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Numbers 28

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1 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P *μωυσῆς-N1M-ASM λέγω-V1--PAPNSM

2 ἐντέλλομαι-VA--AMD2S ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM λέγω-V1--PAPNSM ὁ- A--APN δῶρον-N2N-APN ἐγώ- P--GS δόμα-N3M-APN ἐγώ- P--GS κάρπωμα-N3M-APN ἐγώ- P--GS εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF διατηρέω-VF--FAI2P προςφέρω-V1--PAN ἐγώ- P--DS ἐν-P ὁ- A--DPF ἑορτή-N1--DPF ἐγώ- P--GS

3 καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM οὗτος- D--NPN ὁ- A--NPN κάρπωμα-N3M-NPN ὅσος-A1--APN προςἄγω-VF--FAI2P κύριος-N2--DSM ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἄμωμος-A1B-APM δύο-M ὁ- A--ASF ἡμέρα-N1A-ASF εἰς-P ὁλοκαύτωσις-N3I-ASF ἐνδελεχῶς-D

4 ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM εἷς-A3--ASM ποιέω-VF--FAI2S ὁ- A--ASN πρωΐ-D καί-C ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM ποιέω-VF--FAI2S ὁ- A--ASN πρός-P ἑσπέρα-N1A-ASF

5 καί-C ποιέω-VF--FAI2S ὁ- A--ASN δέκατος-A1--ASN ὁ- A--GSM οιφι-N---GSN σεμίδαλις-N3I-ASF εἰς-P θυσία-N1A-ASF ἀναποιέω-VM--XPPASF ἐν-P ἔλαιον-N2N-DSN ἐν-P τέταρτος-A1--DSM ὁ- A--GSM ιν-N---GSN

6 ὁλοκαύτωμα-N3M-NSN ἐνδελεχισμός-N2--GSM ὁ- A--NSF γίγνομαι-VB--AMPNSF ἐν-P ὁ- A--DSN ὄρος-N3E-DSN *σινα-N---GS εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

7 καί-C σπονδή-N1--ASF αὐτός- D--GSM ὁ- A--ASN τέταρτος-A1--ASN ὁ- A--GSM ιν-N---GSN ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ἐν-P ὁ- A--DSN ἅγιος-A1A-DSN σπένδω-VF--FAI2S σπονδή-N1--ASF σίκερα-N3--ASN κύριος-N2--DSM

8 καί-C ὁ- A--ASM ἀμνός-N2--ASM ὁ- A--ASM δεύτερος-A1A-ASM ποιέω-VF--FAI2S ὁ- A--ASN πρός-P ἑσπέρα-N1A-ASF κατά-P ὁ- A--ASF θυσία-N1A-ASF αὐτός- D--GSN καί-C κατά-P ὁ- A--ASF σπονδή-N1--ASF αὐτός- D--GSN ποιέω-VF--FAI2P εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM

9 καί-C ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN σάββατον-N2N-GPN προςἄγω-VF--FAI2P δύο-M ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἄμωμος-A1B-APM καί-C δύο-M δέκατος-A1--APN σεμίδαλις-N3I-GSF ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN εἰς-P θυσία-N1A-ASF καί-C σπονδή-N1--ASF

10 ὁλοκαύτωμα-N3M-ASN σάββατον-N2N-GPN ἐν-P ὁ- A--DPN σάββατον-N2N-DPN ἐπί-P ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF ὁ- A--GSF διά-P πᾶς-A3--GSN καί-C ὁ- A--ASF σπονδή-N1--ASF αὐτός- D--GSN

11 καί-C ἐν-P ὁ- A--DPF νουμηνία-N1A-DPF προςἄγω-VF--FAI2P ὁλοκαύτωμα-N3M-APN ὁ- A--DSM κύριος-N2--DSM μόσχος-N2--APM ἐκ-P βοῦς-N3--GPM δύο-M καί-C κριός-N2--ASM εἷς-A3--ASM ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἑπτά-M ἄμωμος-A1B-APM

12 τρεῖς-A3--APN δέκατος-A1--APN σεμίδαλις-N3I-GSF ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ὁ- A--DSM μόσχος-N2--DSM ὁ- A--DSM εἷς-A3--DSM καί-C δύο-M δέκατος-A1--APN σεμίδαλις-N3I-GSF ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ὁ- A--DSM κριός-N2--DSM ὁ- A--DSM εἷς-A3--DSM

13 δέκατος-A1--ASM σεμίδαλις-N3I-GSF ἀναποιέω-VM--XPPGSF ἐν-P ἔλαιον-N2N-DSN ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM θυσία-N1A-ASF ὀσμή-N1--ASF εὐωδία-N1A-GSF κάρπωμα-N3M-ASN κύριος-N2--DSM

14 ὁ- A--NSF σπονδή-N1--NSF αὐτός- D--GPN ὁ- A--NSN ἥμισυς-A3U-NSN ὁ- A--GSM ιν-N---GSN εἰμί-VF--FMI3S ὁ- A--DSM μόσχος-N2--DSM ὁ- A--DSM εἷς-A3--DSM καί-C ὁ- A--NSN τρίτος-A1--NSN ὁ- A--GSM ιν-N---GSN εἰμί-VF--FMI3S ὁ- A--DSM κριός-N2--DSM ὁ- A--DSM εἷς-A3--DSM καί-C ὁ- A--NSN τέταρτος-A1--NSN ὁ- A--GSM ιν-N---GSN εἰμί-VF--FMI3S ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM οἶνος-N2--GSM οὗτος- D--NSN ὁλοκαύτωμα-N3M-NSN μήν-N3--ASM ἐκ-P μήν-N3--GSM εἰς-P ὁ- A--APM μήν-N3--APM ὁ- A--GSM ἐνιαυτός-N2--GSM

15 καί-C χίμαρος-N2--ASM ἐκ-P αἴξ-N3G-GPM εἷς-A3--ASM περί-P ἁμαρτία-N1A-GSF κύριος-N2--DSM ἐπί-P ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF ὁ- A--GSF διά-P πᾶς-A3--GSM ποιέω-VC--FPI3S καί-C ὁ- A--NSF σπονδή-N1--NSF αὐτός- D--GSN

16 καί-C ἐν-P ὁ- A--DSM μήν-N3--DSM ὁ- A--DSM πρῶτος-A1--DSMS οςτεσσαρεσκαιδέκατ-A1--DSF ἡμέρα-N1A-DSF ὁ- A--GSM μήν-N3--GSM πασχα-N---GSN κύριος-N2--DSM

17 καί-C ὁ- A--DSF πεντεκαιδέκατος-A1--DSF ἡμέρα-N1A-DSF ὁ- A--GSM μήν-N3--GSM οὗτος- D--GSM ἑορτή-N1--NSF ἑπτά-M ἡμέρα-N1A-APF ἄζυμος-A1B-APN ἐσθίω-VF--FMI2P

18 καί-C ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--NSF πρῶτος-A1--NSFS ἐπίκλητος-A1B-NSF ἅγιος-A1A-NSF εἰμί-VF--FMI3S σύ- P--DP πᾶς-A3--ASN ἔργον-N2N-ASN λατρευτός-A1--ASN οὐ-D ποιέω-VF--FAI2P

19 καί-C προςἄγω-VF--FAI2P ὁλοκαύτωμα-N3M-APN κάρπωμα-N3M-APN κύριος-N2--DSM μόσχος-N2--APM ἐκ-P βοῦς-N3--GPM δύο-M κριός-N2--ASM εἷς-A3--ASM ἑπτά-M ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἄμωμος-A1B-NPM εἰμί-VF--FMI3P σύ- P--DP

20 καί-C ὁ- A--NSF θυσία-N1A-NSF αὐτός- D--GPN σεμίδαλις-N3I-NSF ἀναποιέω-VM--XPPNSF ἐν-P ἔλαιον-N2N-DSN τρεῖς-A3--APN δέκατος-A1--APN ὁ- A--DSM μόσχος-N2--DSM ὁ- A--DSM εἷς-A3--DSM καί-C δύο-M δέκατος-A1--APN ὁ- A--DSM κριός-N2--DSM ὁ- A--DSM εἷς-A3--DSM

21 δέκατος-A1--ASM δέκατος-A1--ASM ποιέω-VF--FAI2S ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ὁ- A--DPM ἑπτά-M ἀμνός-N2--DPM

22 καί-C χίμαρος-N2--ASM ἐκ-P αἴξ-N3G-GPM εἷς-A3--ASM περί-P ἁμαρτία-N1A-GSF ἐκἱλάσκομαι-VA--AMN περί-P σύ- P--GP

23 πλήν-P ὁ- A--GSF ὁλοκαύτωσις-N3I-GSF ὁ- A--GSF διά-P πᾶς-A3--GSM ὁ- A--GSF πρωινός-A1--GSF ὅς- --NSN εἰμί-V9--PAI3S ὁλοκαύτωμα-N3M-NSN ἐνδελεχισμός-N2--GSM

24 οὗτος- D--APN κατά-P οὗτος- D--APN ποιέω-VF--FAI2P ὁ- A--ASF ἡμέρα-N1A-ASF εἰς-P ὁ- A--APF ἑπτά-M ἡμέρα-N1A-APF δῶρον-N2N-ASN κάρπωμα-N3M-ASN εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM ἐπί-P ὁ- A--GSN ὁλοκαύτωμα-N3M-GSN ὁ- A--GSM διά-P πᾶς-A3--GSN ποιέω-VF--FAI2S ὁ- A--ASF σπονδή-N1--ASF αὐτός- D--GSN

25 καί-C ὁ- A--NSF ἡμέρα-N1A-NSF ὁ- A--NSF ἕβδομος-A1--NSF κλητός-A1--NSF ἅγιος-A1A-NSF εἰμί-VF--FMI3S σύ- P--DP πᾶς-A3--ASN ἔργον-N2N-ASN λατρευτός-A1--ASN οὐ-D ποιέω-VF--FAI2P ἐν-P αὐτός- D--DSF

26 καί-C ὁ- A--DSF ἡμέρα-N1A-DSF ὁ- A--GPN νέος-A1A-GPN ὅταν-D προςφέρω-V1--PAS2P θυσία-N1A-ASF νέος-A1A-ASF κύριος-N2--DSM ὁ- A--GPF ἑβδομάς-N3D-GPF ἐπίκλητος-A1B-NSF ἅγιος-A1A-NSF εἰμί-VF--FMI3S σύ- P--DP πᾶς-A3--ASN ἔργον-N2N-ASN λατρευτός-A1--ASN οὐ-D ποιέω-VF--FAI2P

27 καί-C προςἄγω-VF--FAI2P ὁλοκαύτωμα-N3M-APN εἰς-P ὀσμή-N1--ASF εὐωδία-N1A-GSF κύριος-N2--DSM μόσχος-N2--APM ἐκ-P βοῦς-N3--GPM δύο-M κριός-N2--ASM εἷς-A3--ASM ἑπτά-M ἀμνός-N2--APM ἐνιαύσιος-A1A-APM ἄμωμος-A1B-APM

28 ὁ- A--NSF θυσία-N1A-NSF αὐτός- D--GPN σεμίδαλις-N3I-NSF ἀναποιέω-VM--XPPNSF ἐν-P ἔλαιον-N2N-DSN τρεῖς-A3--APN δέκατος-A1--APN ὁ- A--DSM μόσχος-N2--DSM ὁ- A--DSM εἷς-A3--DSM καί-C δύο-M δέκατος-A1--APN ὁ- A--DSM κριός-N2--DSM ὁ- A--DSM εἷς-A3--DSM

29 δέκατος-A1--ASM δέκατος-A1--ASM ὁ- A--DSM ἀμνός-N2--DSM ὁ- A--DSM εἷς-A3--DSM ὁ- A--DPM ἑπτά-M ἀμνός-N2--DPM

30 καί-C χίμαρος-N2--ASM ἐκ-P αἴξ-N3G-GPM εἷς-A3--ASM περί-P ἁμαρτία-N1A-GSF ἐκἱλάσκομαι-VA--AMN περί-P σύ- P--GP

31 πλήν-P ὁ- A--GSN ὁλοκαύτωμα-N3M-GSN ὁ- A--GSN διά-P πᾶς-A3--GSN καί-C ὁ- A--ASF θυσία-N1A-ASF αὐτός- D--GPN ποιέω-VF--FAI2P ἐγώ- P--DS ἄμωμος-A1B-NPM εἰμί-VF--FMI3P σύ- P--DP καί-C ὁ- A--APF σπονδή-N1--APF αὐτός- D--GPN

   

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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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