creator and ordained to respond by a life of heavenly obedience. If instead the soul in its freedom chooses to reject the law of love and wisdom and to prefer its own law, then the effect is that the soul is injured, whether we realize it or not.

But this is not all the answer to the problem. When we are living in obedience to Divine Law and doing our best to check covetousness and greed, then we become instruments of the Lord for His operation in the world about us. When our life is orderly, the life of heaven flows down into us and passes out to bless other lives in our deeds and words and probably in our thoughts and desires too. But when we create disorder in our lives, whether we are found out or not. heaven’s inflowing life is stopped; it cannot get through us, and we are therefore responsible for withholding the heavenly influences from other people. We cannot help being in some degree our brother's keeper. We cannot shirk our individual responsibility for the world's happiness or unhappiness. The spiritual rectitude of our lives is intimately bound up with the world about us, and if we are to be the means of bringing the Divine blessings into our environment, then obedience to the Laws of the Lord and the shunning of evils as sins against Him are absolutely necessary.

It is in the internal effect on the individual that evil most clearly manifests itself. The covetous person is dissatisfied with his lot and is unhappy. Covetousness blinds him to his opportunities for use. His attitude toward the world is that it owes him a living, and he blames others instead of himself for his condition.

And we know what such a person is in his social group. He is not a pleasant and helpful acquaintance. He does not see his opportunities for use and service to the community. He is thinking of what he ought to have instead of thinking of what he can do with what he has. It is because of its effect on our souls and on others that we are commanded, "Take heed, and beware of covetousness."


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