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Genesis 4

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1 Ja Aadam sai ühte oma naise Eevaga, kes jäi lapseootele ja tõi Kaini ilmale ning ütles: 'Ma olen Issanda abiga mehe ilmale toonud.'

2 Ja tema sünnitas taas: ta venna Aabeli. Ja Aabel oli lambakarjane, Kain aga oli põllumees.

3 Ja mõne aja pärast juhtus, et Kain tõi Issandale roaohvri maaviljast,

4 ja ka Aabel tõi oma lammaste esimesest soost ning nende rasvast, ja Issand vaatas Aabeli ja tema roaohvri peale,

5 aga Kaini ja tema roaohvri peale ta ei vaadanud. Siis Kain vihastus väga ja lõi pilgu maha.

6 Ja Issand küsis Kainilt: 'Mispärast sa vihastud? Ja mispärast sa pilgu maha lööd?

7 Eks ole: kui sa head teed, siis on su pilk tõstetud üles? Aga kui sa head ei tee, siis luurab patt ukse ees ja himustab sind. Kuid sina pead tema üle valitsema!'

8 Ja Kain ütles oma vennale Aabelile: 'Lähme väljale!' Ja kui nad väljal olid, tungis Kain oma venna Aabeli kallale ja tappis tema.

9 Aga Issand küsis Kainilt: 'Kus on su vend Aabel?' Ja tema vastas: 'Ei mina tea. Kas ma olen oma venna hoidja?'

10 Ja tema ütles: 'Mis sa oled teinud? Sinu venna vere hääl kisendab maa pealt minu poole!

11 Aga nüüd ole sa neetud siit maa pealt, mis oma suu on avanud, su venna verd sinu käest vastu võttes!

12 Kui sa harid maad, siis see ei anna sulle enam oma rammu. Sa pead maa peal olema hulkur ja põgenik!'

13 Ja Kain ütles Issandale: 'Mu karistus on suurem, kui ma suudan kanda!

14 Vaata, sa oled mind täna ära ajanud siit maalt ja ma pean varjule minema su palge eest ning maa peal olema hulkur ja põgenik. Ja igaüks, kes mind leiab, tapab mu.'

15 Ja Issand ütles temale: 'Ei, sugugi mitte, vaid igaühele, kes Kaini tapab, peab seitsmekordselt kätte makstama!' Ja Issand pani Kainile märgi, et leidja teda maha ei lööks.

16 Ja Kain läks ära Issanda palge eest ning elas Noodimaal, hommiku pool Eedenit.

17 Ja Kain sai ühte oma naisega, kes jäi lapseootele ja tõi ilmale Hanoki; ja ta ehitas ühe linna ning nimetas selle linna oma poja Hanoki nime järgi.

18 Ja Hanokile sündis Iirad, Iiradile sündis Mehuujael, Mehuujaelile sündis Metuusael, Metuusaelile sündis Lemek.

19 Ja Lemek võttis enesele kaks naist: ühe nimi oli Aada ja teise nimi oli Silla.

20 Ja Aada tõi ilmale Jaabali, kes sai nende isaks, kes elasid telkides ja kasvatasid karja.

21 Ja tema venna nimi oli Juubal, kes sai kõigi kandlelööjate ja vilepuhujate isaks.

22 Ja Silla tõi ilmale Tuubal-Kaini, kes õpetas sepist taguma kõiki, kes tegid vask- ja raudsepa tööd; ja Tuubal-Kaini õde oli Naama.

23 Ja Lemek ütles oma naistele: 'Aada ja Silla, kuulge mu häält, te Lemeki naised, pange tähele mu kõnet! Jah, haava pärast ma tapan mehe ja verme pärast nooruki!

24 Kui Kaini pärast makstakse kätte seitse korda, siis Lemeki pärast seitsekümmend seitse korda!'

25 Ja Aadam sai taas ühte oma naisega, kes tõi ilmale poja ja pani temale nimeks Sett, öeldes: 'Jumal andis mulle teise järeltulija Aabeli asemele, kuna Kain ta tappis.'

26 Ja Setile sündis ka poeg, ja ta pani temale nimeks Enos. Sel ajal hakati Issanda nime appi hüüdma.

   

Aus Swedenborgs Werken

 

Arcana Coelestia #904

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904. And God spake unto Noah. That this signifies the presence of the Lord with the man of this church, is evident from the internal sense of the Word. The Lord speaks with every man, for whatever a man wills and thinks that is good and true, is from the Lord. There are with every man at least two evil spirits and two angels. The evil spirits excite his evils, and the angels inspire things that are good and true. Every good and true thing inspired by the angels is of the Lord; thus the Lord is continually speaking with man, but quite differently with one man than with another. With those who suffer themselves to be led away by evil spirits, the Lord speaks as if absent, or from afar, so that it can scarcely be said that He is speaking; but with those who are being led by the Lord, He speaks as more nearly present; which may be sufficiently evident from the fact that no one can ever think anything good and true except from the Lord.

[2] The presence of the Lord is predicated according to the state of love toward the neighbor and of faith in which the man is. In love toward the neighbor the Lord is present, because He is in all good; but not so much in faith, so called, without love. Faith without love and charity is a separated or disjoined thing. Wherever there is conjunction there must be a conjoining medium, which is nothing else than love and charity, as must be evident to all from the fact that the Lord is merciful to everyone, and loves everyone, and wills to make everyone happy to eternity. He therefore who is not in such love that he is merciful to others, loves them, and wills to make them happy, cannot be conjoined with the Lord, because he is unlike Him and not at all in His image. To look to the Lord by faith, as they say, and at the same time to hate the neighbor, is not only to stand afar off, but is also to have the abyss of hell between themselves and the Lord, into which they would fall if they should approach nearer, for hatred to the neighbor is that infernal abyss which is between.

[3] The presence of the Lord is first possible with a man when he loves the neighbor. The Lord is in love; and so far as a man is in love, so far the Lord is present; and so far as the Lord is present, so far He speaks with the man. Man knows no otherwise than that he thinks from himself, whereas he has not a single idea, nor even the least bit of an idea, from himself; but he has what is evil and false through evil spirits from hell, and what is good and true through angels from the Lord. Such is the influx with man, from which is his life and the interaction of his soul with the body. From these things it is evident what is meant by the words “God spake unto Noah.” His “saying” to anyone means one thing (as Genesis 1:29; 3:13-14, 17; 4:6, 9, 15; 6:13; 7:1), and His “speaking” means another. Here, His speaking to Noah denotes being present, because the subject is now the regenerated man, who is gifted with charity.

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