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Genesis 4

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1 Inamanṣa Adəm əd Xawa taɣur-əs, təga tadist, teraw-du Kayin. Təṇṇa: «Əgrawa aləs əs tədhəlt n Əməli.»

2 Dəffər a di teraw-du amaḍray-net Habila. Iqqal Habila amaḍan ən taɣsiwen, amaran Kayin ənta əmagyak a iṃos.

3 As təga dəffər tamert eway-du Kayin y Əməli daɣ aratan ən tawagost-net, iṃos a wen təṇafut.

4 Iṇkar Habila ənta da igzam maddanəs ən taɣsiwen-net win azzarnen əs təhut. Təzzar ikkas-as-du daɣ-san šiblalen šin əddəratnen eway-as-tanat-du. Iqbal Əməli Habila əd təṇafut-net,

5 mišan wər iqbel Kayin əd təṇafut ta nnet. Iggaz alham Kayin wəllen. Təddew-du təkenzert gər aṇaran-net.

6 Iṇṇa Əməli i Kayin: «Wər təleɣ əddəlil s alham wala təkenzert.

7 As tətaggaɣ əmazal olaɣan illikan ətəwəqbal-nak mišan as tu-wər-tətəgga wədi abakkad iha dər-ək isəlsa, ira a sər-ək d-iggəd fəl a kay ihlək. Eges kay arn-ay.»

8 Təzzar iṇṇa Kayin y amaḍray-nnet Habila ad-akkin šiwəgas. As tanat-in oṣan iggad-du Kayin əs Habila, inɣ-ay.

9 Iṇṇa Əməli i Kayin: «Ma ig'amaḍray-nnak Habila?» Təzzar iṇṇa: «Wər əṣṣena, wərgeɣ əmag̣az-net a əṃosa.»

10 Iṇṇ-as Əməli: «Ma fəl təgeɣ əmazal a? Ənəy! Tarawrawt n əzni n amaḍray-nnak təga-ddu daɣ aṃadal har di du-tewad.

11 Əmərədda təwar kay allaɣanat, tətiwastaɣa daɣ aṃadal wa fəl inɣal əzni n amaḍray-nnak wa tənɣeɣ əs fassan-nak.

12 Kud təgyakaɣ aṃadal da wər kay z-iləs tehakkay ən təṇfa-nnet. Ad təqqəla amajjawankay n ənəbbennən daɣ əddənet.»

13 Iṇṇa Kayin y Əməli: «Wər əfrega y əzuk a fall-i iṃos ərruzmatan n əmazal wa əge.

14 Təstaɣaɣ-i azala fəl tasayt n aṃadal amaran ənamaggaga dər-ək, aba as daɣ-i təṣaggada. Ad əqqəla amajjawankay n ənəbbennən daɣ əddənet amaran i di igrawan ad-i-anɣu.»

15 Iṇṇ-as Əməli: «Kala kala ar i inɣan Kayin ad-tətəwəkkəs taṇṇət-net s əṣṣa ərruzmatan.» Təzzar ig'Əməli asannal fəl Kayin fəl i dər-əs imməṇayan wər tu-z-anɣu.

16 Təzzar inamaggag Kayin d Əməli iɣsar daɣ akal wa n Nod daɣ dənnəg n Edan.

17 Inamanṣa Kayin əd taɣur-əs, təga tadist, teraw-du Xenok. Təzzar ikras Kayin aɣrəm ig-as eṣəm ən rur-es Xenok.

18 Xenok igraw barar, ig-as eṣəm Ɣirad, Ɣirad eraw Məxuyal, Məxuyal eraw Mətušal amaran Mətušal eraw Lamek.

19 Lamek iga ṣanatat təḍoden əganen iṣmawan, iyyat Ɣada, tahadat Tsilla.

20 Ɣada teraw Yabal, ənta a iṃosan əmaraw ən maḍanan a əɣassarnen daɣ həktan.

21 Eṣəm n amaḍray-net Yubal, ənta əmaraw ən məzzəla win əggatnen aṇzad əd təsənsəq.

22 Tsilla ənta da teraw Tubal-Kayin əmaraw ən ṇadan win əggatnen daruɣ əd ṭəzoli. Tamaḍrayt ən Tubal-Kayin eṣəm-net Naɣama.

23 Iṇṇa Lamek i təḍoden-net: «Kamatay, šiḍoden-in, ṣəsəmmat y əməsli-nin, təsəddərgənmat y awal-in, fəlas tenaɣay a əgeɣ aləs wa di isabbasan d əbi wa di iwatan.

24 Kud Kayin tətawakkas-as taṇṇət s əṣṣayat təməzal, nak a di tətəwəkkəs s əṣṣayat təṃərwen d əṣṣa.»

25 Inamanṣa Adəm əd taɣur-əs, teraw-du barar ən yay, təg-as eṣəm Set «fəlas, a təṇṇa, Məššina a di ikfan əzzurriya daɣ adagg ən Habila wa inɣa Kayin.»

26 Set ənta da igraw barar, ig-as eṣəm Enoš. Den da ad itawaggaz Əməli šin n ətəwəɣbad.

   

From Swedenborg's Works

 

Arcana Coelestia #395

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395. That the words “whosoever slayeth Cain, vengeance shall be taken on him sevenfold” signify that to do violence to faith even when thus separated would be sacrilege, is evident from the signification of “Cain” which is faith separated from charity, and from the signification of “seven” which is what is sacred. The number “seven” was esteemed holy, as is well known, by reason of the six days of creation, and of the seventh, which is the celestial man, in whom is peace, rest, and the sabbath. Hence this number occurs so frequently in the rites of the Jewish Church, and is everywhere held sacred, and hence also both greater and less periods of time were distinguished into sevens, and were called “weeks” such as the great intervals of time to the coming of the Messiah (Daniel 9:24-25); and the time of seven years called a “week” by Laban and Jacob (Genesis 29:27-28). For the same reason, wherever it occurs, the number seven is accounted holy or inviolable. Thus we read in David:

Seven times a day do I praise Thee (Psalms 119:164).

In Isaiah:

The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isaiah 30:26),

where the “sun” denotes love, and the “moon” faith from love, which should be as love. As the periods of man’s regeneration are distinguished into six, before the seventh arrives, that is, the celestial man, so also are the periods of his vastation, up to the time when nothing celestial remains. This was represented by the several captivities of the Jews, and by the last or Babylonish captivity, which lasted seven decades, or seventy years. It is also said several times that the earth should rest on its sabbaths. The same is represented by Nebuchadnezzar, in Daniel:

His heart shall be changed from man, and a beast’s heart shall be given unto him, and seven times shall pass over him (Daniel 4:16, 23, 32).

And in John, concerning the vastation of the last times:

I saw another sign in heaven, great and marvelous, seven angels, having the seven last plagues (Revelation 15:1, 6-8);

and that:

The Gentiles should tread the holy city under foot forty and two months, or six times seven (Revelation 11:2).

And again:

I saw a book written within and on the back, sealed with seven seals (Revelation 5:1).

For the same reason the severities and augmentations of punishment were expressed by the number seven; as in Moses:

If ye will not yet for all this obey Me, then I will chastise you sevenfold for your sins (Leviticus 26:18, 21, 24, 28).

And in David:

Render unto our neighbors sevenfold into their bosom (Psalms 79:12).

Now as it was a sacrilege to do violence to faith-since as has been said it was to be of service-it is said that “whosoever should slay Cain, vengeance should be taken on him sevenfold.”

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

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