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Números 28

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1 Y habló el SEÑOR a Moisés, diciendo:

2 Manda a los hijos de Israel, y diles: Mi ofrenda, mi pan con mis ofrendas encendidas en olor grato a mí, guardaréis, ofreciéndomelo a su tiempo.

3 Y les dirás: Esta es la ofrenda encendida que ofreceréis al SEÑOR: dos corderos sin tacha de un año, cada día; será el holocausto continuo.

4 Un cordero ofrecerás por la mañana, y el otro cordero ofrecerás entre las dos tardes;

5 y la décima de un efa de flor de harina, amasada con una cuarta de un hin de aceite molido, en presente.

6 Es holocausto continuo, que fue hecho en el monte de Sinaí en olor grato, ofrenda encendida al SEÑOR.

7 Y su libación será la cuarta de un hin con cada cordero; derramarás libación de superior vino al SEÑOR en el santuario.

8 Y ofrecerás el segundo cordero entre las dos tardes; conforme a la ofrenda de la mañana, y conforme a su libación ofrecerás, ofrenda encendida en olor grato al SEÑOR.

9 Mas el día del sábado, dos corderos de un año sin defecto, y dos décimas de flor de harina amasada con aceite, por presente, con su libación:

10 Es el holocausto del sábado en cada sábado, además del holocausto continuo y su libación.

11 Y en los principios de vuestros meses ofreceréis en holocausto al SEÑOR dos becerros, y un carnero, y siete corderos de un año sin defecto;

12 y tres décimas de flor de harina amasada con aceite, por presente con cada becerro; y dos décimas de flor de harina amasada con aceite, por presente con cada carnero;

13 y una décima de flor de harina amasada con aceite, en ofrenda por presente con cada cordero; holocausto de olor grato, ofrenda encendida al SEÑOR.

14 Y sus libaciones de vino serán medio hin con cada becerro, y el tercio de un hin con cada carnero, y la cuarta de un hin con cada cordero. Esto será el holocausto de cada mes por todos los meses del año.

15 Y un macho cabrío en expiación se ofrecerá al SEÑOR, además del holocausto continuo con su libación.

16 Mas en el mes primero, a los catorce del mes será la pascua del SEÑOR.

17 Y a los quince días de este mes, la fiesta solemne; por siete días se comerán panes cenceños.

18 El primer día, santa convocación; ninguna obra servil haréis.

19 Y ofreceréis en ofrenda encendida en holocausto al SEÑOR dos becerros, y un carnero, y siete corderos de un año; sin defecto los tomaréis;

20 y su presente de harina amasada con aceite; tres décimas con cada becerro, y dos décimas con cada carnero ofreceréis;

21 con cada uno de los siete corderos ofreceréis una décima;

22 y un macho cabrío por expiación, para reconciliaros.

23 Esto ofreceréis además del holocausto de la mañana, que es el holocausto continuo.

24 Conforme a esto ofreceréis el pan de la ofrenda encendida en olor grato al SEÑOR cada uno de los siete días; se ofrecerá, además del holocausto continuo, con su libación.

25 Y el séptimo día tendréis santa convocación; ninguna obra servil haréis.

26 Además, el día de las primicias, cuando ofreciereis presente nuevo al SEÑOR en vuestras semanas cumplidas , tendréis santa convocación; ninguna obra servil haréis.

27 Y ofreceréis en holocausto, en olor grato al SEÑOR, dos becerros, un carnero, siete corderos de un año;

28 y el presente de ellos, flor de harina amasada con aceite, tres décimas con cada becerro, dos décimas con cada carnero,

29 con cada uno de los siete corderos una décima;

30 un macho cabrío, para reconciliaros.

31 Los ofreceréis, además del holocausto continuo con sus presentes, y sus libaciones; sin defecto los tomaréis.

   

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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.