Bible

 

Числа 28

Studie

   

1 И пришли дочери Салпаада, сына Хеферова, сына Галаадова, сына Махирова, сына Манассіина изъ племенъ Манассіи, сына Іосифова, и вотъ имена дочерей его: Махла, Ноа, Хогла, Милха и Фирца;

2 и предстали предъ Моисея и предъ Елеазара, священника, и предъ начальниковъ, и предъ все общество, у дверей скиніи собранія, и сказали:

3 отецъ нашъ умеръ въ пустынј, и онъ не былъ въ числј сообщниковъ, собравшихся противъ Господа съ скопищемъ Кореевымъ, но за свой грјхъ умеръ, и сыновей у него не было.

4 За что исчезать имени отца нашего изъ племени его, потому что нјтъ у него сына? Дай намъ удјлъ среди братьевъ отца нашего.

5 И представилъ Моисей дјло ихъ Господу.

6 И сказалъ Господь Моисею:

7 правду говорятъ дочери Салпаадовы, дай имъ удјлъ среди братьевъ отца ихъ, и передай удјлъ отца ихъ имъ.

8 И сынамъ Израилевымъ объяви, и скажи: если кто умретъ, не имјя у себя сына, то передавайте удјлъ его дочери его.

9 Если же нјтъ у него дочери, передавайте удјлъ его братьямъ его.

10 Если же нјтъ у него братьевъ, отдайте удјлъ его братьямъ отца его.

11 Если же нјтъ братьевъ отца его, отдайте удјлъ его близкому его родственнику изъ племени его, чтобъ онъ наслјдовалъ его; и да будетъ сіе для сыновъ Израилевыхъ постановлено въ законъ, какъ повелјлъ Господь Моисею.

12 И сказалъ Господь Моисею: взойди на сію гору Аваримъ и посмотри на землю, которую я даю сынамъ Израилевымъ;

13 посмотрјвъ иа нее, отойди къ народу своему и ты, какъ отошелъ Ааронъ братъ твой;

14 потому что вы не покорны были повелјнію Моему въ пустынј Цинъ, во время распри общества, когда надобно было предъ глазами ихъ явить святость Мою при водахъ (это воды Меривы при Кадесј въ пустынј Цинъ).

15 И говорилъ Моисей Господу, и сказалъ:

16 Господь, Богъ духовъ всякой плоти, да поставитъ надъ обществомъ симъ человјка,

17 который бы выходилъ предъ ними и который бы входилъ предъ ними, который бы выводилъ ихъ, и который бы вводилъ ихъ, чтобы не осталось общество Господне какъ овцы, у которыхъ нјтъ пастыря.

18 И сказалъ Господь Моисею: возьми себј Іисуса, сына Навина, человјка, въ которомъ есть Духъ, и возложи на него руку твою.

19 И поставь его предъ Елеазаромъ священникомъ и предъ всјмъ обществомъ, и дай ему наставленіе предъ глазами ихъ.

20 И сдјлай его участникомъ власти твоей, чтобы слушало его все общество сыновъ Израилевыхъ.

21 И пусть предстанетъ предъ Елеазара священника; сей вопроситъ о немъ посредствомъ урима предъ Господомъ, и по слову его должны выходить, и по слову его должны входить - онъ и всј сыны Израилевы съ нимъ, и все общество.

22 И сдјлалъ Моисей, какъ повелјлъ ему Господь; и взялъ Іисуса и поставилъ его предъ Елеазаромъ священникомъ и предъ всјмъ обществомъ.

23 И возложилъ на него руки свои и далъ ему наставленіе, какъ говорилъ Господь чрезъ Моисея.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 8540

Prostudujte si tuto pasáž

  
/ 10837  
  

8540. 'And an omer is the tenth part of an ephah' means the amount of good then. This is clear from the meaning of 'an omer', in that it was the tenth part of an ephah, as the sufficient amount, for 'ten' means that which is complete, 3107, so that 'the tenth part' means the sufficient amount, 8468; and from the meaning of 'an ephah' as good. The reason why 'an ephah' means good is that the ephah and the homer were used to measure dry commodities that served as food, such as wheat, barley, or fine flour; and things that serve as food mean forms of good. And the bath and the hin were used to measure liquid commodities that served as drink; therefore these latter measures mean truths. The container takes its meaning from it contents.

[2] The fact that 'an ephah' was used as a measure is evident from the following places: In Moses,

You shall have a just ephah, and a just hin. Leviticus 19:36.

In Ezekiel,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10.

In the same prophet, The ephah and the bath shall be of one measure, for the ephah is a tenth of a homer. Ezekiel 44:11.

A like use of it as a measure occurs in Amos 8:5.

[3] The meaning of 'an ephah' as good is evident from places where the minchah is referred to; the amount of flour or fine flour for it is measured by the ephah, for example at Leviticus 5:11; Numbers 5:15; 28:5; Ezekiel 45:24; 26:7, 11. And 'minchah' too means good, 4581. That meaning is also evident from the following in Zechariah,

The angel talking to me said to me, Lift your eyes now; what is this going out? And I said, What is this? He said, This is an ephah going out. He said further, This is their eye in all the earth. And behold, a talent of lead was lifted up, and at the same time a woman 1 sitting in the middle of the ephah. Then he said, She is wickedness. 2 And he threw her down into the middle of the ephah, and threw a stone of lead 3 over the mouth of it. And I raised my eyes and saw, and behold, two women going out, and the wind was in their wings. Each had two wings like the wings of a stork, and they lifted up the ephah between earth and heaven. And I said to the angel talking to me, Where are they taking away the ephah? And he said to me, To build her a house in the land of Shinar; and she will be prepared and will remain there on her seat. Zechariah 5:5-11.

[4] No one can ever know what all this means except from the internal sense. He will never know unless he knows from that sense what 'an ephah' means, and what 'the woman in the middle of it', 'the stone of lead over the mouth of the ephah', and also 'Shinar' mean. Once these particular meanings have been brought to the surface it is plain that the profanation existing in the Church at that time is meant. For 'an ephah' means good; 'the woman' means wickedness or evil, as it is explicitly stated there; and 'a stone of lead' means falsity arising from evil which shuts it away, 'a stone' being outward truth, and therefore in the contrary sense falsity, 643, 1298, 3720, 6426, and 'lead' evil, 8298. So it is that the woman in the middle of the ephah, over the mouth of which a stone of lead was placed, means evil shut up in good by falsity, which is the same thing as profanation. For profanation is evil joined to good, 6348. The two women lifting up the ephah between earth and heaven are Churches, 252, 253, by which the profanation was banished. 'Shinar', to which the woman in the ephah was taken away, is external worship that has profanity within it, 1183, 1292

Poznámky pod čarou:

1. literally, this woman

2. literally, evil (noun, not adjective)

3. i. e. a hard cover made of lead

  
/ 10837  
  

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