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Levitiko 5

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1 Se iu pekos per tio, ke li auxdos jxuron kaj estos atestanto, aux ke li vidos aux scios, sed ne sciigos kaj portos sur si la pekon;

2 aux se iu ektusxos ion malpuran, aux kadavrajxon de malpura besto, aux kadavrajxon de malpura bruto, aux kadavrajxon de malpura rampajxo, kaj li tion ne scios, kaj li malpurigxos kaj kulpigxos;

3 aux se iu ektusxos malpurajxon de homo, kia ajn estus tiu malpurajxo, per kiu oni malpurigxas, kaj li tion ne scios, kaj poste li sciigxos, kaj li estos kulpa;

4 aux se iu per nesingarda busxo jxuros fari ion malbonan aux bonan, kion ajn homo elesprimas per jxuro, kaj li tion ne rimarkos, kaj poste li sciigxos, kaj li estos kulpa pri io el tiuj aferoj:

5 se iu estos kulpa pri io el tiuj aferoj, li faru konfeson pri tio, kion li pekis;

6 kaj pro sia peko, kiun li pekis, li alportu al la Eternulo kiel propekan oferon inon el la malgrandaj brutoj, sxafinon aux kaprinon; kaj la pastro liberigos lin de lia peko.

7 Kaj se li ne estos suficxe bonstata, por alporti sxafinon, li alportu pro sia peko, kiun li pekis, du turtojn aux du kolombidojn al la Eternulo, unu kiel propekan oferon, la duan kiel bruloferon.

8 Li alportu ilin al la pastro, kaj cxi tiu prezentos antauxe tiun, kiu estos propeka ofero, kaj li tordorompos gxian kapon cxe la nuko, sed ne apartigos gxin;

9 kaj li aspergos per la sango de la propeka ofero la muron de la altaro, kaj la restintan sangon li elpremos cxe la bazo de la altaro; tio estas propeka ofero.

10 Kaj el la dua li faros bruloferon laux la reguloj; kaj la pastro liberigos lin de la peko, kiun li pekis, kaj estos pardonite al li.

11 Se li ne estos suficxe bonstata, por alporti du turtojn aux du kolombidojn, tiam li alportu kiel oferon pro sia peko dekonon de efo da delikata faruno, kiel propekan oferon; li ne versxu sur gxin oleon kaj ne metu sur gxin olibanon, cxar gxi estas propeka ofero.

12 Kaj li alportu gxin al la pastro, kaj la pastro prenos el gxi plenmanon kiel memorparton kaj bruligos sur la altaro kun la fajroferoj al la Eternulo; gxi estas propeka ofero.

13 Kaj la pastro liberigos lin de lia peko, kiun li pekis koncerne iun el tiuj aferoj, kaj estos pardonite al li; la restajxo estu por la pastro, kiel farunofero.

14 Kaj la Eternulo ekparolis al Moseo, dirante:

15 Se iu kulpigxos, pekante per eraro kontraux la sanktajxoj de la Eternulo, tiam li alportu kiel prokulpan oferon al la Eternulo virsxafon sendifektan el la malgrandaj brutoj, havantan laux via taksado la valoron de du sikloj, laux la sankta siklo; gxi estu prokulpa ofero.

16 Kaj pro la sanktajxo, kontraux kiu li pekis, li pagu, kaj li aldonu kvinonon de gxia valoro kaj donu tion al la pastro; kaj la pastro pekliberigos lin per la prokulpa virsxafo, kaj estos pardonite al li.

17 Kaj se iu pekos, farante iun el tiuj aferoj, kiujn la Eternulo malpermesis, sed li ne sciis kaj farigxis kulpa, kaj li portos sur si sian pekon:

18 tiam li alportu virsxafon sendifektan el la malgrandaj brutoj, laux via taksado, kiel kulpoferon al la pastro; kaj la pastro pekliberigos lin koncerne lian eraron, kiun li faris ne sciante, kaj estos pardonite al li.

19 GXi estas prokulpa ofero; li kulpigxis antaux la Eternulo.

   

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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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Ezekiel 48

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1 Now these are the names of the tribes: From the north end, beside the way of Hethlon to the entrance of Hamath, Hazar Enan at the border of Damascus, northward beside Hamath, (and they shall have their sides east [and] west), Dan, one [portion].

2 By the border of Dan, from the east side to the west side, Asher, one [portion].

3 By the border of Asher, from the east side even to the west side, Naphtali, one [portion].

4 By the border of Naphtali, from the east side to the west side, Manasseh, one [portion].

5 By the border of Manasseh, from the east side to the west side, Ephraim, one [portion].

6 By the border of Ephraim, from the east side even to the west side, Reuben, one [portion].

7 By the border of Reuben, from the east side to the west side, Judah, one [portion].

8 By the border of Judah, from the east side to the west side, shall be the offering which you shall offer, twenty-five thousand [reeds] in breadth, and in length as one of the portions, from the east side to the west side: and the sanctuary shall be in its midst.

9 The offering that you shall offer to Yahweh shall be twenty-five thousand [reeds] in length, and ten thousand in breadth.

10 For these, even for the priests, shall be the holy offering: toward the north twenty-five thousand [in length], and toward the west ten thousand in breadth, and toward the east ten thousand in breadth, and toward the south twenty-five thousand in length: and the sanctuary of Yahweh shall be in its midst.

11 [It shall be] for the priests who are sanctified of the sons of Zadok, who have kept my instruction, who didn't go astray when the children of Israel went astray, as the Levites went astray.

12 It shall be to them an offering from the offering of the land, a thing most holy, by the border of the Levites.

13 Answerable to the border of the priests, the Levites shall have twenty-five thousand in length, and ten thousand in breadth: all the length shall be twenty-five thousand, and the breadth ten thousand.

14 They shall sell none of it, nor exchange it, nor shall the first fruits of the land be alienated; for it is holy to Yahweh.

15 The five thousand that are left in the breadth, in front of the twenty-five thousand, shall be for common use, for the city, for dwelling and for suburbs; and the city shall be in its midst.

16 These shall be its measures: the north side four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.

17 The city shall have suburbs: toward the north two hundred fifty, and toward the south two hundred fifty, and toward the east two hundred fifty, and toward the west two hundred fifty.

18 The remainder in the length, answerable to the holy offering, shall be ten thousand eastward, and ten thousand westward; and it shall be answerable to the holy offering; and its increase shall be for food to those who labor in the city.

19 Those who labor in the city, out of all the tribes of Israel, shall cultivate it.

20 All the offering shall be twenty-five thousand by twenty-five thousand: you shall offer the holy offering foursquare, with the possession of the city.

21 The residue shall be for the prince, on the one side and on the other of the holy offering and of the possession of the city; in front of the twenty-five thousand of the offering toward the east border, and westward in front of the twenty-five thousand toward the west border, answerable to the portions, it shall be for the prince: and the holy offering and the sanctuary of the house shall be in its midst.

22 Moreover from the possession of the Levites, and from the possession of the city, being in the midst of that which is the prince's, between the border of Judah and the border of Benjamin, it shall be for the prince.

23 As for the rest of the tribes: from the east side to the west side, Benjamin, one [portion].

24 By the border of Benjamin, from the east side to the west side, Simeon, one [portion].

25 By the border of Simeon, from the east side to the west side, Issachar, one [portion].

26 By the border of Issachar, from the east side to the west side, Zebulun, one [portion].

27 By the border of Zebulun, from the east side to the west side, Gad, one [portion].

28 By the border of Gad, at the south side southward, the border shall be even from Tamar to the waters of Meribath Kadesh, to the brook [of Egypt], to the great sea.

29 This is the land which you shall divide by lot to the tribes of Israel for inheritance, and these are their several portions, says the Lord Yahweh.

30 These are the exits of the city: On the north side four thousand and five hundred [reeds] by measure;

31 and the gates of the city shall be after the names of the tribes of Israel, three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one.

32 At the east side four thousand and five hundred [reeds], and three gates: even the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one.

33 At the south side four thousand and five hundred [reeds] by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one.

34 At the west side four thousand and five hundred [reeds], with their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.

35 It shall be eighteen thousand [reeds] around: and the name of the city from that day shall be, Yahweh is there.