24
És eltevék azt reggelre, a szerint a mint Mózes parancsolta vala, és nem büszhödék meg s féreg sem vala benne.
2 Mózes 16:24
Arcana Coelestia # 10262
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?
Joshua 15
1
The lot for the tribe of the children of Judah according to their families was to the border of Edom, even to the wilderness of Zin southward, at the uttermost part of the south.
2
Their south border was from the uttermost part of the Salt Sea, from the bay that looks southward;
3
and it went out southward of the ascent of Akrabbim, and passed along to Zin, and went up by the south of Kadesh Barnea, and passed along by Hezron, went up to Addar, and turned about to Karka;
4
and it passed along to Azmon, went out at the brook of Egypt; and the border ended at the sea. This shall be your south border.
5
The east border was the Salt Sea, even to the end of the Jordan. The border of the north quarter was from the bay of the Sea at the end of the Jordan.
6
The border went up to Beth Hoglah, and passed along by the north of Beth Arabah; and the border went up to the stone of Bohan the son of Reuben.
7
The border went up to Debir from the valley of Achor, and so northward, looking toward Gilgal, that is over against the ascent of Adummim, which is on the south side of the river. The border passed along to the waters of En Shemesh, and ended at En Rogel.
8
The border went up by the valley of the son of Hinnom to the side of the Jebusite southward (the same is Jerusalem); and the border went up to the top of the mountain that lies before the valley of Hinnom westward, which is at the farthest part of the valley of Rephaim northward.
9
The border extended from the top of the mountain to the spring of the waters of Nephtoah, and went out to the cities of Mount Ephron; and the border extended to Baalah (the same is Kiriath Jearim);
10
and the border turned about from Baalah westward to Mount Seir, and passed along to the side of Mount Jearim on the north (the same is Chesalon), and went down to Beth Shemesh, and passed along by Timnah;
11
and the border went out to the side of Ekron northward; and the border extended to Shikkeron, and passed along to Mount Baalah, and went out at Jabneel; and the goings out of the border were at the sea.
12
The west border was to the shore of the great sea. This is the border of the children of Judah according to their families.
13
To Caleb the son of Jephunneh he gave a portion among the children of Judah, according to the commandment of Yahweh to Joshua, even Kiriath Arba, named after the father of Anak (the same is Hebron).
14
Caleb drove out the three sons of Anak: Sheshai, and Ahiman, and Talmai, the children of Anak.
15
He went up against the inhabitants of Debir: now the name of Debir before was Kiriath Sepher.
16
Caleb said, "He who strikes Kiriath Sepher, and takes it, to him will I give Achsah my daughter as wife."
17
Othniel the son of Kenaz, the brother of Caleb, took it: and he gave him Achsah his daughter as wife.
18
It happened, when she came, that she had him ask her father fore a field. She got off of her donkey, and Caleb said, "What do you want?"
19
She said, "Give me a blessing. Because you have set me in the land of the South, Give me also springs of water." He gave her the upper springs and the lower springs.
20
This is the inheritance of the tribe of the children of Judah according to their families.
21
The farthest cities of the tribe of the children of Judah toward the border of Edom in the South were Kabzeel, Eder, Jagur,
22
Kinah, Dimonah, Adadah,
24
Ziph, Telem, Bealoth,
25
Hazor Hadattah, Kerioth Hezron (the same is Hazor),
26
Amam, Shema, Moladah,
27
Hazar Gaddah, Heshmon, Beth Pelet,
28
Hazar Shual, Beersheba, Biziothiah,
30
Eltolad, Chesil, Hormah,
31
Ziklag, Madmannah, Sansannah,
32
Lebaoth, Shilhim, Ain, and Rimmon. All the cities are twenty-nine, with their villages.
33
In the lowland, Eshtaol, Zorah, Ashnah,
34
Zanoah, En Gannim, Tappuah, Enam,
35
Jarmuth, Adullam, Socoh, Azekah,
36
Shaaraim, Adithaim and Gederah (or Gederothaim); fourteen cities with their villages.
37
Zenan, Hadashah, Migdal Gad,
38
Dilean, Mizpeh, Joktheel,
39
Lachish, Bozkath, Eglon,
40
Cabbon, Lahmam, Chitlish,
41
Gederoth, Beth Dagon, Naamah, and Makkedah; sixteen cities with their villages.
42
Libnah, Ether, Ashan,
43
Iphtah, Ashnah, Nezib,
44
Keilah, Achzib, and Mareshah; nine cities with their villages.
45
Ekron, with its towns and its villages;
46
from Ekron even to the sea, all that were by the side of Ashdod, with their villages.
47
Ashdod, its towns and its villages; Gaza, its towns and its villages; to the brook of Egypt, and the great sea with its coastline.
48
In the hill country, Shamir, Jattir, Socoh,
49
Dannah, Kiriath Sannah (which is Debir),
50
Anab, Eshtemoh, Anim,
51
Goshen, Holon, and Giloh; eleven cities with their villages.
52
Arab, Dumah, Eshan,
53
Janim, Beth Tappuah, Aphekah,
54
Humtah, Kiriath Arba (the same is Hebron), and Zior; nine cities with their villages.
56
Jezreel, Jokdeam, Zanoah,
57
Kain, Gibeah, and Timnah; ten cities with their villages.
58
Halhul, Beth Zur, Gedor,
59
Maarath, Beth Anoth, and Eltekon; six cities with their villages.
60
Kiriath Baal (the same is Kiriath Jearim), and Rabbah; two cities with their villages.
61
In the wilderness, Beth Arabah, Middin, Secacah,
62
Nibshan, the City of Salt, and En Gedi; six cities with their villages.
63
As for the Jebusites, the inhabitants of Jerusalem, the children of Judah couldn't drive them out; but the Jebusites live with the children of Judah at Jerusalem to this day.
