11 英翻中 第六章 Genessis 4 Genessis 4: 1-24 創世記 4: 1-24 19/3/202

11 英翻中               第六章         Genessis 4 Genessis 4: 1-24                創世記 4: 1-24       19/3/202  

Our Father in heaven, please give your child enough wisdom to understand some of the spiritual history and Your will of Cain, the Tower of Babel, and Noah's Flood. Because Your child is studying flood water conservancy engineering and is convinced of the fact that great Lord Yu did controlled the flood great business. Please let me find some clues in the history of China's Yellow River flood - water control, to match the child's desire to control the flood, and to glorify Your name. In the name of the Lord Jesus Christ. Amen.                                                                                                                            我們在天上的父上帝, 求祢賜孩子足夠的智慧, 能將該隠, 巴別塔, 及挪亞洪災悟出一些屬靈的歷史, 及祢的旨意.  因為孩子是學水利工程的, 深信大禹治洪水的事實.  求祢讓我在中國治黃河歷史中找出一點線索, 配合孩子一心想治洪水的心思, 並榮耀祢的名.  奉主耶穌基督的聖名禱告.   阿們.

CHAPTER SIX                                                                                                                                              第六章                                                                                                                                                  Genesis 4 Genesis 4:1–24                                                                                                                            創世記 4 章 創 4:1-24                                                                                                                                    IN CENTER STAGE—CAIN                                                                                                                        中心舞台－該隱 

All the world’s a stage, and all the men and women merely players,” wrote Shakespeare. “They all have their exits and their entrances, and one man in his time plays many parts.”  1                                          莎士比亞寫道：「整個世界就是一個舞台，所有的男人和女人都只是演員。他們都有自己的出口和入口，一個人在他的時代扮演多個角色。」1                                                                                              Remember those familiar words from English Lit 101.  Shakespeare was right: we have many roles to play in life as from time to time we relate to various people and confront different circumstances. The important thing is that we let God write the script, choose the cast, and direct the action. If we disregard Him and try to produce the drama ourselves, the story will have a tragic ending.                                                憶及在大學一年級讀英文 --- 大一英文 ( Lit 101) 課程時. 莎士比亞是對的：我們在生活中要扮演很多角色，因為我們時不時會遇到不同的人，面對不同的情況，重要的是我們讓上帝來寫劇本，選擇演員，並指導行動，如果我們忽視祂並試圖自己製作戲劇，那麼故事就會有一個悲慘的結局。                                                                                                                                                                    That’s what ruined Cain, the first human baby born on the stage of Planet Earth: He ignored God’s script, “did his own thing,” and made a mess out of it. Genesis 4 focuses the spotlight on Cain; he’s mentioned thirteen times, and seven times Abel is identified as “his [Cain’s] brother.” As you consider Cain’s life and some of the roles he played, you will better understand how important it is for us to know God and do His will.                                                                                                                                               這就是毀掉了該隱因由,  這個在地球舞台上第一個出生的人類嬰兒：他無視上帝的劇本，“做他自己的事”，並把事情弄得一團糟。創世記 4 章的焦點集中在該隱身上；他被十三次提及，亞伯七次被認定為「他（該隱）的兄弟」。當你思考該隱的一生以及他扮演的一些角色時，你會更能淸淅的理解認識上帝, 並遵行祂的旨意對我們來說是多麼重要。

The brother (4:1–2a)                                                                                                                                    弟兄（4:1-2a）                                                                                                                                          God commanded our first parents to “be fruitful, and multiply, and fill the earth” (1:28), and they obeyed this mandate (5:4). While it’s true that the building of a family isn’t the only purpose for marriage, and not every marriage is blessed with children, it’s also true that children are a precious gift from God (33:5; 48:9; Ps. 127:3) and should be welcomed with joy. The Jewish people in the Old Testament and the Christians in the first century church would be appalled at today’s abortion statistics and the philosophies of the people who produce them.                                                                                              上帝命令我們的始祖「生養眾多，遍滿地面」（1:28），他們遵守了這個命令（5:4）。雖然建立家庭並不是婚姻的唯一目的，也不是每段婚姻都會有孩子，但孩子確實是上帝賜予的寶貴禮物（33:5；48:9；詩篇 127:3），應該受到歡樂的歡迎。舊約中的猶太人和一世紀教會中的基督徒會對今天的墮胎統計數據和產生這些數據的人的哲學感到震驚。                                                                 The name “Cain” sounds like the Hebrew word for “acquired.” Eve praised God for helping her through her first pregnancy. After all, this was a new experience for her and she had no doctor or obstetrical nurse to assist her. Her second pregnancy brought Abel into the world. His name means “breath” and is the word trans lated “vanity” at least thirty-eight times in Ecclesiastes. Cain’s name reminds us that life comes from God, while Abel’s name tells us that life is brief.                                             「該隱」這個名字聽起來像希伯來文的「後天」。夏娃讚美上帝幫助她度過了第一次懷孕。畢竟，這對她來說是一次全新的經歷，而且沒有醫生或產科護士來幫助她。她的第二次懷孕將亞伯帶到了這個世界。他的名字的意思是“呼吸”，在傳道書中至少有三十八次被翻譯為“虛空”。該隱的名字提醒我們生命是來自上帝，而亞伯的名字告訴我們生命是短暫的。                                              Genesis is a “family book” and has a good deal to say about brothers. Being the firstborn son, Cain was special, but because of his sin, he lost everything and Seth took his place (Gen. 4:25). Ishmael was Abraham’s firstborn, but God bypassed him and chose Isaac. Esau was Isaac’s firstborn son, but he was rejected for Jacob, and Jacob’s firstborn son Reuben was replaced by Joseph’s two sons (49:3–4; 1 Chron. 5:1–2). In fact, God even rearranged the birth order of Joseph’s sons (Gen. 48:8–22). Throughout Old Testament history, God’s sovereignty is displayed in His choices of those who receive His blessing, for all that we receive is because of God's grace.                                                                                                   創世記是一本“家庭書”，有很多關於兄弟的內容。作為長子，該隱很特別，但由於他的罪，他失去了一切，塞特取代了他的位置（創世記 4:25）。以實瑪利是亞伯拉罕的長子，但神繞過他而選擇了以撒。以掃是以撒的長子，但他被雅各拒絕，雅各的長子流便被約瑟的兩個兒子取代（49:3-4；代上 5:1-2）。事實上，神甚至重新排列了約瑟兒子的出生順序（創 48：8-22）。縱觀舊約歷史，神的主權體現在祂對那些接受祂祝福的人的選擇上，因為我們所接受的一切都是因為神的恩典。                                                                                                                                        Sibling rivalry among brothers is another theme in Genesis. Ishmael persecuted Isaac; Jacob left home so Esau couldn’t kill him; and Joseph’s brothers intended to kill him but decided to sell him as a slave. When sin entered the human race, it gave us dysfunctional and fractured families, and only the Lord can put families together again.                                                                                                                    兄弟之間的競爭是創世記的另一個主題。以實瑪利迫害以撒；雅各離開家，這樣以掃就無法殺他；約瑟的哥哥們本來想殺他，但最後決定把他賣為奴隸。當罪進入人類時，它給我們帶來了功能失調和破裂的家庭，只有主才能使家庭再次團結起來。  

The worker (4:2b)                                                                                                                                        工人 (4:2b)                                                                                                                                                  As his sons grew older, Adam put them to work in the fields,and it became evident over the years that each boy had his own interests and skills. Cain became a farmer and Abel became a shepherd, the first of many shepherds found in the Bible, including Abraham, Isaac, Jacob and his sons, Moses, and David.  隨著兒子們漸漸長大，亞當讓他們在田裡工作，多年來，每個男孩都有自己的興趣和技能，這一點很明顯。該隱成為農民，亞伯成為牧羊人，這是聖經中眾多牧羊人中的第一個，包括亞伯拉罕、以撒、雅各和他的兒子摩西和大衛。                                                                                                         Adam certainly taught his sons why they worked: it was a part of God’s creation mandate and they were colaborers with God (1:26–31). Work isn’t a punish ment from God because of sin, for Adam had work to do in the garden before he and his wife yielded to Satan’s temptation. The biblical approach to work is that we are privileged to cooperate with God by using His creation gifts for the good of people and the glory of God. (See Col. 3:22–23; 1 Thess. 4:11–12; Eccl. 9:10.)                                                               亞當當然教導他的兒子們為什麼要工作：這是上帝創造使命的一部分，他們是上帝的同工（1：26-31）。工作不是上帝因罪而受到的懲罰，因為亞當和他的妻子屈服於撒旦的誘惑之前，在伊甸園裡有工作要做。符合聖經的工作方法是，我們有幸與上帝合作，利用祂的創造恩賜來造福人類並榮耀上帝。 （參考歌羅西書 3：22-23；帖前 4：11-12；傳道書 9：10。）                               Work in the will of God isn’t a curse; it’s a blessing. “Six days you shall labor and do all your work” (Ex. 20:9 nkjv) was as much a part of God’s law for Israel as His command to rest on the Sabbath Day. The Bible has nothing good to say about idleness or about the idle people who expect others to provide for them (2 Thess. 3:6–15). Before He began His public ministry, Jesus labored as a carpenter (Mark 6:3), and when he wasn’t traveling or preaching, the apostle Paul worked as a tentmaker (Acts 18:1–3).                                                                                                                                                                  遵行上帝旨意的工作並不是咒詛，而是咒詛。這是一種祝福。 「六日要勞苦作你一切的工」（出 20:9 NKJV），就像他命令在安息日休息一樣，是上帝對以色列律法的一部分。聖經對於懶惰或那些指望別人養活自己的懶惰人沒有什麼好話可講（帖撒後 3:6-15）。在耶穌開始公開傳道之前，他是一名木匠（馬可福音 6:3），而當他不旅行或傳道時，使徒保羅就從事製造帳篷的工作（使徒行傳 18:1-3）。                                                                                                                            As Christians, we don’t work simply to pay our bills and provide for our needs. We work because it’s God’s ordained way for us to serve Him and others and thereby glorify God in our lives (1 Cor. 10:31). We don’t work just to make a living; we work to make a life, to develop our God-given abilities, and seek to increase the quality and quantity of our labor. Martin Luther told the dairymaids that they could milk cows to the glory of God, and Theodore Roosevelt said that “the best prize that life offers is the chance to work hard at work worth doing.” Perhaps the boys asked their father why their work was so difficult, and Adam had to explain that God had cursed the ground because of his own disobedience. “In the sweat of your face you shall eat bread” was God’s sentence (Gen. 3:17–19 nkjv), and there was no escape. But this question gave Adam the opportunity to remind his sons of God’s promise of a Redeemer and a day when creation would be set free from the bondage of sin (v. 15).                                         作為基督徒，我們工作不僅僅是為了支付帳單和滿足我們的需要。我們工作是因為這是神命定我們服事祂和他人的方式，從而在我們的生活中榮耀神（哥林多前書 10:31）。我們工作不只是為了謀生；我們工作是為了生活，為了發展上帝賦予的能力，並尋求提高勞動的品質和數量。馬丁路德告訴擠奶女工，他們可以為了上帝的榮耀而擠奶，西奧多·羅斯福則說“生活提供的最好獎賞就是有機會努力工作值得做的工作。”也許男孩們問他們的父親為什麼他們的工作如此困難，亞當不得不解釋上帝因為他自己的不服從而詛咒了大地。 「你必汗流滿面才得糊口」是上帝的判決（創 3:17-19 NKJV），而且沒有逃脫的餘地。但這個問題讓亞當有機會提醒他的兒子們，上帝應許有一位救贖主，以及受造之物有一天會從罪的捆綁中得到釋放（15節）。

The worshipper (4:3–7)                                                                                                                          敬拜者 (4:3-7)                                                                                                                                              Adam and Eve had learned to worship God during those wonderful days in the garden before sin had brought its curse to their lives and to the ground. Certainly they taught their children about the Lord and the importance of worshipping Him. Workers need to be worshippers or they may become idolaters, focusing on the gifts and not the Giver, and forgetting that God gives the power to work and gain wealth (Deut. 8:10–20).                                                                                                                                              在罪惡給他們的生命和大地帶來咒詛之前，亞當和夏娃在伊甸園度過了美好的時光，學會了敬拜神。當然，他們教導孩子有關主的事以及敬拜祂的重要性。工人需要成為敬拜者，否則他們可能會成為偶像崇拜者，專注於恩賜而不是賜予者，而忘記上帝賜予工作和獲得財富的能力（申8：10-20）。                                                                                                                                                               When God clothed Adam and Eve with the skins of animals (Gen. 3:21), perhaps He taught them about sacrifices and the shedding of blood, and they would have passed this truth along to their children. True wor ship is something we must learn from God Himself, for He alone has the right to lay down the rules for approaching Him and pleasing Him in worship.                                                                                      當上帝給亞當和夏娃穿上獸皮時（創世記3:21），也許他教導他們有關獻祭和流血的知識，他們會把這個真理傳給他們的孩子。真正的敬拜是我們必須向神自己學習的，因為只有祂有權制定在敬拜中親近祂、討祂喜悅的規則。                                                                                                           God accepted Abel and his sacrifice, and perhaps indicated this by sending fire from heaven to consume the animals (Lev. 9:24; 1 Kings 18:38; 1 Chron. 28:26), but He rejected Cain and his sacrifice. Cain wasn’t rejected because of his offering, but his offering was rejected because of Cain: his heart wasn’t right with God. It was “by faith” that Abel offered a more accept able sacrifice than Cain (Heb. 11:4), which means that he had faith in God and was right with God.                                                                  上帝接受了亞伯和祂的祭物，或許還透過從天上降下火來燒滅動物來表明這一點（利未記 9:24；列王紀上 18:38；歷代記 28:26），但祂拒絕了該隱和祂的祭物。該隱不是因為他的供物而被拒絕，而是他的供物被拒絕是因為該隱：他的心與神不正。亞伯「因著信」獻上了比該隱更蒙悅納的祭物（希伯來書 11:4），這意味著他對神有信心，並且與神和好。                                                 In later years, the law of Moses prescribed offer ings of grain and fruit (Lev. 2; Deut. 26:1–11), so we have reason to believe that such sacrifices were accept able from the beginning. But even had Cain brought animal sacrifices and shed their blood, they wouldn’t have been accepted by God because of the state of Cain’s heart. Abel brought the best that he had and truly sought to please God, but Cain didn’t have that attitude of faith. “Behold, to obey is better than sac rifice, and to heed than the fat of rams” (1 Sam. 15:22; and see Isa. 1:11–13; Hos. 6:6; Mic. 6:6–8; Mark 12:28–34).                                                           後來，摩西律法規定必須獻上穀物和水果（利2；申26：1-11），所以我們有理由相信，這樣的獻祭從一開始就是可以接受的。但即使該隱帶來動物祭品並流血，由於該隱內心的狀態，他們也不會被上帝所接受。亞伯盡其所能，真心尋求取悅上帝，但該隱卻沒有這種信心的態度。 「看哪，順服勝於獻祭，聽從勝於公羊的脂油」（撒 15:22；參考以賽亞書 1:11-13；何西阿書 6:6；彌迦書 6:6-8；馬可福音 12:28-34）。                                                                                                      The fact that people attend religious meetings and participate in church activities is no proof that they’re true believers. It’s possible to have “a form of godli ness” but never experience its saving power (2 Tim. 3:5). “These people come near to me with their mouth and honor me with their lips, but their hearts are far from me” (Isa. 29:13; Matt. 15:8). The most costly sacrifices apart from the submission of the heart can never make the worshipper right before God (Ps. 51:16–17). “The way of Cain” (Jude 11) is the way of self-will and unbelief.                                                                                                                        人們參加宗教會議和參加教會活動這一事實並不能證明他們是真正的信徒。有可能擁有“某種敬虔的形式”，但卻從未經歷過其拯救的力量（提後書 3:5）。 「這些人用嘴唇尊敬我，心卻遠離我」（賽 29:13；太 15:8）。若沒有內心的順服，即使是最昂貴的祭物也絕不能使敬拜者在神面前稱義（詩篇 51：16-17）。 「該隱的道路」（猶大書11）是一種任性和不信的道路。                When God rejected his offering, Cain became very angry. (The Hebrew word implies that he was “burn ing with anger.”) God spoke to him personally and tried to lead him back to the way of faith, but Cain resisted. It’s just like the Lord to give us another oppor tunity to obey Him, and it’s just like stubborn sinners to refuse His gracious help.                                                                                                        當上帝拒絕祂的供物時，該隱非常生氣。 （希伯來文的意思是他「怒火中燒」。）上帝親自對他說話，並試圖引導他回到信仰之路，但該隱拒絕了。就像主再給我們一次機會來順服祂一樣，就像頑固的罪人拒絕祂恩典的幫助一樣。                                                                                                The Lord warned Cain that temptation was like a fierce beast crouching at the door of his life, and he had better not open the door. It’s dangerous to carry grudges and harbor bitter feelings in our hearts, because all of this can be used by Satan to lead us into temptation and sin. This is what Paul meant when he wrote “neither give place to the devil” (Eph. 4:27). If we aren’t careful, we can tempt ourselves and bring about our own ruin.                                                                                                                                         主警告該隱，試探就像一隻猛獸蹲在他生命的門口，他最好不要開門。心中懷有怨恨和苦澀的感覺是危險的，因為這一切都可以被撒但利用來引導我們陷入試探和犯罪。這就是保羅所說的「不可給魔鬼留地步」（弗 4:27）的意思。如果我們不小心，我們可能會誘惑自己並導致自己的毀滅。

The murderer (4:8–10)                                                                                                                              兇手（4:8-10）                                                                                                                                            We can’t separate our relationship with God from our relationship with our brothers and sisters. (That includes our natural brothers and sisters as well as our brothers and sisters in the Lord.) An unforgiving spirit, such as possessed Cain, hinders worship and destroys our fellowship with God and God’s people (Matt. 5:21–26; 6:14–16). It’s better that we interrupt our worship and get right with a brother than to pollute our sacrifice because we have a bad spirit within.                                                                              我們不能將我們與神的關係和我們與弟兄姊妹的關係分開。 （這包括我們的親生兄弟姊妹以及我們在主裡的兄弟姊妹。）不饒恕的靈，例如被附體的該隱，會阻礙敬拜並破壞我們與神和神的子民的團契（太5：21-26；6：14-16）。我們最好中斷我們的敬拜並與弟兄和好，而不是因為我們裡面有壞靈而污染我們的祭物。                                                                                                                    Murder (v. 8). Anger is a powerful emotion that can lead to violence and even murder. Jesus taught that anger in the heart is the moral equivalent of murder with the hands (Matt. 5:21–26). Every year angry driv ers cause accidents that kill 28,000 people on the U.S. highways, and angry people who have been fired from their jobs have killed hundreds of innocent people. Had Cain heeded God’s warning and accepted His gra cious invitation (Gen. 4:7), he would never have become a murderer.                                       謀殺（第 8 節）。憤怒是一種強烈的情緒，可能導致暴力甚至謀殺。耶穌教導說，心中的憤怒在道德上等同於用手謀殺（太 5:21-26）。每年，憤怒的司機都會在美國高速公路上引發導致 28,000 人死亡的事故，而被解僱的憤怒的人也會導致數百名無辜者死亡。如果該隱留意上帝的警告並接受祂仁慈的邀請（創 4:7），祂就永遠不會成為殺人犯。                                                          How soon after his worship was rejected did Cain entice his brother away from home and kill him? Was it on the same day, or did he brood over the matter a few days? He probably murdered his brother in his heart many times before he actually committed the deed. He was envious of his brother because of his rela tionship with God (1 John 3:12), and yet Cain was unwilling to get right with God. When we hate others, it’s a sign we’re not walking in the light (2:9–11) and that we don’t have God’s love in our hearts (3:10–16).                                                                                                                                                     在他的崇拜被拒絕後多久，該隱就引誘他的兄弟離家出走並殺死了他？是同一天，還是他思考了幾天？他在真正動手之前，心裡大概已經多次謀殺了自己的兄弟。他嫉妒他的兄弟與神的關係（約翰一書 3:12），但該隱不願意與神和好。當我們恨別人時，就表示我們沒有行在光明中（2:9-11），也表示我們心中沒有神的愛（3:10-16）。                                                                              Lying (vv. 9–10). Cain was a child of the devil (1 John 3:12),2 which means he was a murderer and a liar (John 8:44). He lied to his brother when he enticed him to the place where he killed him. He lied to him self in thinking that he could do such an evil deed and get away with it. Cain even tried to lie to God and cover up his wicked deeds! 3                                                                                                                說謊（9-10節）。該隱是魔鬼的孩子（約翰一書 3:12），2 這意味著他是殺人犯和說謊者（約翰福音 8:44）。當他引誘他的兄弟到他被殺的地方時，他對他撒了謊。他欺騙自己，以為自己可以做出如此惡行並逃脫懲罰。該隱甚至試圖向神撒謊，掩蓋他的惡行！3                                      There’s a definite parallel between God’s dealings with Cain in Genesis 4 and His dealings with Adam and Eve in chapter 3. In both instances, the Lord asked questions, not to get information (for He knows every thing) but to give the culprits opportunity to tell the truth and confess their sins. In both instances, the sin ners were evasive and tried to cover up what they had done, but both times God brought their sins out into the light and they had to admit their guilt.                                                                     上帝在創世記第 4 章中對待該隱的方式與神在第 3 章中對待亞當和夏娃的方式有明確的相似之處。在這兩次事件中，罪人都迴避並試圖掩蓋他們的所作所為，但這兩次神都將他們的罪暴露在光中，他們不得不承認自己的罪孽。                                                                                                        Adam and Eve had run to hide when they heard God’s voice (v. 8), but God heard Abel’s voice crying from the ground and Cain couldn’t hide.  4 The shed ding of innocent blood pollutes the land (Num. 35:30–34), and that blood cries out for justice (Job 16:18; Isa. 26:21; Rev. 6:9–10). 5  Adam and Eve were expelled from the garden, and Cain became a rejected wanderer in the earth.                                      亞當和夏娃一聽到神的聲音就跑去躲起來（第 8 節），但神聽到了亞伯從地裡哭喊的聲音，該隱無法躲藏。4   該隱被逐出伊甸園，成為世上被拒絕的流浪者。 

        The more you think about Cain’s sin, the more heinous it becomes. The murder wasn’t motivated by sudden passion; it was carefully premeditated. Cain didn’t kill a stranger in defense; he murdered his own brother out of envy and hatred. Furthermore, Cain did it after being at the altar to worship God and in spite of God’s warning and promise. Finally, once the horri ble deed was done, Cain took it all very lightly and tried to lie his way out of it.                                                                                                                  你越想到該隱的罪孽，它就變得越令人髮指。謀殺的動機並不是突然的激情；這是經過精心預謀的。該隱並沒有出於自衛而殺死陌生人；他出於嫉妒和仇恨而謀殺了自己的兄弟。此外，該隱在祭壇前敬拜神之後，不顧神的警告和應許，就這麼做了。最後，當這件可怕的事情完成後，該隱對這一切都非常淡然，並試圖透過說謊來擺脫困境。

The wanderer (4:11–15)                                                                                                                              流浪者（4:11-15）                                                                                                                                     A vagabond has no home; a fugitive is running from home; a stranger is away from home; but a pilgrim is heading home. “I have set before you life and death, blessing and cursing; therefore, choose life” (Deut. 30:19). Cain made the wrong choice, and instead of being a pilgrim in life, he became a stranger and a fugi tive, wandering the land.         流浪者無家可歸；一名逃犯離家出走；陌生人不在家；但一位朝聖者正在回家。 「我將生與死、祝福與咒詛擺在你面前；所以，你要選擇生命」（申 30:19）。該隱做出了錯誤的選擇，他沒有成為生命中的朝聖者，而是成為了一個陌生人和一個逃亡者，在這片土地上流浪。                                                                                                                             God’s curse (v. 12). Jehovah had cursed the serpent (3:14) and the ground (v. 17), but He had not cursed Adam and Eve. However, He did curse their son Cain, who was a child of the devil (the serpent). Cain had defiled the ground with his brother’s blood, and now the ground wouldn’t work for him. If Adam toiled and struggled day after day, he would get a harvest (vv. 17–19), but for Cain, there would never be fruit from his labors. So, he couldn’t continue as a farmer. All he could do was wander from place to place and eke out a living.                                                                                                                        上帝的咒詛（12節）。耶和華咒詛了蛇（3:14）和地（17節），但他沒有咒詛亞當和夏娃。然而，他確實詛咒了他們的兒子該隱，他是魔鬼（蛇）的孩子。該隱用他兄弟的血玷污了大地，現在大地對他不起作用了。如果亞當日復一日地勞苦奮鬥，他就會有收穫（17-19節），但對該隱來說，他的勞動永遠不會有結果。因此，他無法繼續當農夫。他所能做的就是四處漂泊，勉強維持生計。 他向試探敞開了大門（4:7），卻對他的家庭、上帝和他的未來關上了大門。無論住在哪裡，做什麼，該隱永遠都是一個焦躁不安、無可救藥的人。 神的憐憫（15節）。上帝做了一件奇怪的事：祂在該隱身上做了一個標記，可以保護祂免受那些想要殺死祂的人的攻擊。我們不知道這個標記是什麼，也不知道為什麼人們會認為它是上帝的保護印記，但它確實有效。這純粹是上帝的憐憫之舉。                                                                                                                                         Cain’s regrets (vv. 13–14). Cain never repented of his sins; his words reveal only remorse and regret. He didn’t say, “My guilt is more than I can bear.” He was concerned only with his punishment, not with his char acter. If he wandered from place to place, he would be in danger, but if he stayed in one place, he would starve. The earth had turned against him, God had turned against him,  6 and people would turn against him. Anybody Cain met would be a relative who might want to avenge Abel’s murder. What could he do?                                                                                                                                     該隱的後悔（13-14節）。該隱從未悔改他的罪；他的言語中流露出的只有悔恨和遺憾。他沒有說：“我的罪孽超出了我所能承受的範圍。”他只關心他的懲罰，而不關心他的品格。如果他從一個地方流浪到另一個地方，他就會有危險，但如果他留在一個地方，他就會挨餓。大地背叛了他，上帝背叛了他，6 人民也背叛了他。該隱遇到的任何人都可能是想要為亞伯被殺報仇的親戚。他能做什麼呢？                                                                                                                                             By hating and murdering his brother and refusing to repent, Cain created for himself an intolerable life. He opened the door to temptation (4:7) and closed the door on his family, God, and his future. No matter where he lived or what he did, Cain would always be a restless man for whom there was no remedy.      該隱透過仇恨和謀殺他的兄弟並拒絕悔改，為自己創造了一種難以忍受的生活。                                                                                                                                                                                          God’s mercy (v. 15). God did a strange thing: He put a mark on Cain that would protect him from the assaults of people who wanted to kill him. We don’t know what this mark was or why people would recog nize it as God’s protective seal, but it worked. This was purely an act of mercy on God’s part.                 神的憐憫（15節）。上帝做了一件奇怪的事：祂在該隱身上做了一個標記，可以保護祂免受那些想要殺死祂的人的攻擊。我們不知道這個標記是什麼，也不知道為什麼人們會認為它是上帝的保護印記，但它確實有效。這純粹是上帝的憐憫之舉。                                                                         Why would God allow a diabolical murderer like Cain to go free? In His mercy, God doesn’t give us what we do deserve, and in His grace, He gives us what we don’t deserve. That’s the nature of God. God spared Cain’s life, but that wasn’t the end of the story. Eventually Cain died and “after this the judgment” (Heb. 9:27). The entire civilization that he built was destroyed in the flood, and the record of his life is left in Holy Scripture as a warning to anybody who pre tends to worship, plays with sin, and doesn’t take temptation seriously. “The way of Cain” (Jude 11) is not the narrow way that leads to life (Matt. 7:13–14).          為什麼上​​帝會允許像該隱這樣的邪惡殺人犯逍遙法外？在祂的憐憫中，神沒有給我們應得的，而在祂的恩典中，祂給了我們不配的。這就是神的本質。上帝饒恕了該隱的生命，但這並不是故事的結局。最後該隱死了，「此後就有審判」（來 9:27）。他所建立的整個文明都在洪水中被摧毀了，他的一生的記錄留在了聖經中，作為對任何假裝敬拜、玩弄罪惡、不認真對待誘惑的人的警告。 「該隱的路」（猶大書 11）並不是通往生命的窄路（太 7:13-14）。

建造者 (4:16-24) 上帝遵守了祂的話語，並在該隱迷失時保護了祂。有一天，他找到了一個適合他定居的地方，並決定建造一座城市。大地不會向該隱作為農民的勞動屈服，但該隱可以在大地上勞動和建造並取得成功。然而，該隱從未停止逃亡，因為他定居的土地的名字意思是「流浪」。祂不是天上的公民（腓 3:20-21），祂也沒有希望到達天上之城（來 11:9-16）。該隱所知道的唯一天堂就是他在地上的城市。 7 該隱在離開伊甸園之前是已婚男人，還是在旅途中找到了妻子？他有沒有告訴她他謀殺了他的兄弟？我們不知道，但他肯定必須解釋上帝在他身上留下的印記。該隱尋找妻子是很正常的事，因為他不僅想建造一座城市，還想建立一個家庭。除了他的後代，他的名字還能怎麼被記得呢？該隱不知道他的名字和邪惡的行為會被寫在神的話語中供每個人閱讀。 該隱的妻子為他生了一個兒子，他給他起名叫以諾（Enoch），這個字與希伯來文的「奉獻」一詞有關。該隱以他兒子的名字命名了他的城市，但我們不知道這座城市是為誰或為了什麼而奉獻的。該隱的六代後裔都被命名（創世記 4：17-22），其中一些很有名。                                                                                                                                                                                                

為什麼上​​帝會允許像該隱這樣的邪惡殺人犯逍遙法外？在祂的憐憫中，神沒有給我們應得的，而在祂的恩典中，祂給了我們不配的。這就是神的本質。上帝饒恕了該隱的生命，但這並不是故事的結局。最後該隱死了，「此後就有審判」（來 9:27）。他所建立的整個文明都在洪水中被摧毀了，他的一生的記錄留在了聖經中，作為對任何假裝敬拜、玩弄罪惡、不認真對待誘惑的人的警告。 「該隱的路」（猶大書 11）並不是通往生命的窄路（太 7:13-14）。

The builder (4:16–24)                                                                                                                                建造者 (4:16-24)                                                                                                                                      God kept His Word and protected Cain as he wan dered. One day he found a place that seemed right for him to settle down, and he decided to build a city. The earth wouldn’t yield its strength to Cain’s labor as a farmer, but Cain could labor and build on the earth and succeed. However, Cain never ceased to be a fugitive, for the name of the land where he settled means “wan dering.” His citizenship wasn’t in heaven (Phil. 3:20–21), nor did he have any hope to reach the heav enly city (Heb. 11:9–16). The only heaven Cain knew was his city on earth. 7                                                                                                                         上帝遵守了祂的話語，並在該隱迷失時保護了祂。有一天，他找到了一個適合他定居的地方，並決定建造一座城市。大地不會向該隱作為農民的勞動屈服，但該隱可以在大地上勞動和建造並取得成功。然而，該隱從未停止逃亡，因為他定居的土地的名字意思是「流浪」。祂不是天上的公民（腓 3:20-21），祂也沒有希望到達天上之城（來 11:9-16）。該隱所知道的唯一天堂就是他在地上的城市。 7                                                                                                                                         Was Cain a married man before he wandered from Eden, or did he find a wife during his travels? Did he tell her he had murdered his brother? We don’t know, but surely he had to explain the mark God had put on him. It was normal for Cain to seek a wife, for he not only wanted to build a city, but he also wanted to build a family. How else could his name be remembered but in his descendants? Cain didn’t know that his name and foul deeds would be written in the Word of God for everybody to read.                         該隱在離開伊甸園之前是已婚男人，還是在旅途中找到了妻子？他有沒有告訴她他謀殺了他的兄弟？我們不知道，但他肯定必須解釋上帝在他身上留下的印記。該隱尋找妻子是很正常的事，因為他不僅想建造一座城市，還想建立一個家庭。除了他的後代，他的名字還能怎麼被記得呢？該隱不知道他的名字和邪惡的行為會被寫在神的話語中供每個人閱讀。                                            Cain’s wife bore him a son whom he named Enoch, which is related to the Hebrew word for “consecrated.” Cain named his city after his son, but we aren’t told to whom or to what the city was consecrated. Six genera tions of Cain’s descendants are named (Gen. 4:17–22), some of whom were famous.                                                                                                                                                                   該隱的妻子為他生了一個兒子，他給他起名叫以諾（Enoch），這個字與希伯來文的「奉獻」一詞有關。該隱以他兒子的名字命名了他的城市，但我們不知道這座城市是為誰或為了什麼而奉獻的。該隱的六代後裔都被命名（創世記 4：17-22），其中一些很有名。                                                                                                                                                                                                       Lamech was the first bigamist; he was also a boast ful man and a killer. Why or how the young man wounded him, we don’t know; but why should a young man be killed because he caused a wound? Lamech’s mentioning of Cain’s protection (v. 24) indicates that Cain’s story was passed from generation to generation. It also suggests that Lamech thought that God’s protec tion extended to him as well. If God would avenge a murderer like Cain, then surely He would avenge Lamech for “protecting himself.” Note that Lamech wants God’s protection, but he doesn’t mention God’s name.                                                   拉麥是第一個重婚者。他也是一個自誇的人，也是一個殺手。我們不知道這個年輕人為何或如何傷害他。但為什麼一個年輕人因為受傷就被殺？拉麥提到該隱的保護（24節）顯示該隱的故事被代代相傳。這也顯示拉麥認為上帝的保護也延伸到了他身上。如果神要為該隱這樣的殺人犯報仇，那麼他一定也會為「保護自己」的拉麥報仇。請注意，拉麥想要神的保護，但他沒有提到神的名字。                                                                                                                                                       The people in the city of Enoch had varied occupa tions. Some followed Jabal and took care of livestock (v. 20). Others learned from Jabal’s brother Jubal and devoted themselves to making and playing musical instruments (v. 21). The followers of Tubal-Cain were metalworkers (v. 22), which suggests the manufacture of farm implements, building tools, and personal weapons. Cain lived in a society that was rich in culture as well as in industry and food production. In the city of Enoch, they had everything but God.                                                                                                                                                 以諾城裡的人們從事著各種各樣的職業。有些人跟隨雅八並放牧牲畜（20節）。其他人向雅八的兄弟猶八學習，致力於製作和演奏樂器（21節）。土八該隱的追隨者是金屬工人（第 22 節），這顯示他們製造農具、建築工具和個人武器。該隱生活在一個文化豐富、工業和糧食生產豐富的社會。在以諾城裡，他們擁有一切，除了上帝。                                                                                  When you put Cain’s family tree next to that of Seth (chap. 5), you can’t help but notice the similarity in names. You have Enoch and Enosh (v. 6) and Enoch (v. 18), Mehujael and Mahalael (v. 12), Methushael and Methuselah (v. 21), and Lamech and Lamech (v. 25). Cain’s Lamech has three sons (Jabal, Jubal, and Tubal-Cain), and Noah has three sons (Shem, Ham, and Japheth).                                           當你把該隱的家譜放在賽斯的家譜旁邊時（第 5 章），你會不由自主地註意到名字上的相似之處。你有以諾和以挪士（第 6 節）和以諾（第 18 節），米戶雅利和瑪哈勒（第 12 節），瑪土撒利和瑪土撒拉（第 21 節），以及拉麥和拉麥（第 25 節）。該隱的拉麥有三個兒子（雅八、猶八和土八該隱），挪亞有三個兒子（閃、含和雅弗）。                                                                             What does this similarity in names mean? Perhaps it’s God’s way of telling us that the godless line of Cain (which is still with us) does its best to imitate the godly line of Seth. After all, Satan is the counterfeiter. He can imitate the names of the true believers, but he can’t pro duce the believers. There’s an Enoch in both genealogies, but Cain’s Enoch didn’t walk with God and one day disappear and go to heaven (v. 24) ! “What’s in a name?” Nothing, if you don’t know and belong to the Lord!                                    這種名字的相似性意味著什麼？也許這是上帝告訴我們該隱的不敬虔的血統（仍然與我們同在）盡力模仿賽特的敬虔血統的方式。畢竟，撒旦是偽造者。他可以模仿真信徒的名字，但他不能產生信徒。兩本家譜中都有一位以諾，但該隱的以諾並沒有與神同行，有一天就消失併升入天堂（24節）！ “名字裡有什麼？”如果你不認識主、不屬於主，什麼都不是！                                        But the tragedy is that these two lines—the ungodly line of Cain and the godly line of Seth—came together and merged (6:1–2). The wall of separation came down, and this eventually created the wicked society whose sins brought on the judgment of the flood. Lamech’s brand of violence spread (vv. 5, 11–12), and by the time of the flood, only eight people believed God’s warning and acted upon it by faith. The rest were destroyed.                                                                                                                                         但悲劇在於，這兩條血統──該隱不敬虔的血統和賽特敬虔的血統──走到了一起並融合在一起（6:1-2）。隔離牆倒塌，最終創造了邪惡的社會，其罪惡招致了洪水的審判。拉麥的暴力行為蔓延開來（5、11-12節），到洪水爆發時，只有八個人相信上帝的警告並憑信心付諸行動。其餘的都被毀了。                                                                                                                                                Cain’s family tree ends with the family of Lamech (4:19–24), an arrogant murderer whose three sons manufactured things for this world. Seth’s line ends with Noah (“rest”) whose three sons gave the world a new beginning after the flood. The world of that day probably admired Cain’s achievements; God wiped them off the face of the earth.                                                                                                               該隱的家譜以拉麥家族結束（4:19-24），拉麥是個傲慢的殺人犯，他的三個兒子為這個世界製造了東西。塞特的血統以諾亞（“安息”）結束，諾亞的三個兒子在洪水之後為世界帶來了新的開始。當時的世界可能欽佩該隱的成就。上帝把他們從地球上抹去了。 「世界和世上的私慾都要過去；惟獨遵行神旨意的，是永遠常存」（約壹 2:17 NKJV）。                                                        “And the world is passing away, and the lust of it; but he who does the will of God abides forever” (1 John 2:17 nkjv).                                                                                                                                                「世界和世上的私慾都要過去；惟獨遵行神旨意的，是永遠常存」（約壹 2:17 NKJV）。

註 1 《皆大歡喜》，第 2 幕，第 7 場，第 139 行。以弗所書 2:1-3 教導我們生來就是“可怒之子”，並且透過選擇我們成為“悖逆之子”。如果我們拒絕基督的義並依靠自己的自義，那麼我們就成為「魔鬼的孩子」。請參閱第 5 章第 5 節對創世記 3:15 的討論。在後一段中，作者將基督的血和亞伯的血做了對比。亞伯的血是從地上說話，但基督的血是從天上說話。亞伯的血呼求正義，而基督的血則訴說正義在十字架上得到滿足。亞伯的血宣告了該隱的罪孽，使他成為一個流浪者，但基督的血講述了恩典和寬恕，並使相信的罪人與神和好。 5 耶路撒冷錫安山“毀滅之室”大屠殺博物館外的牌匾上寫著：“聽著！你兄弟的血在哭泣！” 6 儘管我們聽說亞當「生兒養女」（創 5：4），但我們不知道當時地球上還有多少人。罪還沒有對人體或自然造成損害，因此人們的壽命更長，而且可能更加多產。 7 我們絕不能想像該隱的「城」就像我們現代的城市一樣。這是人們為了互相幫助和保護而建立的聚居地。有些人會住在帳篷裡，有些人則住在更永久的住所裡，可能會有一堵牆來保護他們。

Notes                                                                                                                                                              「世界和世上的私慾都要過去；惟獨遵行神旨意的，是永遠常存」（約壹 2:17 NKJV）。

註 

1 AsYou Like It, Act 2, scene 7, line 139.                                                                                                      1 《皆大歡喜》，第 2 幕，第 7 場，第 139 行。                                                                                    2 It’s often been said that if you aren’t a child of God, you’re automatically a child of the devil, but I question that evangel ical cliché. Ephesians 2:1–3 teaches that we’re born by nature the “children of wrath,” and that by choice we become the “children of disobedience.” If we reject Christ’s righteousness and depend on our own self-righteousness, then we become “children of the devil.” See the discussion of Genesis 3:15 in chapter 5, section 5. 以弗所書 2:1-3 教導我們生來就是“可怒之子”，並且透過選擇我們成為“悖逆之子”。如果我們拒絕基督的義並依靠自己的自義，那麼我們就成為「魔鬼的孩子」。請參閱第 5 章第 5 節對創世記 3:15 的討論。在後一段中，作者將基督的血和亞伯的血做了對比。亞伯的血是從地上說話，但基督的血是從天上說話。亞伯的血呼求正義，而基督的血則訴說正義在十字架上得到滿足。亞伯的血宣告了該隱的罪孽，使他成為一個流浪者，但基督的血講述了恩典和寬恕，並使相信的罪人與神和好。                                                                                        3 You find this sequence in 1 John 1:6, 8, and 10.                                                                                        4 Righteous Abel (Matt. 23:35) speaks to God’s people today both by his sacrifices (Heb. 11:4) and by his shed blood (Heb. 12:24). In the latter passage, the writer contrasts the blood of Christ and the blood of Abel. The blood of Abel speaks from the earth, but Christ’s blood speaks from heaven. Abel’s blood cries out for justice, but Christ’s blood speaks of justice satis fied on the cross. Abel’s blood declared Cain’s guilt and made him a wanderer, but Christ’s blood speaks of grace and forgive ness and reconciles believing sinners to God.                                                                                                              5 The plaque outside “The Chamber of Destruction” holocaust museum on Mount Zion in Jerusalem reads, “Listen! Your brother’s blood cries out!”                                                                                            5 耶路撒冷錫安山“毀滅之室”大屠殺博物館外的牌匾上寫著：“聽著！你兄弟的血在哭泣！”         6 We don’t know how many people were alive on earth at this time, although we’re told that Adam “begat sons and daughters” (Gen. 5:4). Sin had not yet taken its toll in the human body or in the natural world, so people lived longer and probably were more prolific.                                                                  6 儘管我們聽說亞當「生兒養女」（創 5：4），但我們不知道當時地球上還有多少人。罪還沒有對人體或自然造成損害，因此人們的壽命更長，而且可能更加多產。                                                7 We must not imagine that Cain’s “city” was like our modern cities. It was a settlement of people for mutual help and pro tection. Some would live in tents and others in more permanent dwellings, and there might be a wall to protect them.                                                                                                                    7 我們絕不能想像該隱的「城」就像我們現代的城市一樣。這是人們為了互相幫助和保護而建立的聚居地。有些人會住在帳篷裡，有些人則住在更永久的住所裡，可能會有一堵牆來保護他們。