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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 # 920

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920. In this verse the worship of the Ancient Church in general is described, that is, by 'the altar and its burnt offerings', which were the chief features of all representative worship. First of all however the nature of the worship of the Most Ancient Church must be mentioned, and from that how worship of the Lord by means of representatives arose. For the member of the Most Ancient Church there was no other worship than internal such as is offered in heaven, for among those people heaven so communicated with man that they made one. That communication was perception, which has been frequently spoken of already. Thus, being angelic people, they were internal men. They did indeed apprehend with their senses the external things that belonged to the body and to the world, but they paid no attention to them. In each object apprehended by the senses they used to perceive something Divine and heavenly. For example, when they saw any high mountain they did not perceive the idea of a mountain but that of height, and from height they perceived heaven and the Lord. That is how it came about that the Lord was said to 'live in the highest', and was called 'the Most High and Lofty One', and how worship of the Lord came at a later time to be celebrated on mountains. The same applies to all other objects. For example, when they perceived the morning they did not perceive morning time itself that starts the day but that which is heavenly and is a likeness of the morning and of the dawn in people's minds. This was why the Lord was called the Morning, the East, and the Dawn. Similarly when they perceived a tree and its fruit and leaves they paid no attention to these objects themselves but so to speak saw man represented in them. In the fruit they saw love and charity, and in the leaves faith. Consequently the member of the Church was not only compared to a tree, and also to a tree-garden, and what resided with him to fruit and leaves, but was even called such.

[2] Such is the character of people whose ideas are heavenly and angelic. Everyone may know that a general idea governs all the particular aspects, and this applies to all objects apprehended by the senses, both those which people see and those they hear. Indeed they pay no attention to such objects except insofar as these enter into the general idea a person has. Take the person who has a cheerful disposition; everything he hears and sees seems to him to contain joy and laughter. But for one who has a sad disposition everything he sees and hears seems to be sad and dismal. The same applies to every other kind of person, for their general affection is present within each individual part and causes each individual part to be seen and heard in the general affection. Other features do not even show themselves but are so to speak absent or insignificant. This was so with the member of the Most Ancient Church. Whatever he saw with his eyes was for him heavenly, and so with him every single thing was so to speak alive.

[3] From this the nature of that Church's Divine worship becomes clear, namely that it was internal and not at all external. When however the Church went into decline, as it did among its descendants, and that perception, or communication with heaven, began to die out, a different situation started to emerge. In objects apprehended by the senses they no longer perceived, as they had done previously, that which is heavenly, but that which is worldly. And the more they perceived that which is worldly the less perception remained with them. At length among their final descendants, who came immediately before the Flood, they apprehended nothing at all in such objects except that which was worldly, bodily, and earthly. Thus heaven became separated from mankind and communicated with it in none but an extremely remote way. Man's communication now changed to a communication with hell, and from there he obtained his general idea from which, as has been stated, stem the ideas belonging to every individual part. In this situation, when any heavenly idea came to them, it had no value for them. At length they were not even willing to acknowledge the existence of anything spiritual or celestial. Thus man's state came to be altered and turned upside down.

[4] Because the Lord foresaw that the state of mankind was to become such as this, He also provided for the preservation of doctrinal matters concerning faith so that from them people might know what was celestial and what was spiritual. These matters of doctrine were gathered together from the members of the Most Ancient Church by the people dealt with already called Cain and those called Enoch. This is why it is said of Cain that a sign was placed upon him to prevent anyone killing him, and of Enoch that he was taken by God. Concerning these two, see Chapter 4:15 - in 393, 394 - and Genesis 5:24. These matters of doctrine consisted exclusively in things that were meaningful signs and so things of a seemingly enigmatic nature. That is to say, they consisted in earthly objects which carried spiritual meanings, such as mountains, which meant heavenly things and the Lord; the morning and the east, which also meant heavenly things and the Lord; various kinds of trees and their fruits, which meant man and the heavenly things that are his; and so on. These were the things that their matters of doctrine consisted in, which had been gathered together from the meaningful signs of the Most Ancient Church. Their writings too were consequently of this nature. Now because they wondered at, and to themselves seemed to detect, that which was Divine and heavenly in such matters of doctrine, and also because of the antiquity of these, they began and were allowed to make such things the basis of their worship. This was the origin of their worship on mountains, in groves, and among trees, also of their pillars in the open air, and later on of altars and burnt offerings which ended up as the chief features of all worship. Such worship was begun by the Ancient Church, and from there spread to their descendants and to all the nations round about. These and many other matters as well will in the Lord's Divine mercy be dealt with later on.

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

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