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Genesis 6

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1-2 As əggazan aytedan šin n əfələyləy əwazawazan daɣ əddənet. Ənayan maddanəs ən jənnawan as šibararen šin d-əhunen daɣ-san əhossaynat amaran əsaṇṇafranan daɣ-asnat šin oggaman əzlafan-tanat.

3 Təzzar iṇṇa Əməli: «iṃan-in wər z-əɣsəran aytedan faw fəlas kəl əddənet a əṃosan amaran wər z-ələsan təməddurt dəffər ṭameday n awatay əd ṣanatat təṃərwen.»

4 Daɣ azzaman win əd win dəffər-san əllan-tu jobbaran daɣ əddənet ad d-ətihunen daɣ əddənet id namanṣan maddanəs ən jənnawan əd təbararen n aytedan. Ijobbaran win əṃosan meddan ən məṣṣərha n azzaman win ərunen.

5 Inay Əməli as aššar n aytedan iggət fəl aṃadal, amaran əṇṇiyat ən wallan-nasan faw wər təddig ar s arak-mazalan.

6 Əzzuran ṃan n Əməli, imməg̣raz axluk n awedan.

7 Iṇṇa Əməli daɣ man-net: «Ad-əməṣaɣ aytedan win d-əxlaka daɣ əddənet, əməṣaɣ tolas tawaqqast əd hərwan kul əd lumet-lumet əd g̣ədad fəlas təmag̣rizt a əgeɣ axluk-nasan.»

8 Mišan Nux ənta igraw arraxmat ɣur Əməli. ƏTTƏRIX ƏN NUX Ənta da əzzurriya ən Nux: Nux aləs n alɣadil a imoṣ, oɣadan ɣur aytedan daɣ azzaman-net, iha tarrayt ta n Məššina. Nux eraw bararan karad: əṃosnen Šem, Xam əd Yafet.

11 Daɣ azzaman win, əddənet təɣšad daɣ iḍuf ən Məššina, təḍkar tallabəst.

12 Inay Məššina as əddənet təɣšad fəlas šixəllak kul əɣšadan alxalan-nasnat.

13 Iṇṇa Məššina i Nux: «Tilkamat ən təməddurt ən təxəllak kul a du-toṣat fəlas əddənet a təḍkar tallabəst fəl əddəlil n aytedan, a di da fəlas a-tan-əhləka əntanay d aṃadal kul.

14 Əɣrəf i ṃan-nak attin iknan təzzəwwərt ad-ak-iqqəl aɣlal n aṃan tagaq-qu daɣ ašək igan eṣəm gofer əd yel as itawaṇṇu qanim olan d afazaw, taɣmaq-qu daɣ madɣar ən kolta fəl afalla-nnet d aṃṃas-net.

15 Ənta da təməwit t'as tu za təɣrəfa: təzzəgrət-net ad təqqəl karadat ṭəmad n əɣil, tasaga-nnet ṣəmmosat təṃərwen, amaran təzzəgrət-net s afalla karadat təṃərwen n əɣil.

16 Səfəl-tu təzəzzəgre səmmud n afalla-nnet s əɣil, tagaɣ-as tsəhərt fəl iyyat daɣ təsəgwen-net tagaq-qu karad ṇan misawarnen.

17 Amaran nak ad-in-assaglaɣ əlwabil n aṃan s əddənet fəl ad ihlək a təqqal təxlək təsaṇfasat, a wa ihan əddənet kul ad aṃṃat.

18 Mišan kay ad-ak-əssəbdəda arkawal ən taṣṣaqq-in. Ad- təggəzaɣ attin kay əd bararan-nak əd tənṭut-nak əd təḍoden ən bararan-nak.

19 Təzzugəzaɣ attin əkkulluk n əššin mudaran, yay əd təntay, daɣ əkkulluk n əzzənəf fəl ad d-ərəgan ɣur-ək əntanay da.

20 A kay d-aṣin mudaran kul s əššin əššin: daɣ əkkulluk n əzzənəf ən g̣ədad, d əkkuluk n əzzənəf ən tawaqqast əd hərwan d əkkulluk n əzzənəf ən lumet-lumet fəl ad d-ərəgan.

21 Amaran kay ədkəl daɣ šətša kul win ətamatšinen tagaq-qan allaw fəl a sər-san təddəram kay dər-san.»

22 Aratan win kul ig-en Nux əṃosan aratan win as t-omar Məššina.

   

From Swedenborg's Works

 

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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