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God prefers the offering of Abel, and as a result Cain is distressed and jealous to the point of murder.
上帝经常给亚伯恩典,结果，引发了该隐的嫉妒之心，起了杀意。
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Before we leave this story and move onto Cain and Abel I just want to make a couple of quick observations.
在我们开始该隐和亚伯之前,我想做个简短的评论。
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We continue to ask the same questions that were asked by Plato Machiavelli Hobbes and others.
我们持续提出相同的问题,就像柏拉图，马奇亚维利，贺伯斯,及其它人当时提出时一样。
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Abel is a keeper of sheep. He represents the nomadic pastoralist, unlike Cain who is the tiller of soil, so he represents more settled urban life.
亚伯是一个牧羊人，代表着不断迁徙的牧场主，而该隐是一个农夫，他代表在城市定居的人。
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God's preference for the offering of Abel valorizes the free life of the nomadic pastoralist over urban existence.
上帝对亚伯的优待，肯定了游牧式的生活,甚于定居的生活。
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And as you read the story, remember its larger context: God's promise to make Abraham the father of a great people through his son, Isaac.
当阅读这个故事时，记住它的大框架：上帝许诺,亚伯拉罕通过他的儿子以撒成为大国之父。
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In Genesis 15,God's promise to Abraham is formalized in a ritual ceremony.
创世纪》15中上帝对亚伯拉罕的应许是通过仪式起效的。
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God heard their moaning, and God remembered His covenant with Abraham and Isaac and Jacob.
神听见他们的哀声，就记念他与亚伯拉罕，以撒，雅各所立的约。
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Now the murder of Abel by Cain is followed by some genealogical lists.
现在该隐杀亚伯有了后续版本。
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Why is God testing Abraham? Does God really desire such a sacrifice?
为什么上帝要试验亚伯拉罕？上帝真的想要这样的祭品吗？
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By contrast,the Abrahamic covenant is a covenant with a single individual.
相比之下，亚伯拉罕之约是一个个人的契约。
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When Abraham prepares to slaughter his own son, Perhaps God sees that blind faith can be as destructive and evil as disobedience, So God relinquishes his demand for blind obedience: he stops Abraham himself.
当亚伯拉罕准备屠杀他的亲生儿子时，上帝也许发现了盲目信仰,会与叛逆一样具有毁灭，一样邪恶，因此上帝放弃了对盲目信仰的要求：,他自己阻止了亚伯位罕。
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Abraham had a son named Isaac. Isaac had a son named Jacob.
亚伯拉罕生以撒，以撒生雅各。
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He makes promises of progeny to Abraham and his heirs.
他答应亚伯拉罕及他的后代人丁兴旺。
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The Cain and Abel story which is in Genesis 4:1 through 16 this is the story of the first murder, and it's a murder that happens despite God's warning to Cain that it's possible to master the urge to violence by an act of will.
创世纪》第四章，1到16节，讲述的是该隐和亚伯的故事6,这是人类历史上第一宗谋杀案,尽管上帝警告该隐,邪念会让人暴力相向。
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Abraham's faith withstands many a trial.
亚伯拉罕的信仰经受了多重考验。
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And Abraham's reaction comes as something of a surprise. He objects to the plan, and he starts to argue with God. "Will you sweep away the innocent along with the guilty? Shall not the judge of all the earth justly?" That's in Genesis 18:23-25. The question is of course rhetorical.
亚伯拉罕的反应时一种惊奇，他反对,这个计划，他开始与上帝争论，“无论善恶,你都要剿灭吗？审判全地的主岂能不行公义么？“，这在,《创世纪》第18章第23至25章，这个问题当然是夸张的。
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Does he fully intend to obey this command, to annul the covenantal promise with his own hand? Or does he trust in God to intervene? Or is this a paradox of faith? Does Abraham intend faithfully to obey, all the while trusting faithfully that God's promise will nevertheless be fulfilled?
他是否完全打算遵守这个命令，亲手废止,契约的应许？或者，他信任上帝的干涉吗？又或者,这是个信仰的悖论吗？亚伯拉罕打算忠诚地服从，同时,忠实地相信即使如此上帝的应许也会实现吗？
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Political philosophy is the oldest of the social sciences and it can boast a wealth of heavy hitters from Plato and Aristotle to Machiavelli Hobbes Hegel Tocqueville Nietzsche and so on.
政治哲学是社会科学中,最古老的学科,且会触及大量重棒人物,从柏拉图，亚里士多德到马奇亚维利，贺伯斯,及黑格尔，托克维尔，尼采等人。
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Yet despite the false starts, and the trials, and the years of famine, and the childlessness, and the infertility, the seed of Abraham survives, and the promise is reiterated: "I will go down myself with you to Egypt, and I myself will also bring you back."
但尽管有错误的开始，试验和多年饥荒，断子绝孙和贫瘠，亚伯拉罕的子孙还是得以幸免，许诺被重新申明：,“我要和你同下埃及去，也必定带你上来“
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