New Christian Bible Study

The Bible

 

Genesis 9

Study

   

1 καὶ ηὐλόγησεν ὁ θεὸς τὸν νωε καὶ τοὺς υἱοὺς αὐτοῦ καὶ εἶπεν αὐτοῖς αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ κατακυριεύσατε αὐτῆς

2 καὶ ὁ τρόμος ὑμῶν καὶ ὁ φόβος ἔσται ἐπὶ πᾶσιν τοῖς θηρίοις τῆς γῆς καὶ ἐπὶ πάντα τὰ ὄρνεα τοῦ οὐρανοῦ καὶ ἐπὶ πάντα τὰ κινούμενα ἐπὶ τῆς γῆς καὶ ἐπὶ πάντας τοὺς ἰχθύας τῆς θαλάσσης ὑπὸ χεῖρας ὑμῖν δέδωκα

3 καὶ πᾶν ἑρπετόν ὅ ἐστιν ζῶν ὑμῖν ἔσται εἰς βρῶσιν ὡς λάχανα χόρτου δέδωκα ὑμῖν τὰ πάντα

4 πλὴν κρέας ἐν αἵματι ψυχῆς οὐ φάγεσθε

5 καὶ γὰρ τὸ ὑμέτερον αἷμα τῶν ψυχῶν ὑμῶν ἐκζητήσω ἐκ χειρὸς πάντων τῶν θηρίων ἐκζητήσω αὐτὸ καὶ ἐκ χειρὸς ἀνθρώπου ἀδελφοῦ ἐκζητήσω τὴν ψυχὴν τοῦ ἀνθρώπου

6 ὁ ἐκχέων αἷμα ἀνθρώπου ἀντὶ τοῦ αἵματος αὐτοῦ ἐκχυθήσεται ὅτι ἐν εἰκόνι θεοῦ ἐποίησα τὸν ἄνθρωπον

7 ὑμεῖς δὲ αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν γῆν καὶ πληθύνεσθε ἐπ' αὐτῆς

8 καὶ εἶπεν ὁ θεὸς τῷ νωε καὶ τοῖς υἱοῖς αὐτοῦ μετ' αὐτοῦ λέγων

9 ἐγὼ ἰδοὺ ἀνίστημι τὴν διαθήκην μου ὑμῖν καὶ τῷ σπέρματι ὑμῶν μεθ' ὑμᾶς

10 καὶ πάσῃ ψυχῇ τῇ ζώσῃ μεθ' ὑμῶν ἀπὸ ὀρνέων καὶ ἀπὸ κτηνῶν καὶ πᾶσι τοῖς θηρίοις τῆς γῆς ὅσα μεθ' ὑμῶν ἀπὸ πάντων τῶν ἐξελθόντων ἐκ τῆς κιβωτοῦ

11 καὶ στήσω τὴν διαθήκην μου πρὸς ὑμᾶς καὶ οὐκ ἀποθανεῖται πᾶσα σὰρξ ἔτι ἀπὸ τοῦ ὕδατος τοῦ κατακλυσμοῦ καὶ οὐκ ἔσται ἔτι κατακλυσμὸς ὕδατος τοῦ καταφθεῖραι πᾶσαν τὴν γῆν

12 καὶ εἶπεν κύριος ὁ θεὸς πρὸς νωε τοῦτο τὸ σημεῖον τῆς διαθήκης ὃ ἐγὼ δίδωμι ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἥ ἐστιν μεθ' ὑμῶν εἰς γενεὰς αἰωνίους

13 τὸ τόξον μου τίθημι ἐν τῇ νεφέλῃ καὶ ἔσται εἰς σημεῖον διαθήκης ἀνὰ μέσον ἐμοῦ καὶ τῆς γῆς

14 καὶ ἔσται ἐν τῷ συννεφεῖν με νεφέλας ἐπὶ τὴν γῆν ὀφθήσεται τὸ τόξον μου ἐν τῇ νεφέλῃ

15 καὶ μνησθήσομαι τῆς διαθήκης μου ἥ ἐστιν ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί καὶ οὐκ ἔσται ἔτι τὸ ὕδωρ εἰς κατακλυσμὸν ὥστε ἐξαλεῖψαι πᾶσαν σάρκα

16 καὶ ἔσται τὸ τόξον μου ἐν τῇ νεφέλῃ καὶ ὄψομαι τοῦ μνησθῆναι διαθήκην αἰώνιον ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον πάσης ψυχῆς ζώσης ἐν πάσῃ σαρκί ἥ ἐστιν ἐπὶ τῆς γῆς

17 καὶ εἶπεν ὁ θεὸς τῷ νωε τοῦτο τὸ σημεῖον τῆς διαθήκης ἧς διεθέμην ἀνὰ μέσον ἐμοῦ καὶ ἀνὰ μέσον πάσης σαρκός ἥ ἐστιν ἐπὶ τῆς γῆς

18 ἦσαν δὲ οἱ υἱοὶ νωε οἱ ἐξελθόντες ἐκ τῆς κιβωτοῦ σημ χαμ ιαφεθ χαμ ἦν πατὴρ χανααν

19 τρεῖς οὗτοί εἰσιν οἱ υἱοὶ νωε ἀπὸ τούτων διεσπάρησαν ἐπὶ πᾶσαν τὴν γῆν

20 καὶ ἤρξατο νωε ἄνθρωπος γεωργὸς γῆς καὶ ἐφύτευσεν ἀμπελῶνα

21 καὶ ἔπιεν ἐκ τοῦ οἴνου καὶ ἐμεθύσθη καὶ ἐγυμνώθη ἐν τῷ οἴκῳ αὐτοῦ

22 καὶ εἶδεν χαμ ὁ πατὴρ χανααν τὴν γύμνωσιν τοῦ πατρὸς αὐτοῦ καὶ ἐξελθὼν ἀνήγγειλεν τοῖς δυσὶν ἀδελφοῖς αὐτοῦ ἔξω

23 καὶ λαβόντες σημ καὶ ιαφεθ τὸ ἱμάτιον ἐπέθεντο ἐπὶ τὰ δύο νῶτα αὐτῶν καὶ ἐπορεύθησαν ὀπισθοφανῶς καὶ συνεκάλυψαν τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν καὶ τὸ πρόσωπον αὐτῶν ὀπισθοφανές καὶ τὴν γύμνωσιν τοῦ πατρὸς αὐτῶν οὐκ εἶδον

24 ἐξένηψεν δὲ νωε ἀπὸ τοῦ οἴνου καὶ ἔγνω ὅσα ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος

25 καὶ εἶπεν ἐπικατάρατος χανααν παῖς οἰκέτης ἔσται τοῖς ἀδελφοῖς αὐτοῦ

26 καὶ εἶπεν εὐλογητὸς κύριος ὁ θεὸς τοῦ σημ καὶ ἔσται χανααν παῖς αὐτοῦ

27 πλατύναι ὁ θεὸς τῷ ιαφεθ καὶ κατοικησάτω ἐν τοῖς οἴκοις τοῦ σημ καὶ γενηθήτω χανααν παῖς αὐτῶν

28 ἔζησεν δὲ νωε μετὰ τὸν κατακλυσμὸν τριακόσια πεντήκοντα ἔτη

29 καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι νωε ἐννακόσια πεντήκοντα ἔτη καὶ ἀπέθανεν

   

From Swedenborg's Works

 

Arcana Coelestia #981

Study this Passage

  
/ 10837  
  

981. That “God blessed” signifies the presence and grace of the Lord, is evident from the signification of “to bless.” “To bless” in the Word, in the external sense signifies to enrich with every earthly and corporeal good, according to the explanation of the Word given by those who abide in the external sense—as the ancient and modern Jews, and also Christians, especially at the present day—wherefore they have made the Divine blessing to consist in riches, in an abundance of all things, and in self-glory. But in the internal sense, “to bless” is to enrich with all spiritual and celestial good, which blessing is and never can be given except by the Lord, and on this account it signifies His presence and grace, which necessarily bring with them such spiritual and celestial good. It is said presence, because the Lord is present solely in charity, and the subject treated of here is the regenerate spiritual man, who acts from charity. The Lord is indeed present with every man, but in proportion as a man is distant from charity, in the same proportion the presence of the Lord is-so to speak-more absent, that is, the Lord is more remote. The reason why grace is mentioned, and not mercy, is for the reason—which as I conjecture, has been hitherto unknown—that celestial men do not speak of grace, but of mercy, while spiritual men do not speak of mercy, but of grace. This mode of speaking is grounded in the circumstance that those who are celestial acknowledge the human race to be nothing but filthiness, and as being in itself excrementitious and infernal; wherefore they implore the mercy of the Lord, for mercy is predicated of such a condition. Those, however, who are spiritual, although they know the human race to be of such a nature, yet they do not acknowledge it, because they remain in their Own, which they love, and therefore they speak with difficulty of mercy, but easily of grace. This difference in language results from the difference in the humiliation. In proportion as anyone loves himself, and thinks that he can do good of himself, and thus merit salvation, the less capable is he of imploring the Lord’s mercy. The reason why some can implore grace is that it has become a customary form of speaking, in which there is but little of the Lord and much of self, as anyone may discover in himself while he names the grace of the Lord.

  
/ 10837  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org