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Genesis 4

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1 And Man knew Eve his wife; and she conceived, and bore Cain, and said, I have acquired a Man with Jehovah.

2 And she further bore his brother Abel. And Abel was a shepherd, but Cain was a husbandman.

3 And in process of time it came to pass that Cain brought of the fruit of the ground an offering to Jehovah.

4 And Abel, he also brought of the firstlings of his flock, and of their fat. And Jehovah looked upon Abel, and on his offering;

5 and upon Cain, and on his offering, he did not look. And Cain was very angry, and his countenance fell.

6 And Jehovah said to Cain, Why art thou angry, and Why is thy countenance fallen?

7 If thou doest well, will not [thy countenance] look up [with confidence]? and if thou doest not well, sin lieth at the door; and unto thee [shall be] his desire, and thou shalt rule over him.

8 And Cain spoke to Abel his brother, and it came to pass when they were in the field, that Cain rose up against Abel his brother, and slew him.

9 And Jehovah said to Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?

10 And he said, What hast thou done? the voice of thy brother's blood is crying to me from the ground.

11 And now be thou cursed from the ground, which hath opened its mouth to receive thy brother's blood from thy hand.

12 When thou tillest the ground, it shall not henceforth yield thee its strength; a wanderer and fugitive shalt thou be on the earth.

13 And Cain said to Jehovah, My punishment is too great to be borne.

14 Behold, thou hast driven me this day from the face of the ground, and from thy face shall I be hid; and I shall be a wanderer and fugitive on the earth; and it will come to pass, [that] every one who finds me will slay me.

15 And Jehovah said to him, Therefore, whoever slayeth Cain, it shall be revenged sevenfold. And Jehovah set a mark on Cain, lest any finding him should smite him.

16 And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, toward the east of Eden.

17 And Cain knew his wife, and she conceived and bore Enoch. And he built a city; and he called the name of the city after the name of his son Enoch.

18 And to Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lemech.

19 And Lemech took two wives: the name of the one was Adah, and the name of the second, Zillah.

20 And Adah bore Jabal: he was the father of those who dwell in tents, and [breed] cattle.

21 And his brother's name was Jubal: he was the father of those who handle the harp and pipe.

22 And Zillah, she also bore Tubal-Cain, the forger of every kind of tool of brass and iron. And the sister of Tubal-Cain was Naamah.

23 And Lemech said to his wives: Adah and Zillah, hear my voice, Ye wives of Lemech, listen to my speech. For I have slain a man for my wound, and a youth for my bruise.

24 If Cain shall be avenged seven-fold; Lemech seventy and seven fold.

25 And Adam knew his wife again, and she bore a son, and called his name Seth: ... For God has appointed me another seed instead of Abel, because Cain has slain him.

26 And to Seth, to him also was born a son; and he called his name Enosh. Then people began to call on the name of Jehovah.

   

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Arcana Coelestia #414

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414. That to “dwell in tents” signifies what is holy of love, is evident from the signification of “tents” in the Word. As in David:

Jehovah, who shall abide in Thy tent? Who shall dwell in the mountain of Thy holiness? He that walketh upright, and worketh righteousness, and speaketh the truth in his heart (Psalms 15:1-2),

in which passage, what it is to “dwell in the tent” or “in the mountain of holiness” is described by holy things of love, namely, the walking uprightly, and working righteousness. Again:

Their line is gone out through all the earth, and their discourse to the end of the world. In them hath He set a tent for the sun (Psalms 19:4),

where the “sun” denotes love. Again:

I will abide in Thy tent to eternities, I will trust in the covert of Thy wings (Psalms 61:4),

where the “tent” denotes what is celestial, and the “covert of wings” what is spiritual thence derived.

In Isaiah:

By mercy the throne has been made firm, and one hath sat upon it in truth, in the tent of David, judging and seeking judgment, and hasting righteousness (Isaiah 16:5),

where also the “tent” denotes what is holy of love, as may be seen by the mention of “judging judgment” and “hasting righteousness.” Again: Look upon Zion, the city of our appointed feast; thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be moved away (Isaiah 33:20), speaking of the heavenly Jerusalem.

[2] In Jeremiah:

Thus said Jehovah, Behold, I bring again the captivity of Jacob’s tents, and will have mercy on his dwelling places, and the city shall be builded upon her own heap (Jeremiah 30:18).

The “captivity of tents” signifies the vastation of what is celestial, or of the holy things of love.

In Amos:

In that day will I raise up the tabernacle of David which is fallen; and will fence up the breaches thereof, and I will raise up its ruins, and I will build it as in the days of eternity (Amos 9:11),

where the “tabernacle” in like manner denotes what is celestial and the holy things thereof.

In Jeremiah:

The whole land is laid waste, suddenly are My tents laid waste, and My curtains in a moment (Jeremiah 4:20).

And in another place:

My tent is laid waste, and all My cords are plucked out, My sons are gone forth from Me, and they are not; there is none to stretch My tent anymore, and to set up My curtains (Jeremiah 10:20),

where the “tent” signifies celestial things, and “curtains” and “cords” spiritual things thence derived. Again:

Their tents and their flocks shall they take; they shall carry off for themselves their curtains, and all their vessels, and their camels (Jeremiah 49:29),

speaking of Arabia and the sons of the east, by whom are represented those who possess what is celestial or holy. Again:

Into the tent of the daughter of Zion the Lord hath poured out His wrath like fire (Lamentations 2:4),

speaking of the vastation of the celestial or holy things of faith.

[3] The reason why the term “tent” is employed in the Word to represent the celestial and holy things of love, is that in ancient times they performed the holy rites of worship in their tents. But when they began to profane the tents by profane kinds of worship, the tabernacle was built, and afterwards the temple, and therefore tents represented all that was subsequently denoted first by the tabernacle, and afterwards by the temple. For the same reason a holy man is called a “tent” a “tabernacle” and a “temple” of the Lord. That a “tent” a “tabernacle” and a “temple” have the same signification, is evident in David:

One thing have I asked of Jehovah, that will I seek after, that I may remain in the house of Jehovah all the days of my life, to behold Jehovah in sweetness, and to visit early in His temple; for in the day of evil He shall hide me in His tabernacle; in the secret of His tent shall He hide me; He shall set me up upon a rock. And now shall my head be lifted up against mine enemies round about me, and I will offer in His tent sacrifices of shouting (Psalms 27:4-6).

[4] In the supreme sense, the Lord as to His Human essence is the “tent” the “tabernacle” and the “temple;” hence every celestial man is so called, and also everything celestial and holy. Now as the Most Ancient Church was better beloved of the Lord than the churches that followed it, and as men at that time lived alone, that is, in their own families, and celebrated so holy a worship in their tents, therefore tents were accounted more holy than the temple, which was profaned. In remembrance thereof the feast of tabernacles was instituted, when they gathered in the produce of the earth, during which, like the most ancient people, they dwelt in tents (Leviticus 23:39-44; Deuteronomy 16:13; Hosea 12:9).

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.