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Izlazak 16

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1 Potom krenu iz Elima, i sva izraelska zajednica dođe u pustinju Sin, koja je između Elima i Sinaja, petnaestoga dana drugoga mjeseca nakon odlaska iz zemlje egipatske.

2 U pustinji sva izraelska zajednica počne mrmljati protiv Mojsija i Arona.

3 "Oh, da smo pomrli od ruke Jahvine u zemlji egipatskoj kad smo sjedili kod lonaca s mesom i jeli kruha do mile volje!" - rekoše im. "Izveli ste nas u ovu pustinju da sve ovo mnoštvo gladom pomorite!"

4 Tada reče Jahve Mojsiju: "Učinit ću da vam daždi kruh s neba. Neka narod ide i skuplja svaki dan koliko mu za dan treba. Tako ću ih kušati i vidjeti hoće li se držati moga zakona ili neće.

5 A šestoga dana, kad spreme što su nakupili, bit će dvaput onoliko koliko su skupljali za svaki dan."

6 Onda Mojsije i Aron progovore svim Izraelcima: "Večeras ćete poznati da vas je Jahve izveo iz zemlje egipatske,

7 a ujutro ćete vidjeti svojim očima Jahvinu slavu, jer vas je čuo Jahve kako ste protiv njega mrmljali. Što smo mi da protiv nas mrmljate?

8 Večeras će vam Jahve dati mesa da jedete", nastavi Mojsije, "a ujutro kruha do mile volje, jer je Jahve čuo vaše mrmljanje protiv njega. Što smo mi? Vi ne mrmljate protiv nas nego protiv Jahve."

9 Poslije toga rekne Mojsije Aronu: "Reci svoj izraelskoj zajednici: 'Skupite se pred Jahvu, jer je čuo vaše mrmljanje!'"

10 I dok je Aron svoj izraelskoj zajednici govorio, oni se okrenu prema pustinji, i gle! u oblaku pojavi se Jahvina slava.

11 Onda se Jahve oglasi Mojsiju i reče mu:

12 "Čuo sam mrmljanje Izraelaca. Ovako im reci: 'Večeras ćete jesti meso, a ujutro ćete se nasititi kruha. Tada ćete poznati da sam ja Jahve, Bog vaš.'"

13 I doista! Navečer se pojave prepelice i prekriju tabor. A ujutro obilna rosa sve orosila oko tabora.

14 Kad se prevlaka rose digla, površinom pustinje ležao tanak sloj, nešto poput pahuljica, kao da se slana uhvatila po zemlji.

15 Kad su Izraelci to vidjeli, pitali su jedan drugoga: "Što je to?" Jer nisu znali što je. Onda im Mojsije reče: "To je kruh koji vam je Jahve pribavio za hranu.

16 A ovo je zapovijed koju je Jahve izdao: 'Nakupite koliko kome treba za jelo - jedan gomer po osobi, svatko prema broju članova koji su mu u šatoru.'"

17 Izraelci tako uradiše. Neki nakupe više, neki manje.

18 Kad su izmjerili na gomer, pokaza se da nije ništa preteklo onome koji bijaše nakupio mnogo, a niti je nedostajalo onome koji bijaše nakupio manje: svatko je nakupio koliko mu je trebalo za jelo.

19 "Neka nitko ne ostavlja ništa za ujutro!" - rekne im Mojsije.

20 Ali oni nisu poslušali Mojsija; neki ostave i za sutra. A to im se ucrva i usmrdje. Mojsije se na njih razljuti.

21 Tako su skupljali svako jutro koliko je kome trebalo za jelo. I kad bi sunce ogrijalo, mÓana bi se rastopila.

22 Onda šestoga dana nakupiše dvostruku količinu hrane - po dva gomera na svakoga. Kad su starješine zajednice došle da izvijeste Mojsija,

23 on im reče: "Ovo je zapovijed Jahvina: Sutra je dan potpunog odmora, subota Jahvi posvećena. Ispecite što želite peći; skuhajte što želite kuhati. Sve što vam preteče ostavite za sutra."

24 Ostave to oni za sutra, kako je Mojsije naredio, i niti se usmrdjelo niti su se crvi pojavili.

25 "Jedite to danas", reče im Mojsije, "jer je ovaj dan subota u čast Jahve; danas nećete naći mÓane na polju.

26 Šest je dana skupljajte, a sedmoga, u subotu, neće je biti."

27 Bijaše nekih koji su i sedmoga dana išli da je nakupe, ali ništa ne nađoše.

28 Zato Jahve reče Mojsiju: "Dokle ćete odbijati da se pokorite mojim zapovijedima i mojim zakonima?

29 Pogledajte! Zato što vam je Jahve dao subotu, daje vam hrane šestoga dana za dva dana. Neka svatko stoji gdje jest; neka nitko u sedmi dan ne izlazi iz svoga stana."

30 Tako se sedmoga dana narod odmarao.

31 Dom je Izraelov tu hranu prozvao mÓanom. Bijaše kao zrno korijandra; bijela, a imala je ukus medenog kolačića.

32 Onda rekne Mojsije: "Ovo je zapovijed koju je izdao Jahve: Napunite tim jedan gomer i čuvajte ga za svoje potomke da vide hranu kojom sam vas hranio u pustinji kad sam vas izbavio iz zemlje egipatske."

33 I naredi Mojsije Aronu: "Uzmi jednu posudu; stavi u nju cio gomer mane, a onda je položi pred Jahvu da se sačuva za vaše potomke."

34 Kako je Jahve naredio Mojsiju, Aron je stavi pred Svjedočanstvo na čuvanje.

35 Izraelci su se hranili manom četrdeset godina, sve dok nisu došli u naseljenu zemlju: jeli su manu do dolaska na granicu zemlje kanaanske.

36 Gomer je deseti dio efe.

   

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Arcana Coelestia # 10262

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10262. 'A hin' means how far things are joined together. This is clear from the meaning of 'a hin' - which was a liquid measure, at this point a measure of oil - as the extent to which things are joined together. 'Oil' means the Lord's celestial Divine Good, which is the essential power that binds all things together in heaven; consequently the measure of the oil means how far things are joined together, and the fullness of their being joined together. The reason why the Lord's celestial Divine Good is the essential power that binds all things together is that it is the essential being (ipsum esse) of the life that all things have. For that Divine Good imparts life to all things through the Divine Truth emanating from itself; and it imparts life in accordance with the specific character of whatever receives it. Angels are recipients; so too are people in the world. The truths and forms of good they have form their specific character, and this conditions the reception that takes place within them, and so conditions any joining together.

[2] Two measures which were used for sacred purposes are mentioned in the Word; one was for liquids, which was called the hin, the other was for dry substances, which was called the ephah. The hin served to measure oil and wine, and the ephah to measure flour and fine flour. The hin, used for oil and wine, was divided into four, whereas the ephah was divided into ten. The reason why the hin was divided into four was in order that it might mean that which binds things together; for 'four' means a joining together. But the reason why the ephah was divided into ten was in order that it might mean reception, the nature of which was indicated by the numbers; for 'ten' means much, all, and what is complete.

'Four' means a joining together, see 8877, 9601, 9674, 10136, 10137.

'Ten' means much, all, and what is complete, as 'a hundred' does, 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.

[3] The fact that the hin was used for the oil and wine in the sacrifices, and was divided into four, whereas the ephah was used for the flour and fine flour, which were for the minchah in the sacrifices, and that it was divided into ten, becomes clear in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14. From these verses it is evident that 'a hin' means the extent to which things are joined together, and 'an ephah' the amount of reception. Furthermore the oil served to bind the fine flour together, and the fine flour to receive the oil; for a minchah consisted of oil and fine flour.

[4] In addition there were other measures that were used for ordinary purposes, both for dry substances and for liquids. The measures for dry substances were called the homer and the omer, and the measures for liquids the cor and the bath. A homer contained ten ephahs, and an ephah ten omers, whereas a cor contained ten baths, and a bath ten smaller parts; regarding all these, see Exodus 16:36; Ezekiel 45:11, 13, 24.

[5] But where the new temple is dealt with in Ezekiel a different division of the ephah and the bath occurs. There the ephah and the bath are divided not into ten but into six, and the hin corresponds to the ephah, as is evident in the same prophet, in Ezekiel 45:13-14, 24; 46:5, 7, 11, 14. The reason for this is that in those places the subject is not celestial good and its ability to bind things together, but spiritual good and its ability to do so; and the numbers 'twelve', 'six', and 'three' have their correspondence in the spiritual kingdom, because they mean all and, when used in reference to truths and forms of good, mean all aspects of truth and good in their entirety. The fact that these are meant by 'twelve', see 3272, 3858, 3913, 7973, also by 'six', 3960(end), 7973, 8148, 10217; and in like manner 'three', by which from beginning to end, thus what is complete, is meant, and - in respect of real things - all, 2788, 4495, 5159, 7715, 9825, 10127. The reason why these numbers imply similar things is that larger numbers are similar in meaning to the simple ones which when multiplied produce them, 5291, 5335, 5708, 7973.

[6] Since 'a hin' also means how far something is joined to spiritual truth, a third part of a hin of oil was taken for the minchah in the sacrifices of a ram, and a third part of wine for the drink offering, Numbers 15:6-7; for spiritual good is meant by 'a ram', 2830, 9991. From all this it is again plainly evident that numbers are used in the Word to mean real things. What other reason could there be for the numbers used so often in Moses, Ezekiel, and elsewhere to specify amounts and measures?

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