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3 Mose 24

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1 Und Jehova redete zu Mose und sprach:

2 Gebiete den Kindern Israel, daß sie dir reines, zerstoßenes Olivenöl bringen zum Licht, um die Lampen anzuzünden beständig.

3 Außerhalb des Vorhangs des Zeugnisses, im Zelte der Zusammenkunft, soll Aaron sie zurichten, vom Abend bis zum Morgen, vor Jehova beständig: eine ewige Satzung bei euren Geschlechtern.

4 Auf dem reinen Leuchter soll er die Lampen beständig vor Jehova zurichten.

5 Und du sollst Feinmehl nehmen und daraus zwölf Kuchen backen: von zwei Zehnteln soll ein Kuchen sein.

6 Und du sollst sie in zwei Schichten legen, sechs in eine Schicht, auf den reinen Tisch vor Jehova.

7 Und du sollst auf jede Schicht reinen Weihrauch legen, und er soll dem Brote zum Gedächtnis sein, ein Feueropfer dem Jehova.

8 Sabbathtag für Sabbathtag soll es beständig vor Jehova zurichten: ein ewiger Bund von seiten der Kinder Israel.

9 Und es soll Aaron und seinen Söhnen gehören, und sie sollen es essen an heiligem Orte; denn als ein Hochheiliges von den Feueropfern Jehovas soll es ihm gehören: eine ewige Satzung.

10 Und der Sohn eines israelitischen Weibes, er war aber der Sohn eines ägyptischen Mannes, ging aus unter die Kinder Israel; und der Sohn der Israelitin und ein israelitischer Mann zankten sich im Lager.

11 Und der Sohn des israelitischen Weibes lästerte den Namen Jehovas und fluchte ihm; und sie brachten ihn zu Mose. Der Name seiner Mutter aber war Schelomith, die Tochter Dibris, vom Stamme Dan.

12 Und sie legten ihn in Gewahrsam, damit ihnen nach dem Munde Jehovas beschieden werde.

13 Und Jehova redete zu Mose und sprach:

14 Führe den Flucher außerhalb des Lagers; und alle, die es gehört haben, sollen ihre Hände auf seinen Kopf legen, und die ganze Gemeinde soll ihn steinigen.

15 Und zu den Kindern Israel sollst du reden und sprechen: Wenn irgend jemand seinem Gott flucht, so soll er seine Sünde tragen.

16 Und wer den Namen Jehovas lästert, soll gewißlich getötet werden, steinigen soll ihn die ganze Gemeinde; wie der Fremdling, so der Eingeborene: wenn er den Namen lästert, soll er getötet werden.

17 Und wenn jemand irgend einen Menschen totschlägt, so soll er gewißlich getötet werden.

18 Und wer ein Vieh totschlägt, soll es erstatten: Leben um Leben.

19 Und wenn jemand seinem Nächsten eine Verletzung zufügt: wie er getan hat, also soll ihm getan werden:

20 Bruch um Bruch, Auge um Auge, Zahn um Zahn; wie er einem Menschen eine Verletzung zufügt, also soll ihm zugefügt werden.

21 Und wer ein Vieh totschlägt, soll es erstatten; wer aber einen Menschen totschlägt, soll getötet werden.

22 Einerlei Recht sollt ihr haben: wie der Fremdling, so soll der Eingeborene sein; denn ich bin Jehova, euer Gott. -

23 Und Mose redete zu den Kindern Israel, und sie führten den Flucher vor das Lager hinaus und steinigten ihn; und die Kinder Israel taten, wie Jehova dem Mose geboten hatte.

   

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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.

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Arcana Coelestia # 4400

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4400. 'A hundred kesitahs' means that which is complete. This is clear from the meaning of 'a hundred' as a complete state, dealt with in 2636, and therefore that which is complete. But strictly speaking 'a hundred' in the present instance means much, for the subject is making its own the good from interior truths, which are meant by 'the sons of Hamor, the father of Shechem', 4399. 'Kesitahs', which were coins, in the internal sense means truths of this kind, for this word is also derived from another which means truth, Psalms 60:4. The joining of good to those truths will be discussed below in 4402.

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