2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:
5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
6 And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?
7 If thou doest well, shalt thou not be accepted? 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 talked with 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 the Lord said unto 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 crieth unto me from the ground.
11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
13 And Cain said unto the Lord, My punishment is greater than I can bear.
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
15 And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.
16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. -Genesis 4:2-17
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering:
5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
6 And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?
7 If thou doest well, shalt thou not be accepted? 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 talked with 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 the Lord said unto 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 crieth unto me from the ground.
11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
13 And Cain said unto the Lord, My punishment is greater than I can bear.
14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
15 And the Lord said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the Lord set a mark upon Cain, lest any finding him should kill him.
16 And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden.
17 And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. -Genesis 4:2-17
Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
Verse 2. And she added to bear his brother Abel; and Abel was a shepherd of the flock, and Cain was a tiller of the ground. The second offspring of the church is charity, signified by "Abel" and "brother;" a "shepherd of the flock" denotes one who exercises the good of charity; and a "tiller of the ground" is one who is devoid of charity, however much he may be in faith separated from love, which is no faith.
That the second offspring of the church is charity, is evident from the fact that the church conceives and brings forth nothing else than faith and charity... As charity is the second offspring of the church, it is called "brother" and is named "Abel."
That a "shepherd of the flock" is one who exercises the good of charity, must be obvious to everyone, for this is a familiar figure in the Word of both Old and New Testaments. He who leads and teaches is called a "shepherd" and those who are led and taught are called the "flock." He who does not lead to the good of charity and teach it, is not a true shepherd; and he who is not led to good, and does not learn what is good, is not of the flock... They who lead the flock to the good of charity are they who "gather the flock;" but they who do not lead them to the good of charity "scatter the flock;" for all gathering together and union are of charity, and all dispersion and disunion are from want of charity.
What avails faith... and the doctrine of faith, but that the man may become such as faith teaches? And the primary thing that it teaches is charity (Mark 12:28-35; Matt. 22:34-39). This is the end of all it has in view, and if this be not attained, what is all knowledge or doctrine but a mere empty nothing?
That a "tiller of the ground" is one who is devoid of charity, however much he may be in faith separated from love, which is no faith, is evident from what follows: that Jehovah had no respect to his offering, and that he slew his brother, that is, destroyed charity, signified by "Abel." Those were said to "till the ground" who look to bodily and earthly things, as is evident from what is said in Gen. 3:19, 23, where we read that the man was "cast out of the garden of Eden to till the ground."
Verse 3. And at the end of days it came to pass that Cain brought of the fruit of the ground an offering to Jehovah. By the "end of days" is meant in process of time; by the "fruit of the ground" the works of faith without charity; and by "an offering to Jehovah" worship thence derived.
That by the "end of days" is signified in process of time... At first, and while there was simplicity in it, the doctrine here called "Cain" does not appear to have been so unacceptable as it became afterwards, as is evident from the fact that they called their offspring a "man Jehovah." Thus at first faith was not so far separated from love as at the "end of days" or in process of time; as is wont to be the case with every doctrine of true faith.
That by the "fruit of the ground" are meant the works of faith without charity, appears also from what follows; for the works of faith devoid of charity are works of no faith, being in themselves dead, for they are solely of the external man...
That by an "offering" is meant worship, is evident from the representatives of the Jewish Church, in which, sacrifices of every kind, as well as the first fruits of the earth and of all its produce, and the oblation [a thing presented or offered to God] of the firstborn, were called "offerings" in which their worship consisted. And as they all represented heavenly things, and all had reference to the Lord, it must be obvious to everyone that true worship was signified by these offerings. For what is a representative without the thing it represents? or what is an external religion without an internal but a kind of idol and a thing of death? The external has life from things internal, that is, through these from the Lord. From these considerations it is evident that all the offerings of a representative church signify the worship of the Lord; and concerning these of the Lord's Divine mercy we shall treat in particular in the following pages...
Verse 4. And Abel, he also brought of the firstlings of his flock, and of the fat thereof; and Jehovah looked to Abel, and to his offering. By "Abel" here as before is signified charity; and by the "firstlings of the flock" is signified that which is holy, which is of the Lord alone; by "fat" is signified the celestial itself, which also is of the Lord; and by "Jehovah looking unto Abel, and to his offering" that the things of charity, and all worship grounded in charity, were well-pleasing to the Lord.
That "Abel" signifies charity has been shown before. By charity is meant love toward the neighbor, and mercy; for he who loves his neighbor as himself is also compassionate toward him in his sufferings, as toward himself.
That the "firstlings of the flock" signify that which is of the Lord alone, is evident from the firstlings or firstborn in the representative church, which were all holy, because they had relation to the Lord, who alone is the "firstborn." Love and the faith thence derived are the "firstborn." All love is of the Lord, and not one whit of it is of man, therefore the Lord alone is the "firstborn." This was represented in the ancient churches by the firstborn of man and of beast being sacred to Jehovah (Exod. 13:2, 12, 15); and by the tribe of Levi, which in the internal sense signifies love... Of the Lord as the firstborn of all, with respect to His human essence, it is thus written in... John: Jesus Christ the firstborn of the dead, and the prince of the kings of the earth (Rev. 1:5). Observe that the firstborn of worship signify the Lord, and the firstborn of the church, faith.
By "fat" is signified the celestial itself, which is also of the Lord. The celestial is all that which is of love. Faith also is celestial when it is from love. Charity is the celestial. All the good of charity is the celestial. All these were represented by the various kinds of fat in the sacrifices... For the same reason the Jewish people were forbidden to eat any of the fat of the beasts... This was because that church was such that it did not even acknowledge internal, much less celestial things...
That "Jehovah looked to Abel, and to his offering" signifies that the things of charity, and all worship grounded therein, are pleasing to the Lord, has been explained before, as regards both "Abel" and his "offering."
Verse 5. But to Cain and his offering He looked not; and Cain's anger was kindled exceedingly, and his faces fell. By "Cain" as has been stated, is signified faith separated from love, or such a doctrine as admits of the possibility of this separation; by his "offering not being looked to" is signified as before that his worship was unacceptable. By "Cain's anger being kindled exceedingly, and his faces falling" is signified that the interiors were changed. By "anger" is denoted that charity had departed; and by the "faces" the interiors, which are said to "fall" when they are changed.
That by "Cain" is signified faith separated from love, or a doctrine that admits of this separation; and that "to his offering He looked not" signifies that his worship was not acceptable, has been shown before.
That "Cain's anger was kindled" signifies that charity had departed, is evident from what is afterwards related of his killing his brother Abel, by whom is signified charity. Anger... is plainly perceived in the world of evil spirits, for there exists there a general anger against the Lord, in consequence of evil spirits being in no charity, but in hatred, and whatever does not favor self-love and the love of the world, excites opposition, which is manifested by anger. In the Word, "anger" "wrath" and even "fury" are frequently predicated of Jehovah, but they are of man, and are attributed to Jehovah because it so appears, for a reason mentioned above. Thus it is written in David: He sent against them the anger of His nostril, and wrath, and fury, and trouble, and an immission of evil angels; He hath weighed a path for His anger, He withheld not their soul from death (Ps. 78:49-50). Not that Jehovah ever sends anger upon anyone, but that men bring it upon themselves; nor does He send evil angels among them, but man draws them to himself...
That by the "faces falling" is signified that the interiors were changed, is evident from the signification of the "face" and of its "falling." The face, with the ancients, signified internal things, because internal things shine forth through the face; and in the most ancient times men were such that the face was in perfect accord with the internals, so that from a man's face everyone could see of what disposition or mind he was. They considered it a monstrous thing to show one thing by the face and think another. Simulation and deceit were then considered detestable, and therefore the things within were signified by the face. When charity shone forth from the face, the face was said to be "lifted up;" and when the contrary occurred, the face was said to "fall;"...
Verse 6. And Jehovah said unto Cain, Why is thine anger kindled? and why are thy faces fallen? "Jehovah said unto Cain" means that conscience dictated; that his "anger was kindled, and that his countenance fell" signifies as before that charity had departed, and that the interiors were changed.
That "Jehovah said unto Cain" means that conscience dictated...
Verse 7. If thou doest well, is there not an uplifting? and if thou doest not well, sin lieth at the door; and to thee is his desire, and thou rulest over him. "If thou doest well, an uplifting" signifies that if thou art well disposed thou hast charity; "if thou doest not well, sin lieth at the door" signifies that if thou art not well disposed thou hast no charity, but evil. "To thee is his desire, and thou rulest over him" signifies that charity is desirous to be with thee, but cannot because thou desirest to rule over it.
The doctrine of faith called "Cain" is here described, which in consequence of separating faith from love, separated it also from charity, the offspring of love. Wherever there is any church, there arise heresies [beliefs or opinions contrary to Christian doctrine,] because while men are intent on some particular article of faith they make that the main thing; for such is the nature of man's thought that while intent on some one thing he sets it before any other, especially when his imagination claims it as a discovery of his own, and when the love of self and of the world puff him up. Everything then seems to agree with and confirm it, until at last he will swear that it is so, even if it is false. Just in this way those called "Cain" made faith more essential than love, and as they consequently lived without love, both the love of self and the phantasy thence derived conspired to confirm them in it.
The nature of the doctrine of faith that was called "Cain" is seen from the description of it in this verse, from which it appears that charity was capable of being joined to faith, but so that charity and not faith should have the dominion. On this account it is first said, "If thou doest well art thou not uplifted?" signifying, If thou art well disposed, charity may be present; for to "do well" signifies, in the internal sense, to be well disposed, since doing what is good comes from willing what is good. In ancient times action and will made a one; from the action they saw the will... That an "uplifting" signifies that charity is present, is evident from what has been already said about the face, that to "lift up the face" is to have charity, and that for the "face to fall" is the contrary.
Secondly, it is said, "If thou doest not well, sin lieth at the door" which signifies, If thou art not well disposed, there is no charity present, but evil. Everybody can see that "sin lying at the door" is evil ready and desirous to enter; for when there is no charity there are unmercifulness and hatred, consequently all evil. Sin in general is called the "devil" who, that is, his crew of infernals, is ever at hand when man is destitute of charity; and the only means of driving away the devil and his crew from the door of the mind, is love to the Lord and toward the neighbor.
In the third place it is said, "Unto thee is his desire, and thou rulest over him" by which is signified that charity is desirous to abide with faith, but cannot do so because faith wishes to rule over it, which is contrary to order. So long as faith seeks to have the dominion, it is not faith, and only becomes faith when charity rules; for charity is the principal of faith... Charity maybe compared to flame, which is the essential of heat and light, for heat and light are from it; and faith in a state of separation may be compared to light that is without the heat of flame, when indeed there is light, but it is the light of winter in which everything becomes torpid [mentally or physically inactive] and dies.
366.
Verse 8. And Cain spake 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. "Cain spake to Abel" signifies an interval of time. "Cain" as before stated, signifies faith separated from love; and "Abel" charity, the brother of faith, on which account he is here twice called his "brother." A "field" signifies whatever is of doctrine. "Cain rose up against Abel his brother, and slew him" signifies that separated faith extinguished charity.
367.
...Such as hear the Word and do it are... called brethren by the Lord (Luke 8:21); those who hear are such as have faith; those who do are such as have charity; but those who hear, or say that they have faith, and do not, or have not charity, are not brethren, for the Lord likens them unto fools (Matt. 7:24, 26).
366.
Verse 8. And Cain spake 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. "Cain spake to Abel" signifies an interval of time. "Cain" as before stated, signifies faith separated from love; and "Abel" charity, the brother of faith, on which account he is here twice called his "brother." A "field" signifies whatever is of doctrine. "Cain rose up against Abel his brother, and slew him" signifies that separated faith extinguished charity.
367.
...Such as hear the Word and do it are... called brethren by the Lord (Luke 8:21); those who hear are such as have faith; those who do are such as have charity; but those who hear, or say that they have faith, and do not, or have not charity, are not brethren, for the Lord likens them unto fools (Matt. 7:24, 26).
That a "field" signifies doctrine, and consequently whatever belongs to the doctrine of faith and charity, is evident from the Word... The Lord... in His prediction concerning the consummation of the age calls the doctrine of faith a "field:" Then shall two be in the field, the one shall be taken and the other left (Matt. 24:40; Luke 17:36), where by a "field" is meant the doctrine of faith, both true and false. As a "field" signifies doctrine, whoever receives a seed of faith, whether a man, the church, or the world, is also called a "field."
From this then it follows that the words "Cain rose up against his brother Abel, and slew him, when they were in the field together" denote that while both faith and charity were from the doctrine of faith, yet faith separate from love could not but disregard and thereby extinguish charity; as is the case at the present day with those who maintain that faith alone saves, without a work of charity, for in this very supposition they extinguish charity, although they know and confess with their lips that faith is not saving unless there is love.
Verse 9. And Jehovah said unto Cain, Where is Abel thy brother? And he said, I know not, am I my brother's keeper? "Jehovah said unto Cain" signifies a certain perceptivity from within that gave them a dictate concerning charity or the "brother Abel." Cain's reply, "I know not, am I my brother's keeper?" signifies that faith considered charity as nothing, and was unwilling to be subservient to it, consequently that faith altogether rejected everything of charity. Such did their doctrine become.
By the "speaking of Jehovah" the most ancient people signified perception, for they knew that the Lord gave them the faculty to perceive. This perception could continue no longer than while love was the principal. When love to the Lord ceased, and consequently love toward the neighbor, perception perished; but insofar as love remained, perception remained. This perceptive faculty was proper to the Most Ancient Church, but when faith became separated from love, as in the people after the flood, and charity was given through faith, then conscience succeeded...
To be a "keeper" signifies to serve, like the "door-keepers" and "porters" (that is, the keepers of the threshold), in the Jewish Church. Faith is called the "keeper" of charity, from the fact that it ought to serve it, but it was according to the principles of the doctrine called "Cain" that faith should rule, as was said in verse 7.
Verse 10. And He said, What hast thou done? The voice of thy brother's bloods crieth to Me from the ground. The "voice of thy brother's bloods" signifies that violence had been done to charity; the "crying of bloods" is the accusation of guilt, and "ground" signifies a schism [a split or division between strongly opposed sections or parties, caused by differences in opinion or belief,] or heresy [belief or opinion contrary to orthodox religious (especially Christian) doctrine.]
That the "voice of bloods" signifies that violence had been done to charity, is evident from many passages in the Word, in which "voice" denotes anything that accuses, and "blood" any kind of sin, and especially hatred; for whosoever bears hatred toward his brother, kills him in his heart; as the Lord teaches: Ye have heard that it was said to them of old, 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 rashly shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of the hell of fire (Matt. 5:21, 22), by which words are meant the degrees of hatred. Hatred is contrary to charity, and kills in whatever way it can, if not with the hand, yet in spirit, and is withheld only by external restraints from the deed of the hand... [3] The unmercifulness and hatred of the last times are also described by "blood" in the Revelation (16:3, 4). "Bloods" are mentioned in the plural, because all unjust and abominable things gush forth from hatred, as all good and holy ones do from love. Therefore he who feels hatred toward his neighbor would murder him if he could, and indeed does murder him in any way he can; and this is to do violence to him, which is here properly signified by the "voice of bloods."
A "voice crying" and the "voice of a cry" are common forms of expression in the Word, and are applied to every case where there is any noise, tumult, or disturbance, and also on the occasion of any happy event (as in Exod. 32:17-18; Zeph. 1:9-10; Isa. 65:19; Jer. 48:3). In the present passage it denotes accusation.
From this it follows that the "crying of bloods" signifies the accusation of guilt; for those who use violence are held guilty. As in David: Evil shall slay the wicked, and they that hate the righteous shall be guilty (Ps. 34:21)...
That the "ground" here signifies a schism [a split or division between strongly opposed sections or parties, caused by differences in opinion or belief,] or heresy [belief or opinion contrary to orthodox religious (especially Christian) doctrine,] is evident from the fact that a "field" signifies doctrine, and therefore the "ground" having the field in it, is a schism. Man himself is the "ground" and also the "field" because these things are inseminated in him, for man is man from what is inseminated in him, a good and true man from goods and truths, an evil and false man from evils and falsities. He who is in any particular doctrine or heresy is named from it, and so in the passage before us the term "ground" is used to denote a schism or heresy in man.
Verse 11. And now cursed art thou from the ground, which hath opened its mouth to receive thy brother's bloods from thy hand. "Cursed art thou from the ground" signifies that through the schism he had become averted [turn away one's eyes or thoughts;] "which hath opened its mouth" signifies that the heresy taught them; to "receive thy brother's bloods from thy hand" signifies that it did violence to charity, and extinguished it.
That these things are signified, is evident from what has gone before; and that to be "cursed" is to be averse to good, has been already shown (n. 245). For iniquities and abominations, or hatreds, are what avert man, so that he looks downward only, that is, to bodily and earthly things, thus to those which are of hell. This takes place when charity is banished and extinguished, for then the bond which connects the Lord with man is severed, since only charity, or love and mercy, are what conjoin us with Him, and never faith without charity, for this is no faith, being mere knowledge, such as the infernal [or hellish] crew themselves may possess, and by which they can craftily deceive the good, and feign themselves angels of light; and as the most wicked preachers are sometimes wont to do, with a zeal like that of piety, although nothing is further from their hearts than that which proceeds from their lips. Can anyone be of judgment so weak as to believe that faith alone in the memory, or the thought thence derived, can be of any avail, when everybody knows from his own experience that no one esteems the words or assenting of another, no matter of what nature, when they do not come from the will or intention? It is this that makes them pleasing, and that conjoins one man with another. The will is the real man, and not the thought or speech which he does not will. A man acquires his nature and disposition from the will, because this affects him. But if anyone thinks what is good, the essence of faith, which is charity, is in the thought, because the will to do what is good is in it. But if he says that he thinks what is good, and yet lives wickedly, he cannot possibly will anything but what is evil, and there is therefore no faith.
380.
Verse 12. When thou tillest the ground, it shall not henceforth yield unto thee its strength; a fugitive and a wanderer shalt thou be in the earth. To "till the ground" signifies to cultivate this schism [differences in opinion or belief] or heresy; "it shall not yield unto thee its strength" signifies that it is barren. To be a "fugitive and a wanderer in the earth" is not to know what is good and true...
383.
Verse 13. And Cain said unto Jehovah, Mine iniquity is greater than can be taken away. "Cain said unto Jehovah" signifies a certain confession that he was in evil, induced by some internal pain; "mine iniquity is greater than can be taken away" signifies despair on that account.
384.
Hence it appears that something of good still remained in Cain; but that all the good of charity afterwards perished is evident from what is said of Lamech (verses 19, 23, 24).
385.
Verse 14. Behold Thou hast cast me out this day from the faces of the ground, and from Thy faces shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it shall come to pass that everyone that findeth me shall slay me. To be "cast out from the faces of the ground" signifies to be separated from all the truth of the church; to be "hid from Thy faces" signifies to be separated from all the good of faith of love; to be a "fugitive and a wanderer in the earth" is not to know what is true and good; "everyone that findeth me shall slay me" signifies that all evil and falsity would destroy him...
The state of evil spirits in the other life shows most clearly that those who are in evil and falsity are afraid of everybody. Those who have deprived themselves of all charity wander about, and flee from place to place. Wherever they go, if to any societies, these at once perceive their character by their mere coming, for such is the perception that exists in the other life; and they not only drive them away, but also severely punish them, and with such animosity that they would kill them if they could. Evil spirits take the greatest delight in punishing and tormenting one another; it is their highest gratification. Not until now has it been known that evil and falsity themselves are the cause of this, for whatever anyone desires for another returns upon himself. Falsity has in itself the penalty of falsity, and evil has in itself the penalty of evil, and consequently they have in themselves the fear of these penalties.
392.
Verse 15. And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah set a mark upon Cain, lest any finding him should smite him. By "vengeance being taken sevenfold on anyone who slays Cain" is signified that to do violence to faith even when thus separated would be a sacrilege; "Jehovah set a mark upon Cain, lest any finding him should smite him" signifies that the Lord distinguished faith in a particular manner, in order that it might be preserved.
393.
Before we proceed to elucidate the internal sense of the words before us, it is necessary to know how the case is with faith. The Most Ancient Church was of such a character as to acknowledge no faith except that which is of love, insomuch that they were unwilling even to mention faith, for through love from the Lord they perceived all things that belong to faith. Such also are the celestial angels of whom we have spoken above. But as it was foreseen that the human race could not be of this character, but would separate faith from love to the Lord, and would make of faith a doctrine by itself, it was provided that they should indeed be separated, but in such a way that through faith, that is, through the knowledges of faith, men might receive from the Lord charity, so that knowledge or hearing should come first, and then through knowledge or hearing, charity, that is, love toward the neighbor, and mercy, might be given by the Lord, which charity should not only be inseparable from faith, but should also constitute the principal of faith. And then instead of the perception they had in the Most Ancient Church, there succeeded conscience, acquired through faith joined to charity... The churches after the flood were for the most part of this character, as also was the... first church after the Lord's advent, and by this the spiritual angels are distinguished from the celestial.
394.
Now as this was foreseen, and was provided, lest the human race should perish in eternal death, it is here declared that none should do violence to Cain, by whom is signified faith separated from charity; and further that a mark was set upon him, which means that the Lord distinguished faith in a particular manner, in order to secure its preservation. These are arcana [or secrets] hitherto undiscovered, and are referred to by the Lord in what He said respecting marriage, and eunuchs, in Matthew: There are eunuchs who were so born from their mother's womb; and there are eunuchs who were made eunuchs of men; and there are eunuchs who have made themselves eunuchs for the kingdom of God's sake; he that is able to receive it let him receive it (Matt. 19:12). Those in the heavenly marriage are called "eunuchs;" those so "born from the womb" are such as resemble the celestial angels; those "made of men" are such as are like the spiritual angels; and those "made so by themselves" are like angelic spirits, who act not so much from charity as from obedience.
395.
That the words "whosoever slayeth Cain, vengeance shall be taken on him sevenfold" signify that to do violence to faith even when thus separated would be sacrilege, is evident from the signification of "Cain" which is faith separated from charity, and from the signification of "seven" which is what is sacred. The number "seven" was esteemed holy, as is well known, by reason of the six days of creation, and of the seventh, which is the celestial man, in whom is peace, rest, and the sabbath. Hence this number occurs so frequently in the rites of the Jewish Church, and is everywhere held sacred, and hence also both greater and less periods of time were distinguished into sevens, and were called "weeks" such as the great intervals of time to the coming of the Messiah (Dan. 9:24-25); and the time of seven years called a "week" by Laban and Jacob (Gen. 29:27-28). For the same reason, wherever it occurs, the number seven is accounted holy... Now as it was a sacrilege to do violence to faith-since as has been said it was to be of service-it is said that "whosoever should slay Cain, vengeance should be taken on him sevenfold."
396.
That "Jehovah set a mark on Cain, lest any should smite him" signifies that the Lord distinguished faith in a particular manner in order that it might be preserved, is evident from the signification of a "mark" and of "setting a mark" on anyone, as being a means of distinction. Thus in Ezekiel: Jehovah said, Go through the midst of the city, through the midst of Jerusalem, and set a mark (that is, "mark out") upon the foreheads of the men groaning and sighing for all the abominations (Ezek. 9:4), where by "marking out the foreheads" is not meant a mark or line upon the front part of their heads, but to distinguish them from others. So in John, it is said that The locusts should hurt only those men who had not the mark of God on their foreheads (Rev. 9:4), where also to have the mark means to be distinguished. [2] And in the same book we read of a "mark on the hand and on the forehead" (Rev. 13:16). The same thing was represented in the Jewish Church by binding the first and great commandment on the hand and on the forehead, concerning which we read in Moses: Hear, O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy strength, and thou shalt bind these words for a sign upon thy hand, and they shall be as frontlets between thine eyes (Deut. 6:4, 8; 11:13, 18). By this was represented that they should distinguish the commandment respecting love above every other, and hence the signification of "marking the hand and the forehead" becomes manifest. [3] So in Isaiah: I come to gather all nations and tongues; and they shall come and shall see My glory; and I will set a mark upon them (Isa. 66:18-19). And in David: O turn unto me, and have mercy upon me, give Thy strength unto Thy servant, and save the son of Thy handmaid. Set upon me a mark for good, and they that hate me shall see and be ashamed (Ps. 86:16-17).From these passages the meaning of a mark is now evident. Let no one therefore imagine that any mark was set upon a particular person called Cain, for the internal sense of the Word contains things quite different from those contained in the sense of the letter.
397.
Verse 16. And Cain went out from the faces of Jehovah, and dwelt in the land of Nod, toward the east of Eden. By the words "Cain went out from the faces of Jehovah" is signified that faith was separated from the good of the faith of love; "he dwelt in the "land of Nod" signifies outside of truth and good; "toward the east of Eden" is near the intellectual mind, where love reigned before.
398.
...That "toward the east of Eden" signifies near the intellectual mind, where love had previously reigned, and also near the rational mind, where charity had previously reigned, is evident from what has been said of the signification of "the east of Eden" namely, that "the east" is the Lord, and "Eden" love. With the men of the Most Ancient Church, the mind, consisting of the will and the understanding, was one... But after faith was separated from love, as was the case with those who were called "Cain" ...it is said that he "dwelt toward the east of Eden;" for as was just now observed faith was distinguished, or "had a mark set upon it" that it might be preserved for the use of mankind.
399.
Verse 17...
403.
...As all this part of Genesis is put into an historical form, to those who are in the sense of the letter it must seem that a city was built by Cain, and was called Enoch, although from the sense of the letter they must also suppose that the land was already populous, notwithstanding that Cain was only the firstborn of Adam. But as we observed above, the most ancient people were accustomed to arrange all things in the form of a history, under representative types, and this was to them delightful in the highest degree, for it made all things seem to be alive...
380.
Verse 12. When thou tillest the ground, it shall not henceforth yield unto thee its strength; a fugitive and a wanderer shalt thou be in the earth. To "till the ground" signifies to cultivate this schism [differences in opinion or belief] or heresy; "it shall not yield unto thee its strength" signifies that it is barren. To be a "fugitive and a wanderer in the earth" is not to know what is good and true...
383.
Verse 13. And Cain said unto Jehovah, Mine iniquity is greater than can be taken away. "Cain said unto Jehovah" signifies a certain confession that he was in evil, induced by some internal pain; "mine iniquity is greater than can be taken away" signifies despair on that account.
384.
Hence it appears that something of good still remained in Cain; but that all the good of charity afterwards perished is evident from what is said of Lamech (verses 19, 23, 24).
385.
Verse 14. Behold Thou hast cast me out this day from the faces of the ground, and from Thy faces shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it shall come to pass that everyone that findeth me shall slay me. To be "cast out from the faces of the ground" signifies to be separated from all the truth of the church; to be "hid from Thy faces" signifies to be separated from all the good of faith of love; to be a "fugitive and a wanderer in the earth" is not to know what is true and good; "everyone that findeth me shall slay me" signifies that all evil and falsity would destroy him...
That to be "hid from Thy faces" signifies to be separated from all the good of the faith of love, is evident from the signification of the "faces of Jehovah." The "face of Jehovah" as before said, is mercy, from which proceed all the goods of the faith of love, and therefore the goods of faith are here signified by His "faces."
To be a "fugitive and a wanderer in the earth" means as before not to know what is true and good.
That "everyone finding him would slay him" signifies that every evil and falsity would destroy him, follows from what has been said. For the case is this. When a man deprives himself of charity, he separates himself from the Lord, since it is solely charity, that is, love toward the neighbor, and mercy, that conjoin man with the Lord. Where there is no charity, there is disjunction, and where there is disjunction, man is left to himself or to his Own; and then whatever he thinks is false, and whatever he wills is evil. These are the things that slay man, or cause him to have nothing of life remaining...The state of evil spirits in the other life shows most clearly that those who are in evil and falsity are afraid of everybody. Those who have deprived themselves of all charity wander about, and flee from place to place. Wherever they go, if to any societies, these at once perceive their character by their mere coming, for such is the perception that exists in the other life; and they not only drive them away, but also severely punish them, and with such animosity that they would kill them if they could. Evil spirits take the greatest delight in punishing and tormenting one another; it is their highest gratification. Not until now has it been known that evil and falsity themselves are the cause of this, for whatever anyone desires for another returns upon himself. Falsity has in itself the penalty of falsity, and evil has in itself the penalty of evil, and consequently they have in themselves the fear of these penalties.
392.
Verse 15. And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And Jehovah set a mark upon Cain, lest any finding him should smite him. By "vengeance being taken sevenfold on anyone who slays Cain" is signified that to do violence to faith even when thus separated would be a sacrilege; "Jehovah set a mark upon Cain, lest any finding him should smite him" signifies that the Lord distinguished faith in a particular manner, in order that it might be preserved.
393.
Before we proceed to elucidate the internal sense of the words before us, it is necessary to know how the case is with faith. The Most Ancient Church was of such a character as to acknowledge no faith except that which is of love, insomuch that they were unwilling even to mention faith, for through love from the Lord they perceived all things that belong to faith. Such also are the celestial angels of whom we have spoken above. But as it was foreseen that the human race could not be of this character, but would separate faith from love to the Lord, and would make of faith a doctrine by itself, it was provided that they should indeed be separated, but in such a way that through faith, that is, through the knowledges of faith, men might receive from the Lord charity, so that knowledge or hearing should come first, and then through knowledge or hearing, charity, that is, love toward the neighbor, and mercy, might be given by the Lord, which charity should not only be inseparable from faith, but should also constitute the principal of faith. And then instead of the perception they had in the Most Ancient Church, there succeeded conscience, acquired through faith joined to charity... The churches after the flood were for the most part of this character, as also was the... first church after the Lord's advent, and by this the spiritual angels are distinguished from the celestial.
394.
Now as this was foreseen, and was provided, lest the human race should perish in eternal death, it is here declared that none should do violence to Cain, by whom is signified faith separated from charity; and further that a mark was set upon him, which means that the Lord distinguished faith in a particular manner, in order to secure its preservation. These are arcana [or secrets] hitherto undiscovered, and are referred to by the Lord in what He said respecting marriage, and eunuchs, in Matthew: There are eunuchs who were so born from their mother's womb; and there are eunuchs who were made eunuchs of men; and there are eunuchs who have made themselves eunuchs for the kingdom of God's sake; he that is able to receive it let him receive it (Matt. 19:12). Those in the heavenly marriage are called "eunuchs;" those so "born from the womb" are such as resemble the celestial angels; those "made of men" are such as are like the spiritual angels; and those "made so by themselves" are like angelic spirits, who act not so much from charity as from obedience.
395.
That the words "whosoever slayeth Cain, vengeance shall be taken on him sevenfold" signify that to do violence to faith even when thus separated would be sacrilege, is evident from the signification of "Cain" which is faith separated from charity, and from the signification of "seven" which is what is sacred. The number "seven" was esteemed holy, as is well known, by reason of the six days of creation, and of the seventh, which is the celestial man, in whom is peace, rest, and the sabbath. Hence this number occurs so frequently in the rites of the Jewish Church, and is everywhere held sacred, and hence also both greater and less periods of time were distinguished into sevens, and were called "weeks" such as the great intervals of time to the coming of the Messiah (Dan. 9:24-25); and the time of seven years called a "week" by Laban and Jacob (Gen. 29:27-28). For the same reason, wherever it occurs, the number seven is accounted holy... Now as it was a sacrilege to do violence to faith-since as has been said it was to be of service-it is said that "whosoever should slay Cain, vengeance should be taken on him sevenfold."
396.
That "Jehovah set a mark on Cain, lest any should smite him" signifies that the Lord distinguished faith in a particular manner in order that it might be preserved, is evident from the signification of a "mark" and of "setting a mark" on anyone, as being a means of distinction. Thus in Ezekiel: Jehovah said, Go through the midst of the city, through the midst of Jerusalem, and set a mark (that is, "mark out") upon the foreheads of the men groaning and sighing for all the abominations (Ezek. 9:4), where by "marking out the foreheads" is not meant a mark or line upon the front part of their heads, but to distinguish them from others. So in John, it is said that The locusts should hurt only those men who had not the mark of God on their foreheads (Rev. 9:4), where also to have the mark means to be distinguished. [2] And in the same book we read of a "mark on the hand and on the forehead" (Rev. 13:16). The same thing was represented in the Jewish Church by binding the first and great commandment on the hand and on the forehead, concerning which we read in Moses: Hear, O Israel, Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy strength, and thou shalt bind these words for a sign upon thy hand, and they shall be as frontlets between thine eyes (Deut. 6:4, 8; 11:13, 18). By this was represented that they should distinguish the commandment respecting love above every other, and hence the signification of "marking the hand and the forehead" becomes manifest. [3] So in Isaiah: I come to gather all nations and tongues; and they shall come and shall see My glory; and I will set a mark upon them (Isa. 66:18-19). And in David: O turn unto me, and have mercy upon me, give Thy strength unto Thy servant, and save the son of Thy handmaid. Set upon me a mark for good, and they that hate me shall see and be ashamed (Ps. 86:16-17).From these passages the meaning of a mark is now evident. Let no one therefore imagine that any mark was set upon a particular person called Cain, for the internal sense of the Word contains things quite different from those contained in the sense of the letter.
397.
Verse 16. And Cain went out from the faces of Jehovah, and dwelt in the land of Nod, toward the east of Eden. By the words "Cain went out from the faces of Jehovah" is signified that faith was separated from the good of the faith of love; "he dwelt in the "land of Nod" signifies outside of truth and good; "toward the east of Eden" is near the intellectual mind, where love reigned before.
398.
...That "toward the east of Eden" signifies near the intellectual mind, where love had previously reigned, and also near the rational mind, where charity had previously reigned, is evident from what has been said of the signification of "the east of Eden" namely, that "the east" is the Lord, and "Eden" love. With the men of the Most Ancient Church, the mind, consisting of the will and the understanding, was one... But after faith was separated from love, as was the case with those who were called "Cain" ...it is said that he "dwelt toward the east of Eden;" for as was just now observed faith was distinguished, or "had a mark set upon it" that it might be preserved for the use of mankind.
399.
Verse 17...
403.
...As all this part of Genesis is put into an historical form, to those who are in the sense of the letter it must seem that a city was built by Cain, and was called Enoch, although from the sense of the letter they must also suppose that the land was already populous, notwithstanding that Cain was only the firstborn of Adam. But as we observed above, the most ancient people were accustomed to arrange all things in the form of a history, under representative types, and this was to them delightful in the highest degree, for it made all things seem to be alive...
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