New Christian Bible Study

La Bibbia

 

Shemot 16

Studio

   

1 וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל אֶל־מִדְבַּר־סִין אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יֹום לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם׃

2 [כ= וַיִּלִּינוּ] [ק= וַיִּלֹּונוּ] כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּמִּדְבָּר׃

3 וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי־יִתֵּן מוּתֵנוּ בְיַד־יְהוָה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל־סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי־הֹוצֵאתֶם אֹתָנוּ אֶל־הַמִּדְבָּר הַזֶּה לְהָמִית אֶת־כָּל־הַקָּהָל הַזֶּה בָּרָעָב׃ ס

4 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן־הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר־יֹום בְּיֹומֹו לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתֹורָתִי אִם־לֹא׃

5 וְהָיָה בַּיֹּום הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יֹום יֹום׃ ס

6 וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל־כָּל־בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְהוָה הֹוצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃

7 וּבֹקֶר וּרְאִיתֶם אֶת־כְּבֹוד יְהוָה בְּשָׁמְעֹו אֶת־תְּלֻנֹּתֵיכֶם עַל־יְהוָה וְנַחְנוּ מָה כִּי [כ= תַלֹּונוּ] [ק= תַלִּינוּ] עָלֵינוּ׃

8 וַיֹּאמֶר מֹשֶׁה בְּתֵת יְהוָה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְהוָה אֶת־תְּלֻנֹּתֵיכֶם אֲשֶׁר־אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא־עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל־יְהוָה׃

9 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן אֱמֹר אֶל־כָּל־עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְהוָה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם׃

10 וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וַיִּפְנוּ אֶל־הַמִּדְבָּר וְהִנֵּה כְּבֹוד יְהוָה נִרְאָה בֶּעָןָן׃ ף

11 וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃

12 שָׁמַעְתִּי אֶת־תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ־לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם׃

13 וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת־הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה׃

14 וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל־פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל־הָאָרֶץ׃

15 וַיִּרְאוּ בְנֵי־יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל־אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה־הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהוָה לָכֶם לְאָכְלָה׃

16 זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלֹו עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלֹו תִּקָּחוּ׃

17 וַיַּעֲשׂוּ־כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט׃

18 וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי־אָכְלֹו לָקָטוּ׃

19 וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל־יֹותֵר מִמֶּנּוּ עַד־בֹּקֶר׃

20 וְלֹא־שָׁמְעוּ אֶל־מֹשֶׁה וַיֹּותִרוּ אֲנָשִׁים מִמֶּנּוּ עַד־בֹּקֶר וַיָּרֻם תֹּולָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה׃

21 וַיִּלְקְטוּ אֹתֹו בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלֹו וְחַם הַשֶּׁמֶשׁ וְנָמָס׃

22 וַיְהִי בַּיֹּום הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל־נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה׃

23 וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהוָה שַׁבָּתֹון שַׁבַּת־קֹדֶשׁ לַיהוָה מָחָר אֵת אֲשֶׁר־תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר־תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל־הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד־הַבֹּקֶר׃

24 וַיַּנִּיחוּ אֹתֹו עַד־הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא־הָיְתָה בֹּו׃

25 וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיֹּום כִּי־שַׁבָּת הַיֹּום לַיהוָה הַיֹּום לֹא תִמְצָאֻהוּ בַּשָּׂדֶה׃

26 שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיֹּום הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה־בֹּו׃

27 וַיְהִי בַּיֹּום הַשְּׁבִיעִי יָצְאוּ מִן־הָעָם לִלְקֹט וְלֹא מָצָאוּ׃ ס

28 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עַד־אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתֹורֹתָי׃

29 רְאוּ כִּי־יְהוָה נָתַן לָכֶם הַשַּׁבָּת עַל־כֵּן הוּא נֹתֵן לָכֶם בַּיֹּום הַשִּׁשִּׁי לֶחֶם יֹומָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל־יֵצֵא אִישׁ מִמְּקֹמֹו בַּיֹּום הַשְּׁבִיעִי׃

30 וַיִּשְׁבְּתוּ הָעָם בַּיֹּום הַשְּׁבִעִי׃

31 וַיִּקְרְאוּ בֵית־יִשְׂרָאֵל אֶת־שְׁמֹו מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמֹו כְּצַפִּיחִת בִּדְבָשׁ׃

32 וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת־הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהֹוצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם׃

33 וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן־שָׁמָּה מְלֹא־הָעֹמֶר מָן וְהַנַּח אֹתֹו לִפְנֵי יְהוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם׃

34 כַּאֲשֶׁר צִוָּה יְהוָה אֶל־מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת׃

35 וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת־הַמָּן אַרְבָּעִים שָׁנָה עַד־בֹּאָם אֶל־אֶרֶץ נֹושָׁבֶת אֶת־הַמָּן אָכְלוּ עַד־בֹּאָם אֶל־קְצֵה אֶרֶץ כְּנָעַן׃

36 וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא׃ ף

   

Dalle opere di Swedenborg

 

Arcana Coelestia #8540

Studia questo passo

  
/ 10837  
  

8540. And an omer is the tenth part of an ephah. That this signifies the amount of the good then, is evident from the signification of “an omer is the tenth part of an ephah,” as being as much as is sufficient, for by “ten” is signified what is full (see n. 3107), and therefore by “a tenth part” is signified as much as is sufficient (n. 8468) and from the signification of “an ephah,” as being good. That “an ephah” denotes good is because by it and by an omer were measured dry things that served for food, such as wheat, barley, fine flour; and by things that are used for food are signified goods: and by “a bath” and by “a hin” were measured liquids, which served for drink; consequently by these measures were signified truths. The containant receives this signification from the contents.

[2] That the ephah was a measure is plain from the following passages:

An ephah of justice, and a hin of justice, shall ye have (Leviticus 19:36).

The ephah and the bath shall be one measure, because the ephah is the tenth of a homer (Ezekiel 45:11).

Ye shall have balances of justice, and an ephah of justice, and a bath of justice (verse 10).

It is in like manner a measure in Amos 8:5.

[3] That “an ephah” denotes good is plain from the passages where the “meat-offering” is treated of, for which meal or fine flour was measured by an ephah (Leviticus 5:11; Numbers 5:15; 28:5; Ezekiel 45:24; 46:7, 11). The “meat-offering” signifies good. And also from this passage in Zechariah:

The angel speaking in me said unto me, Lift up I pray thine eyes, What is this that goeth forth? and I said, What is it? He said, This is the ephah that goeth forth; he said moreover, This is their eye in all the earth. And behold there was lifted up a talent of lead, and at the same time this woman sitting in the midst of the ephah. Then he said, She is evil, and he cast her into the midst of the ephah, and he cast a stone of lead upon the mouth thereof. And I lifted up mine eyes, and saw, when behold there came forth two women, and the wind was in their wings; they had two wings like the wings of a stork; and they lifted up the ephah between the earth and the heaven; and I said unto the angel that spake in me, Whither do these carry off the ephah? who said unto me, To build her a house in the land of Shinar; and it shall be prepared, and she shall abide there upon her seat (5:5-11).

[4] What these things signify it is impossible for anyone to know except from the internal sense, and unless he thereby knows what is meant by “the ephah,” what by “the woman in the midst of it,” what by “the stone of lead upon the mouth of the ephah,” also what is meant by “Shinar.” When each detail is unfolded, it is clear that the profanation which was at that time in the church is signified; for by “the ephah” is signified good; by “the woman,” evil, as is there openly stated; by “the stone of lead,” falsity of evil shutting up, for “a stone” denotes external truth, and consequently in the opposite sense falsity (n. 643, 1298, 3720, 6426), and “lead” denotes evil (n. 8298). Thus by “the woman in the midst of the ephah, upon the mouth of which was a stone of lead,” is signified evil shut up in good by falsity, which is the same thing as profanation, for profanation is evil conjoined with good (n. 6348). “The two women lifting up the ephah between the earth and the heaven” denotes the churches (n. 252, 253) by which what was profane was rejected; “Shinar, whither the woman in the ephah was carried off” denotes external worship, within which is what is profane (n. 1183, 1292).

  
/ 10837  
  

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

La Bibbia

 

Genesis 11

Studio

   

1 The whole earth was of one language and of one speech.

2 It happened, as they traveled east, that they found a plain in the land of Shinar, and they lived there.

3 They said one to another, "Come, let's make bricks, and burn them thoroughly." They had brick for stone, and they used tar for mortar.

4 They said, "Come, let's build ourselves a city, and a tower whose top reaches to the sky, and let's make ourselves a name, lest we be scattered abroad on the surface of the whole earth."

5 Yahweh came down to see the city and the tower, which the children of men built.

6 Yahweh said, "Behold, they are one people, and they have all one language, and this is what they begin to do. Now nothing will be withheld from them, which they intend to do.

7 Come, let's go down, and there confuse their language, that they may not understand one another's speech."

8 So Yahweh scattered them abroad from there on the surface of all the earth. They stopped building the city.

9 Therefore its name was called Babel, because there Yahweh confused the language of all the earth. From there, Yahweh scattered them abroad on the surface of all the earth.

10 This is the history of the generations of Shem. Shem was one hundred years old and became the father of Arpachshad two years after the flood.

11 Shem lived five hundred years after he became the father of Arpachshad, and became the father of sons and daughters.

12 Arpachshad lived thirty-five years and became the father of Shelah.

13 Arpachshad lived four hundred three years after he became the father of Shelah, and became the father of sons and daughters.

14 Shelah lived thirty years, and became the father of Eber:

15 and Shelah lived four hundred three years after he became the father of Eber, and became the father of sons and daughters.

16 Eber lived thirty-four years, and became the father of Peleg.

17 Eber lived four hundred thirty years after he became the father of Peleg, and became the father of sons and daughters.

18 Peleg lived thirty years, and became the father of Reu.

19 Peleg lived two hundred nine years after he became the father of Reu, and became the father of sons and daughters.

20 Reu lived thirty-two years, and became the father of Serug.

21 Reu lived two hundred seven years after he became the father of Serug, and became the father of sons and daughters.

22 Serug lived thirty years, and became the father of Nahor.

23 Serug lived two hundred years after he became the father of Nahor, and became the father of sons and daughters.

24 Nahor lived twenty-nine years, and became the father of Terah.

25 Nahor lived one hundred nineteen years after he became the father of Terah, and became the father of sons and daughters.

26 Terah lived seventy years, and became the father of Abram, Nahor, and Haran.

27 Now this is the history of the generations of Terah. Terah became the father of Abram, Nahor, and Haran. Haran became the father of Lot.

28 Haran died before his father Terah in the land of his birth, in Ur of the Chaldees.

29 Abram and Nahor took wives. The name of Abram's wife was Sarai, and the name of Nahor's wife, Milcah, the daughter of Haran who was also the father of Iscah.

30 Sarai was barren. She had no child.

31 Terah took Abram his son, Lot the son of Haran, his son's son, and Sarai his daughter-in-law, his son Abram's wife. They went forth from Ur of the Chaldees, to go into the land of Canaan. They came to Haran and lived there.

32 The days of Terah were two hundred five years. Terah died in Haran.

   

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org