396、“耶和华就给该隐立一个记号，免得人遇见他就杀他”表示为了使信能得以保存，主以一种特别的方式将它区分开。这从“记号”和给某人“立一个记号”的含义清楚可知，这是一种区分的方法，如以西结书：
耶和华说，你去穿过城中间，耶路撒冷的中间，在那些因一切可憎的事叹息唉哼的人额上做个记号。（以西结书9:4）
此处“在额上做个记号”并非表示在他们的前额上画个符号或线条，而是表示把他们与其他人区分开。所以在启示录，经上说：
蝗虫惟独要伤害额上没有神印记的人。（启示录9:4）
此处有“印记”也表示区分的方法。
在启示录，我们还读到：“在手上或额上受一个印记”（启示录13:16）。在犹太教会，将第一大诫命绑在手上和额上表示相同的事；对此，我们在摩西五经中读到：
以色列啊，你要听，耶和华我们的神是独一的耶和华；你要用你全部的心、全部的灵魂和全部的力量爱耶和华你的神。你要把这些话绑在手上为记号，使它们如同你两眼之间的额饰。（申命记6:4，8；11:13，18）
这代表他们应当把关于爱的诫命单挑出来，置于其它一切诫命之上。由此明显可知，“在手上和额上做个记号”表示什么。
以赛亚书：
我要来聚集万族万舌；他们都必来看我的荣耀。我要在他们当中立一个记号。（以赛亚书66:18-19）
诗篇：
求你转向我，怜悯我，将你的力量赐给你的仆人，救你婢女的儿子。求你给我立一个良善的记号，叫恨我的人看见便羞愧。（诗篇86:16-17）
从这些经文清楚可知“记号”的含义。所以，不要让任何人以为真的在一个叫该隐的人身上立了什么记号，因为圣言的内义所包含的事物完全不同于字义所包含的。
New Century Edition
Cooper(2008,2013)
[NCE]396. The meaning of Jehovah put a mark on Cain, that no one should strike him, as the fact that the Lord singled faith out in a special way in order to preserve it is established by the symbolism of a mark and of putting a mark on anyone as singling something out. In Ezekiel, for example:
Jehovah said, "Pass through the middle of the city, through the middle of Jerusalem, and you are to make a mark [that is, make a designation]{*1} on the foreheads of the men who are groaning and sighing over all the abominations." (Ezekiel 9:4)
Marking their foreheads does not mean setting a mark or line on their foreheads but distinguishing them from others. Likewise in John:
... that they should harm the people who did not have God's mark on their foreheads. (Revelation 9:4)
Having a mark also stands for being singled out.
[2] The same author uses [a different word]{*2} for a mark when he speaks of "putting a mark on their hand and on their foreheads" [Revelation 14:9]. The people of the Jewish religion represented the fact of this symbolism by the binding of the first and most important commandment onto their hand and forehead, as described in Moses:
Listen, Israel: Jehovah our God is one Jehovah. You shall love Jehovah your God with all your heart and all your soul and all your powers. And you shall bind these [words] as a sign on your hand; and let them be as brow pieces between your eyes. (Deuteronomy 6:4-5, 8; 11:13, 18)
This represented the fact that they singled out the commandment concerning love above all the other commandments, which shows what the placement of marks on their hand and forehead symbolizes.
[3] In Isaiah:
[The time] to gather all nations and tongues is coming, and they will come and see my glory; and I will put a mark on them. (Isaiah 66:18-19)
And in David:
Turn to face me and have mercy on me; give your strength to your servant, and save the child of your serving maid. Make with me a mark of goodness, and let those who hate me see and be ashamed. (Psalms 86:16-17)
All this now establishes what a mark is. No one should suppose that any mark was actually placed on an individual named Cain, because the inner meaning of the Word involves themes completely different from those on the literal plane.
Footnotes:
{*1} The bracketed gloss here is Swedenborg's. [LHC]
{*2} The text here makes a distinction that is surprisingly difficult to convey in the translation itself. There are two words used for "mark" in the original Greek form of the Book of Revelation, σφραγίς (sphragís) and χάραγμα (cháragma). Swedenborg represents sphragís with the Latin word signum, and cháragma with the Latin word character. The Latin, then, literally says: "A mark is also called a character in the same author" (signum vocatur etiam character apud Eundem). In all other quotations from the Bible in this section, whether from Old or the New Testament, he uses the word signum, here translated with either "mark" or "sign." [LHC]
Potts(1905-1910) 396
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.
Elliott(1983-1999) 396
396. 'Jehovah put a sign on Cain, lest anyone should strike him' means that the Lord distinguished faith in a special way to ensure its preservation. This is clear from the meaning of 'a sign' and of 'putting a sign' on somebody, which is a way of distinguishing him, as in Ezekiel,
Jehovah said, Go through the middle of the city, through the middle of Jerusalem, and make a sign on (or designate) the foreheads of the men (vir) who groan and sigh over all the abominations. Ezek 9:4.
Here 'designating foreheads' does not mean putting a sign or stroke on their foreheads but a way of distinguishing from others. Something similar is said in John about men who did not have God's sign on their foreheads being subject to condemnation, Rev 9:4. Here again 'having a sign' stands for a way of distinguishing.
[2] In the same book this sign is also called 'a mark', where reference is made to placing a mark on the hand and on the forehead, Rev 14:9. That which was meant by signs and marks the Jewish Church represented by binding the first and great commandment on to the hand and on to the forehead, a practice mentioned in Moses,
Hear, O Israel, Jehovah our God is one Jehovah; you shall love Jehovah your God, with all your heart, and with all your soul, and with all your might. And you shall bind them as a sign on to your hand; and let them be as frontlets between your eyes. Deut 6:4, 5, 8; 11:13, 18.
This represented the requirement to distinguish the commandment concerning love above all other commandments. This shows what making a sign on the hand and on the forehead means.
In Isaiah,
One is coming to gather all nations and tongues, and they will come and see My glory, and I will set a sign among them. Isa 66:18, 19.
And in David,
Look to me and have compassion on me; give Your strength to Your servant, and save the son of Your handmaid. Make a sign in me for what is good, and let those who hate me see and be put to shame. Ps 86:16, 17.
From all these quotations it is now clear what 'a sign' means. Let nobody suppose therefore that some sign was put on a man called Cain, for the internal sense of the Word embodies matters altogether different from those of the sense of the letter.
Latin(1748-1756) 396
396. Quod 'Jehovah posuerit signum {1} Caino, ne quisquam percuteret eum' significet quod Dominus distinxerit fidem singulari modo ut conservaretur, constat ex significatione 'signi,' et 'ponere signum' in aliquo, quod est distinguere; ut apud Ezechielem, Dixit Jehovah,... Transi per medium urbis, per medium Hierosolymae, et signes signum (seu designes) super frontes virorum gementium et suspirantium super omnibus abominationibus, ix 4;ubi 'designare frontes' non significat signum seu lineam super frontes, sed distinguere ab aliis: similiter apud Johannem, Quod damno afficerent... homines, qui non haberent signum Dei super frontibus, Apoc. ix 4;
ubi 'signum habere' etiam pro distinguere. [2] Signum vocatur etiam character apud eundem, Dare characterem {2} super manu et super frontibus [Apoc. xiv 9]. Quod haec significabant, Judaica Ecclesia repraesentabat per alligationem magni et primarii praecepti super manu et super fronte, de quo apud Mosen, Audi Israel, Jehovah Deus noster Jehovah unus; amabis Jehovam Deum tuum, toto corde tuo, et tota anima tua, et ex omnibus viribus tuas:... et alligabis illa in signum super manu tua, et sint in frontalia inter oculos tuos, Deut. vi 4, [5,] 8; xi 13, 18:
quo repraesentatum quod distinguerent praeceptum de amore prae omnibus aliis praeceptis; inde patet quid signatio manus et frontis significat: apud Esaiam, [3] Veniens ad congregandum omnes gentes et linguas, et venient, et videbunt gloriam Meam, et ponam in illis signum, lxvi 18, 19:
et apud Davidem, Respice ad me, et miserere mei, da robur Tuum servo Tuo, et salva filium ancillae Tuae; fac mecum signum in bonum, et videant osores mei, et pudefiant, Ps. lxxxvi 16, 17. Ex his nunc constat quid 'signum'; quare nemo opinetur quod aliquod signum impositum sit alicui qui Cain vocatus, nam Verbi sensus internus involvit prorsus alia quam sensus litterae. @ 1 Heb. ('oth) occurs often, but A.V. renders it 'mark' only in this case, elsewhere by 'sign,' or 'token.' All O. T. examples here given are 'oth' in Heb., except Ezek. ix 4, which is (tav.)$ @ 2 Gk. is charagma = an engraved inscription, which A.V. always translates by 'mark,' while sphragis of Apoc. ix 4 is rendered 'seal,' in every case.$