John Calvin on Genesis 3:23-24

23. Therefore the Lord God sent him forth גרש, ( gairesh ,) to expel, drive out, or eject by force. Here Moses partly prosecutes what he had said concerning the punishment inflicted on man, and partly celebrates the goodness of God, by which the rigour of his judgment was mitigated. God mercifully softens the exile of Adam, by still providing for him a remaining home on earth, and by assigning to him a livelihood from the culture — although the labourious culture — of the ground; for Adam thence infers that the Lord has some care for him, which is a proof of paternal love. Moses, however, again speaks of punishment, when he relates that man was expelled and that cherubim were opposed with the blade of a turning sword, “Cum lamina gladii versatilis.” להט החרב, ( lahat hacherab .) which should prevent his entrance into the garden. Moses says that the cherubim were placed in the eastern region, on which side, indeed, access lay open to man, unless he had been prohibited. It is added, to produce terror, that the sword was turning or sharpened on both sides. Moses, however, uses a word derived from whiteness or heat “A candore, vel adore.” Therefore, God having granted life to Adam, and having supplied him with food, yet restricts the benefit, by causing some tokens of Divine wrath to be always before his eyes, in order that he might frequently reflect that he must pass through innumerable miseries, through temporal exile, and through death itself, to the life from which he had fallen; for what we have said must be remembered, that Adam was not so dejected as to be left without hope of pardon. He was banished from that royal palace of which he had been the lord, but he obtained elsewhere a place in which he might dwell; he was bereft of his former delicacies, yet he was still supplied with some kind of food; he was excommunicated from the tree of life, but a new remedy was offered him in sacrifices. Some expound the ‘turning sword’ to mean one which does not always vibrate with its point directed against man, but which sometimes shows the side of the blade, for the purpose of giving place for repentance. But allegory is unseasonable, when it was the determination of God altogether to exclude man from the garden, that he might seek life elsewhere. As soon, however, as the happy fertility and pleasantness of the place was destroyed, the terror of the sword became superfluous. By cherubim, no doubt, Moses means angels and in this accommodates himself to the capacity of his own people. God had commanded two cherubim to be placed at the ark of the covenant, which should overshadow its covering, with their wings; therefore he is often said to sit between the cherubim. That he would have angels depicted in this form, was doubtless granted as an indulgence to the rudeness of that ancient people; for that age needed puerile instructions, as Paul teaches, (Galatians 4:3;) and Moses borrowed thence the name which he ascribed to angels, that he might accustom men to that kind of revelation which he had received from God, and faithfully handed down; for God designed, that what he knew would prove useful to the people, should be revealed in the sanctuary. And certainly this method is to be observed by us, in order that we, conscious of one own infirmity may not attempt, without assistance, to soar to heaven; for otherwise it will happen that, in the midst of our course, all our senses will fail. The ladders and vehicles, then, were the sanctuary, the ark of the covenants the altar, the table and its furniture. Moreover, I call them vehicles and ladders, because symbols of this kind were by no means ordained that the faithful might shut up God in a tabernacle as in a prison, or might attach him to earthly elements; but that, being assisted by congruous and apt means, they might themselves rise towards heaven. Thus David and Hezekiah, truly endued with spiritual intelligence, were far from entertaining those gross imaginations, which would fix God in a given place. Still they do not scruple to call upon God, who sitteth or dwelleth between the cherubim, in order that they may retain themselves and others under the authority of the law.

Finally , In this place angels are called cherubim, for the same reason that the name of the body of Christ is transferred to the sacred bread of the Lord’s Supper. With respect to the etymology, the Hebrews themselves are not agreed. The most generally received opinion is, that the first letter, כ( caf ) is a servile letter, and a note of similitude, and, therefore, that the word cherub is of the same force as if it were said, ‘like a boy.’ “כרוב, ( cherub .) An image like a youth, which the Chaldeans call רבי, ( rabia .)” — Schindler . Other writers give a different derivation, and consequently a different meaning to the word. But Professor Lee says, “It would be idle to offer anything on the etymology; nothing satisfactoroy having yet been discovered.” — See Lexicon. — Ed But because Ezekiel, who applies the word in common to different figures, is opposed to this signification; they think more rightly, in my judgment, who declare it to be a general name. Nevertheless, that it is referred to angels is more than sufficiently known. Whence also Ezekiel (Ezekiel 28:14) signalizes the proud king of Tyre with this title, comparing him to a chief angel. Primario angelo. It is clear that Ezekiel, in the chapter referred to, has both the garden of Eden and the ark of the covenant in his view, when speaking of the king of Tyre. Thus, in the 17th verse, it is said, “Thou hast been in Eden, the garden of God;” and, in the next verse, “Thou art the anointed cherub that acovereth;” (namely, that covereth the ark,) “and I have set thee so; thou wast upon the holy mountain of God.” — Ed.

CHAPTER 4.

Genesis 4:1-26

1. And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.

1. Et Adam cognovit Hava uxorem suam: quae concepit, et peperit Cain: et dixit, Acquisivi virum a Jehova.

2. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

2. Et addidit parere fratrem ejus Ebel: fuit autem Ebel pastor ovium, et Cain fuit cultor terrae:

3. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

3. Et fuit, a fine dierum adduxit Cain de fructu terrae oblationem Jehovae.

4. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

4. Et Ebel etiam ipse adduxit de primogenitis pecudum suarum, et de adipe earum: et respexit Jehova ad Ebel, et ad oblationem ejus:

5. But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

5. Ad Cain vero et ad oblationem ejus non respexit: iratus est itaque Cain valde, et concidit vultus ejus.

6. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?

6. Et dixit Jehova ad Cain, Utquid excanduisti? et utquid concidit vultus tuus?

7. If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.

7. Annon si recte egeris, erit acceptatio? et si non bene egeris, in foribus peccatum cubat: et ad to erit appetitus ejus, et tu dominaberis ei.

8. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

8. Et loquutus est Cain ad Ebel fratrem suum: et accidit quum essent in agro, insurrexit Cain contra Ebel fratrem suum, et occidit eum.

9. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?

9. Et dixit Jehova ad Cain, Ubi est Ebel frater tuus? Et ait, nescio: nunquid custos fratris mei sum ego?

10. And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.

10. Et dixit, Quid fecisti? vox sanguinis fratris tui clamat ad me e terra.

11. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;

11. nuc itaque maledictus eris e terra, quae aperuit os suum ut exciperet sanuinem fratris tui e manu tua.

12. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

12. Quando coles terram, non addet ut det vim suam tibi: vagus et profugus eris in terra.

13. And Cain said unto the LORD, My punishment is greater than I can bear.

13. Et dixit Cain ad Jehovam, Major est punitio mea quam ut feram.

14. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.

14. Ecce, ejecisti me hodie a facie terrae, et a facie tua abscondar, eroque vagus et profugus in terra: et erit, ut quicunque invenerit me, occidat me.

15. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.

15. Et dixit ei Jehova, Propterea quicunque occiderit Cain, septuplum vindicabitur. Et posuit Jehova signum in Cain, ne percuteret eum ullus qui inveniret eum.

16. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

16. Et egressus est Cain a facie Jehovae, et habitavit in terra Nod ad Orientem Heden.

17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

17. Cognovit autem Cain uxorem suam: quae concepit, et peperit Hanoch: aedificavitque civitatem, et vocavit nomen civitatis nomine filii sui Hanoch.

18. And unto Enoch was born Irad: and Irad begat Mehujael: and Mehujael begat Methusael: and Methusael begat Lamech.

18. Porro natus est ipsi Hanoch Hirad, et Hirad genuit Mehujael, et Mehujael genuit Methusael: et Methusael genuit Lemech.

19. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah.

19. Et accepit sibi Lemech duas uxores: nomen unius, Hada, et nomen secundae, Silla.

20. And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle.

20. Et genuit Hada Jabel, ipse fuit pater inhabitantis tentorium, et pecoris.

21. And his brother’s name was Jubal: he was the father of all such as handle the harp and organ.

21. Et nomen fratris ejus, Jubal: ipse fuit pater omnis contrectantis citharam et organum.

22. And Zillah, she also bare Tubalcain, an instructer of every artificer in brass and iron: and the sister of Tubalcain was Naamah.

22. Et Silla etiam ipsa peperit Thubal — Cain, polientem omne opificium aereum et ferreum: et soror Thubal — Cain, fuit Nahama.

23. And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

23. Et dixit Lemech uxoribus suis Hada et Silla, Audite vocem meam uxores Lemech, auscultate semonem meum, Quoniam virum occidero in vulnere meo, et adolescentem in livore meo.

24. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.

24. Quia septuplo vindicabitur Cain, et Lemech septuagies septies.

25. And Adam knew his wife again; and she bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew.

25. Cognovit autem Adam rursum uxorem suam: quae peperit filium, et vocavit nomen ejus Seth, Quia posuit mihi, inquit , Deus semen alterum pro Ebel: quia occidit eum Cain.

26. And to Seth, to him also there was born a son; and he called his name Enos: then began men to call upon the name of the LORD.

26. Et ipsi Seth etiam natus est filius, et vocavit nomen ejus Enos: tunc coeptum est invocari nomen Domini.