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Genesis 4

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1 αδαμ δὲ ἔγνω ευαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν καιν καὶ εἶπεν ἐκτησάμην ἄνθρωπον διὰ τοῦ θεοῦ

2 καὶ προσέθηκεν τεκεῖν τὸν ἀδελφὸν αὐτοῦ τὸν αβελ καὶ ἐγένετο αβελ ποιμὴν προβάτων καιν δὲ ἦν ἐργαζόμενος τὴν γῆν

3 καὶ ἐγένετο μεθ' ἡμέρας ἤνεγκεν καιν ἀπὸ τῶν καρπῶν τῆς γῆς θυσίαν τῷ κυρίῳ

4 καὶ αβελ ἤνεγκεν καὶ αὐτὸς ἀπὸ τῶν πρωτοτόκων τῶν προβάτων αὐτοῦ καὶ ἀπὸ τῶν στεάτων αὐτῶν καὶ ἐπεῖδεν ὁ θεὸς ἐπὶ αβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ

5 ἐπὶ δὲ καιν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν καὶ ἐλύπησεν τὸν καιν λίαν καὶ συνέπεσεν τῷ προσώπῳ

6 καὶ εἶπεν κύριος ὁ θεὸς τῷ καιν ἵνα τί περίλυπος ἐγένου καὶ ἵνα τί συνέπεσεν τὸ πρόσωπόν σου

7 οὐκ ἐὰν ὀρθῶς προσενέγκῃς ὀρθῶς δὲ μὴ διέλῃς ἥμαρτες ἡσύχασον πρὸς σὲ ἡ ἀποστροφὴ αὐτοῦ καὶ σὺ ἄρξεις αὐτοῦ

8 καὶ εἶπεν καιν πρὸς αβελ τὸν ἀδελφὸν αὐτοῦ διέλθωμεν εἰς τὸ πεδίον καὶ ἐγένετο ἐν τῷ εἶναι αὐτοὺς ἐν τῷ πεδίῳ καὶ ἀνέστη καιν ἐπὶ αβελ τὸν ἀδελφὸν αὐτοῦ καὶ ἀπέκτεινεν αὐτόν

9 καὶ εἶπεν ὁ θεὸς πρὸς καιν ποῦ ἐστιν αβελ ὁ ἀδελφός σου ὁ δὲ εἶπεν οὐ γινώσκω μὴ φύλαξ τοῦ ἀδελφοῦ μού εἰμι ἐγώ

10 καὶ εἶπεν ὁ θεός τί ἐποίησας φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με ἐκ τῆς γῆς

11 καὶ νῦν ἐπικατάρατος σὺ ἀπὸ τῆς γῆς ἣ ἔχανεν τὸ στόμα αὐτῆς δέξασθαι τὸ αἷμα τοῦ ἀδελφοῦ σου ἐκ τῆς χειρός σου

12 ὅτι ἐργᾷ τὴν γῆν καὶ οὐ προσθήσει τὴν ἰσχὺν αὐτῆς δοῦναί σοι στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς

13 καὶ εἶπεν καιν πρὸς τὸν κύριον μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί με

14 εἰ ἐκβάλλεις με σήμερον ἀπὸ προσώπου τῆς γῆς καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι καὶ ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς καὶ ἔσται πᾶς ὁ εὑρίσκων με ἀποκτενεῖ με

15 καὶ εἶπεν αὐτῷ κύριος ὁ θεός οὐχ οὕτως πᾶς ὁ ἀποκτείνας καιν ἑπτὰ ἐκδικούμενα παραλύσει καὶ ἔθετο κύριος ὁ θεὸς σημεῖον τῷ καιν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν

16 ἐξῆλθεν δὲ καιν ἀπὸ προσώπου τοῦ θεοῦ καὶ ὤ|κησεν ἐν γῇ ναιδ κατέναντι εδεμ

17 καὶ ἔγνω καιν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν τὸν ενωχ καὶ ἦν οἰκοδομῶν πόλιν καὶ ἐπωνόμασεν τὴν πόλιν ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὐτοῦ ενωχ

18 ἐγενήθη δὲ τῷ ενωχ γαιδαδ καὶ γαιδαδ ἐγέννησεν τὸν μαιηλ καὶ μαιηλ ἐγέννησεν τὸν μαθουσαλα καὶ μαθουσαλα ἐγέννησεν τὸν λαμεχ

19 καὶ ἔλαβεν ἑαυτῷ λαμεχ δύο γυναῖκας ὄνομα τῇ μιᾷ αδα καὶ ὄνομα τῇ δευτέρᾳ σελλα

20 καὶ ἔτεκεν αδα τὸν ιωβελ οὗτος ἦν ὁ πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων

21 καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ ιουβαλ οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν

22 σελλα δὲ ἔτεκεν καὶ αὐτὴ τὸν θοβελ καὶ ἦν σφυροκόπος χαλκεὺς χαλκοῦ καὶ σιδήρου ἀδελφὴ δὲ θοβελ νοεμα

23 εἶπεν δὲ λαμεχ ταῖς ἑαυτοῦ γυναιξίν αδα καὶ σελλα ἀκούσατέ μου τῆς φωνῆς γυναῖκες λαμεχ ἐνωτίσασθέ μου τοὺς λόγους ὅτι ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ καὶ νεανίσκον εἰς μώλωπα ἐμοί

24 ὅτι ἑπτάκις ἐκδεδίκηται ἐκ καιν ἐκ δὲ λαμεχ ἑβδομηκοντάκις ἑπτά

25 ἔγνω δὲ αδαμ ευαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκεν υἱὸν καὶ ἐπωνόμασεν τὸ ὄνομα αὐτοῦ σηθ λέγουσα ἐξανέστησεν γάρ μοι ὁ θεὸς σπέρμα ἕτερον ἀντὶ αβελ ὃν ἀπέκτεινεν καιν

26 καὶ τῷ σηθ ἐγένετο υἱός ἐπωνόμασεν δὲ τὸ ὄνομα αὐτοῦ ενως οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸ ὄνομα κυρίου τοῦ θεοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 566

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566. That by the “faces of the ground” is signified all that region where the church was, is evident from the signification of “ground;” for in the Word there is an accurate distinction made between “ground” and “earth;” by “ground” is everywhere signified the church, or something belonging to the church; and from this comes the name of “man” or “Adam” which is “ground;” by “earth” in various places is meant where there is no church, or anything belonging to the church, as in the first chapter, where “earth” only is named, because as yet there was no church, or regenerate man. The “ground” is first spoken of in the second chapter, because then there was a church. In like manner it is said here, and in the following chapter (Genesis 7:4, 23), that “every substance should be destroyed from off the faces of the ground” signifying in the region where the church was; but in Genesis 7:3, speaking of a church about to be created, it is said, “to keep seed alive on the faces of the ground.” “Ground” has the same signification everywhere in the Word; as in Isaiah:

Jehovah will have mercy on Jacob, and will yet choose Israel, and will set them upon their own ground, and the peoples shall take them, and shall bring them to their place, and the house of Israel shall inherit them on the ground of Jehovah (Isaiah 14:1-2),

speaking of the church that has been made; whereas where there is no church it is in the same chapter called “earth” (Isaiah 14:9, 12, 16, 20-21, 25-26).

[2] Again:

And the ground of Judah shall be a terror unto Egypt; in that day there shall be five cities in the land of Egypt speaking with the lip of Canaan (Isaiah 19:17-18),

where “ground” signifies the church, and “land” where there is no church. In the same:

The earth shall reel to and fro like a drunkard; Jehovah shall visit upon the army of the height in the height, and upon the kings of the ground on the ground (Isaiah 24:20-21).

In Jeremiah:

Because of the ground that is worn, because there was no rain on the earth, the husbandmen were ashamed, they covered their heads, yea, the hind also calved in the field (Jeremiah 14:4-5),

where “earth” is that which contains the “ground” and “ground” that which contains the “field.”

[3] In the same:

He brought the seed of the house of Israel from the northern land, from all the lands whither I have driven them, and they shall dwell on their own ground (Jeremiah 23:8),

where “land” and “lands” are where there are no churches; “ground” where there is a church or true worship. Again: I will give the remains of Jerusalem, them that are left in this land, and them that dwell in the land of Egypt, and I will deliver them to commotion, for evil to all the kings of the earth, and I will send the sword, the famine, and pestilence among them, till they be consumed from off the ground which I gave to them and to their fathers (Jeremiah 24:8-10),

where “ground” signifies doctrine and the worship thence derived; and in like manner in the same Prophet, chapter 5.

[4] In Ezekiel:

I will gather you out of the lands wherein ye have been scattered, and ye shall know that I am Jehovah when I shall bring you again into the ground of Israel, into the land for which I lifted up My hand to give it to your fathers (Ezekiel 20:41-42),

where “ground” signifies internal worship; it is called “land” when there is no internal worship.

In Malachi:

I will rebuke him that consumeth for your sakes, and he shall not corrupt for you the fruit of the ground, nor shall the vine be bereaved for you in the field; and all nations shall call you blessed, because ye shall be a delightsome land (Malachi 3:11-12),

where “land” denotes the containant, and therefore it plainly denotes man, who is called “land” when “ground” denotes the church, or doctrine.

[5] In Moses:

Sing, O ye nations, His people, He will make expiation for His ground, His people (Deuteronomy 32:43),

evidently signifying the Church of the Gentiles, which is called “ground.”

In Isaiah:

Before the child shall know to refuse the evil and choose the good, the ground shall be forsaken, which thou abhorrest in presence of both her kings (Isaiah 7:16),

speaking of the advent of the Lord; that the “ground will be forsaken” denotes the church, or the true doctrine of faith. That “ground” and “field” are so called from being sown with seed, is evident; as in Isaiah:

Then shall he give rain of thy seed wherewith thou shalt sow the ground; the oxen also and the young asses that labor on the ground (Isaiah 30:23-24).

And in Joel:

The field is laid waste, and the ground hath mourned, because the corn is laid waste (Joel 1:10).

Hence then it is evident that “man” who in the Hebrew tongue is called “Adam” from “ground” signifies the church.

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

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