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Genesis 4

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1 *αδαμ-N---NSM δέ-X γιγνώσκω-VZI-AAI3S *ευα-N---ASF ὁ- A--ASF γυνή-N3K-ASF αὐτός- D--GSM καί-C συνλαμβάνω-VB--AAPNSF τίκτω-VBI-AAI3S ὁ- A--ASM *καιν-N---ASM καί-C εἶπον-VBI-AAI3S κτάομαι-VAI-AMI1S ἄνθρωπος-N2--ASM διά-P ὁ- A--GSM θεός-N2--GSM

2 καί-C προςτίθημι-VAI-AAI3S τίκτω-VB--AAN ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM ὁ- A--ASM *αβελ-N---ASM καί-C γίγνομαι-VBI-AMI3S *αβελ-N---NSM ποιμήν-N3--NSM πρόβατον-N2N-GPN *καιν-N---NSM δέ-X εἰμί-V9--IAI3S ἐργάζομαι-V1--PMPNSM ὁ- A--ASF γῆ-N1--ASF

3 καί-C γίγνομαι-VBI-AMI3S μετά-P ἡμέρα-N1A-APF φέρω-VAI-AAI3S *καιν-N---NSM ἀπό-P ὁ- A--GPM καρπός-N2--GPM ὁ- A--GSF γῆ-N1--GSF θυσία-N1A-ASF ὁ- A--DSM κύριος-N2--DSM

4 καί-C *αβελ-N---NSM φέρω-VAI-AAI3S καί-C αὐτός- D--NSM ἀπό-P ὁ- A--GPM πρωτότοκος-A1B-GPM ὁ- A--GPN πρόβατον-N2N-GPN αὐτός- D--GSM καί-C ἀπό-P ὁ- A--GPN στέαρ-N3T-GPN αὐτός- D--GPM καί-C ἐπιὁράω-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM ἐπί-P *αβελ-N---DSM καί-C ἐπί-P ὁ- A--DPN δῶρον-N2N-DPN αὐτός- D--GSM

5 ἐπί-P δέ-X *καιν-N---DSM καί-C ἐπί-P ὁ- A--DPF θυσία-N1A-DPF αὐτός- D--GSM οὐ-D προςἔχω-VBI-AAI3S καί-C λυπέω-VAI-AAI3S ὁ- A--ASM *καιν-N---ASM λίαν-D καί-C συνπίπτω-VBI-AAI3S ὁ- A--DSN πρόσωπον-N2N-DSN

6 καί-C εἶπον-VBI-AAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--DSM *καιν-N---DSM ἵνα-C τίς- I--ASN περίλυπος-A1B-NSM γίγνομαι-VBI-AMI2S καί-C ἵνα-C τίς- I--ASN συνπίπτω-VBI-AAI3S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS

7 οὐ-D ἐάν-C ὀρθῶς-D προςφέρω-VA--AAS2S ὀρθῶς-D δέ-X μή-D διααἱρέω-VB--AAS2S ἁμαρτάνω-VBI-AAI2S ἡσυχάζω-VA--AAD2S πρός-P σύ- P--AS ὁ- A--NSF ἀποστροφή-N1--NSF αὐτός- D--GSM καί-C σύ- P--NS ἄρχω-VF--FAI2S αὐτός- D--GSM

8 καί-C εἶπον-VBI-AAI3S *καιν-N---NSM πρός-P *αβελ-N---ASM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM διαἔρχομαι-VB--AAS1P εἰς-P ὁ- A--ASN πεδίον-N2N-ASN καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSN εἰμί-V9--PAN αὐτός- D--APM ἐν-P ὁ- A--DSN πεδίον-N2N-DSN καί-C ἀναἵστημι-VHI-AAI3S *καιν-N---NSM ἐπί-P *αβελ-N---DSM ὁ- A--ASM ἀδελφός-N2--ASM αὐτός- D--GSM καί-C ἀποκτείνω-VAI-AAI3S αὐτός- D--ASM

9 καί-C εἶπον-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM πρός-P *καιν-N---ASM ποῦ-D εἰμί-V9--PAI3S *αβελ-N---NSM ὁ- A--NSM ἀδελφός-N2--NSM σύ- P--GS ὁ- A--NSM δέ-X εἶπον-VBI-AAI3S οὐ-D γιγνώσκω-V1--PAI1S μή-D φύλαξ-N3K-NSM ὁ- A--GSM ἀδελφός-N2--GSM ἐγώ- P--GS εἰμί-V9--PAI1S ἐγώ- P--NS

10 καί-C εἶπον-VBI-AAI3S ὁ- A--NSM θεός-N2--NSM τίς- I--ASN ποιέω-VAI-AAI2S φωνή-N1--NSF αἷμα-N3M-GSN ὁ- A--GSM ἀδελφός-N2--GSM σύ- P--GS βοάω-V3--PAI3S πρός-P ἐγώ- P--AS ἐκ-P ὁ- A--GSF γῆ-N1--GSF

11 καί-C νῦν-D ἐπικατάρατος-A1B-NSM σύ- P--NS ἀπό-P ὁ- A--GSF γῆ-N1--GSF ὅς- --NSF χαίνω-VBI-AAI3S ὁ- A--ASN στόμα-N3M-ASN αὐτός- D--GSF δέχομαι-VA--AMN ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--GSM ἀδελφός-N2--GSM σύ- P--GS ἐκ-P ὁ- A--GSF χείρ-N3--GSF σύ- P--GS

12 ὅτι-C ἐργάζομαι-VF2-FMI2S ὁ- A--ASF γῆ-N1--ASF καί-C οὐ-D προςτίθημι-VF--FAI3S ὁ- A--ASF ἰσχύς-N3U-ASF αὐτός- D--GSF δίδωμι-VO--AAN σύ- P--DS στένω-V1--PAPNSM καί-C τρέμω-V1--PAPNSM εἰμί-VF--FMI2S ἐπί-P ὁ- A--GSF γῆ-N1--GSF

13 καί-C εἶπον-VBI-AAI3S *καιν-N---NSM πρός-P ὁ- A--ASM κύριος-N2--ASM μέγας-A3C-NSFC ὁ- A--NSF αἰτία-N1A-NSF ἐγώ- P--GS ὁ- A--GSN ἀποἵημι-VC--APN ἐγώ- P--AS

14 εἰ-C ἐκβάλλω-V1--PAI2S ἐγώ- P--AS σήμερον-D ἀπό-P πρόσωπον-N2N-GSN ὁ- A--GSF γῆ-N1--GSF καί-C ἀπό-P ὁ- A--GSN πρόσωπον-N2N-GSN σύ- P--GS κρύπτω-VD--FPI1S καί-C εἰμί-VF--FMI1S στένω-V1--PAPNSM καί-C τρέμω-V1--PAPNSM ἐπί-P ὁ- A--GSF γῆ-N1--GSF καί-C εἰμί-VF--FMI3S πᾶς-A3--NSM ὁ- A--NSM εὑρίσκω-V1--PAPNSM ἐγώ- P--AS ἀποκτείνω-VF2-FAI3S ἐγώ- P--AS

15 καί-C εἶπον-VBI-AAI3S αὐτός- D--DSM κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM οὐ-D οὕτως-D πᾶς-A3--NSM ὁ- A--NSM ἀποκτείνω-VA--AAPNSM *καιν-N---ASM ἑπτά-M ἐκδικέω-V2--PMPAPN παραλύω-VF--FAI3S καί-C τίθημι-VEI-AMI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM σημεῖον-N2N-ASN ὁ- A--DSM *καιν-N---DSM ὁ- A--GSN μή-D ἀνααἱρέω-VB--AAN αὐτός- D--ASM πᾶς-A3--ASM ὁ- A--ASM εὑρίσκω-V1--PAPASM αὐτός- D--ASM

16 ἐκἔρχομαι-VBI-AAI3S δέ-X *καιν-N---NSM ἀπό-P πρόσωπον-N2N-GSN ὁ- A--GSM θεός-N2--GSM καί-C οἰκέω-VAI-AAI3S ἐν-P γῆ-N1--DSF *ναιδ-N----S κατέναντι-P *εδεμ-N---GS

17 καί-C γιγνώσκω-VZI-AAI3S *καιν-N---NSM ὁ- A--ASF γυνή-N3K-ASF αὐτός- D--GSM καί-C συνλαμβάνω-VB--AAPNSF τίκτω-VBI-AAI3S ὁ- A--ASM *ενωχ-N---ASM καί-C εἰμί-V9--IAI3S οἰκοδομέω-V2--PAPNSM πόλις-N3I-ASF καί-C ἐπιὀνομάζω-VAI-AAI3S ὁ- A--ASF πόλις-N3I-ASF ἐπί-P ὁ- A--DSN ὄνομα-N3M-DSN ὁ- A--GSM υἱός-N2--GSM αὐτός- D--GSM *ενωχ-N---GSM

18 γίγνομαι-VCI-API3S δέ-X ὁ- A--DSM *ενωχ-N---DSM *γαιδαδ-N---NSM καί-C *γαιδαδ-N---NSM γεννάω-VAI-AAI3S ὁ- A--ASM *μαιηλ-N---ASM καί-C *μαιηλ-N---NSM γεννάω-VAI-AAI3S ὁ- A--ASM *μαθουσαλα-N---ASM καί-C *μαθουσαλα-N---NSM γεννάω-VAI-AAI3S ὁ- A--ASM *λαμεχ-N---ASM

19 καί-C λαμβάνω-VBI-AAI3S ἑαυτοῦ- D--DSM *λαμεχ-N---NSM δύο-M γυνή-N3K-APF ὄνομα-N3M-ASN ὁ- A--DSF εἷς-A1A-DSF *αδα-N---NSF καί-C ὄνομα-N3M-ASN ὁ- A--DSF δεύτερος-A1A-DSF *σελλα-N---NSF

20 καί-C τίκτω-VBI-AAI3S *αδα-N---NSF ὁ- A--ASM *ιωβελ-N---ASM οὗτος- D--NSM εἰμί-V9--IAI3S ὁ- A--NSM πατήρ-N3--NSM οἰκέω-V2--PAPGPM ἐν-P σκηνή-N1--DPF κτηνοτρόφος-A1--GPN

21 καί-C ὄνομα-N3M-ASN ὁ- A--DSM ἀδελφός-N2--DSM αὐτός- D--GSM *ιουβαλ-N---NSM οὗτος- D--NSM εἰμί-V9--IAI3S ὁ- A--NSM καταδεικνύω-VA--AAPNSM ψαλτήριον-N2N-ASN καί-C κιθάρα-N1A-ASF

22 *σελλα-N---NSF δέ-X τίκτω-VBI-AAI3S καί-C αὐτός- D--NSF ὁ- A--ASM *θοβελ-N---ASM καί-C εἰμί-V9--IAI3S σφυροκόπος-A1B-NSM χαλκεύς-N3V-NSM χαλκός-N2--GSM καί-C σίδηρος-N2--GSM ἀδελφή-N1--NSF δέ-X *θοβελ-N---GSM *νοεμα-N---NSF

23 εἶπον-VBI-AAI3S δέ-X *λαμεχ-N---NSM ὁ- A--DPF ἑαυτοῦ- D--GSM γυνή-N3K-DPF *αδα-N---DSF καί-C *σελλα-N---DSF ἀκούω-VA--AAD2P ἐγώ- P--GS ὁ- A--GSF φωνή-N1--GSF γυνή-N3K-VPF *λαμεχ-N---GSM ἐνωτίζομαι-VA--AMD2P ἐγώ- P--GS ὁ- A--APM λόγος-N2--APM ὅτι-C ἀνήρ-N3--ASM ἀποκτείνω-VAI-AAI1S εἰς-P τραῦμα-N3M-ASN ἐγώ- P--DS καί-C νεανίσκος-N2--ASM εἰς-P μώλωψ-N3P-ASM ἐγώ- P--DS

24 ὅτι-C ἑπτάκις-D ἐκδικέω-VM--XMI3S ἐκ-P *καιν-N---GSM ἐκ-P δέ-X *λαμεχ-N---GSM ἑβδομηκοντάκις-D ἑπτά-M

25 γιγνώσκω-VZI-AAI3S δέ-X *αδαμ-N---NSM *ευα-N---ASF ὁ- A--ASF γυνή-N3K-ASF αὐτός- D--GSM καί-C συνλαμβάνω-VB--AAPNSF τίκτω-VBI-AAI3S υἱός-N2--ASM καί-C ἐπιὀνομάζω-VAI-AAI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *σηθ-N---ASM λέγω-V1--PAPNSF ἐκ ἀναἵστημι-VHI-AAI3S γάρ-X ἐγώ- P--DS ὁ- A--NSM θεός-N2--NSM σπέρμα-N3M-ASN ἕτερος-A1A-ASN ἀντί-P *αβελ-N---GSM ὅς- --ASM ἀποκτείνω-VAI-AAI3S *καιν-N---NSM

26 καί-C ὁ- A--DSM *σηθ-N---DSM γίγνομαι-VBI-AMI3S υἱός-N2--NSM ἐπιὀνομάζω-VAI-AAI3S δέ-X ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSM *ενως-N---ASM οὗτος- D--NSM ἐλπίζω-VAI-AAI3S ἐπικαλέω-V2--PMN ὁ- A--ASN ὄνομα-N3M-ASN κύριος-N2--GSM ὁ- A--GSM θεός-N2--GSM

   

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Arcana Coelestia # 2417

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2417. 'Do not look back behind you' means that he was not to look to matters of doctrine. This is clear from the meaning of 'looking back behind him' when the city was behind him and the mountain in front of him; for 'a city' means doctrinal teaching, 402, 2268, 2451, while 'a mountain' means love and charity, 795, 1430. That this is the meaning will be evident in the explanation at verse 26, where it is said that his wife looked back behind him and she became a pillar of salt. Anyone may recognize that these words - 'looking back behind him' - have some Divine arcanum within them and that this lies too far down to be visible. For looking back behind him seems to involve nothing reprehensible at all, and yet it is of such great importance that it is said that he was to escape for his life, that is, he was to be concerned about his life to eternity by not looking back behind him. What is meant by looking to matters of doctrine however will be seen in what follows.

[2] Here let it be merely stated what doctrinal teaching is. Such teaching is twofold: one kind has to do with love and charity, the other with faith. Each of the Lord's Churches at the outset, while still very young and virginal, neither possesses nor desires any other doctrinal teaching than that which has to do with charity, for this has to do with life. In course of time however a Church turns away from this kind of teaching until it starts to despise it and at length to reject it, at which point it acknowledges no other kind of teaching than that called the doctrine of faith. And when it separates faith from charity such doctrinal teaching colludes with a life of evil.

[3] This was so with the Primitive or gentile Church after the Lord's Coming. At the outset it possessed no other doctrinal teaching than that which had to do with love and charity, for such is what the Lord Himself taught, see 2371 (end). But after His time, as love and charity started to grow cold, doctrinal teaching regarding faith gradually crept in, and with it disagreements and heresies which increased as men leant more and more towards that kind of teaching.

[4] Something similar had happened to the Ancient Church which came after the Flood and which was spread throughout so many kingdoms, 2385. This Church at the outset knew no other teaching than that which had to do with charity, for that teaching looked towards and permeated life; and so they were concerned about their eternal welfare. After a time however some people started to foster doctrinal teaching about faith which they at length separated from charity. Members of this Church called such people 'Ham' however because they led a life of evil, see 1062, 1063, 1076.

[5] The Most Ancient Church which existed before the Flood and which was pre-eminently called Man enjoyed the perception itself of love to the Lord and charity towards the neighbour, and so had teaching about love and charity inscribed within them. But there also existed at that time those who fostered faith, and when these at length separated it from charity they were called Cain, for Cain means such faith, and Abel whom he killed means charity; see the explanation to Genesis 4.

[6] From this it becomes clear that doctrinal teaching is twofold, one kind having to do with charity, the other with faith, although in themselves the two are one, for teaching to do with charity includes everything to do with faith. But when doctrinal teaching comes to be drawn solely from things to do with faith, such teaching is said to be twofold because faith is separated from charity. Their separation at the present day becomes clear from the consideration that what charity is, and what the neighbour, is utterly unknown. People whose teaching is solely about faith know of charity towards the neighbour as nothing other than giving what is their own to others and taking pity on everyone, for they call everyone their neighbour indiscriminately, when in fact charity consists in all the good residing with the individual - in his affection, and in his ardent zeal, and consequently in his life - while the neighbour consists in all the good residing with people which affects the individual. Consequently the neighbour consists in people with whom good resides - and quite distinctly and separately from one person to the next.

[7] For example, charity and mercy are present with him who exercises righteousness and judgement by punishing the evil and rewarding the good. Charity resides within the punishment of the evil, for he who imposes the punishment is moved by a strong desire to correct the one who is punished and at the same time to protect others from the evil he may do to them. For when he imposes it he is concerned about and desires the good of him who does evil or is an enemy, as well as being concerned about and desiring the good of others and of the state, which concern and desire spring from charity towards the neighbour. The same holds true with every other kind of good of life, for such good cannot possibly exist if it does not spring from charity towards the neighbour, since this is what charity looks to and embodies within itself.

[8] There being so much obscurity, as has been stated, as to what charity is and what the neighbour, it is plain that after doctrinal teaching to do with faith has seized the chief position, teaching to do with charity is then one of those things that have been lost. Yet it was the latter teaching alone that was fostered in the Ancient Church. They went so far as to categorize all kinds of good that flow from charity towards the neighbour, that is, to categorize all in whom good was present. In doing so they made many distinctions to which they gave names, calling them the poor, the wretched, the oppressed, the sick, the naked, the hungry, the thirsty, the prisoners or those in prison, the. sojourners, the orphans, and the widows. Some they also called the lame, the blind, the deaf, the dumb, and the maimed, and many other names besides these. It was in accordance with this kind of teaching that the Lord spoke in the Old Testament Word, and it explains why such expressions occur so frequently there; and it was in accordance with the same that the Lord Himself spoke, as in Matthew 25:35-36, 38-40, 42-45; Luke 14:13, 21; and many times elsewhere. This is why those names have quite a different meaning in the internal sense. So that doctrinal teaching regarding charity may be restored therefore, some discussion will in the Lord's Divine mercy appear further on as to who such people are, and what charity is, and what the neighbour, generally and specifically.

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

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